A Godly Book wherein is contained certain fruitful, godly, and necessary Rules, to be exercised & put in practice by all Christ's Soldiers living in the camp of this world. 1561  
¶ Come privilegio ad Imprimendum solum.   

¶ JOHN GOWGHE PASTOR to the Paryshe of saint peter's in Cornebull of London, to the Christian Reader.  
GRace mercy & peace, from God the father, and from our lord jesus christ his son, be with thee good Christian reder, and with all those that love the lord unfeignedly Amen. Calling to remembrance the saying of jesus the Son of Syrache in Ecclesiasticus the 20. Chapter. Wisdom that is hid, and treasure that is whordyd up, what profit is in them both? Thought it no less, than my bound duty (after I had perused this work) to do my endeavour, that the same might be put in print, whereby others might be part takers with me therein. For after I had read the same, and finding therein, so heavenly doctrine, so consonant and agreeing with god's book, and so meet for those of all estates, and sorts of people (being christians) thought I should do injury to god, and wrong to my Christian brethren, if I should any longer deteigne the same from them. And as I know not the author thereof, no more found I any title or name given unto the book. But for that the author took (as it were for his theme) the beginning of the 7. Chapter of job where he sayeth. The life of man is a warfare upon the earth and his days like the days of an hired servant. Whereupon he hath most lively set before our eyes, as well how we are incessantly assavited and assailed, by the continual flattering promises of the world, the carnal allurements and enticements of our domestical enemy the flesh, and crafty temptatyons, and provocations, of our old enemy the devil (with three fierce and cruel enemies, never cease day nor night to invade us, and what they can to provoke us, to fall from God) as also our duties both in the resistance of sin, a●…d of cleaving to our Capytaine, and head christ, and also by certain rules instructing us, as it were with a certain armure and weapon, both how to bear of the sudden invasions of those our enemies, and also to repulse them, when they shall assail us.  
Wherefore that the name of the book might agree with the work, I thought it good to attribute to the same such a name, as the work desired: (that is to say) godly and necessary rules to be exercised and put in practise, by all Christ's soldiers, living in the camp of this world. And in the diligent reading of this work, and disgestinge of the same: thou shalt well perceive (dear reder) that the life of a very christian (of what estate or degree so ever he be) to exceed and far pass, the counterfeit lives of cloyning cloysterars, of mumming monks, fond friars, or of hypochrytical hermits, and that we need not run to seek a straight life among the Chart●…rhouse monks, for the perfection of a christian life, but as the same is most perfectly set forth in God his book (I mean the sacred Scriptures) so it is to be followed of all Christians (if we willbe christians in deed) for it is not the name of a christian, that maketh us christian's before God, unless we have also the deeds of christians, as Christ sayeth in matthew the 7. Not whosoever sayeth unto me Lord Lord, shall enter into the kingdom of heaven, but he that doth the will of my father. And in the 6. of Luke he sayeth. Why call ye me, master & Lord, and do not that I bid ye. And Saint john sayeth in his first epistle and 2. chapter. He that sayeth I know him, and keepeth not his commandments is a liar, and the truth is not in him. So that as the name of a jew maketh not a jewe. romans 2. no more doth the name of a Christian make a christian except we also show forth the works of a christian. That our christian lives might shine in puryty, in cleanness, in sobryet●…, in patience, in charity, in long suffering, that the enemies of the gospel, seeing our godly conversation, might be won by the same to the gospel. As Christ sayeth in Matthew the 5. Let your light so shine before men, that they saying your good works may glorify your father which is in heaven. And that they have no cause justly to report evil of us, following the counsel of Seneca in his book de mor●…bus, where he hath this pithy saying. Have peace with all men, but be at defiance with sin, (God grant that this Heathen philosopher rise not at the judgement, to condemn a number of us Christians for our negligence.) So that now I hope) it is apparent to all eyes that will not wilfully be blind: that it is the duty of all christians to live so straightly in this world, and so earnestly to wrestle against vice, and sin, as the weakness of our flesh shall or can bear in our minds detesting and abhorring sin, and from the bottom of our hearts to wish that we could not sin. For it is our parts to wrestle against the same, and therein hath the holy ghost by his elect vessel saint Paul comforted us saying in the 1. Epistle to the Corinth. 10. God is faithful which shall not suffer you to be tempted above your strength, but shall in the midst of temptation, make a way that ye may be able to bear it. And what we are not able to do, by reason of our weakness, that hath christ fulfilled for us, as the same apostle saith also to the Romans the. 8. For what the law could not do in as much as it was weak, because of the flesh, that performed God, and sent his son in the similitude of sinful flesh. etc. And in the beginning of the same Chapter he sayeth. There is then now no damnation to them that are graffed in Christ jesu. What? to do what they list? and to run carelessly headlong into sin? Nay he addeth: Which walk not after the flesh but after the spirit. As God himself sayeth in lenit. 15. Be ye holy for I am holy. So that the life of every true Christian, ought to be such as no man worthily can rebuke: which thing is most pientifully, and at the full, set forth in this godly work. And this I writ, only to stop the mouths of such, as slanderously report and say that these new preachers (for so it pleaseth them to term, such as most syncerlye preach God's truth) would have no good works, but preach liberty, liberty. Who (in deed) mean nothing less: but because they seek to pluck them from their fond trust in their vain meritor●…us works, taught them by the papists (thereby making Christ but half a saviour) and set forth the perfection of a true faith which is most plainly taught us, in the. 17. of Luke by Christ himself, by the parable of the servant coming from the plough, which parable he concludeth with this saying. So ye also when ye have done all that are commanded you, say we are unprofitable servants, we have done the which was our duty to do. And therefore sayeth S. Paul in the 2. to the Ephesians. For by grace are ye saved, through faith, and that not of yourselves. For it is the guyfte of God, and not of works, lest any man should boast. And because, that we should not mistake S. Paul, and think that the opinion of faith were enough & therefore we might be idle, and live carlessly, without desire or regard of virtue, he immediately addeth saying. For we are his workmanship (saith he) created in christ jesus unto good works, which God hath prepared, that we should walk in them. So that it is most manifest, what impudent and unshamefast liars and slanderers, the papists & their ad herentes are upon god his preachers and his ministers, for neither they, nor none other at any time, hard any other doctrine out of any of those preachers mouths (whom it hath pleased them to call new preachers) but they and their doctrine (I mean the papists) may be called this days baking in comparison of the ancienty of the doctrine which is taught by those new fellows, than this that I have above written. Which in deed most abundantly, and plentifully is sets forth in this little book: both godlily, and learnedly. Where by it may well be perceived, that though the time of darkness hath been much in the world, by reason the same hath been so obfuscated and over whe●…ed with the dirty traditions of wicked men, that the light, and puryty of god his gospel could not shine: yet was it not hid from all men but at all times, and in all ages, there ever have been some, that saw and knew the truth, and left the same in writing to their posterity, as appeareth by this little work, which came to my hands written, and when I had read the same, considering the antiquytye thereof, I remembered the answer of God made to Elyas the Prophet 3. Reg. 19 I have left me (sayeth God) 7000. men in Israel whose knees, never vowed before Baal nor kissed him with his mouth. So that god always as appeareth (though they be not taken of the worldings) hath his church and people in the world, though (in deed they be very few, and so have always been (in respect of the contrary part) and oftentimes exercised under the Cross, and afflyeted by the world. For if we should consider the estate & condition of god's church from the beginning of the world, even until our time, we shall perceive the same, always to be very few in comparison of the residue of the world and that for the most part afflyeted) for anon after that Adam and Eve were cast out of paradise, Genes. 3. Did not wicked Cain kill just Abel, Genes. 4. And after as the world increased, so did wickedness abound and sin warred rife, and God so put in oblivion that. 1556. years after the creation of the world (in the which the deluge or universal flood came whereby all the world was drowned) there was no more found God his people, and God his church, in all the world, but eight people that is to say Noy, his wife, his 3. sons, and their wives which were saved and scape the flood. As appeareth in Genes. the 7. And after the flood was passed & Noy and his household come out of the ark, the world being divided among his three sons, Sem, Cham, and japhethe, and that the people began eftsoons to multiply and increase, the world was so forgrowen in wickedness, that there was none found, that truly worshipped god, but Phare Abraham's father, and his household, as may appear to the diligent reader from the. 9 to the. 12. of Genes. and after the death of Phare, god called Abraham from among the chaldeis lest he should have him plucked from the true worshipping of god to idolatry which then was rife, among the Chaldeyans, and flowed also over all the world. Abraham obeyed god his calling took with him his wife Sara, & all his household and Lot his brother's son, and so departed from Haram where abraham's father died, into the land of Canaan, which afterward his posterity enjoyed (after much tribulation) as from the 12. of Genes. and so the 5. books of Moses and joshua, is plainly set forth, and at large dyscribed. And so to see the whole course of the bible, from Abraham's coming from among the Chaldeys, unto Moses' departure ●…ute of Egypt, with the people of Israel, his rule of them in the wilderness, what travail and rebellion he had amongs them, and so to josua who was there guide to the promised land (in whose time the true and pure religion of god flourished amongst them) and from josues' time the manner of the governance of their common wealth under judges, and from judges unto kings, and from kings unto priests, after the captivytye of Babylon, even until Christ's tyme. And it shall be well perceived that even among the jews being gods peculiar people (all the world beside, being altogether given to idolatry, and knowing not god) that God his people were always the least in number, and the true worshipping of God was in very few. And that always the greater sort, and more in number were such, as following their own dreams & inventions, forsook the true worshipping of God, and with most cruelty put to death the professors thereof, and slew the prophets, which told them Gods will, & rebuked their sins and idolatry as in the sacred Scriptures is most plentifully described. As for ensample. Of six hundredth thousand which came out of Egipte under Moses, there entered but two, namely joshua and Caleb, into the land of promise. And when that Moses (by the commandment of god, sent forth 12. of the people of Israel (out of each tribe one) to view the promised land. After they had been out 40. days and returned: of the 12. which were sent two parsons only (that is to say joshua and caleb) told the truth and ten of the twelve were liars, and persuaded the people, from going into the land, which god had promised. Ye and such was amongst them, that not only Moses and Aaron, but also joshua & Caleb, the true messengers were like to be stoned, and would have made themselves captains, and so have returned back into Egypt. What plague followed them? read the place, Nun. 13. Not one of them entered the land (no more any rebellours against God his truth and his true preachers which are signified by joshua & caleb shall enter into our promised land, which is the kingdom of heaven, purchased by the precious death and bloodshedding, of the immaculate lamb jesus christ our only saviour & advocate) again was not Mick as the prophet of god against 400. false prophets of Baal which promised Achab victory i his affairs: but Micheas told him of his destruction. Was not here 400. against one? read the place. 3. book of kings. 22. and you shall see manifestly, the bragging lies of the false prophets, against the simple true tale of Mycheas the prophet of God: and not only thus in the old testament, but also Christ himself witnesseth the same in the new testament, saying in Matthew the. 7. Straight is the gate and narrow is the way which leadeth unto life, and few there be that find it. And in the. 20. Many are called, but few are chosen. And christ calleth them his little flock, saying in the. 12. of Luke. Fear not little flock, for it is your father's pleasure to give you a kingdom. And saint Paul in the 10. to t●…e Romans he sayeth. But all have not obeyed the gospel. And in the second Epistle to the thessolonians and 〈◊〉, chapter ●…e sayeth. For all men have not faith. And therefore when Esdras asked the Angel, whether many or few should be saved he made him this answer. The most highest hath made this world for many, and the world to come for few. 4. book of Esdras. 8. Thus much have I written to answer such as have this reason in their mouths, will god suffer so many to perish? and to be led blind so many hundred years. What shall I speak of hundreds of years? Was not the world from the beginning thereof until after Christ's ascension (setting the jews apart, which were but a handful in comparison of the whole world beside) altogether, not only without the knowledge of god, but also worshipped devils and creatures, every man after his own fantasy, some the Sun, some the moon, some the stars, some the fire, and some the similitude of beasts, and some of men, and as they received benefits of men, so after their deaths, they worshipped them for gods, as because Bacchus first found amongst them the mean to make wine: therefore after his death they made him a god (if creatures may make gods as the pope may saints) and called him the god of wine. Mars first found out armure and weapon, when he was dead, they made him a God, and called him the god of war. Ceres' a woman she first found the mean, to plough the ground and to so we corn, & so to make bread (where before they eat accorns) and when she was dead th●…y. that made her a gods, and called her the gods of corn. And so of other, as they received benefits by them when they lived, so gave there the names of gods unto them after their deaths, and gave them godly honours. As Neptune was the God of the mariners for the Sea. Pan was the god of the wood, Apollo was the god of wisdom, juno was the god's for women that were with child or in travel. So that they had for every thing a sundry god, whose images they worshipped, and their blindness ran so far that they worshipped d●…uylles which were in Images and ●…ake and gave them answers. As the Image of Apollo in the ys●…e of Delphos. Yea, they killed their own children, and offered them up to their Images, this wickedness, ●…nd detestable ydololatrye endured I say until after Christ'S assention (which was the space of four thousand years or there abouts) until Saint Paul and other the Apostles preached the gospel over all the world. So that we must not take hold of our faith by continuance of years, neither prescryptyon of time maketh the thing good, if it be contrary to God's sacred Scriptures, have it never so fair a show. And now ye see, how far those fond reasons of worldly wisdom, is from God, and how quite it is overthrown. And I pray you how far dyssented our Christyanitie from their gentility? They had for every thing a sundry God, we had for every thing a sundry saint, we had S. Uncomber for ill husbands. S. job for the poor. S. Roke for the plague. saint Barbara for thunder, Sayncte scythe, for our keys, saint Anthony, for our pigs, saint Loye for our horse, Saint Agatha for the to the ache, saint leonard's was good master to thieves, our Lady for women with child, and a number of such abominable, and stinking ydololatrye yea and because we would be nothing inferior unto them, we would have for their drunken Bacchus, a dronnken martin. So that we had nothing but the names of Christians, for in our rites and Ceremonies, we were altogether heathenish. They had for every thing a god, we had for every thing a patron. They worshipped images: so did we. Their images spoke: ours were not dumb, & the craft of the devil often times working blasphemous miracles by them. But now me thinketh I hear some say, sir it was then a merry world and all things were then plenty, but sithence this new gospeling came up, all things have been very dear and scarce, and we have had a very hard world, forsooth h●…rein ye are the right children of your forefathers the idololatrus jews, for even the same answer made they to jeremy the prophet when he had rebuked them for their ydololatry in the 44. chapter of his prophecy saying. We will not hear the word, which thou hast spoken unto us in the name of the Lord, but we will do whatsoever goeth out of our own mouths, that we may sacrifice to the Queen of heaven, and bake cakes unto her as we ourselves, our forefathers, our kings and Princes have done, in the Cities of judae, and in the streets of jerusalem, and had our bellies full of bread, and then went it well with us & saw no misfortune. And why would they not hear the prophet speaking unto them? It followeth. But sithence we left to do sacrifice to the queen of heaven, we have had scarceness of all things, and are consumed with the sword and hunger. The Gospel is not the cause of the wickedness that now reigneth in the world (far be it from every christian heart to think so unreverently of that most precious jewel the word of god) but our own sins and wickedness, our exceeding pride, our bottomless covetousness, our abominable whoredom, our terrible swearing, our wicked blasphemy, our neglecting of god his gospel, our despising of his true prophets and preachers, my pen is not able to write and describe the exceeding wickedness, which now reigneth and floweth in England (god for his mercy amend it, and grant us hearty repentance for the same) for the devil now so rageth, for that he seeth his kingdom, and his eldest son (Antechriste of Rome) like to be overthrown, therefore I say, he now rageth according to the saying of sain●…t Peter in his first epistle. 5. For your adversary the devil walketh about like a roaring Lion, seeking whom he may devour. And for that he seeth his dominion and power to be now at the point of overthrowing because the last day is at hand after the which time he shall never more trouble God's people, and therefore whilst he may, he best●…rreth him, and soweth his wicked seed amongst men with all his diligence, he leaveth no corner unsought, no ground untried, nor heart unproved. And therefore (I say) it is no marvel that the world is wicked. But as I said before, so say I again, God grant us better hearts, and more fervent zeal both to repent our former lives amending the same, and also to embrace with most willing minds his holy gospel, and the true Preachers thereof, least that be verified upon us which is spoken by the wisdom of God, in the first Chapter of the proverbs of Salamen, saying. For I have called (sayeth the wisdom of God) and ye refused it, I have stretched out my hand, and no man regarded it, but all my counsels have ye despised and set my corrections at no●…ghte Have not we played even the same parts, how haboundantlye hath God set forth his truth amongst us, how freely and sincerely, is it continually preached amongst us? But what carnal ghospeller amendeth his life, what papist believeth his truth, or what heretic repenteth his error, do not we all (whilst every man looketh on at others faults, no man amending his own) continued still in our wickedness & errors. What will come of it? H●…rke what the wisdom of God sayeth, even in the next words following. Therefore shall I also laugh in your destruction, and mock you, when that thing that you fear, cometh upon you. When sudden misery shall come upon you, and destruction shall suddenly oppress you as a storm, when trouble and heaviness cometh upon you, then shall they call upon me, but I will not hear, they shall seek me early, but they shall not find me. etc. Can we therefore seeing we thus stubbernlye resist god his truth? disobey his gospel? repent not our evils? nor amend or reform our lives? look for any other at his most righteous hand, but worthy punishment and utter destruction? unless we repent. I therefore (in the bowels of our Lord jesus christ) most earnestly desire all such, as love god his truth, desire the preferment of his glory, and do long after the perfection of his most holy and sincere religion, and the flourishing thereof, with the utter overthrow of antichrist, and all his dirty dregs, and sink of devilish dreams, and filthy ceremonies. As many (I say) as wish the continual health, prosperity, and long life, of our most worthy & gracious sovereign lady queen Elizabeth (w●…om god long preserve amongst us) earnestly and with speed, to repent their former deeds, and become new men, both in life, and word, that God may bless us, and increase that his goodness towards us, which he hath begun, that his enemies seeing our just conversation, may be won unto god, and that we may be one flock, as there is one true shepherd, and this shall we be, if ghospellers would follow, the good lessons they read in god his holy gospel, and if such as do cleave to prescryption of time, and number of people, would relynquyshe the fond reasons of carnal wisdom, & cleave unto god his truth, wherein is contained the wisdom of God, & in which also is largely and sufficiently set forth, both how god would have us to honour him, and also what offendeth him. Alack why should this term of forefathers, so much stick in our hearts, and so stubbor●…ely cause us to resists the manifest truth of god his most sacred Scriptures, and as I have somewhat said before, to stop the mouths of such as cleaved to number of years, and multitudes of people▪  
So I think it good to writ somewhat also of forefathers to answer those fond people which have these reasons in their mouths, we will do as our forefathers have done, & what I pray you (say they) are we wiser than they, were there not as great learned men, as wise men, as good men in times passed, as now, and why then should we not credit them, and do as they did? I pray you let me also ask you this question, if the Apostles should have made christ that answer when he called them, if the Romans, Corinthians, Thessolonians, Ephesians, galathians, and all the whole world beside, should have made the apostles & gods messengers that answer (which they might more justly have done, if either continuance of years might have served, for they had been nose●…ed in their gentility, above four thousand years, or else if worldly wise and learned heads, for they had within that space risen amongst them, Plato, Aristotle, Seneca, and a number of other wise, witty, and learned Philosophers) when they preached christ unto them? O Lord, when should the apostles or we have come to the knowledge of Christ. So that now ye see how strong a foundation you stand on, which will needs stick to forefathers, that is so soon overthrown and blown up, even from the foundation. But because I will not follow the steps of your forefathers (which ground themselves altogether upon humane reason, without god's word) I will also allege some scriptures against ye. So that if ye may by any means be plucked from antichrist (the Pope I mean & all popishnes) I will do my best, both now and at all times (god willing) to the uttermost of my power, according to y● small talon which god hath lent me, & yet herein nothing but my duty. And as S. Paul said to the Corinthians 2. Epistle & 12. chap. I seek not yours, but you. So (I take god to record) do I write this only because I would (what in me lay) keep you from our enemy the devil, and to bring you to God. Well hearken what god himself sayeth in ●…euit. the. 18. Do not ye as they which were before you, and be ye not defy●…ed in them, I am the Lord your god▪ keep my commandments. And in the 2. of Amos the prophet he saith. Thus sayeth the lord, for three and four wickednesses of juda I will not spare him: because he hath cast aside the law of the lord, and not kept his commandments, for their idols have deceived them, after whom their forefathers went. And therefore sayeth god in deuteronomy. 12. Whatsoever that I command you, that take heed ye do, only unto the lord, and put thou nothing thereto, nor take aught there from, and therefore sayeth Solomon in the. 30. of the proverbs. The word of god is a fiery shield, unto all them that put their trust in him, put thou nothing unto his words, lest he reprove thee, and thou be found a liar. So that now we see, that this reason of forefathers is clean overthrown, and nothing left unto us to follow, but the sacred scriptures. If this will not avail, nor profit such as have that fond and vain toy in their heads, I know not what to say unto them. but I may well allege the saying of O see the prophet against them in the 8. Though I show them my law never so much, they account it but strange doctrine. In deed such is the blindness of the world, and of man's nature that they can not see the verity without the special gift of god, which is bound neither to Doctor's hood, nor yet to busshops' mitre, for the holy ghost sayeth in the first chapter of the book of wisdom. Wisdom shall not enter into a froward soul, nor dwell in the body that is subdued unto sin, and therefore he sayeth a little before in the same chapter. For he will be found of them that tempt him not, and appear to them that put their trust in him, & therefore saith god by the prophet I say in the. 66. chapter. Upon whom shall my spirit rest? but upon the humble & contrite spirit, and such a one as standeth in awe of my words. With whom agreeth S. Peter in the 2. Epistle 1. saying. And hereunto give all diligence, in your faith, minister virtue, in virtue, knowledge etc. And then he concludeth, saying: If these things be with you, and be plenteous, they will make you that ye neither shallbe idle nor unfruitful in the knowledge of our lord jesus christ, but he that hath not these things, he is blind, groping the way with his hand, hath forgotten himself, to have been purged from his old sins. And hereunto agreeth S. Paul in the 1. chapter & 1. Epistle to the Corynthians, read the place. So that where those virtues be, there doth god in deed open his secre tes by his holy spirit. I writ not this that I mean thereby to discourage any from learning, but rather I exhort all men to set their children thereunto, and specially to the universities, whereby good literature may be maintained in the youth, which are the seed of the common wealth of this realm, and god his truth sincerely preached. But I only inveigh against those papists, which say that such learned men, as maintain their errors, are learned, they are bishops: they have studied the scriptures, so many years and so many years, and how can it be, but that these must needs understand the scriptures? Ye, and some say, it is not possible for any man to understand the scriptures, unless he were a graduate of the unyversytie, but whether this impossibilytye be true or no, both the scriptures above recited and also experience in these our days (thanks be to God) doth prove the contrary, for that there be divers which never came in the universities, yea, and some such as have no more but their mother's tongue, do understand the scriptures, and able to teach good & sound doctrine. But how those men understand the scriptures (which brag so much of their doctrine, and continuance of their study) by their doctrine is apparent, for seek they ought in all their preachings and doings other than their own praisings, and establishment of their own traditions, yea, and extolling and preferring the same above gods commandments, as when papistry reigned, how little was the terrible swearing and tearing of god spoken against, how was whoredom winked at, which are utterly against god's commandements, and by god his law punished by death. But yet so little regarded with them, that rather it was winked at then spoken against. If a man had sworn never so great an oath in tearing of God, ye should have had that mark (the pope's shavelings I mean) sit by and say never a word. But if one had sworn by their stinking & idololatrus mass, by & by Sir john would have been busy, for so misusing his occupation. Again, if one of their vowed priests (repenting his errors and minding to live in gods laws) had chanced to have married a wife (leaving the taking of other men's wives and daughters forsaking their liberty. 〈◊〉 〈◊〉 〈◊〉) or if a man had chanced to eat a piece of rusty bacon for lack of other meat (though perchance M. person had fed himself and well filled his belly, with pike, carp, tench, and such small fish, and perchance with a piece of a custard, and tart and such hard and unsavoury meats, upon a friday or upon any other their forbidden days 〈◊〉. to Timathey the 4. If this gear had come to their knowledge would they have winked at it, or looked through the fingers ●…ro ye? As they did at whhrdome, swearing, and such like offences? No I warrant you. Marry out on him heretic f●…e upon him he is not worthy to live. To the fire with the heretic knave. So straitly looked they to their dirty dreams, preferring and extolling, the same (as much as in them lay) before gods commandments, So preposterous was and is their judgements. God said to Moses Erod. 3. (At such time as he sat keeping his sheep in madian, when he saw the bush burn, and as he was going towards it) Come not hither (sayeth he) put thy shoes of thy feet, for the place wherein thou standest is holy ground. Hear sayeth god, the place is holy, put of thy sh●…s. The chaly●… is holy (say they) put on thy gloves, put of sayeth god, put on say●… the papists, God ●…ed Moses bare fieshe, better than his leather shoes. The papists esteemed a sheeps skin, above the flesh of man, redeemed with the death and blood of christ, for if thy gloves were on, the matter was well enough were the thing never so holy. But if he happeyned to touch the same with his bare hand, Marry fie, what a sin was it, it was marvel if his hand had not ●…otted of for it. If this judgement be not preposterous, and extolling their own traditions, above God his commandments what is preposterus? What is or can be more plainly▪ against the manifest truth, yet all is done with a godly show to the eyes of worldings, with golden Copes, golden crosses, silver sewsers, frankincense burning before their idols, with many other gay goodly things, surely the saying of christ in Matthew the●…▪ might well be verified upon them, where he sayeth▪ Ye hypocrites rightly did Esay prophecy of you, saying: this people draw nigh me with their mouths, and honour me with their lips, but their heart is far from me, teaching the doctrine and precepts of men.  
Therefore S. Paul willeth (as many as be desirous to be very christians) by most manifest words, to eschew & fly from such doctrine as is so infected, with superfluous ceremonies, without the word of God, saying in the. 2. Chapter of his Epistle to the Co●…oss. If ye be dead with christ from the ordinances of the world, why as though ye lived in the world, are ye led with traditions? touch not, taste not, handle not, which all perish through the very abuse, after the commandments and doctrines of men, which things outwardly have the similitude of wisdom, by superstition and dumblenesse of mind. And by hurting of the body, and in that they do the flesh no worship to the need thereof. Thus doth S. Paul by most evident words pluck his from the superstitious rites of the papists, whose religion (in deed) is altogether in outward show and worldly pomp. And therefore th'apostle preventing the question which might be asked him by some worldly wiseman, which would say. Why Sir what manner of life would you have us to lead? after what sort would you have us Christians to do and use? he answereth even in the beginning of the ne●…t chapter of the same Epistle saying. If ye be then risen again with Christ, seek those things which are above, where christ sitteth on the right hand of god set your affections on heavenly things and not of earthly things, for year dead and your life is hid with Christ in God. Thus is it evident, that the right life of a christian consisteth not, either in multitude of people, prescription of time, forefathers, nor outward Ceremonies, but only in virtuousness of life, leaving our own dreams & inventions, and in following the sacred and holy scriptures setting the same always before our eyes as our only loads star to follow, and touch stone to try all doctrine by. For whatsoever is not contained in god his book (I mean the holy bible) no Christian is bound of necessity to do. Neither (as I said before) need we to run in to any cloister to seek a perfect life, seeing it is the duty of all Christians (of what estate or degree soever he be) to live in the fear of God, and in such sort, as in this godly work following is most lively and christianly set forth. So that in that matter I shall not need any thing to entreat of. Thus seeking to end my prologue, lest I be to tedious, I send thee (good reader) to this book. praying God of his mercy so to open our hearts to receive his truth and follow the same in our living, that he may (seeing our repentance) pour his blessing upon us, that his true and sincere religion, now beginning (as it were) to springe up (but wonderfully hindered in the growing thereof, by gods enemies the papists, and carnal ghospellers, who have the gospel in their mouths, but not in their conversatyons) that it may come to a perfect ripeness, that god 〈◊〉 be glorified in this world by our christianly conversation. And that we (after this transitory life once finished) may contynallye praise him, in the heavenly habitation with his holy angels world without end, by the merits, death, and passion, of the immaculate lamb, our only Lord and saviour jesus Christ: to whom with the father and the holy ghost be all honour praise & glory now and evermore world with out end. Amen.  
God preserve the Queen. Far well in the Lord. I. C.   

Certain wholesome, godly, and necessary Rules.  
THE holy man Jobe, as appeareth in the. seven. chapter of his book moveth and provoketh every good man, diligently to remember that the 
The life of man a continual conflict.  life of man in this world is nothing but continual battle & conflict. And that the most part of 
how the world is ●…e celued and wherein.  the people are greatly deceived, which so busily follow the flattering pravities and pleasures of this world, and so live in idleness, as though all jeopardy were passed, all things quiet & in sure and substantial peace. It is marvel to see how quietly, how with out all fear, they sleep continually: Sith man is environed on all parts with so great a multitude of enemies, so crafty, so subtle, and full of deceits. Behold 
The continual enemies of man kind.  man, on every side thou art in great jeopardy and danger of death, over thy head, the spirits of the air 
Spirits of the air  with many crafty & subtle ways busily waiteth thy destruction, which diligently labour, mortal lie to wound thy soul, with flaming darts, with deadly poison infected. On thy right hand, and 
the world  on thy left, before thee, & also behind thee, this deceivable world subtly assaulteth thee, (the which as S. john saith, is utterly set on mischief and viciousenes, and for that hated and envied of god.) This ●…ering world in his assaults, craftily, and polytiquely useth himself. For sometime he fu riously rageth, and in open battle invadeth man, by much and great adversity, proving the strength of his soul. Sumtime by blandishinge and fair promise he moveth to yielding, & often times he cometh secretly upon man to take him unprovided & out of armure. Beneath thee, that slipper and dysceitful serpent, the breaker of our 
the serpent.  quietness, by many diverse engines lieth in wait to cause the sensual appetite to fall to sin, which is that Eve by whom this most false serpent first alured man to commit deadly sin. And yet as though this 
The flesh a domestycal & famili are enemy.  were not sufficient so to be compa sed on every side with deadly enemies: Man beareth also about him a familiar and a domestical adversary, than the which as no thing can be more adjoining or nigh, so nothing can be more dangerous, that is, that old and earthly flesh, by long and continual acquaintance very familyare: but by mischievous intent an utter enemy, of whom man can by no means be in sufficient surety ne avoid the same. Then sith 
The great occasions man hath to watch and pra●…e, & yet behold our 〈◊〉  man is thus wrapped in so fearful and perilous battle and hath to meddle with so many enemies, so ready, so sworn in his destruction, so armed, so watching, so false and accustomed in battle: is not he very foolish which armeth not himself against the assaults, keepeth not sure & good watch, hath not all things suspected, but so liveth as if all things were in quiet, and in good tranquylitie, nothing regarding, but the belly and the skin, much like as if this life were a feast or a banqueting. surely who so hath peace 
He that so at peace with sin so the enne 〈◊〉 of god  with vice, hath broken the truce which he took with god at his baptism. And yet thou mad christian man thinkest all things in quiet, and criest peace, peace, when thou hast god which is only peace and the author of peace, thy extreme enemy. And when he by the mouth of his prophet saith, there is no peace among these vicious people. Truly there is no 
when we 〈◊〉 at peace with god,  other condition of peace with god but when man deadly hateth vice and strongly (by the help of god) fighteth against it. For in case there be amity and friendship between man and vice, then is god principal enemy to man, both for that he adjoineth himself to vice, which in no wise may agree with god (for how may light and darkness agree) and for that also he performeth not his promise made to god, but falsely breaketh his fidelity, so faithfully promised. Remember o christian man what time 
Our profess sion at bap tisme.  thou were baptized, thou promised to be the true and unfeigned sir vaunt of Jesus' Christ, in whose quarrel thou art twice bound to 
we are double bound to spend our lines in chri stes quarrel  spend thy life. first for that he gave the thy life. second, that where thou were bond and dead in sin he of his goodness restored the life. remember'st thou not, what time thou first professed thyself to his religion, what vengeance, what maledictions thou desired to fall upon thee, and that by express words with good delive ration, & advisement conceived. In case thou fulfilled not thy promise with him, didst not thou there promise to fight under his banner, and to have perpetual enemitye with sin. Consider what shame and rebuke commonly suffer they 
Th●… shame of cowar▪ dise.  in the world which trayterousely forsake their natural lord, & captain. And yet thou christian man, fearest not to deceive thy 
We music▪ fear 〈◊〉 forsake Christ  captain christ, neither retained with him for fear, seeing he is God, ne yet for love, when he for thy cause descended from heaven, and became man, whose name also thou bearest. And that should add monish the of thy promise made to him, and being false of thy promise, followest thine enemy, from whose captivity this loving christ once redeemed the with the ransom of his precious blood. O double traitor, why dost 
Forsakers of Christ double 〈◊〉 tours.  thou fight under the standard of thy adversary, how dare thou for shame keep battle so unkindly against thy natural captain and loving master Christ, which spared not to spend his life for thy redemption. For as he saith in the gospel of Luke, who fighteth not on his part is against him, and he that gathereth not with him, disparkeleth. Alas christian man that thus fightest against Christ, the title of thy battle is not only nought, but thy title also most ungracious. Wilt thou know what 
Their reward that forsake Christ.  reward they shall have that thus forsake Christ & follow the world? Behold S. Paul declareth saying, the final reward of sin is death. What creature living is half so mad to enter into battle be it never so beautiful and honourable in kind, perfectly sure that he should not escape, but be slain in the field: and yet thou christian soldier regardest nothing to dissever thyself from Christ, and cleave to thy enemies, surely knowing that thou shalt have none other reward but only death, and that of thy soul. Consider how 
If vain rewards make carnal nal soldiers fight well, how much more ought we to fight. etc.  in this world, battles (which men keep against men) the soldyoures valiantly, and freshly defend their captain & fight in his quarrel. How little they regard the loss of their goods and lives, some for hope of lucre, and temporal reward, some for fear they fall not in danger and the hands of their enemies, some because they would not be counted cowards and faint hearted or dastards, some to have name & commendation of the world, and yet what reward have these miserable people, for their so great labours, pains, and misery.  
Shuerly nothing but vain laud of their capitain, increase of pos sessions and worldly richesses. And 
〈◊〉 unto ward▪ nesto good.  we contrary, neither for shame, ne for reward can be moved half so valiantly to fight in the quarrel of Christ, which not only beholdeth us in what manner we fight: but also will plentifully reward us, above our deserving. And 
The reward of Christ'S true soldiers.  what reward hath he provided for them that manfully fight on his part, not vain ne transitory but such as neither the eye can see, ere perceive, ne the capacity of man comprehend, and after this life joy without end. And truly as he hath promised and provided great and glorious reward for them that stoutly stand on his side: So to such as forsake him he hath also provided like pain and punishment. Heaven is promised to them that fight in Christ's qua 
our 〈◊〉 〈◊〉 is great  rell, and yet (marvel it is to see) how our courages be abated and nothing quickened with so high promises, specially when we be sure that he that promised us the reward can not deceive, no more than he can not be. All things be done in the sight of him, which also seeth the inwards of our stomachs and hearts, and yet can no shame provoke us to forsake our enemies. If we boldly withstand 
The highest felycty is to be commended of Christ.  our enemies, he shall come mend our virtue and constancy, of whom it is the highest felicity to be commended: Why do we not then jeopardy our lives to obteive this honour? He is very slothful which can be provoked by no rewards, when fear and peril oftentimes causeth cowards and dastards to be bold. Furthermore 
The difference of the force of the worldli and spiritual battles.  in this world, battle is the most cruel enemy, and he that most intendeth mischief, can do no farther displeasure than take away the riches, and destroy the bodies of them which he over cometh. But in this spiritual battle the soul is utterly destroyed and cast down to hell. The body is naturally 
how much we fear more the death of the body then of the soul  ordained to die, and yet how diligent we are to avoid the wounds of our body, how busily seek we help for them, and yet nothing regarding the wounds of the soul. Blessed god how greatly fear we the death of the body, for that we perceive it with our bodily eyes, but for that we perceive not the death of our souls we think plainly it can not perish and regard it nothing. And yet the death of the soul, is much more to be lamented then the death of the body, for the soul is more precious than the body. Will you 
Tokens whereby ●…o know wh●… there the soul ve 〈◊〉 〈◊〉 〈◊〉 dead or 〈◊〉.  that I declare you certain conjectures whereby you may perceive the sickness and death of the soul, when the stomach can not well does gest ne contain the meat, than you well perceive the body is sick. As the material bread is food of the body, so is the word of god, food of the soul, which when it waxeth bitter and unsavoury to the soul, then steadfastly believe the soul is infected, and if the soul contain not, ne perfectly digest the word of god, then is it a plain and evident argument that the soul is sick. When the knees waxeth weak and the other memberes painful and unquiet than you know well the body is diseased: and do you not perceive the sickness of the soul when it is slothful and disdaining towards the works of mercy and can not bear a little infamy or rebuke of the world, and is sore vexed with the loss of vain substance of temperal riches, when the eyes loseth their sight the ears be destitute of their hearing, the other senses lacking their due operation, no man doubteth but that the soul is departed from the body. And yet when the eyes of the soul be so obscured with darkness, that they can not perceive the perfit light which is verity (the ears so stopped by sensuality) that they give none advertence to the voice of almighty god, the other parts destitute of their godly feeling, believest thou then that thy soul is alive? Thou seest thy neighbour in 
The soul of man is dead that hath no con passion on his neighbours necessity.  great wreatchednes and misery and hast no compassion on his heaviness and trouble, so that thou be quiet and out of business, why dost not thou perceive and feel his vexation, truly because thy soul is dead, for that the very life of the soul which is god is not there for if god were in the soul, there should be charity, for god is charity, and thou shouldest have compassion & pity on thy neighbour. for if thou be a lively and quick member of jesus Christ (sith we be all one body in him) how can it be that any part of the body be diseased and pained, and thou not only perceive but sorrow it also. Farther another evident and sure token to know whether thy soul be lively or dead: Thou hast desceived and falsely beguiled thy brother in god, now hath thy soul a deadly wound, and yet thou art nothing sorry for it, but rejoicest at it as though thou hadst won great advantage or lucre: Know for truth that in this case thy soul is dead, the body is not alive, when it can not feel a little pricking, and thinkest thou that thy soul is a live when it perceiveth not so great a wound. When you here a man customably blasphemig the name of god, hautely and proudly dysdayning the deeds and behaviour of other, using unclean and filthy communication, misiudginge and hindering the name of his brother. Know for troth that his soul is dead. The rotten and stinking carrion lieth buried in the bottom of his breast, fro whence such stinking and poisoned savours a rise, that they infect and poison all the hearers. Christ in the gospel 
Why the Pharisees are pain●…d sepulchres  calleth the pharisee is painted sepulchres: because they carried in their fresh & coloured bodies stinking and dead souls. The bodies 
wickid●…s bodies sepulchres of carrions.  of good and virtuous men be the temples of the holy ghost. The bodies of vicious people, be the sepulchres of carrions. As David witnesseth in the psalm: Their bodies are great and open sepulchres for that they have deceived their brethren and lied with their tongues. And surely there is nothing so dead as is the soul when it falleth from christ. Ne no carrion so stinking in the noses of men as a dead soul is abominable in the sight of god. Then when 
As disspysing the gospel and the true preachers thereof 〈◊〉 ●…nge blasphemy fill thy talk & such like. God is the life of the soul,  deadly words procedyth from the soul, the soul must needs be carry on and dead. For Christ saith as the heart thinketh: so the mouth speaketh. And surely if the very life of the soul which is god were in the soul than should the mouth speak godly and lively words. The disciples of Christ as it ap●…rethe in the gospel, said upon a time to him, lord thy words been all lively, and the words of christ were all lively because they procedid fro that soul, from the which the godhead never depart●…. If the body be sick it is by physic soon restored to his old health, & often times dead bodies by the instance and prayer of holy and virtuous men, be restored again to life. But if the soul be once dead, 
The soul departing from the body in sin, is past recovery.  nothing can revive it but only the loving and merciful goodness of our saviour jesus christ, which helpeth not ne restoreth the soul to life, if it in sin depart from the body. Furthermore the death of the body is shortly finished, but the death of the soul is ever lasting, and when it is in manner more than dead, yet in feeling of death it is immortal. Then sith our battle is thus dangerous, what dullness, what Idleness, what pokishenes of mind is this, nothing to regard ne fear so many jeopardies and fearful perils. And though we be thus on every 
〈◊〉 〈◊〉 comfort to enter the field against 〈◊〉.  side with enemies grievously compassid, yet is there no cause why, that other the greatness of peril, the multitude of enemies, their mighty and much strength or deceivable doblenes, should to much impalle or abash our courage: for though our adversaries be very strong and mischievous, yet is our loving aid and diligent capitain Christ more strong and mighty than they all. For as Saint Paul saith, if Christ be of our part who can prevail against us: If he assist and help us who shall overcome us, conceive then a sure hope of victory, and diligently remember that thine enemies hath in time passed been sore beaten, confounded, spoiled, and plainly overthrown of us. But by the might of our captain christ, of whom no dought (if we be faith full) he shallbe overcome again in us: enforce and labour that thou be of the body. and in virtue & power 
By christ we may do all things  of thy head, thou shalt and may do all things. Thou art in thyself very weak and feeble, but in thy head very mighty & strong, and therefore the end of our battle is not doubtful and uncertain. For asmuch as the victory dependeth 
●…he use●…y of a christia an his battle dependeth not on tortu●….  not on fortune but is utterly in the hand and power of god, and by high in our power and might also. He that effectually myndethe and desireth victory shall overcome. The gentleness and readiness of our certain never faileth: make not thyself then unworthy of his goodness and favour, and thou shalt overcome. He shall fight for the and accept his liberality for thy merit, yet reason would that thou refer the victory wholly received of him. Which first and only pure from all sin, oppressed the tyranny of sin. But this victory can 
Christy●… may not be idle,  not be obtained without thine own diligence. For he that saith trust in me I have overcome the world, will that thou be courageous and nothing slothful, and so through his help thou shalt have victory if thou fight, according as he hath given ensample. And 
A measure to be vsid●… in this battle.  therefore between too extreme jeopardies thou must observe and keep the mean course, that thou to much trust not to the mercy of god and do nothing, ne to soon give over, overcome with hardness of battle.  

Of the armour fit for a christian soldier.  
ANd for as much as no battle can be maintained without convenient armour, I think it 
we must know our ●…r and have it in a readiness.  necessari that we first know what kind of armour, is most fit for every christian soldier. Then our armour known that it be always in a readiness and at hand, lest our deceitful enemy (which continually lieth in a wait) take us unprovidyd, and so overcome us. In this wordly battles men oft times be at rest and quietness, the battle not perfectly ended. But 
In the spiritual bat tell is no rest, but con tinu●… fight as long as we be in this life.  in this spiritual battles is perpetual fight, no rest ne quietness so long as the soul is in the body. And therefore we must alway be in readenes, always waking & in armour. For our enemies never resteth, but when he is most quiet 
The craftiness of our enemy the devil in his fight.  and feigneth truce, and she with as he would fly, then is he most busy to do most mischief, therefore the chief and special care must be that the soul be never unarined, you see daily how diligently we arm and defend the body, what time we have business or journey to be done, that we may be more able to withstand all such enemies and troubles as may fortune by the way, shall we not then much more provide that our souls be in safety, our enemies always be armed and ready to destroy us, and shall we by negligence, for sloth not be sure that we perish not? but as concerning the armure most needful for every Christian soldier I shall more specially speak in his peculiar and proper place. And in the mean season, some what generally to talk of them. there be. two. kinds of armours or 
Two 〈◊〉 of armour meet for 〈◊〉 Christian.  weapons most requisite for every man that shall fight with the mischievous company, or army of sine, which as S. Paul saith is prayer & knowledge or learning, with the which he adviseth us always with out intermission to be surely armed. Puer and unfeigned prayer 
The virtue and effect of prayer.  bryngythe and lyftethe up the inward affection to heaven, to the which our enemies can in no wise have entrance. Knowledge 
the opera●… of true knowledge.  and good learning armyth and defendyth the understanding of man with wholesome doctrines and good opinions and so neither prayer ne knowledge may be lacked, the one so necessarily requireth the other, & they agree so frendfully. Faithful and unfeigned prayer, obtaineth of god our petition, knowledge & good learning teacheth us how and in what manner we shall pray. And what things we shall desire in our petitions, which as. S. james saith be only such as be profitable & wholesome for the soul, prayer is the thing more commonly to be required which is famy liar communicatyon with god, but knowledge and good learning is no less profitable wholesome or necessary. For I cannot imagine how 
We cannot walk our long and dangerous journey to heaven with out our two captains 〈◊〉 ron 〈◊〉 woy ses that is prayer and knowledge.  a man intending to forsake the common course of the world, can surely and without peril walk so long and dangerous a journey, unless he have the company and fellowship of the two most valiant captains Moses and Aaron. Aaron for that he was the chief priest of the temple fygurethe in scripture prayer. Moses signyfiethe knowledge of the law. And as knowledge and learning without operation little or nothing availeth, so prayer without know ledge is of small virtue and efficacy. Some men when they pray only consider how long & prolyx 
want of knowledge is the occa zion that prayer is abused,  their prayer is, how many orisons and psalms they have said, thiking plainly the virtue & strength of prayer only to consist in long and much communication, & this fault is specially among them which yet as babies cleave in the letter and carnal ceremonies and have not the ripeness of the spirit. But here what manner of prayer Christ in matthew teacheth us, 
what manner of prayer Christ us.  use not saith he, much and tedious babbling in your prayer, as infidels doth, which earnestly believe that by long and by much speech they shall obtain their petition. Covet not in this thing to be likened to them, for your father in heaven knoweth what is necessary & behovable for you, before you make petition. And Paul in the xiiii. chapter to the Corinthyans' the two. Epistel. Much more esteemeth five words well understand with pure and clean mind spoken, than ten thousand not understand, and spoken with the mouth only. Moses' in his petition used no words, and yet he 
It is not the noise or voice that cawserhe god to hear us.  was heard. It is not the noise & moving of the lips that deferrith our petition and prayer to the hearing of almighty god. But only the inward and fervent desire of the soul. Let this then be thy familiar usage and custom, 
what we ought to do when we are en●…d to sin.  that when thine enemies move the to vice, thou straight and immediately lift up thy heart unto heaven with sure & faithful hope, from whence all help cummyth, but thither also lift up thy hands. The surest way to avoid the danger of thy enemies, is alway busily to be occupied in  
lie Manna wax not unsavoury. And if you thus with pure and 
what infynitt treasures shallbe fo●…d in the holy scriptuers by high which cometh w●… a pure mid  clean mind with reverence and humility study the scripture, you shall perceive yourselves marvelously ravished and transformed: and shall see in them the most pleasant dainties of your most pleasant spouse: The abundant richesse of the enriched Solomon, the secret treasures of everlasting wisdom. Heaven and earth may perish, but the word of god is e verlasting and shall not perish. Men may lie and be deceived: but the truth which is god, neither can lie ne be deceived. And as for 
what expo syteres of the scriptu res are me teste to be red.  the expositors of the scripture, if you covet to be more lively in spirit then ready to contention, if you intend the fatness of the soul, rather than the quickness of the wit: labour such ancient doctors whose good & virtuous living hath been well known, whose learning more plentiful and full of fruit, whose speech neither lewd ne unsavoury, and their exposition furthest fro the carnal understanding and most fit to the holy mysteries: The holy scripture of god 
The māe●… of the 〈◊〉 ●…his of the holy scriptures.  hath his peculiar language and proper figures, which must diligently be known. Sometime she stutteth and as a loving mother after our infancy she formeth her speech. To little babes and infants in Christ she giveth milk: to them that be sick and weak suppings and broths. To them that be strong more solid, nourishing and strong meats. Haste you to come from childhood and sickness 
we must endeavour ourselves to 〈◊〉 from milk to strong meats.  that you may eat strong and nourishing meats. She boweth and inclineth herself after our humility and febelnes. But enforce you to arise and be strong according to her sublimity, it is very monstrous alway to be chyldysshe, and to much dastardnes always to be lowest. One verse well understand with faithful and good intent spoken, is more savoury and noryshing then the whole psalter not understand and idly red. And of this I more often admonish you for that I know this error not only among the common people, but also among them which count themselves learned. They hear not what christ saith in the gospel of john the. x. chapter: The fleshly understanding nothing profiteth: The spiritual only giveth life: They regard not the saying of Paul. The flesh destroyeth: the spirit quickeneth. We know that the law of God is spiritual not carnal, and to spiritual things spiritual understanding moste be had and given. In time past the pleasure of god was to be worshipped in the mountain. Now he will be worshipped in truth and spirit. If god hath given 
how we ought to be stowe our wits.  you a pregnant & flourishing wit, continue not alway in the barren letter, but hast you to the high secret mysteries, and diligently call upon god that it may please him to open you the book clasped with the. seven clasps, of the which S. john in the apocalypse mencionethe. The which book none can open but he that declareth the secrets of his father, which never man knew but the son, and such as it pleased him to declare them unto. Then if you 
The profit ●…t cometh of the knowledge of holy scri ptures.  diligently apply the knowledge of scripture, & busily have remembrance of the laws of Christ you shallbe sufficiently armed and defended against all assaults and invasion of your enemies. But he that intendeth profitably to use this godly armour must first cast 
what armo ure must be cast away if we all have the armour of a very Chrisan.  away the armour of proud Saul that is to say, the affections of this world, which be more onerous than profitable, more hinderethe than furthereth him that shall fight with our great Golias. And after with pure and humble mind gather out of holy scripture five sons which I think be the five words which Paul desireth to be spoken in good understanding, and then arm thy right hand with the sling, for by these weapons only is our adversary the father of all pride & mischief overthrown. Whom our capitain 
Our enemy the deue●… is to be overthrows and resisted by the scripture.  christ by thi●… armour vanquished and overcame, what time the devil moved him first to gluttony, sith to avarice, third to Idolytrye: did he not with words of the said scripture abash his proud courage & utterly repel him? David also out of the holy scripture took all his or namentes of battle, wherewith he overcame the uncircumsised Philistyns. Thus you may see that holy scripture ministereth to every Christian soldier sufficient armature and defence to withstand the might and subtle engines of their enemies. which armour as 
which be the particular armours of a christian.  Esay saith is justice, equity, humility, charity, faith, and such other. Of the which Paul also speaketh in divers places of his epistles. As in the first to the Corinthyans' the. x. chapter, where he calleth this armour not carnal but spiritual, mighty and strong in god, to the destruction of our enemies, subduing filthy and idle cogitations, and all pride and pre sumption against the knowledge of god. paul armed with this 
The 〈◊〉 of this armour and comfort to him that weareth it.  armour as it apperithe in the. x. chapter of the epistle to the Rhomains with an high courage said, what shall divide or separate us from the love and charity of almighty god. Ueration, hunger, lack of clothes, jeopardy, persecution, prison, death, as who saith nay. See how grievous enemies how fearful he utterly dispysith. And in another place with great courage he saith, we shall overcome and have the better through his help which hath so faithfully loved us. For I am certain and sure that neither death ne life, angels n●… archangels, things▪ present ne to come heaven ne hell ne other creature may divide me from the charity of god, which is in christ Ihesu. O how much trust & confidence, how happy & blessed auda city ministered this armour of light to Paul, which called himself the abject and outcast of this world. Such might & strength 
The strength holy scryptuere giveth to such as delight there in.  such sure hardiness shall holy scripture give you if you continually and substantially labour them, and for your such labour and pain our captain christ shall transfer you like a valiant warrior into his glorious City called Iherusalem. In the which is no motion ne noise of battle but immortal peace profit and sure tranquility & quietness.   

The head of all wisdom is to know yourself, & of the two manner of wisdoms heavenly & worldly, the one true & the other imagined.  
PEace is that high and great 
The uncer tayntye of the peac of this world is 〈◊〉.  goodness whereunto the lovers and folowars of this world refer all their study and labour, as to the most perfect sure and quiet end, but the peace of this world is not substantial and sure, but much deceivable. The philosophers to much assured of themselves, promised this peace to the foloweres of their learning, which they might in no wise perform, for only christ may give this eternal peace. And to obtain this godly peace this 
The only way to obtain the perfect & true peace  is the only way to fight boldly with vice, and to hate yourself carnally, for between these capital enemies and our captain Christ is continual enmity and hatred. For asmuch as god of his nature is very virtue, and beginner of all virtue. The very filthiness 
The 〈◊〉 〈◊〉 between true wisdom and foolishness  gathered of all kind of v●… is of philosophers called foolishness & in holy scripture called malis or frowardness. Contrary perfit discretion, and soberness, is both of philosophers and in holy scripture called wisdom. But hath not this foolish frowardness overcome wisdom and soberness? The captain 
The devil the captain of mischief, the fountain of wisdom Christ.  and father of mischief and frowardness, is the prince of eternal darkness. And who so followeth him, hastethe to eternal damnation. Contrary the beginner and fountain of wisdom is christ, which is the very light expelling all darkness of worldly wisdom, the beauty of his father's glory. The which as he hath made himself our redemption and justification, 
Christ our redemption justification & wisdom  so as Paul witnesseth he is made our very wisdom. We preach to you saith Paul, Christ which for our redemption was  
fied, whom the jews had in derisyon the gentiles reputed as a fool. But to us whom of his goodness he hath called to his favour. He is the very might and power of god the eternal wisdom of god, by whom we shall easily overcome the malice of our enemies. Follow you this 
●…hat wisdom we ought to foe low.  godly and eternal wisdom, and little regard the wisdom and policy of this world. Which to foolish earthily people so vaynelie and deceitfully bostethe herself, when as Saint Pawl saith there is no more foolishness in the sight of god, than this worldly wisdom utterly to be forsaken of them which intendith truly to be wise: and in another place he saith it is written, I shall dystroie the wisdom of this worldly people, and reiectc the prudency of these carnal prudent's, where shall then be these wise men, these men of aucto rite and busy labourers for profit of this world? hath not god destroyed the wisdom of this world & plainly declared it to be very foolishness? I doubt not but of these 
●…here Chr iste is folowede the world is straight way angry.  foolish wise men and blind leders of blind men, many shall rebuke you for that you fall from their conditions and worldly appetites, and follow Chryst. But they that thus rebuke you, be in name only christian men, in manners and conditions the very destroyers of Christ's religion. But take heed be not deceived by their false glossings, whose miserable blindness is to be wailed rather than followed. For what extreme foolishness 
The foolishness of worl delye wisdom descri bid.  or madness is this, in things very transitory and of no value to be counted crafty and wise. And in such things wherein consisteth only our wealth and health to be more foolish than bruit beasts. Paul desire the that we may be wise in such things as be good and profitable. And foolish in such as be hurtful and unprofitable. Many be wise he saith to do ungraciously: but they cannot do well. And Hesiodus that pleasant poet judgeth all such persons very vile and nothing profitable, which neither be wise ne will obey to such as give them sober and wise counsel. But what shall we then say to them, which when they be to shamefully foolish, always continuing in mischief and evil, mock and delude such as have risen from the dark blindness, & evil behaviour of this world and amend their life. David saith the scornful parsons shallbe scorned, he that dwelleth in heaven shall delude them and god shall laugh at them. It is red also in the book of sapience. The company of heaven shall behold and despise them. And god shall mock them. It is 
It is commendable to be disp●… said of the wicked.  much commendable to be discommended of fools, and them that be malicious and envious, And much horrible to be mocked of god. This beastly and duly she wisdom saith saint james is 
worldly wis doom worthily ha●… of god and why.  utterly hated of god, whose end is nothing but death. For this worldly wisdom as a handmaid followeth pestilent pride and arro gancy, after arrogancy followeth blindness of reason, when reason is blindid than ruleth carnal delectation and worldly concupisbence. Then followeth the company of sin and readiness to sin. This propencenes to sin follow i'the custom in Sin, and after cometh dullness of mind in the soul. So that the soul perceiveth not how great danger and peril she is in, and when the soul is thus astonished and destitute of all godly feeling. Then suddenly preventeth death of the body, and consequently death of the soul: for that he dieth impenitent. Here you may perceive and evidently see that the mother and rote of all mis chefe is wordly and carnal wisdom. But of the wisdom of 
what the wisdom of Christ is & the 〈◊〉 ●…e thereof.  Christ which the world reputeth as foolishness. It is red in the xi. chapter of Esay, where he saith in the person of those to whom this godly wisdom hath happened, all goodness hath happened to me with her, and by her help great virtue and honesty, and I have rejoiced in all my acts. For asmuch as this wisdom was ever my guide and captain, upon this wisdom waiteth continually humili ty●… and soberness. Humility maketh us apt and meet vessels to receive the spirit of god. For upon lowly and meek parsons his pleasure is to rest. And after that of his infinite goodness, he hath does stilled in our souls his. seven. special gifts. Suddenly rootith and buddethe in us the pleasant & ripe corn of all virtue, with their blessed and joyful fruits. Of the which 
A qu●…et con●… a principal fruit of 〈◊〉 life.  the chief is a quiet and peacified conscience with god which is called inward joy, The secret joy, the joy unknown, but to such as hath assayed and tasted it. The joy which vanishyth not ne can be taken away, as the joy of this world, but groweth and in creasythe to eternal joy. This 
where god lie wisdom 〈◊〉 to be sought,  wisdom according to the advisement of S. james, must by conti nual & fervent prayer be desired of god, and delygentlye laborid for▪ in the secret veins of holy scripture. The head and beginning of 
To know ourselves is the begi ninge of godly wise doom.  this wisdom is surely and substantially to know yourself. The which proverb our ancient and forefathers hath honoured and taken as the voice of god, decsending from heaven, and good authors delighted so much in it that they extemed the hole some and efficacy of wisdom to be contained in it. But the sayings of Infedels' and Pagans may be of small authority among christian men, unless they agree with holy scripture. Here therefore what the heavenly lover in the book of canticles saith to his spouse, threatening and commanding her to avoid his house unless she knew herself. O most beautiful of all women, go from me and walk the ways of your flesh or kinsfolk, in case you know not yourself, it is no trifle a man to know himself, I cannot well think that any man in this world can sufficiently be assured of the knowledge of his body. How showld man then perfectly know the qualities and behaviours of the soul. Saint Paul whom it pleased god to ravish into the third heaven and teach the secret mistresses thereof, durst not presume to judge himself, which he would have done no dought thereof, if he perfetlye had known himself. If so godly and perfect a man durst not affirm, that he perfectly knew himself, shall we carnalmen assure ourselves so boldly to the knowledge of ourselves. He is thought a very unprofitable, and unwise soldier, which neither knoweth his own power and strength, ne the might & company of his enemies. But man hath not battle one lie with other men, but also with himself. And suerelye the most danger of our battle is contained in ourselves. And often times there is so small difference be between our friends and our foes. That it is to be feared, lest we by negligence defend our foe for our friend, and hurt our friend for our foo. Then forasmuch as this spiritual battle is most with ourselves, and the first hope of victory is to know ourselves: I shall briefly as in battle depeinte and 〈◊〉 to you, an Image of your 〈◊〉 by the which you may the 〈◊〉 attain the knowledge of 〈◊〉 〈◊〉.   

Of the exterior man and the interior.  
MAn therefore is a certain monstrous 
wan a monstruou●… beast.  beast compact or formed of. two. or. three parts much divers and contrary, that is to say of the soul which is spiritual and the image of god. And of the 
The body of man a bruit and ●…be beast.  body which is in manner a bruit and dumb beast: for in the bodily part we do not excel the other kind of beasts but are in all the gifts and conditions thereof, much inferyoure and worse than they. But by the soul and spiritual part we be partakers of the high godhead & divinity, and in that behalf not only excel the angelical creatures, but also are adjoined and made one with god. If the body had not been added 
The great dyffer●…nce betw●… the soul & the body.  and anexyd to the soul, man had been all spiritual and godly. And if the soul had not been given to the body, man had been all beastly. These two natures so contrary & disagreeing, the high workman and maker of all things joined and knit together, in joyful and quiet amity and concord. But the false deceivable and crafty serpent. utter and extreme enemy to our quietness, by mischievous and unhappy subtilti, set such enmity and discord between them that they can not be divided or departed with out great vexation and pain, ne continue and dwell together with out continual strife and battle. The body as it is itself visible, 
wherein the body 〈◊〉: 〈◊〉.  delighteth in things that be visible, as it is mortal and transitory and of no goodness, so it followeth vain and transitory things, as it is he ●…ye and ponderous, so it synkethe and slydyth always downward. Contrary the soul as it is in 
The delight of the soul.  kind heavenly, so it alway enforsyth upward, and contendyth always with this earthily part, despiseth these visible things, for that it knoweth them transitory and of no goodness. As she is immortal, so she loveth things that be everlasting (for like hath always pleasure in things that be like (unless she be utterly drowned in the filthiness and poison of the body, and by them grievously infected, do decline from her natural gentleness and cleanness. It was not 
Sin soweth the discord between the soul end body.  the first state and condition where in man was created, that caused this division. But that which was formid and created good and puer, was by sin corrupted and defiled. And sin did sow this discord and discentyon between them which were in quietness and agreed as one. For before man was by sin infected, the soul without business commanded the body, and the body gladly and willing obeyed the impery and commandment of the soul. Now that this good order and quyetenes is distroubled, it is contrary: for the carnal affection strivethe and enfor●…the to have preminence above reason. And often reason by 
●…an com●…arid to a factious & seditious City, and the manner of the government of the same  blindness obeythe sensuality, wherefore man may well be compared to a faccious or seditious city, which for as much as it consisteth of divers kinds of men, diversly mindid and disposed must needs be troublid with divers more scions and seditions, unless the hole rule and empiere be in one, and that he be such as will nothing command, but that shallbe very profitable and wholesome for the come mon wealth and safety of the same. And therefore it is very necessary●… in every region and communialte, that they rule which be most wise and discrete, and the other obey. The common people for the most part be of small courage and dastards, and therefore they may bear no rule, but must be obedient to their rulers, and such as be nobles and ancient in years, in all assembles and counsels must patiently be herd. But the aucto rity and power to determine all things must remain in one which is called their king, and he must as time requireth, be admonished and advertised but not compelled▪ ne have in his realm superior. For the king ought to obey none but the law, the law presentyth the image of virtue & honesty. But if so be this order be inverted and 
●…dyt●…one and disobe dience the utter ruin of any come 〈◊〉 〈◊〉  the wild commons and troublesome dregs of the City in the common wealth, rebel again their ruler, and the nobles disdain the commandment of the king, the perilous sedition & grudge growing, and if it be not helped by divine policy, it falleth to utter decay and ruin. Now for our purpose, 
Reason 〈◊〉 king 〈◊〉 & who the noble●… and ancients.  reason in man is a king and Emperor. Nobles and ancients be certain corporal affections or appetites, but such as be not beast lie. As in example, natural reverence towards your parents, love and charity towards your brethren, & benevolence toward your friends and such other, and such other affections as must descend from the obeisance of reason. And in behaviour are beastly such 
Riot, envy, and such like be the 〈◊〉 mo●….  be the commons and drags of the city. As riot envy and such other sickness and diseases of the mind, wh●…ihe as bond and vile servants, must be kept under, that they keep dew obedience to their king, and in no wise hurt him, and surely if the affections and appetites sensual do dew obeisance and be orderid by reason. Then shall man at no time commit any thing that is evil, or that after may repent him. And that knew well Plato that divine philosopher, when he said that they which oppress and subdue these carnal appetites, live well and justly, and they that be overcome of them liveth evil and un justly. Then the only parfitte 
The one 〈◊〉 perfect way to felicity is first to know ourselves▪ next to subdue our 〈◊〉 ●…tes,  way and path to felicity, is first surely and substantially to know yourself, next to subdue the carnal appetites and to be orderid one lie by reason. And this reason must be upright, hole, wise, not infertyd. That is that she only regard virtue and honesty. peraventure it shallbe thought very hard to so low that I have taught. But diligently 
Excellent & commendable things ●…llwayes dangerous to be prose ●…d.  remember that excellent and commendable things be all way dangerous and difficile.  
There can be no more valiant act than to overcome thyself ne no greater reward than eternal beatitude and felicity. And that witnesseth saint Iherom saying. Nothing is more happy than a true crystian man: to whom as a reward, the kingdom of heaven is provided and promised. If man only consider 
〈◊〉 of his own power can not subdue his own 〈◊〉 but is over come by Christ and bow.  his own power and ablitie no thing is more hard then to subdue the flesh. But if he diligently remember that christ is his capitain and helper: to whom nothing is unpossible ne uneasy, it shallbe very light in your conscience and mind, a purpose or intent of perfect life, and after busylye labour to bring it to effect. the mind of man can not imagine so high & noble a matter: but by fervent lalabour it may be brought to pass. And that thing which in the beginning shallbe thought invincible and much hard to be done, shall in continuance be made soft, by usage easy, and by custom pleasant. The way of virtue, saith Hesi odus is in the beginning strait & dangerous, but if you creep to the top nothing is more sure ne in sa●…ty. There is no beast so cruel ne outrage, but by man's diligence & labour may be tamed and made meek. Shall man think then that no means may be found to bridle the affections and apitites sensual. What pain doth man take to be delivered from sickness and diseases of the body. And shall he take no pain to be delivered from eternal damnation, both of body and soul? surely it is to be 
Many christians bond●… seruaun tes to sin.  lamented that many which bearith the name of Christ, like brute and doom beasts follow in their li ve the beastly and sensual appetites, and are in manner bound and servants to them. So little exercised in this spiritual battle that they know no difference betwixt reason and sensuality. They exsteme that only to be man which they see, perceive, and feel. And that nothing is but such as is sensible. What so ever they mind they think it lawful. This call they peace & safety although it is most miserable bondage. When reason resisteth not the carnal motions: But persuaded and blinded by their intising followeth them. This is that miserable peace why 
The peace Christ ca●… to break 〈◊〉 to set healthful ●…tell.  che Christ author of true and perfect peace came to dissolve and set healtheful battle between the father and the son, the wife and the huseband. And briefly betwixt all such things as the unsure amity of this world hath joined and knit together. Let the authority of philosophersbe of small estimation unless the same sentence (though in other words) be expressly spoken in holy scripture. That philosophers calleth reason. 
The difference between ●…au les doctri●… & the philo sopher●….  Paul sometime the spirit, some time the inward man, sometime the law of the mind. That they call the affections, he calleth sometime the flesh, sometime the body, sometime the exterior man and the law of the membres. saying in one place walk after the spirit and ye shall not commit the desires of the flesh: For the flesh desireth against the spirit, and the spirit against the flesh. Therefore do not those things which you carnally desire. And in an other place. If you live after the flesh ye shall die: but if you mortify and subdue the deeds of the flesh you shall live. surely it is a strange thing and a new 
〈◊〉 contrary to ma●…s reason, gods wo●…king to our 〈◊〉 i●….  alteration, that peace should be sought in battle: and battle in peace, life in death, and death in life, liberty and freedom in servitude and bondage: And bondage and servitude in liberty and freedom. Of bondage Paul speaketh this. I chastise my body and bring it in servitude. And of liberty in an other place, if we follow the leading of the spirit, we are not under the bondage & yoke of the law. And again he saith. I perceive a law in my membres re●…tynge the law of my mind, and about to bring me in thraldom under the law which is in my membres. It is red also of the exterior and interior man. Plato 
The contra●…es of plato and paul's d●… trine.  put two souls in one man: And Paul in the same man putteth two men, so annexed and joined together, that the one can not be without the other, neither in joy ne in pain. And again they be so dissevered and divided, that the death to the one is life to tother. And to this also may be referred 
The difference between the body and soul.  that he writeth to the corinthians, saying. The first man was made a living soul, the second a quickening or giving life. The spiritual part was not first made, but the beastly: The first man was of the earth earthily, the second of heaven heavenly. Earthly men follow the conditions of the earthly. And heavenly the conditions of the first heavenly. And this I speak well-beloved, for that neither the flesh ne the blood shall possess the kingdom of heaven, neither things corruptible or incorruption. Here you may evidently see that what Paul in one place called the exteriourman and the flesh which is corruptible: In another place he calleth it the earthily Adam. And surely this is the same flesh, the same body of death, where with he was troubled when he said. O unhappy creature, who shall deliver me from the body of this death? And of the fruits both of the spirit 
Of the fruits of the spirit and the flesh.  and of the flesh, which be much divers, he writeth saying. He that soweth in the flesh shall gather corruption of the flesh. And he that soweth of the spirit shall of the spirit gather everlasting life. O happy and fortunate man in whom this earthly Adam is so mortified and subdued that it in no wise resisteth the spirit. But whether this perfect quietness and tranquillity may fortune to any man in this world I will not affirm. Peradventure it is not necessary to be. For Paul in this 
S. Paul could clear lie be rid of fleshly motions  life not withstanding his high perfection and grace, had a motion of the flesh to vex and distrouble him. And when he thrice desired god to be delivered from the said motion. He only had this answer. Paul my grace is suf ficient, for virtue is made perfit by vexation. Paul was vexed by pride, that he should not be proud. To be perfect and strong in god, he 
he that will be strong in god must first be week in the flesh.  was caused to be weak and feeble. For he carried the treasure of heavenly revelation in a frail and bryckell vessel. that the honour and victory should only be in the power and might of God, not in himself. This one example of 
Sin to be driven away by prayer.  Paul is erudition and learning to us in many things. First when we be moved and tised to sin, that we diligently call to almighty god by prayer. Furthermore that to 
Temptation profitable to chris tians.  true christian men temptations be not only profitable, but also necessary for the preservation of ver tue. Finally that when all the other 
Pride and vain glory assaulteth the good.  motions be subdued, than the motions of pride and vainglory are most to be feared, which in the mids of virtue, privily awaiteth us. After that man hath 
●…hoo shall see god & trust in him  mortified the flesh and subdued the concupiscence of the same. Then shall he see god and taste god that he is sweet. God is not seen in the 
No●…,  fierce and boisteous wind of temptation, but after man hath resisted and valiantly oppressed the suggestions of his enemies: Then followeth a delectable small blast of ghostly comfort and consolation. Which when you shall perceive, then quickly await with your inward eyes, and you shall see god & well know that he hath made safe for you.   

¶ Of the three parts in man the spirit, the soul, and the flesh.  
These might be thought more than sufficient: but that you may the more plainly know, what man is. I shall briefly declare unto you, what division Oxygen maketh of man. And to be 
The division origen maketh of man by. three parts. whereof the first is the flesh.  short he maketh three parts in man. The body or the flesh as the lowest part of man, in the which by the offence of the first parent Adam, the cruel and subtle serpent the devil sowed the law of sin into the soul of man. By the which he is provoked to sin, overcome by the devil and bond in sin. The spirit by the which 
The second part is the spirit.  man doth express the very similitude of the nature of god. In the which also the high creator and maker of all things out of the inward secrets of his mind with his own finger, that is to say his spirit, did write the eternal law of virtue & honesty. By this portion also Man is adjoined, and made one with god. After these he putteth the third part as a 
The third part is the ●…le.  middle or a mean between the. two other, which is a receiver of the natural mevinge or feelings.  
This part as in a factious or seditious city, is moved and enticed of both parts, and is at liberty to whether it will incline. If it forsake the flesh and follow the spirit, then shall it be spiritual: But if it follow the desires and ●…upidities of the flesh it shallbe all so fleshly. And that meant saint Paul, when he said. Know you for truth, that he that cleaveth to an harlot is made one body with her: and he that cleaveth to god is made one spirit with him. This harlot is the slipper and un steadfast part of man, which is the 
The fesh●… an 〈◊〉.  flesh. Of whom it is spoken of in the second book of proverbs, withdraw the from the strange woman which maketh her words soft, and forsaketh the capitain of her youth, and hath forgotten the covenant she made with god. Her house is all deadly, her paths bringeth to hell. They that follow her shall not obtain the path of life. And he that forsaketh her shallbe saved. Then the 
The divers workings of the spirit, the soul & the flesh.  spirit maketh man godly, the flesh maketh beastly: The soul maketh man living, the spirit good and virtuous, the flesh evil and ungracious: the soul maketh neither good ne evil: the spirit seeketh heavenly things, the flesh sweet and pleasant. The soul necessary: the spirit lifteth to heaven, the flesh depresseth to hell. The soul of the spirit or flesh taketh merit or demerit, what so ever is fleshly is vicious, that which is spiritual is perfect, that which is of the soul is mean and indifferent, will you that I more plainly descrive to you the difference betwixt these parts.  
You honour and fear your parents, you love your children 
what works we do of nature.  and friends, it is not so much for tuous to do these things as it is sin not to do them. For why should not you being a christian man do those things which infidels and beasts do, only by instinct of nature. That which man doth of nature is not worthy reward. But it so chauncith that other you must not regard the reave 
The battle between the soul & the flesh.  rinse towards your parents, neglect & despise the love of your children, or else displease god. In this case what is to be done, the soul is in dought, the flesh movithe in the one side, the spirit in the other. The spirit persuadeth that god is better than thy father, and more to be regarded, the flesh contrary maketh suggestion. You own your parents your natural being? And in case you obey them not you shallbe disheritid and come monly called unnatural & unkind, lose not your goods, disteyne not your name, & as for god other he seeth not or he will not see, and at the least he will soon be pleased. Now the soul is in doubt and standeth amassed: if it incline to the flesh & despise the spirit it is one body with it. And if it follow the spirit it is transmuted in to the spirit. It is great error to 
An error to esteem that on absolute virtue which proceedeth of nature.  exteme that absolute virtue, which is of nature. Some of nature, are little moved or enticed to the pleasures of the body. Let them not judge themselves virtuous for that which is indifferent. For the laud 
Wherein the laud of virtue consistethe.  of virtue consistith not in lacking of this pleasure: but in subduing the motions thereto. Certain affections outward, and in kind good & honest, cloaked and covered with countenance of virtue. Disceivith and illudyth simple and innocent parsons. Some have pleasure in 
Prayer and fasting how to be vs●…d.  fasting, some in many prayers, & many such like. But let these be done in simple and pure spirit, for if they be used for name, vainglory, or any profit of the body, they smell of the flesh. Let no man for using of these mean things think himself better than other ne condemn them that use than not, but diligently in himself consider whether the usage of these things be carnal or no. Your brother in god 
The carn●… using of prayer.  is in necessety & needeth your help and comfort, you contineu in your prayers and mumble your beads and matins and will not know his necessity and trouble. These prayers god shall despise, for how shall god give advertence to thy prayers, when thou being man, regardest not the petition of man.  
Here also another example. You 
●…we we ought to love our children.  love your children. This deed is of no merit. For so doth unchristen men also, or else you love them for their beauty or contentation of your mind: Now is your love carnal. But if you love them for that you perceive in them the image of christ, as piety, soberness, constancy and such other virtues. Now you love them not in themselves but in Christ, and so your love is spiritual, but of these things I shall speak more in another place.   

Certain general rules of true christianity.  
Now for as much as I have 
Rules whereby we may learn early t●… creep owe from the blind errors of the world too the puer●… light of spiritual life.  declared & opened a certain plain and gross way to virtue. I shall briefly write you certain rules, by whose conduct you may with more ease creep out from the blind errors of this world to the pure light of the spritual life: in manner as Dedalus did out of the dangerous labyrinth, by the conduct of a thread. And to all those that diligently 
Note here  use and exercise themself in this learning of virtue. That spirit which provithe all godly purposes and intentes, shall send aid and comfort. But such as say go from us we will not of thy learning. The mercy of god shall reject because they reject his learning and knowledge. These rules which I intend to write shall be taken partly of the personages of god, the devil, and the flesh, partly of virtue and vice. And such things as be annexed to them partly of the matter of virtue and vice, for these shallbe moste necessary against the three principal evils, the remanent of original sin. For though the virtue of baptism hath washed away the 
The virtue of baptim.  poison and infection of sin: yet there remaineth a certain thing of the old disease, which is aptness and readiness to sin left in us, both for the save guard of humility, and more increase of virtue. These three principal evils be 
Three principal evils in man.  blindness, the flesh, and infirmity. blindness with the dark 
blindness the 〈◊〉 〈◊〉.  cloud of Ignorance, obscureth the judgement of reason: for that most pure light of the visage of God, which the offence of our first father did make much dark, corrupt education, outrageous come pany, froward affections, custom of sin, hath so overcome with rust and canker, that ●…kante any law of god by divine power graven in the soul of Man, doth appear. Then as I began blindness causeth that in choice of things we greatly be deceived, following such things as be worst, in stead of them that be best: less regarding things of great profit than utterly unprofitable. The flesh 
The second evil the flesh.  soliciteth the affection or appetite sensual. That in case man perceive what thing is best, yet he shall love the contrary. infirmity or 
The third evil is ●…firmitie,  weakness causeth man to leave the way of virtue, overcome other by weariness, or by temptation. Blindness hurteth the judgment of reason, the flesh corruptith the will, infirmity breaketh constancy and steadfast intent. Therefore the first remedy is to know difference 
The first remedy to know good from evil.  betwixt good and evil, and in this blindness must be taken away, that Man stumble not in choice of things. Secondly that he distinctly knoweth good from evil. And in this the flesh must be subdued, that contrary to the judgement of Reason, he love not the pleasant things more than wholesome. Third that after he hath begun a way to virtue, he shall 
The third remedy to continue in virtue, after the same known.  continue, and in this the infirmity must be underset and upholden, that he forsake not the way of ver tue, with more rebuke than if he had not entered into it, ignorance must be helped, that man may see which way to go: the flesh must be mortified and tamid, that it carry not man out of the known way. The weakness or infirmity of man must be coragyd & boldid, that after man hath euteryd into the strait and narrow way of virtue, he waver not, ne fiyppe back, but joyfully go forward unto the time that he obtain the wager and crown promised to them, which sredfastly continue in this journey, and to these three I shall appoint certayde rules as hereafter followeth.   

¶ The first rule of Faith.  
ANd for asmuch as faith 
Faith the one●…e ga●…e & e●…nce to Christ.  is only gate & entrance to Christ. The first rule shallbe that you alway think and judge the best both of Christ, and his holy spcripture. And that you believe not with the 
The estim●… cyone we ought too have of Christ & the holy scriptures.  mouth only, faintly and feignedly as many doth, but with all thy heart, surely and steadfastly knowing, that there is no prick ne title in holy scripture, which doth not greatly parteine to your health. And be not abashed for 
The more part not to be followed.  that you see the most part of men live so as though heaven and hell were triflings, invented and in magined only to fear or please children: but surely persuade to yourself, that god can not lie, and that all things shall happen, as he hath said. Consider how mar ue●…lous things and far above the capacity of man, the Prophets prophesied of Christ, and they be all fulfilled and come to effect. Blessed god what madness is it to think that he which hath not deceived in these prophecies, shall deceive in other things. The 
●…ow faith 〈◊〉 to be 〈◊〉 ●…ed.  prophets have not lied, and shall christ the lord of all prophets lie▪ If you would with these and such other cogitations, sometime excyte and stir the flame of Faith, and then desirously pray god to increase his faith, I marvel if he can long continue in evil. For who in this world so mischievous & ungracious, will not desist from vice, if he perfitly believe that by usage and custom of sin, not only trouble and vexation of conscience: but also eternal damnation is gotten. Contrary that virtuous and good men for temporal pain and punishment, shall have in this world puer and quiet conscience and after this life joy immortal.   

¶ The second Rule not to enter the way of salvation sloth fully or fearfully.  
LEt this therefore be first and principal, that you nothing dow of the promises of god. next that you enter not the way of salvation slothfully or fearfully. But with a steadfast purpose, 
we must be ready both with body and mind to lose all for the gospel.  with all your heart, with bold & courageous mind, ready to lose both goods and life in Christ's cause. He chat is slothefull now will & will not. They shall not possess the kingdom of heaven, but such as valiantly fight and ●…uffer for Christ's sake, shall obtain it.  
Suffer not the affection towards 
what imp dimentes man's nature hath to pluck him from god.  kinsfolk, hinder you in this journey. Let not the flattering motions of this world, revoke and call you back. Ne household business tarry or let you. The chain of worldly business must be cut asunder, for it is so knottyd that it is very hard to be undone. This confusyd Egipte must utterly be forsaken, that we in no wise turn our mind and soul to the pots of flesh which be the carnal affections, and pleasures. The prophet 
we must fly from 〈◊〉 bilon.  crieth i'll from the mids of babylon, and that with hasty speed, unless you will perish, but many slowly doth i'll from vices, and find many causes to tarry, saying, that after I have performed and ended such and such business, and wax somewhat more in age, than I shall apply to virtue and intent it busyly. O foolish man what if thy soul this night be taken from thee? Knowest thou not, that one business brengith another, & vice growithe of vice? Follow therefore virtue quickly, and in convenient season. In other things take good 
good ad●… uysement●… ought to be taken in woildely afayres. But to 〈◊〉 no de●…ught to be made  advisement, but here make all speed. Count not ne ponder not in your mind, what and how much ye have forsaken for Christ, being well assured that he shall sufficiently satisfy and recompense for all. Be bold utterly and holy to commit yourself to christ, mistrust yourself, and fully trust in him, and he shall receive you, cast all your care and thought to god and he shall nourish you. And then you shall say with the prophet, god hath been my guide, and I have wanted nothing, he hath set me in plentiful pasture, and hath refreshed me with the water of refection and converted my soul. Divide 
Against such as would please both god 〈◊〉 the world  not yourself in two parts to god and to the devil, for no man may serve. two. masters of so contrary appetytes. There is none agreement between god & Belial. God disdaineth them which halt on both legs that is, which would live after the world, and please god also. He hateth them which be neither hot ●…e cold, but faint and mean. He is in great jealousy over our souls he will possess all that himself, which he hath redeemyd with his blood. He will have no feloshipe with the devil, whom by his death he once overcame. There be only two ways. One which 
Then pur●… ga●… 〈◊〉 gone  by following the carnal and sensu all appetites, bringeth to death. The other which by mortification of the flesh, leadith to life. There is no third way. Who so ever intendith 
he that w●… live with Christ must die with Christ.  to inherit life, must walk the narrow and straightway which Christ walked, and all that fro the beginning of the world pleased god. He that will live with christ, must be crucified in this world with Christ. But many foolishly 
The fond●… 〈◊〉 of flesh.  flatter themselves, and fond in so weighty a matter deceive themselves by lewd and unwise opinions. Some saith I am no pressed, I am a lay man, and a man of the world, and therefore I must needs occupy the world. Other say again, though I be a pressed I am no man of religion, this ma ner of perfection is fit for them. The religious man also hath sum what to flatter himself, saying, though I be in religion, yet I am not of so straight religion, as other Bee. Some also say I am young, a gentleman borne, I am rich, I am a courtier, a noble man or a prince. The sayings of the a postelles' partain not to me. O mi 
It is every christian ma n●… duty to know the scriptures 〈◊〉 to confess Christ.  serable creature and blind man, pertainethe it not to thee to live with Christ? If thou be of this world, thou art not of Christ. If thou call the world heaven and earth, the air and the sea, than every creature is of the world. 
●…ow 〈◊〉 ●…ord 〈◊〉 ought to be taken.   
But if thou call the world ambition, voluptuousness, avarice, malice, pleasures of the body. Then I say to thee, if thou be of this world, thou art no christian man. Christ said indifferently to all men, 
The cross what it is.  he that taketh not upon him his cross in this world, that is to say he that subduethe not the flesh & followeth not me, shall not enter in to heaven. If you desire not to live 
we may not desire to reign with the ●…ed, i●… we will take no pains with the ●…ed.  with Christ, than the mortefying of the flesh pertaineth not to you: To be crucified in this world par teyneth not to you, if to live with God pertaineth not to you. To be buried with Christ pertain not to you. If you desire not to reign with him in his glory Christ'S humility, poverty, tribulation, rebukes, labours, words, and pas sion pertaineth not to you. If his kingdom pertain not to you, what fondness is this to desire reward commonly with other: and will take no pains ne labours with other? What blindness is it, to desire to reign and to have joy with the head, and will take no pain with the head. Regard not my good friend what other do, 
we may not hang our faith on other men.  and deceive not yourself by compa rison with them, it is a hard matter and few people knew, what it is to be dead to sin, to be dead to the carnal appetites, to be dead to the world. And yet it is the 
The strait life all christians are bound unto, no estate excep●…ed.  thing whereunto all christian men, hath professed, and bound themselves solemnly, at their baptism. Other we must die with out exception, or else walk the way of virtue, whether we be of high or low degree. And though 
we must endeavour ourselves to follow our ●…dde Christ.  all men can not attain the perfit imitation of the head that is christ, yet every man must do what he can to attain it. He hath obtained a great part of chrystianity, which with steadfast mind purposyth to be a true and perfect christian man.   

¶ The third Rule proveth that the way of Christ is most profitable, besides that it only leadeth to felicity.  
BUt that the way of virtue 
Though the way to salvation seemeth sharpe, yet it ought not to be feared.  do not fear you, for that it seemeth sharp, bitter, troublous, lacking the commodities of this world, and full of battle and strife with the three principal enemies, the flesh the devil and the world, this shallbe the third rule, by the which you shall well know that the way of Christ beside that it leadeth only to felicity, is of all other most commodious and profitable, the reward not spoken of. For what kind of living after 
No kind of life in this world with out trouble.  this world may man choose, in the which he shall not suffer many sharp and bitter storms. The life of courtiers every man knoweethe 
The miserable life of courtiers  is full of wretchedness, unless he be very foolish and of no experience. Immortal god how long and miserable servitude suffer they which live in the court, what pain & trouble have they in obtaining their lords and Prince's favour, what business in keeping the same? They must flatter & please all them, which may hurt or do good. And after the appetites of their master, their countenances must be counterfeited, injuries of their betters must not be spoken of. Finally what kind of vices and mi sery aboundyth not in the Court. furthermore what pain & labour 
The travel some life of the merchant.  taketh the merchant, what pain and ieoberdy suffereth he both by land and water, to avoid poverty. In marriage how great vexation and business. In common offices, 
Troubles in marriage  what pain and pensiveness. Whether soever you look you shall perceive a great company of incommodities. The life of man is all 
Dysommodyties in this life indifferent to good & bad  full of wretchedness, Indifferently comen, both to good and evil, & shallbe meritorious to them which walk the way of christ. They 
The travel some life of th●…se that follow the world.  that follow the world, first how many years labour they, and sweet they, for transitory things, & of no value, then what doubtful things have they, furthermore how unsure end have they of their labours. The more they labour, the more grievously are they troubled. And to conclude the end of their labour is eternal death. Go●… now and compare this worldly 
The way to eternal life compa red to the travel some life of the world●… man i●… exceeding 〈◊〉  life with the way of virtue, which after man hath entered, weareth delectable and pleasant, and the end of this way is eternal life. What extreme madness is it then to desire to get by equal labour, rather eternal death than immortal life. And in case that the way of virtue were more laborious, than the way of the world, yet the sharpness of the labour is eased by the hope of the reward, and the inspiration and comfort of god is ever ready, which causeth that all bitterness is turned into sweetness. In the world, business commithe of business, 
Comparisones between the life of a true christian and a worldling.  and sorrow cometh of sorrow. Outward labour and vexation, inward grudge and disquietness of conscience. And where the conscience is unquiet, there lackith no misery. The bondage & yoke of sin, is untolerable and painful in the end. The yoke of christ is pleasant and delectable. And therefore Christ saith in Matthew. Take upon you my yoke, and you shall find rest to your souls. But now shall not that lord and 
●…hat ●…uste cause we have to 〈◊〉 ●…yse the world and to embrace Christ.  captain, with all might and diligence be forsake and despised, which is not only deformid and fowl, but most false and deceitful? which desireth so unjust labours, promysith so vain and unprofitable rewards, and yet decey ●…ith for most part these miserable wretches of them? Or if he perform them, he pull them away again at his pleasure? and so vexythe his servants with more pain in losing of them, than they had in the getting. None with sure and steadfast mind purposeth to virtue, but he obtaynethe.  
furthermore when you forsake 
Note this for thy come fort,  the world and follow christ, remember dylygentelie that you lose not the commodities and pleasures of this world (if they be pleasures.) But permute & change things of small value, for much better. What man in this world would not gladly change a little silver for much gold, shells and husks for precious stones. Peraduentur sum will say your riches by this means, shall be dimynyshed, but those riches again shall increase, which neither moths can waste ne thieves take away. You shall cease to be in repu 
●…e that followeth christ must not look for reputation of the world,  tation and regard of this world, but Christ shall reward you and have you in reputation, you please the fewer but the better, your body waxeth lean, but the soul fat, the beuti of your skin decayeth but the beauty of your soul increa seth. And briefly, there shallbe no commodity of this world forsakin, which shall not be recompensed with much better. And as for such 
what prais followeth such as live a virtuous life.  things which can not be desired without sin, & yet possessed & had without sin, as laud and praise of the people, favour, love, honour and such other commonly unlooked for, happen to such as seek the kingdom of heaven. Praise for the most part followeth them which regardeth her not, and flieth from them which seeketh her. surely what so ever happen to 
what so ever ●…happe ●…eth to the righteous can no●…●…e but pleasant.  them which loveth it, can not be but pleasant. To whom love is turned to profit, punishment to comfort, infamy and rebuke to glory, pain into pleasure, bitter into sweet, evil into good.   

¶ The fourth Rule is that in all our acts and order of our living, we prefyxe Christ as the only mark whereat we shoot.  
BUt that you may keep a more direct way and sure course to the path of eternal felicity, the fourth rule shallbe that in all the acts and order of your living you prfixe Christ, as the only mark and end, to the which you may apply all your acts study labour and diligence. Inforsinge 
what christ is.  and faithfully believing that Christ is no idle ne vain word or voice, but plainly singnifieth, and is charity, meekness, patience, cleanness, and all things that he taught. The devil contrary 
what the devil is.  sygnifyethe and is all, that calleth and moveth from Christ. He goeth toward christ that followeth virtue. And he that seruythe sin▪ maketh himself bond to the devil. Let the inward affection 
The eye, that is the intent.  which is called the eye or intent be clean, & all the body which is the work, shallbe clean & beautiful. In tend christ, and look alwai to him, as to the only and special god. 
what we ought to love and what to ●…b horre   
So that you love nothing, desire nothing but for virtues sake. Ab horre nothing, i'll nothing, but on lie sin, and for sin. Thus doing what so ever you do, whether you sleep, wake, eat, drink, pray, or labour shallbe profitable to you & turn you to merit and reward. 
what so ever is with out Christ▪ is sin.  But if your affection be dark, unpure, unclean, and other way inteding then to Christ, what so ever you do shallbe unprofitable and pestilent. For it is offence to do a good thing not well. Briefly all things as they hinder or further the journey of virtue, must be foloed & forsaken. And of such things there is three fold order. Some be 
Things 〈◊〉 ●…at can not be for tuouse.  so vicious, that they cannot be for teous. As to will evil to any man, to revenge injury and such other. And these be always to be despised, what profit or loss so ever they pretend to have, for nothing can hurt a good man but only sin.  
Some things again be so good, 
Things good that can not be evil  that they can in no wise be evil, as to will well to every creature, to prefer and help your friends in all honesty, to hate vice, and to have pleasure in virtuous communication. Some be mean and of 
Things of them themselves neither good nor evil.  themselves neither good ne evil, as learning, friendship, health, bewetye, strength, riches & such other, which as they most further our to Christ, so be they most iourneyto be  
desired and as they hinder our journey, so be they most to be despised. Learning helpeth more to 
Learning better than richesse.  virtue then richesse, beauty, or strength of the body: and though all learning may be referred to Christ, yet one more near than an other▪ From this end that is christ measure the profit and disprofit 
To wh●… end we ought to be learned.  of all such things as be mean, you wish and desire learning of gentls, that by the help and con ducte thereof, you may attain the knowledge of god, privily hid in holy scripture, and after duly love him, and so communicate him to other, and s●…t your mind and purpose, only upon him. Spare not, love and follow such learning, but ●…o 〈◊〉 as you shall think necessary for the contyn●…unce of your good purpose. If you feel yourself substantially●… strong, and hope by this learning to have great lucre in god, be bold then to wade further in all such learning, and turn the riches of Egypt to the making fresh and gay the temple of god, that is to the declaration of holy scripture. But if you perceive feebleness in yourself, and fear you shall have more hindrance by them then profit, return to your first rule know yourself and measure yourself wise lie, with your own measure. That is to say, consider diligently your power and strength, and jeopardy not farther than you may well sustain. it is better to have little knowledged the learning of man and feruentelie to love, then great knowledge and love coldelye.  
Then learning among things that be mean, is of most excelen 
Things indifferent must be regarded ●…s they most help to for tue. We ought to despise all things that draw us from Christ.  cie. next friendship of the body, strength, beauty, dignity, birth, kindred, riches and such other. As they most help to virtue, so they must be regarded & followed. We may not for these mean things, leave our principal course, which is Christ, ne to busily desire them, but be content as god will and sendeth them. Fortune sendeth abundance 
●…ow we ought to esteem richesse.  of riches, if they hinder not your good purpose, dispose them, and make friends with the food of iniquity. But if you fear hind rance of your good purpose, by reason of this riches, despise then this hurtful lucre. And as Crato the philosopher did. Throw this grievous burden into the sea: that is to say, leave it to the world, rather than it should let or hinder your journey from christ. Remember 
Richesses an occasion, to exercise virtue.  always that abundance of ry ●…hes is a plentiful matter ministered of god to exercise virtue, but very perilous & full of jeopardy. And therefore put no great affiance in it. For they that exteme money and 
How money is made a god.  possessions of this world as a pray cious thing & of much value, setting in it their most assurance and trust as the chief anchor and surety of their living, judging them blessed and happy, which have plenty and abundance of riches, contrary miserable and unhappy when they be taken from them, be false idolaters and worship many gods. For if money can make man happy or unhappy, thou ●…ualest thy money to god, & as I have said of money, so I may say of honour, beauty, health of the body, & such other. We must so servantly intent 
How fa●… 〈◊〉 ●…e ought to love christ.  our only mark Christ, that we greatly regard no such things, whether they be given us or taken from us, for as the apostle saint Paul saith, the time in this world is but short, and therefore we must use it, as they that use it not. I know well the people of 
The blindness of the world here in,  this world exteme this saying as very foolish and unreasonable, but by such foolishness, Christ hath saved such as believe in god. And that foolishness of god is much more wise than that wisdom which seemeth more wise to men of this world. Therefore what 
To what end we ought to do all th●…ges.  soever you shall occupy or do prove it by this rule: you use occupation or handicraft and you do well, if you use it without dysseyt or subtlety. But whether refer you the end of your craft, to nory she your household and win them to Christ? Now you do well. You 
A ●…rew ●…ast describid.  fast, surely you do a good work in a●…de: but wherefore fast you, to spare your money, to be counted more holy? Now your intent is nought, you eat and drink to be strong in your body, to the intent, you may be more able to serve god, and use a more godly work. Now you it the prick. But if you desire strength to preserve your body or to be more able to full fill the pleasures of this world: Now have you fallen from that mark, which every good christian man must have fixed in his remembrance. Many desire god that they may live long in this 
●…hat we ought to desire of god.  world, but let them rather desire of god a good and virtuous mind, and that hatred of vice and love of virtue may daily increase, that when so ever death shall come, they be not unprovided, & as for time to live or die put that to Christ. And say with Paul, whether we live or die, we live and die to Christ. O fond man which haste no devotion 
what they de●…er which pray for long life.  of the changing of thy life, and prayest thou mayest not die, what desirest thou of god? True lie to have leisure continually to offend god. Thou desirest riches and canst not use them, dost thou not desire thine own destruction? Thou desirest health, and misusest thy health, is not this devotion very ungracious? The devotion 
how our●… devotion is perfect.  shallbe perfit if we desire to die & be with Christ, and if we put our glory and joy in sickness, loss of goods and other incommodities of this world, glad that we may be by such vexation and tr●…uble, conformate and made like to our head and captain Christ.   

¶ The fift Rule to know perfit and true devotion from vain and feigned.  
ANd somewhat to aid and fortesye that we have said, this shallbe the 〈◊〉 rule: that you exteme and think perfect and true devotion, to ascend by just labour from those things which be visible, mean, and unperfect to the knowledge of those, which be invisible & p●…rfyte. This rule is so necessary, 
Th●… neces sarynes of this rule.  that for dyspysing of it, & lack of knowledge of the same, ma ny that bearyth the name of christ, ●…or perfit d●…uocion and true religion, be very superstitious and much differ●…th not from the usage o●… the g●…ntylles. Let us therefore 
Two wo●… 〈◊〉 〈◊〉 on●… 〈◊〉 〈◊〉 ●…he oth●…r ●…ble.  immagin & cons●… tu●… two words the o●…▪ intellectable, the other visible or sensible. The intellectab●…e may be called also the angelical in the w●…ich god is contained and his bless●…d saints, the visible is the h●…uenlye spires, and all that is contained within them. And 
●…an the third world.  for our purpose let us also immagin man as a third world partaker of both the other worlds. Of the visible, by the body, and of the intellectual by the soul. And for 
what we ought to do for that we are pilgrims in this world.  as much as we be pilgrims in this visible world, we may not ●…esse but such as we shall perceive by our wits or censes e●…teriour, diligently refer and apply to the intellectual world, by convenient and meet collation, or ●…ls to the part of man, which is like and respondent to the said world. The son in this sensible world 
A co●…ary son of the son the 〈◊〉 and man.  resembleth in the ang●…lical world the godly mind and d●…uine spirit, and in man the soul or the sprit. The mon●… in this sen●…ble world, representyth in the angelical the company of a●…gels and holy saints, and in man the sensual parts or the sensis. What soever this inferior world doth upon the earth, that same doth god in thy soul. When you perceive that the 
A godly instruct you what we ought to think when we see the son shy.  bodily eyes be delighted and come forted, what time the son clearly shineth and resplendantly shedith her beams upon the earth, think by and by what pleasure have they in heaven, to whom the eternal son is ever shining, ever rising and never goeth down. What joy and felicity hath that pure soul, whom the godly light doth thus illumine. And thus admonished by this visible creature, pray god with Paul, that he that caused light to shine out of darkness, so illumine your soul, that you may have the clear knowledge of god, in the face of Ihesu Christ. If you 
what we learn by the darkness of the night.  think the night dark and painful, remember the souls destitute of the godly light, and obfuscate with darkness of vice. And if you perceive any condition of night in your soul, pray god that the son of justice may springe in your heart: and plainly conjecture, that these visible things be but shadows and slender images of things invisible. The corporal 
what we may learn by beauty.  eye delyghtethe in good shape and beauty of the body. Remember how goodly a thing is the beauty of thy soul. Deformity is odious and displesaunte to the eye, consider how odious is thy soul defiled with sin. And this use of all other corporal matters. For 
whatsoever things may sensibly be felt in the body may be also vnderstand●…d in the soul.  the soul hath a certain proper & peculiar beauty and deformity by the which it pleasythe or displeasyth god or the devil. And hath also a certain youth, age, sickness, health, death, life, poverty, riches, pleasure, sorrow, peace, battle, cold, heat, thirst, drink, hunger, meat, and brefelye all things that be perceived by the senses in the body, may well be understand and immagyned, in the soul. Therefore in these things 
To wythdra●…e our minds from ea●…y things to heauenli is the perfect life  specially consisteth the 〈◊〉 to the spiritual & perfitelife, that we soberly and easily wihtdrawe our minds from these frail and sensible things, and utterly set them upon such things as be eternal, incommutable, puer, and not deceivable. And this Socrates 
I fear this he athen philosopher shall 〈◊〉 ●…n the judgement day 〈◊〉 condemn a numbered of christians  (not only in language, but all so in his living a very philosopher) well consid●…d, when he said that then the soul happily depart●…th from the body, if it duly before hath remembered death, and by despising of corporal things, love of things that be spiritual, and perfit immagynation of the same, hath accustomed in manner to be absent from the body. And surely this is the ver●… cross, to the which Christ calleth us when he saith, he that taketh not upon him his cross in this world and follow me, shall not enter into the kingdom of heaven. And this is 
we ough●…e to hau●… no pleas●…e in any w●…ldly thing.  the self same death by the which saint Paul willeth us to die with our captain Christ. And when he said regard not these earthly things, ne seek you for them, but seek you for things that be above, and be you wise in them. He mente only that to these corporal things, we should be in manner insensible & astonied, that the less pleasure we had outwardly in corporal and worldly matters, the more pleasure inwardly we should have in spiritual and heavenly matters. And the more know ledge we had of things which be eternal, the less we should be moved with such things as be vain and transitory. Then let this rule 
we should not be in love with wordly things,  be ever at hand that you continue not in love of things, which be but frail and caduke, but diligent lie ascend to the love of them which be eternal, and in comparison of themdispise these things visible. The bodily disease shallbe more ea 
how sickness maybe tolerable to a christian.  sye and tolerable, if you consider it is a medicine for the soul. And you shall less regard the health of your body. If you set all your mind and diligence in safeguard of the soul. You abhor and deadly hate, 
we ought to abhor sin as a deadly poison.  venom that you see, because that you know well, that it destroyeth the body: much more than is that poison to be hated, which infectith the soul. Ciente is a venom and 
Pleasure of this world is poison to the soul A terrible & fearful thunder.  poison perilous to the body: but pleasure and fond pastime is more pestilent poison to the soul. The natural thunder, and lightning of the Elements, fearithe and abashith the heart of man, but much more that terrible thunder of the mouth of christ our saviour ought to be feared. Go you cursed people in to the eternal fire of hell. And such like comparisons man ought diligently to remember in all things sensible which after the diversity of their kind, diversly move the mind and heart of man. Some with hope, some with fear, some with love, some with hatred, some with heaviness, some contrari with gladness. And this man must also observe in all his acts, & operations which consisteth of the intent & inward mind, as of the spirit & soul: & of the outward doing, as of the body or flesh. So that he principally regard the mind 
If the intent be notpuer all other works be ●…e they ne ver so good ●…uaile not.  and intention, for the outward act be it never so bewetyfull in sight, little or nothing availeth if the intent be not puer and clean. And that witnesseth our saviour in the gospel of john, saying the flesh nothing profiteth, the spirit only quicknith and edyfieth. And therefore man ought not to rejoice 
we ought not to trust in a●… worldly or sere●…onie all thing.  or put his affiance and trust in things sensible or cerymoniall, which Paul calleth the flesh & out ward husk or shalt, specially when perfit devotion and true christianity doth not consist in them▪ ne they be sufficient for the salvation of man. I do not con dempne these corporal ceremonies and outward operations▪ which be a mean and help to devotion. So they be lawfully used. But I advertise and monish you, 
Cerem●…es make not a true christ tian.  that in them consistyth not the very perfection of a true Christian man, nor the usage of them maketh a man truly religious & devout. And therefore th'apostle Paul revoking the Colocenses from the confidens of these ceremonies and outward acts. And prescrybing 
As we be risen with Christ. so let us seek heavenly things.  unto them the true rules and precepts of the spiritual life, saith. For as much as you have risen with christ, seek those things which be invisible and heavenly, and desire understanding of them, not of earthly things, that is to say visible and temporal, which appeareth beautiful in man's sight. mortify and subdue the carnal 
we ought to mo●…fy 〈◊〉 in us.  and earthly affections, which be as appeareth in Paul to the Galathians, fornication, uncleanness, riot, avarice, envy, anger, grudge, debate, contention, division, pride, sloth, ipocrisye, man slaughter, drunkenness, ingurgitation, dissimulation, flattery, and such other. And above all things be charitable 
Every chris tyan man ought to seek his brother's wealth.  one to the other. And as our sa viour Ihesu christ was not borne for himself, lived not to himself, died not for himself, but in all acts and things applied him to our healths and commodities. So each diligently intend and mind the profit of other, nothing regarding his own private profit.   

¶ The sixth Rule that we ought only to follow the doctrine of Christ, and not to cleave to the more number.  
ANd for as much as in this my hasty writing unto you one thing bringeth an other to remembrance. I shall annex the vi. Rule much agreeable with the other above said: as much neces 
This neces sarye rule received of few.  sary to the health and salvation of every man, as little regarded of few, that is, that the mind truly and diligently desiring to be conformate unto Christ, discever itself both from the deeds and opinions of the commonalty, and most part of the people. And only 
Christ the only exam ple of true & perfect devotion.  take and learn of Christ the very example of true and perfit devotion: For he is only the true light and example, from whom who so ever (be it never so little) departeth, he misseth the right path, and erreth from the high way. And therefore the principal 
The chief care of a christian to bring up his child from the cradle in virtue.  care & chief labour of every christian man should be, diligently to take heed that the infants & children from their cradles and tender age, as well with their nurses as their parents and masters, learn such opinious and conditions as be meet and agreeable with the acts and precepts of christ, specially when those things most deeply remaineth in remembrance, and nearest sinketh in the stomach, which be taken & learned in youth. Suffer not good christian men the 
Whatought to be kept from the ears of children.  tender ears of your infants to be infected with foolish and fond songs of love, which commonly be song both at home and without forth, more impure and unclean than the heathen and unchrysten men well can suffer and abide.  
Let them not here the miserable lamentations and bewailings of their parents, for loss of gods temporal: neither the vain commendations of them which unlawfully increaseth and gathereth the goods and possession of this world. For the nature and appetite of man is very frail, prone, and ready to vice, readily and quickly taking occasion to cuyll. As the dry tow quickly taketh fire if it be adjoined. Then such common errors and fond opinions, as commonly be used among the people, be utterly to be pulled out of the stomach and remembrance of men. And in their 
The bringing of youth up in virtue 〈◊〉 occasion of the 〈◊〉 in foloweeinge the same in age  places wholesome opinions and true doctrine must be engraffed and so rooted in the heart, that no contrary example or teaching may pull them away. And so doing man wilfully without labour or business, shall follow virtue: and judge them that doth contrary, worthy rather to be pitied and helped, then followed. And that 
The mind of socrates concern●… virtue  meant Socrates, when he said, that virtue is the perfit & true knowledge of things to be desired, and things to be avoided & exschu●…d. And the same Socrates disputing with Pythagoras by evident arguments proveth, that true and perfit knowledge is of so great a power and effecacy in all kind of virtue, that sin and 
Sin proceedeth of the want of knowledge.  offence only proceedeth of false opinions, and lack of knowledge. For both they that loveth almigh ty god, and they that loveth pleasures, money and the false deceivable honour of this world, follow and ensue that thing which seemeth unto them pleasant good and beautiful. But these which 
They that set their minds on worldly things be deceived, by the want of true knowledge.  thus fond set their mind upon pleasures, money, and honours of this world, be deceived for lack of true knowledge, following that thing which is most displeasant, for that which is most pleasant, 
And of their won de●…ful ignorance.  reputing and judging that most profitable which is most hurtful and that to be hindrance, wherein is most lucre and advantage, thinking also that thing most lawful, which is most vile and filthy, and that thing most shameful which is most honourable.  
But he that perfitly knoweth in 
The commodities that follow where true knowledge is graffed.  whose stomach and mind this per suasion is substantially rotted, that only virtue is the thing most good, most pleasant, most beautiful, most commendable, and most profitable. And contrary that vice only is the thing which is most evil displeasant shameful and hurtful, and judgeth not virtue and vice after the common opinion of men but of their private and peculiar natures, cannot be so long as this persuasion remaineth in his remembrance, that he long continue in sin. The common haviour and fa●…ion of men is the worst example & author, both of living and also of knowledge. For from the fall of Adam 
The worst thing●… please the most part of the world,  unto this time, continually those things in this world, which hath been worst hath pleased the most part. Have not therefore this fantasy or imagination in thy se●…f. This is the common fashion and 
The more part and forefathers are not to be followed in matters of religion.  manner of men, this is commonly used in all men, these be the steps of mine ancestors, this is the opinion of such a great doctor and divine, after this manner commonly all noble men live, thus the great bishops and prelate's of the holy church doth, these be not the common sort, why should not I do as they do? Let not good christian man these great tytells and glorious names deceive thee. I measure not at this time the commons 
who is a common man.  of their low estate condition or birth, but of their mind & affection toward god, for I call all them indifferently commons, which be drowned in carnal affections, live after the appetites & desires of the fleshse, regarding and following the deceivable images and shadows of things, for the very true things. That mason greatly doth misorder himself which formyth not the stone after the rule but fashionethe the rule after the stone. How much more than misusyth they them selves which apply not their livings and manners after the rules and commandments of Christ, but invert and turn the commandments of Christ after their living and appetite. Think not 
All things 〈◊〉 not good and vertuus which the great captains of the church do.  that thing good & virtuous which the great captains and rulers of the church doth, or that the most part of men doth. But exteme, that only good and virtuous, which is agreeable to the teaching and rules of Christ. And have that thing greatly suspectid 
It is to be suspected that pleaseth the most part The flock of christ a small company but yet blessed.  which commonly pleaseth the most part. The flock or company of true Christians is very little or small in comparison, but happy and blessed, to whom only the kingdom of heaven is promised. The wai of vertu is very strait 
The way of vertu very strait.  and narrow, and used and occupied of very few, and yet none can enter to eternal life but by that way only. A prudent and wise builder, seeketh not in his building 
The point of a wise builder.  example of the most used and come mon work, but of the best. And one expert and crafty painter followeth in his painting, the most crafty and best tables. Christ is 
Christ only our example whom we ought to follow.  only our example, in whom always of good and virtuous living doth consist, and him without exception man may in all his works follow. But of men (reputed 
how far men are to be followed.  virtuous and good) example is to be taken, as far as their acts be confirmable to our head and chief example Christ. The 
To rue 〈◊〉 to be lamen tld,  common sort and greatest part of them which have professed Christ and are called christian, live so filthily and corruptly, as touching their manners and outward behaviours, that among the infidels was never more corrupt and abominable living. But of their faith I will not judge. 
●…ow true and unfeigned faith is known.   
Notwithstanding this is undoubted, that true and unfeigned faith is provid, by outward operations. Reed over the old chronicles, and ancient histories of our forefathers, and you shall find that sober discretion, honest conversation, and good manners were never so much despised and less regarded. When was riotous wantonness more liberally used? when were filthy fornication, and damnable adultery either so greatly occupied, or less punished and in rebuke? The great princes and 
The great abuse in courty●…ge life.  rulers of the people, so ●…auoure in other men their own vices and faults, that now a days nothing is honesty or good havyoure, but such as commonly is used among the courtiares, when nothing is more abominable. And that causeth the misbehavyour of princes and great men, of whom other men commonly take example. If a man now should live contrary 
lamentable to be hard amō●… christians.  to the common haviour and usage of men, he should anon be deludid and scorned, reputed as an ideotte, dotard, and hypocrite. Thus we christian have in remembrance 
we are christians in name but we deny him in our lie vinges.  the doctrine of Christ, and so express it in our living, that nothing is now counted among us more vile, more foolish, more shameful then to live truly after the laws of christ, as who saith, Christ vainly and without cause was conversant hear in earth, orels that true christianity is not the same it was wont to be, or that it indifferently pertaineth not to all men. From this fond and foolish opinion of men, I council every good christian man, that he utterly withdraw his mind, and that he measure all things only as they be agreeable with Christ. Who commonly now doth 
what is true nobility.  not highly txteeme and repute it great felicity in this world, to be borne of noble parents and aunci ente stock, which men call nobility. Of the which many so glory and rejoice, that in comparison of them, they think other no men. But a good christian man shall repute that only to be highest and true nobility, to be renewed in Christ, to be graffed or planted in his body, to be one body and spirit with God. Let other have pleasures to be conversant in the courts and houses of great princys. But thou christian man chose 
what a christians ought to choose.  with david to be counted an abject in this world, so thou be of the house of God. Behold and see what men christ hath chosen to be his disciples, poor men, and no men of reputation as to this world. In Adam we were all men of equal birth, and in Christ we be all one and equal. True Nobility is to despise this vain Nobility, and to be the servants of God. Hear what Christ saith in the gospel of john unto the jews, which seemeth gloried that they descended from the stock of Abraham. You are saith he the 
●…ull doers are the children of the devil.  children of the devil, and execute & fulfil the work of your father, as who saith, look whose steps you follow, and their children you are to be counted. Saint Paul all so in his epistle to the Romans, exteminge nobility, after the rule of his master Christ, saith. All that be circumcised be not true Israelites, neither all those that descended of Abraham, be not the children and sons of Abraham. It is a shameful nobililitie to be 
Shameful nobility.  servant to vice, and dissever from Christ. The highest nobility is to be the son of God, and coheir with christ. The common people 
The difference in judgement between the world the gospel concerning true felicity.  judge and repute him very happy, wise & fortunate, which hath gathered great richesses and possessions: But judge thou him only blessed who hath possessed Christ, and purchased the precious jewel of pure and clean conscience, and found the high treasure of eternal wisdom, more precious than all the riches in this world. What 
wordelye treasure thorns and brambles.  shall I call then richesse, jewels, and possessions, which men of this world have so greatly in admira ●…ion and honour▪ truly they be as thorns and brambles, which hinder the word of God, of his 〈◊〉 and growing in the soul of man. And as it appeareth in the gospel of matthew, a gr●…uouse burden, with the which men laden, can not well pass the strait way of virtue, ne enter the low and narrow gate of the kingdom of heaven. Rejoice not therefore▪ in 
we ought not to account ourselves the better because we are rich 〈◊〉 who bau●… 〈◊〉.  thy riches, ne for thy abundance, repute thyself better than other; but more in bondage, more burdened and laden. He hath plenty and abundantly enough, which is content with a little. He is sufficiently provided for, to whom our saviour Ihesu Christ hath promised that nothing shall lack. He can not hunger which hath pleasure 
who can not hunger o●… want clo thing.  in the sweet refreshing of the word of Ihesu christ. He can not lack clothing, whom Christ with himself clotheth. Exteme that only loss and damage when 
what we ought to loss and advantage.  true religion and virtue decayeth, and vice in the soul increaseth. judge that also only lucre and advantage when thy soul is made better by increase of virtue. Thou canst lack nothing when thou hast possession of him, in whom all things be contained. Further more what thing is that which 
The blind judgement of the world concerning pleasure.  these miserable blind people call pleasure, surely extreme madness, pleasant venom and flattering mischief. The very perfit and true pleasure is the rejoicing and joy of a quiet and puer conscience, the deintiest meats be study and intelligence of holy scripture. The most pleasant songs be psal mes of the holy ghost. The most merry company, be the feloshyppe of all saints. The most sweet dainties is the fruition of God. 
he that once tast●…th of Christ perfect lie, all world 〈◊〉 things shall ●…me 〈◊〉.   
Purge then thine eyes, thy ears thy pallet or thy tasting, and christ shall wax pleasant. Which when thou hast perfectly tasted, all these worldly pleasures if they were put in one, shall seem but carrion.  
That thing is not utterly to be judged sweet and pleasant, which commonly savouryd in the mouth of every man. But that which savoureth to a hole man and a man of good judgement: if water to a man deceased with an axes did saver all wine, no man would judge that pleasure. Thou art deceived 
The trouble of thy●… world more pleasant to the righteous, than pleasures of the worl de to the worldelinge●….  if thou believe that vexation and trouble of this world is not more pleasant and sweet unto a good and virtuous man, than these fond pastimes, disports and laughings, unto a vicious man: unto whom also fasting and abstinence is as much acceptable as to the other dainty dishes, and delicate banquets. Conclude therefore, that 
what is true and perfect ple sure.  very true and perfect pleasure, is only to delight in the love of god, and not to regard the vain pastimes, and feigned pleasures of this world. And sum what to 
The true difference of love and hatred▪ 〈◊〉 how they are abu●…d.  speak of Love and Hatred, how greatly doth the common sort of this world abuse these two voca bless and names▪ when a young man fondly disposed, moveth a young woman to fleshly lust, and uncleanness of the body, the common sort calleth it love, when there can be no greater hatred, then to despoil a young woman, by gifts or fair speech of that, which is her chief jewel and treasure, 
The chief ●…ewels of a ●…irgin.  that is to say, her virginity, shame fastness, cleanness, good mind and fame. When the father and mother 
The fond love of pa●….  to much doting upon their children, correct not sharply their outrageous wantonness, and abominable vices, but by their suf feraunce maintain and support them therein. The common people extemith it high love, and often times saith. Consider how ten derlye they love their children, when they should rather say, see how cruelly they hurt their children, which while they follow their wanton appetites, and suffer them unpunished, regard not their health, ne their salvation. For 
what this pleaseth the devil best.  what thing can be more pleasant unto our ghostly enemy the devil, then that we here freely offend unpunished, and be punished eternally in hell. The common people 
The blind judgement of the worl de, concerning the pu nishement of sin by princ●…,  also calleth him a gentle master and merciful prince, which will not see the sins of his subjects, and in that g●…uith them occasion to sin more freely, because they be unpunished. But what doth almighty 
A great sign of god's wrath when he 〈◊〉 heath no●….  god threaten by his prophet, unto such as he reputith unworthy his mercy. I shall not visit by my correction, saith almighty god, the fornication of your dau ghters, ●…e punish your daughters in law, when they do avow try. But unto david and other his elect and chosen children he saith. I shall correct sharply with a rod your iniquities, and with grievous beatings punish your offences, and yet I will not with draw from you my mercy. Here you may see how all things be renewed in Christ, and the manner of things changed. He that fond 
he that loveth himself hateth himself,  loveth himself, hateth himself deadly, & he that is foolish pitiful upon himself is most cruel to christ. To hate well, is to despise: to hurt well, is to do good, and to destroy well, is to preserve. Then shall 
when we best cherish ourselves.  you best nourish yourselves, when you most despise the appetites of the flesh▪ when you most sharply correct the offence and sin of man, then shall you be most beneficial to man. When you have by 
〈◊〉 served by kill killing of 〈◊〉.  correction killed the sinner, then shall you preserve man. And when you have destroyed that, which man hath committed, then shall you preserve that which god created. And furthermore what doth the 
The blind judgement of the worl de upon the words of might 〈◊〉 strength.  common error of people call power or might and strength of the body? Do they not commonly call him a mighty man, and of great power which at his pleasure may hurt when he will. And yet truly 
A dangerous might too have power to hurt.  this is a very odious and dangerous might, to have power to hurt, or to can or may hurt, which is common unto them with adders and scorpions, and other venomous and hurtful beasts.  
And with the devil also, whose nature and property is only to do hurt and displeasure. Only god 
●…od only is truly mighty.  is truly and verily to be counted mighty and of great power, which neither can hurt if he would, ne would if he might, whose nature is only to do good. But this worldly mighty man, commonly 
The hurt one man can do to another is but finale, and turneth to good of 〈◊〉 that is hurt and hurt of the hurter,  called a man of great power, how can he hurt man, and after what manner? he may violently take from man his money or possessions, beat or wound his body, take away his corporal life. If he do this to a good and virtuous man he doth him a good turn, in the stead of an evil, and if he do it to a vicious and evil disposed man, yet at the least he hath ministered unto him an occasion of good, that is to be patient, and hath only hurted himself, for no man can have hurt but of himself. And he that intendeth in any wise to hurt another, 
he that intendeth to ●…urt another first hurteth 〈◊〉 self.  can not but grievously first hurt himself. As shallbe declared more openly by example, you intend to rob and despoil me of my money, now have you offended charity, and endamaged your soul, you can not beat or wound my body, except you first wound your soul: ●…e take from me the life of my body except you kill and destroy your soul. The common 
The blind judgement of the worl de in the very cora giousenes which ought to be in man,  people calleth him a valiant courageous, and a strong man, which is so cruel, fierce, and yet so very impotent of mind, that he can nothing suffer, but for every light trifell and displeasure is fumous, angry, giving check for check, and displeasure for displeasure, and contrary him that patiently sufferith injury and displeasure, and holdeth his peace, when he is rebuked, they call childish, dastard and of no courage. And yet nothing can be more different and diverse from true strength and high courage of the mind, then for a light word or displeasure to be disquieted, furious and angry, and not to have power patiently to suffer the foolish lightness of other, and to think himself no man except he be revenged, and for one shrewd turn do two or three. But how much more courageous 
The true force and strength what it is,  and strong is he to be counted, which doth not only patient lie suffer i●…uries and displeasurs, but also doth good against evil. I call him not strong, ne of audacity, which fiers●…y invadyth his enemy, valiantly assaulteth or scalyth the walls of his enemies, & despising his life, putteth himself to all perils: which thing is common to all quarrelers and seditious parsons. But he that can manfully withstand the beastly appetites, and subdue his ir●…ful mind, desiring weal to him which would him hurt, and do them good, which are his enemies, praying for them which speak him evil. Him repute I very strong, & of high courage. Let us discuss also what thing this world calleth joy, honour, and worship, ignomy and shame. Thou art come 
what is truely to be commended.  mended, but for what thing and of whom. If thou be praised of vicious for thy mysha●…your and vicious acts it is false commendation, and true opprobry & shame. Thou art dyspraised, scorned, and 
The rebukes of the world upon a good man is most high honour.  rebuked for thy profit, devotion, and true christianity and simpleness, and that of vicious and evil disposed persons, this is no rebuke, but most high honour, and commendation, and though all the world in this case would scorn and disdain thee, yet it cannot be but glorious and honourable, which christ commendith & alloweth. And contrary, if all men universally 
●…hat so for displea seethe christ is dishonourable, thou ghe it please the world never so moche. The foolishness of worldly poleci & wisdom.  would praise and allow the acts and operations, it can not be but shameful, that dyspleasyth Christ. Prudency, wisdom and policy, is commonly called of men of this world, stoutly and diligently to gather goods and possessions of this world, to stablish & make sure that, that is gotten, and to provide for all the posterity, for after this manner we may hear the common sort earnestly speak of such as in short time have increased their riches and worldly possessions, he is a profy table man, wise and ware, a man of great policy, and good provision. This the world speaketh and 
worldlings the children of the devil.  worldly people which befalse and deceitful, as is their father the devil. But what saith verity, which is Christ. Thou foolish and unwise man that thus hast gathered the goods of this world, this night thy soul shall be divided from thy body. A certain man remembered in the gospel filled up 'pon a time, all his barns, with divers kind of corn, and plentifully stuffed all his store houses with all manner of vyttailes, and gathered and hurdyd up store of money, thinking nothing to remain, but only to use and occupy his goods so gathered, and yet the gospel calleth him fool. For what 
The folly of the worl delynges which embrace the shadows of things for the very things.  may be called more foolish or more dasterdnes than to delight in shadows of things for the very things, & so carefully to provide for this frail, uncertain, and unstable life, continually decaying, and nothing provide, for the life to come: which must needs be miserable, except it be substantially provided for in this world. Here 
another fond error of the common people  also another error of the common people, they call him prudent and a man of good knowledge which desirous of tidings, commonly, what is done, throughout the world, what for tune and luck merchants hath had, what the Emperor intendythe to do, what newelties at Rome, what business in France, how the Daves live, and to be brief, can clatter of all matters, and speak all languagys'. But what may be more foolish or more 
how foolish a thing it is to self what●…se a far of ●…o neglect thethinges of moor weight within our own breasts.  undiscreetly done, than so much to desire the knowledge of things done so far of, and which partayneth nothing to thee, and to have no remembrance of such things as be done within thy stomach, and pertain only to the. Thou tell list what trouble, business and does quietness is in strange places: but tell rather how anger, envy, voluptuous pleasure, and ambition, vex and distrouble thy soul, rebel linge against reason, how near they be subdued, what hope of victory, how stoutly reason is armid against them. If thou be in these things waking, light earyd, and quick eyed, circumspect, & ware. Then shall I call thee prudent, and of good knowledge. Be not conformate to this world and world lie parsons in evil, but be reformed in thy understanding that thou mayst allow not those things which commonly these worldly men follow, but approve the good will of god and follow those things which be pleasant unto his goodness.   

¶ opinions meet and convenient for a christian man.  
Every good and perfit Christian man most deeply hath rooted in his remembrance those brief and compendious rules of true christianity. first that he 
No m●…n born to himself only.  perfectly know and believe that he is not borne unto him self only, nor ought to will or desire to live as to himself. And that he ex 
All good things to come of god  teme not other his being in this world, or any other good thing which he hath obtained, to come of himself. But that he exteme all such things, received of allmyghty god only, most heartily thanking him, for his such great goodness and benefits received without his deserving. And plain lie repute all such good and profitable things as he hath common to all men. For christian charity knoweth no property. He must 
Christian charity knoweth no property. how we ought to love all men.  unfeignedly love all good and virtuous men in Christ, and all vicious and evil men for Christ, which so vehemently and first, as an example loved us when we were his enemies, that he disdained not, willingly to give himself for our redemption. And therefore every true and good christian man must charitably love all men indif ferentlye, the good for their goodness and virtue, the other that by his kind and charitable behaviour, he may reduce and bring them to virtue: & as the faithful & discrete physician, hateth not his patient because he is sick. So a good christian man must hate no man, but be enemy only unto vice. And the more grievous and ieoper dous the sickness or disease is, the more diligence & labour shall pure and perfect charity give, to help & remedy him that is diseased. As in example, thy neighbour or brother 
how we ought to hate an evil man.  is an advouterar, a sacrilege, a turk, thou must hate the avow trar not the man, despise the sacrilege not the man, destroy the turk not the man. And diligently labour that by thy cure & industry, the vicious man may perish which made himself, but that the man may be saved, which almighty god did create. He must also heartily 
Christian's ought to will well to all men, and to lament the hurt or loss of all 〈◊〉.  without colour or collusion, will well to all men, pray for them & do them good, not hurting them which have deserved hurt, and doing them good which have not deseruid it, as much glad and rejoicing, of the commodities and profits of all men, as of his own, and equally sorrowful and displeasant, for their incommodities and disprofites, as for his own. And that mente the apostle S. Paul when he said. Mourn ye and wail ye with them that be sorrow full, and be glade and rejoicing, with them that be merry. Amongst christian men another man's loss and hindrance is more heavily to be taken, than his own, and more to be rejoiced of another man's prosperity then of his own. And 
These thou ghts ought not to be in a christian heart.  therefore good christian man thou mayest not have these cogitations and thoughts in thyself, what have▪ I to do with yonder man, I know not whether he be good or evil, he is a stranger & unknown to me, and a man that never did me benefit or pleasure, he hath done me hurt and dysprofyt in time paste, but never profit. But 
what a Christian aught to remember.  only thou must remember & have in thought, by what merit or desert our saviour Christ, soloving lie and benefycially hath dealt with thee, which desireth not his benifycence, and goodness so plentifully ministered to man, to be requited and renderyd toward his highness, but in our neighbour. And only consider, what thing thy neighbour needeth, and what thou mayst do. Remember this only good christian man in all things concerning thy neighbour he is thy brother, and creature of almighty god, coheredytour with Christ, a member of the body that thou art, redeemed with the same blood, fellow and partaker of the same faith, called and ordained to the same grace and felicity of the eternal life to come. As the apostle 
A good argument.  Saint Paul witnesseth, saying. Ye be one body and one spirit, called in one hope of the same vocation, having one god, one faith, and one baptism. How can he than be a stranger unto the which in so many things is one with the. Among gentiles these rhetorical 
Opiniones meet for heathen but not for christians,  circumstances, which follow did greatly help, either to friendship, or enmity, love or ha' tread, he is of the same city or cite zenocrate with me, mine alley or kinsman of my familiar acquaintance, my fathers friend, he hath been kind & beneficial to me, he is borne of a worshipful stock and in honest place or country, in Christ all these things be nothing, or else after the mind of saint Paul, they be all one, & the same thing. And 
what we ought to think of a Christian what soever country he be of, what so ever is done to a christian is done to god.  to a christian man, only this remen branch shallbe sufficient, he is my flesh and brother in Christ. That thing that is charitably done to the member, doth it not redound unto the hole body, and to the head also? We be all members of one body each in his proper and peculiar place, and the head of our body is Jesus' Christ. The head of christ is god the father omnipotent.  
Then all things good or evil, done to the least of the members be done to every Crystian man, to Christ and to god also, for all these be but one. And therefore these old proverbs and common sayings among men of this world, be not to beregarded among christian men, like commonly rejoice in like.  
And inequality is mother of all 
Inequality the mother of all hatred,  hatred. To what intent should the name of hatred be spoken of among 
The name of hatred not to be spoken of a 'mong chris tians. Christyanitie remaineth not where disdain is placed.  christian men, when between them is so great unity, and they so many ways agree in one. It savoryth no true christianity that the courtier commonly, disdeineth the crafts man, the husband man, the citizen, the gentle man the yeoman, the rich man the poor man, the english man the french man, the married man the bachelor, the grammarian the divine, the secular pressed, the lay man. Where is true and perfit charity, which faithfully and heartily loveth the enemy, when the alteration of their name, contrary and such other like causith among them so great hatred, discord, and envy. But let 
we are all the members of on body christ being our head.  this pass, and let us accustom oure self in remembrance of that which saint Paul counsailith. that is that all christian men in our head christ, be the members of one body quickened & anymatid with one spirit. In case we live with 
The duty of a very christian in case he will be of the body where of Christ is the head.  Christ, and that we envy not those members, which have not received so plentifully gifts. And glad lie help them which be in lower condition, and of less ability than we. And that certainly meant S. Paul when he said to the Coryn thyans. As the corporal body being one hath many members, and all the members though they be divers and many be but one body. So all we in Christ certainly in one spirit, be baptized into one body what so ever nation, condition, or degree we be of. And unto the romans in like manner he wry tith saying. As in one body natural, we have many members, and every member hath his several and dystinct act and operation.  
So all good christian men be one, & the same body in Christ, each the members of other, having distinct & separate gifts according to the gifts which be given them. And in another place he commandeth that each bear and sustain the burden of others, because we be membres of one body. Consider 
The words of a dissevered nombre,  therefore good christian man, whether those persons pertain to the body which commonly say, my richesse and possessions be descended unto me as to the right heir, and I possess them lawfully, why may I not use or abuse them at my pleasure, why should I give any part of them unto such as I own nothing unto? I waste and consume them: & that that is consumed is my noun, what hath other men to do therewith. It is no man's disprofyt or loss but mine. Alas good Christian man, thy brother 
how the ri che man misuse the his goods or riches given him  & member with the in Christ for hunger and lack of meat is like to perish, and thou wastefully and gluttonously consumest thy money in riot, and banqueting. Thy brother in Christ is naked & shakyth for cold, and thou sufferyst thy garments to be eaten with moths. Thou fond castyst thy money at dice, and sayst so many young women for lack of help, and in manner inforcid through nececessitie, fall to uncleanness, and fill ththinness of the body, and sufferyst the soul which Christ died for, so miserably to perish, and yet sayest what have I to do therewith?  
That which is mine, I order at my pleasure. And having this ungracious mind, thinkest thyself a good christian man, when thou art not to be counted aman. Thou hearist the name of thy neighbour 
●…hat is to be done when we hear our neighbour slandered  in company, defamed, and holdyst thy peace or haste delectation or pleasure in hearing this infamy, and slanderous communication, and sayest I would have rebuked them if their communication pertained to me, but for asmuch as it touched not me, let them speak therein, which feel themself grieved. Alas christyn man, if thou be of the body all things that towchith any of the members, towchith the also, and if thou be not of the body thou belongist not to the head which is christ, nor art not to be counted a christian man. Furthermore the common people say 
A christian ought not to revenge or recompense evil with evil.  it is lawful to be revenged of violence and injuries, done towards them. I force not what the civil or imperial laws permit or suffer. But I marvel greatly how these common sayings, entered in to christian men's stomachs or conditions, I did hurt him, but I was provoked by former displea sure, I had rather do displeasure then to suffer it, in case man's law do not punish that which they permit and suffer. thinkest thou that thy capitain Christ shall suffer the unpunished, if thou offend and break his laws? which is recited in matthew, where he saith. I will and command you that you violently resist not injuries and displeasures, ne covet you not to be revenged of your enemies, but love you them unfeignedly, And be you beneficial and well doing toward them which hate you: And pray you heartily for them which persecute and slander you, that you may be the very faithful and true children of your father in heaven, which causeth the son to shine both upon the good and the evil, and causeth the rain to dyscend as well upon the just as unjust men. peraventure some men will 
If we will be the children of god and inheritors of heaven▪ the perfection of life perteinethe to us as well as to the minister.  here object and say. Christ commandeth not these things unto us that be lay men, but to the apo stelles and such as be religious and perfit. Alack christian man didst thou not hear in the commandment of christ: that he willed these things to be done and used of his people, to the intent they should be known the children of their father in heaven? If thou desirest not to be the child of god, this law pertaineth nothing to thee. And yet I ensure thee, he 
he cannot be good which des●… erethe not to be perfect.  can not be good, which coveteth not to be perfit. And if thou desire not the reward which is pro mysed to these, which keep and observe the law and command meant of god, the law nothing par teyneth to thee. For it followeth said Matthew. If you love only such as love you, what reward 
To love our lovers is worthy no praise.  shall you have? as who saith none. For this act is worthy no thank. But the contrary is sinful and ab hominable, where a thing is requited and recompensed by an other equivalent, and of like value there is no det ne duty remaining. Here also what S. Paul saith in his epistle to the Romans, expounding the foresaid law. say you well by those which 
The duty of a cristian towards his enemies.  parsecute you, and not only to say well, but covet you not to myssay them, rendering to no man displeasure for displeasure: and as much as shall lie in you, be you in peace and quyetenesse with all men, not violently defending yourself in withstanding the injuries and wrongs of other: but rather give place to their fury and anger and withdraw yourself, for it is virtue. Leave the revenging to me and I shall revenge the saith almighty god, but if thy enemy hunger, give him meat, and if he thirst give him drink. And so doing, thou shalt cast burning coals 
Coals upon his head what signifieth,  upon his head. That is to say thou shalt cause him to knowledge himself more culpable and worthy to be rebuked, and shalt do that is in thee, to reconcile and win him. Desire not to overcome thine enemy in evil, but overcome his malice & frowardness in good. That is to say by thy gentleness and beneficence. But here some fro ward parson will say. If I by my gentleness and patience nourish the frowardness and malice of my enemy, and in suffering his former injury, minister occasion to him to do farther displeasure or hurt, what end shallbe of his malicious and froward mind? unto whom I make this answer. If you may without offending and breaking the laws of God, (which I call your hurt and only diplesure) avoid and withstand the maliceof your enemy, I think it very lawful, and otherwise I think more convenient and neces sary for a christian man to suffer in jury then to do it. And to provoke his enemy to amendment, other by benefits and well doing or else by patience. And in case you can not 
I●… is better to please Christ by patience then to revenge our wrongs & become evil with our enemy.  win him, it is better that one perish then both, and that you content & please your captain Christ, by your patience, then by revenging displease him & be made evil with your enemy, then let this be a law and decree among christian men, that they contend and labour to overcome each other in love, gentleness, and benyficence, not in contention, hatred, obloquy, contume lie, and injury. And the greater or more excellent they are, so much more submit and humble themself that they may in all things observe and keep charity. Thou 
how the christian noble man 〈◊〉 behave him self,  art decendyd of noble lineage and ancient stock, manners convenient and cumely for a christian man, shall not distain or impair thy birth, but make it more honourable. If thou be learned thou must the more discreetly bear and patiently 
The christi an learned.  correct, the lewdness of the unlearned. The more thou hast received, the more thou art ●…det tid, and owest thy neighbour. If thou be rich and hast abundance 
what the rich man must do.  of worldly goods and possessions, remember that thou art a distribu tour and disposer of them, and not the Lord or owner of them. And so much more diligently take heed how thou handelyst or orde ryst that thing which is common to many with thee, and put in thy hands to order and dispose, thou art deceived, if thou believe that propriety was only forbidden to the spyritualty, for that equally pertain to all christian men. The 
Note the difference between god & man's law.  common law punyshethe thee, if thou violently take any thing from another, and the same law punyshethe not, if thou refresh not thy neighbour in his necessity, but with holdist from him, that which thou callest thine, but Christ shall correct and punish the for both. If 
The duty of a christian officer.  thou be an officer let not the office make the more cruel, but consider the burden and duty, which dependyth upon thy office, and let that make the more circumspect and aware in executing thy office. But hear, some man will say I 
Every man is or aught to be of the church of god.  bear no office of the church, I am no curate, I am no bishop. Alack my friend, if thou be not of the church thou pertaynest not to Christ. For the church is nothing else but the congregation or company of faithful people. But now a days, 
how Christ is despised among word lie christian 〈◊〉  Christ is so in contempt, among these worldly people, that they exteme it very glorious and honourable to be an alien and a stranger from Christ. In so much that he is most despised which neryst followeth Christ. There is one lord 
Christe●… vi cars,  only both of bishops and temporal officers whose vicars they both be here in Earth, and shall make strait account unto him, of the administration of their offices. If thou have other respect than 
●…ho is a simoniacke.  unto him other in receiving thine offices, or in the admynystration & occupying of the same, though the world repute the not as a Si moniake he shall punish the as a si moniacke. If thou desire or covet 
To what end a come mon office i●… to be desired,  a common office, not for the common weal & profit, but for thy private lucre & advantage, and to be revenged, and do displeasure to such as thou bearyste no good mind, the administration of thy office, is theft before God. If thou persecute thieves, not to the intent such 
how to per secute the●…es,  as hath been spoiled ●…oulde receive again their goods, but that thou mayst convert the robbery unto thy private use. I pray the what difference is between the thieves and thee, but that they have robbed the merchants, and thou thieves. And to conclude, if thou administer not thy office to this in tent, only that thou be prompt & ready not only to lose thy goods but also thy life, in maintenance and defence of right and equity, Christ shall not commend ne allow thy administration and execution of thy offices. If thou be a Prince 
how a chris tian prince or a ruler ought too use himself.  and captain of the people, suffer not these poisoned vices of flatterers to infect thy ears. Thou art a king and lord over other, thou art free and above the laws, all things that thou mindist be just and honest, it is lawful to the to do what the pleaseth, it forsith not what these priests and preachers commonly preacheth, they pertain nothing to thee, but to other private and inferior persons. But have thou in remembrance that 
Every king is Christ's vicar.  which is true, that Jesus' christ is the only lord and master of all men, unto whom (for as much as thou art here his vicar and officer) it behooveth the to be like and not to differ, whose doctrine is of no man more justly to be observed then of thee, of whom he shall require more straight account then of other. Think not utterly that lawful that thou mindest, but mind and intend thou no thing but that which is lawful. Think not that virtuous and ho 
That is not vertuus in a prince which is vice in a common man.  nest in thee, which is culpaple and sinful in other. But that which is but a small vice in other manner parsons, think in thyself, abho minable and grievous. Suffer no thing to reign in thee, which thou daily punishyst in other. Let not thy riches purchase the honour, con 
what to purchase a price ●…nowm and ●…ame.  mendation, dignity, favour, and authority, among the people. But thy excellent virtue, and noble con ditions, in the which thou must excel incomparable, above the commons. Let the people learn of the to despise riot, wantonness, and avarice, and to follow virtue, rejoice in temperance, honesty and measure. Thou shalt very well destroy the appetites and affections of the commons towards mischief and evil doing, if they shall perceive that thou nothing regardest riches and pleasure, matter & occasion of vice and inniquite. despise 
we ought not to despise the sin plest man.  no man be he neverso simple, plain lie remembering that ye be redeemed with equal & one price, the blood of Ihesu christ. Let not authority, 
what to keep a prince from hatred of his subjects.  fierceness armour, or thy guard defend the from hatred, but y● puernes of thy living, virtuous conversation, undefylyd manners, and honest conditions. Thou mayst right 
Right principalite.  well in maintaining thy regality, keep thy high estate, and be equal with other in charity. think this principality, (not to excel other in riches) but to profit many. Remember thou art a common person, and therefore all thy cogitation must be, of the common wealth. A Christian prince may not desire, to exercise his power and authori ty upon his subjects, but his charity. And among christian me●…, he that is greatest and highest in auc toritie, must think himself a minister, not a lord or master. And 
Titels of worldly authority ought not to be among spiryt●…all men,  therefore I marvel greatly how these ambitious names and titles of worldly authority, were first brought in to pope's and bishop's, when Christ forbade his dyscisples, that they should suffer them telues to be called lords or masters, for there is but one lord and master, which is the head of all Christian men jesus Christ. A preacher, a curate, a Bishop, be 
A preche●…, Bishop. 〈◊〉 be not names of wordly power or authority but of charity.  names of charity, not of power, or worldly authority. But wherefore should I wade further in this troublous sea of common errors There is no kind of men in the which a very spiritual man shall not perceive many things to be bewailed and lamented: And ma ny corrupt opinions among chri 
Many corrupt & carnal opinions grown among christians which greatly differ from true christi anitie, and the cause thereof,  sten men, which greatly differ from the true doctrine and learning of Ihesu Christ, which for the most part, proceedeth of this only: That we have imagined and brought in a certain world into christianytie, or among chri sten men. And that (which is red in ancient auctors of divinity) men easily learned only to refer to such as be called religious.  
The world in the gospel, in the 
●…hat is meant by this word world.  writings of the apostles, saint Austin and saint Iherome, is called unfaithful people, or infidels, the enemies of the cross of christ, and blasphemars of god. And such, for as much as they 
how the wordly mindid behave themselves.  mistrust Christ, and have no confidence in his promises, busily care for the worldly living, fearing that they shall lack, and never have sufficient, and carefully labour and strive for the increase & obtaining of richesse and possessions of this world, and follow voluptuousness and pleasures of this world, blinded with the disceytfulnes of sensible things, couetyng feigned good for true good. This world hath no acqueintance 
The world hath none a acquaintance with Christ  with christ, the very and true light, and as saint john saith, is all set in vice, and sin, loving itself only, living to itself only, and caring for itself only.  
And from this world Christ divided 
The world and christianity cannot agree.  his apostles, and all such as he thought meet and convenient for him. Why do we then mingle and conjoin this world so utterly condemned in holy scripture, with christianity? And by a feigned vocable or feigned name of the world, colour our vicious and lewd living. This pestilent 
what great hurt cometh among christians through false flattering preachers.  error is greatly maintained, by such flattering preachers, which as saint Paul saith, pervert the word of god, and apply holy scripture to the manners and conditions of men, when it were most convenient, that the condition and behaviour of men, were correctid and amended, according to the rule of holy scripture. There can be no more pestilent kind of flattery, then to misuse the interpretation of scripture, and by words of the gospel or of the holy prophets, to meinteine our vices, & not correct them. A king or a prince heareth 
how a ki●… or a prince oughtto understand the scripture,  in scripture, that all power & regalytie cometh of god, and anon he beginneth to excel and magnify him self. But why doth not this scripture cause h●… to be more careful in mind, then proud and haughty. Thou remember'st that God hath given thee a realm or empire to govern, but thou remember'st not that thou shalt render unto him account of thy governance. A niggard or covetous 
how the covetous man under standeththe scriptures for his purpose,  man, heareth in scripture that it is not lawful to have two coats or garments, the which the masters of divinity do thus interpret: That the second cote or garment is that, which is superfluous or not necessary to nature, and that pertaineth to the vice of covetous whereat this niggard greatly rejoiceth and saith. I have not yet sufficient, I lack many things, and therefore I shall gather and increase my richesse. This beastly man and cold in charity, heareth that Charity beginneth at ourself, and that this is the order of charity. That a man prefer his own riches before other men's: more regard his own life then other men's: setteth more by his own fame then by other men's, and saith I will give nothing, I lack myself, I will not defend his name lest I hurt my noun. I will leave my brother or neighbour in jeopardy, lest I come myself in jeopardy, and briefly, I will live all to myself, least by meddling with other men's business, disprofyte or incommodity may chance to myself. We have 
how perversely the wicked construe the scriptures to maintain their wickedness with  also learned now a days to take that only into example of our living of holy saints and virtuous men, which they did contrary to the doctrine and teaching of Christ. Aduouterars and homicides, flatter themself by the example of David. Covetous and greedy men of the world, object unto us rich Abraham, princes and great men, which count it but a trifle or disport to defile maidens, number unto us the concubines of Solomon. Gluttons, excuse them by the drunkenness of Noe. incests, in excuse of their filthiness, pretend the act of Loth. But why do we withdraw our respect in these men from christ? I dare boldly affirm, that neither in the prophets, neither in the apostles, is any thing to be followed, which they did contrary to the doctrine of Chryst. But if men have so great pleasure to follow saints in that they offended: let them follow wholly and not in part. Thou haste followed 
how we oughtto fol low good men in repentance.  david in adultery, follow him the rather in doing repentance. Thou hast expressed in thy living the vice of Mary Magdalene, ex press also her tears, love, and hu militie. Thou hast persecuted the church of Christ, as Paul did. Thou hast forsworn thyself with Peter, spend thy life again with paul, in defence of Christ'S faith, suffer wilfully persecution with Peter. Almighty god our 
●…hye god permitted good men sometime to fall.  comfort, suffereth sometime holy men to sin, that we when we have offended despair not, and as we have followed them in doing offence, so we should follow them in maky●…ge amends for our offences. But we commonly take 
The perverseness of manne●… nature,  in example that thing which is not to be followed, and oftentimes deprave that they did well, moche after the manner of spiders, sucking that thing only which is venomous and poisoned or else by our poisoned stomachs turning wholesome and good things into venom and poison. Thou greedy and covetous 
A lesson to the covetous man,  man, unto whom money is a god, how dost thou follow the rich Abraham, because he by increase of his cattle (almighty God prospering his substance) was made rich, and that in the law of nature. thinkest thou it leeful for thee (being a christian man) unlawfully to gather riches and goods of this world? and other vainly to misspend them, or else more vainly to keep them? How little he regarded his goods and possessions, it plainly appeareth, in that he anonne at the voice of almighty God, brought his only son to be sacryfied and killed.  
How little thinkest thou he set by his riches, which so little regarded his son? And yet thou nothing desiring, but lucre and advantage, nothing regarding but money and riches, ready for a little lucre to deceive thy brother, and forsake Christ, thinkest thyself in condition like to Abraham. The 
Aga●…st the where●… her,  simple daughters of Loath, seeing they saw the universal or hold world perceiving (of so great a multitude) none remaining but their father and themself, fearing lest the kind of man should utter lie have perished and decay: of a v●…hemente love and zeal to the countenance of mankind, secretly lay with their father, and at that time, when this commandment was fresh, and in remembrance. Increase you, and multiply the world. And darest thou with the fact or deed of these maidens, compare thy monstrous pleasures & lecherous acts? David also after so many virtuous examples and noble acts, once committed advoutrey: and thinkest thou it lawful to the to continue all thy life in fill thy pleasure and voluptuousness of the flesh? Peter (for fear 
against the swearar,  of death) once denied Christ, shalt thou therefore for every trifle forswear thyself? matthew once 
matthew once commanded left his occupation, but no calling will serve the couetous●… man,  commanded by almighty god, forsook his occupation and office, the surety of his living, and followed Christ. And yet so many examples of holy saints, the commandments of the gospel so often rehearsed, so many sermons, and wholesome predications can not revoke thy greedy appetite, and cove tousnes of the world. Virtuous behaviour and honesty, hath con tinually decayed, sith we have coloured our vices with thename of virtue. And have been more quick 
More ready to defend our evil then to amend it,  to defend our abomination, then diligent to amend it. And meinteined our froward opinions, with feigned and false defence of holy scripture. And therefore good christian man follow not the common fashions and opinions of men, but follow Christ, the only author and example of virtuous living: and as for thy outward behaviour concerning manners, apply thyself to all men, so that thy intent and purpose be steadfast and sure towards god and his truth, to the intent thou mayst win all men to Chryst.   

¶ The. seven. Rule how to labour to obtain that which is nearest to a spiritual life.  
BUt if our weakness of nature, and infancy of Faith can not attain to the very perfect and spiritual life, we must at the least labour and enforce to obtain that which is nearest to the said perfect and spiritual life. The very 
The true way tocter nal fclicite  true and compendious way to eternal felicity, is utterly to con verte our hole mind and intent to the love and desire of heavenly things. That as the body naturally hath adjoined and associated 
As the body hath his shadow so hath the loveof christ  unto it, his shadow, so the love of christ, the love of virtue and heavenly things, may acompanye & bring with them hatred vice and disdain of worldly things frail and uncertain. The one of these, necessarily followeth the other & 
where the loveof christ is, there ne cessarily foe lowith he hate of sin and the world,  increaseth or discreaseth with the other. For the more you profit in the love of christ, the more shall you hate the world: And the more you desire things which be invisible, the less pleasure shall you have in things that be visible, un stable and unsure. And therefore 
The council of Qui tilian,  that thing which Quintilian counseleth to be followed in learning, we must also follow in virtuous living: that is, that we from the beginning, enforce and intend to the best. The which if 
The next way to obtain virtue isto ab steyn from sins,  by weakness of nature we can not obtain, the next is, that we ware lie and wisely abstain from notable and open vices and sins, as much as shall lie in your power. For as the body most weak and brought low (but rid and clean from hurtful humours) is most near the natural health, so the soul not defiled with great and notable vices, is more ready to receive the gifts of god, although it lack, yet the power and perfit virtue. If we be weak and not able to follow 
what shame is to us christians that the heathen should exceed us in virtuous living,  in our living, the holy apostles, martyrs, and Virgins, let us at the least not commit that, that heathen and unchristen men, may be seen to excel and pass us in virtue. Of the which divers, when they neither knew god whom they should love, ne believed that hell was, which they should fear. Thought and decreed that vice & sin, was utterly for itself to be left and avoidyd, insomuch, that they had leather lose their name, riches, & life, then to dissever from moral virtue. If sin of himself, be 
The abomination of sin,  so abominable & of that nature, that infidels for no profit or disprofyt, would commit it. Truly though neither the justice of god might fear him, ne the goodness of god dissuade & exhort him, neither the hope of eternal life, ne fear of eternal pain revoke him, neither the natural filthiness of sin withdraw him, which only did withdraw divers gentylls: at the lest the divers and many incommodyties, 
what should fear a cry stian from sinning,  which commonly follow a sinner in this world, should fear a christian man from commission of sin, that is to say infamy, waist and consumption of his goods & possessions, poverty contempt, and hatred of all good men, trouble & dtsquietnes of mind, finally that miserable grudge and vexation of conscience, the which though many men perceive not ne feel forth with, other obscured by dullness of age, (or drowned in pleasure of ●…n yet they shall feel & perceive it at length, & the later, the more dangerous & more to their pain. And 
young men to be admo nyshed,  therefore young men are diligently to be admonished, that they rather believe by information of others that this is the nature & condition of sin, them to learn & prove it by experience in themselves. And that by sin they defile not their life, before they know plainly, what thing the life is. If thou regardest 
we should abstent from sin though not for Christ, yet for our own sake,  not Christ, which bought the so dearly, abstain yet from vice for thy noun sake, and though it be very dangerous to continue long in this mean way, which is only to abstain from notable and common vices, yet to them which cannot ascend to the high perfection, it is much more commendable, to consist in the polyticall and moral virtue. Then headling to run through all kind of vices. In this concisteth not the perfect felicity, and in this state almighty god is diligently to be called upon by prayer, that it may please him to help, and further us in higher perfection.   

¶ The eight Rule how to resist temptations.  
IF thou perceive that the storm of temptation doth 
To be tempted is a sign of god des good will,  very often and grievously assault thee, dysmaye not therefore thyself, ne be displeased with thyself, as though almighty god nothing regarded thee, but rather thank him that he instructethe and teacheth thee, as one to be his eyer, that he punisheth and correcteth thee as his most dear son: that he proveth and assayeth thee, as his well beloved friend. It is a manifest and 
he that feeleth no temptation it is a token of a reprobate  great token that man is reject from the mercy and favour of god when he is troubled with no temptation. In thy temptation remember 
what we should remember when we be tempted,  the holy apostle S. Paul, which rapt to the mysteries of the third heaven, was troubled and vexed with the au●…gell of Satan, remember the temptation and trouble of the holy man job, Saint jerom and other Saints, which were grievously troubled with their offences. Scythe this thing, which thou sufferyst is common to thee, with so many holy men, why shouldest thou be dismayed or discouraged. Labour diligently, to 
we must labour to overcome our temptations,  overcome thy temptatyons with them, and almighty god shall not leave thee without remedy, but shall increase thy strength & make the able to sustain and overcome thy temptation.   

¶ The. ix. Rule to give deli gent heed to the assault of our enemies.  
BUt for as much as our enemies be very crafty and subtle, it is convenient and necessary that we give sure and diligent watch, having our mind alway ready and circumspect, against the assault of our enemies. For they continual 
Our enemies at con tinually occupied to seek our destruction,  lie compass and labour to destroy us. And therefore we must ever be in a readiness, that when they shall assault us, we may repel them. And break the head, that is the sug 
The head of the serpent what it is,  gestion of the pestilent serpent the devil, for that is the most perfect and easy way to overcome him, to withstand his suggestions & first motions before they grow or take root in our souls.   

¶ The. x. rule is to hate those our enemies.  
THe ghostly enemy shall by this means specially be repelled, if thou with all thy heart, hate 
how and by what means the devil is to be overcome  him or manfully withstand his sug gestions, or continually occupy thy mind in holy prayers & virtuous occupations, or answer him in his temptation with words of ho lie scripture as I before have taught you. And in this thing it shall 
To what end we ought to ●…e the the scri ptures,  greatly profit against all kind of temptation, to gather certain sen tenses out of holy scripture, and have them in memory. But such specially as you shall perceive your mind to delight and have pleasure in, and by the which it is most commonly moved to devoci on.   

¶ The. xi. rule is what we should do in the time of temptation, and what after the temptation overcome.  
BUt of two things specially thou must beware, the one is that thou faint not in temptation 
we must no there faint in temptation no: toomuch rejoice when we have o vercom our temptation  and give over to thy enemy, the other that after thou hast manfully withstand him and had the vic torye, thou to much rejoice not, and be proud and insolent. And therefore to be sure, look that when 
By what means we may overcome th'assaults of our enemy the devil,  thy enemy enticeth thee to sin, thou have not respect only to thine own imbecility and weakness, but remember that in Christ, thou mayst do all things, which said not only to his apostles, but to all his members indifferently, trust in me I have overcome the world. And after thou hast overcome temptation 
The honour of our victory ou r si is only due unto god, , and perceinyst thy mind delighted, and comforted rejoice in virtuous operations. Beware di ligently that thou repute not this victory or good deed to thin own merits or power but only to the gentleness and goodness of almighty god, repressing thyself with the words of saint Paul, what thing hast thou, that thou hast not received, and if thou hast received it, why reioysist thou as though it were done by thine own power, and therefore against these two evils these shallbe remedies, if thou in temptation mistrust thine own power and strength & cleave only to Christ, putting in his be nevolence and mercy, all hope of victory. And after the victory and overthrow of thine enemy, in thy spiritual rejoicing thank all mighty god of his benefit, humbly knowledging thy imbesylytie and unworthiness.   

¶ The. xii. rule how to overcome our spiritual enemy with his own weapon.  
WHen thou fightest with thine enemy, think not this sufficient to repel or withstand his first suggestion and motion, but manfully conceive the occasion of his suggestion and return it again thine enemy with his own weapon or sword destroying him, and so doing when thou art moved and intisid to sin, thou shalt not only not offend but of his motion, take occasion of virtue: & as the poetes properly feign that Herculus the more perils and teoperdies that jund displeased, obiectid against him and encumbered him, the more his courage increas●…d, and the more valiant he waxed. So give thou diligence, that by instigation and motion of thy enemies thou be not made worse, but increase in virtue and valiantues. Thou art pro 
how to resist the devil in temptation and the next way to weary him god graunnt us to follow this good council.  voked to voluptuousness and pleasures of the body, consider thy imbecility, and withdraw thy mind the more from unlawful pleasures and delectations, occupying thyself in virtuous operations and chaste meditations. Thou art moved to covetous: increase thy charity and alms toward thy poor neighbour. Thou art intisid to pride and vain glory, humble and sub mit thyself more lowly in all things. And so every temptation shall be unto the a revenging of a godly purpose, and increase of virtue & true devotion. And truly there is none so good and ready away to destroy and repel thy enemy as this. For so doing he shallbe afeard to provoke the again to sin, lest he which reioisith to be auctor of iniquity, minister occasion of virtue and goodness.   

¶ The. xiii. Rule how we ought both to fight manfully, and the field overcome always ready to resist the next onset of our enemy.  
IN thy conflict and battle 
we must so ●…ghte as though eve rye battle should be the last con flycte.  with thine enemies, thou must so fight, as though this should be the last bat tell, if thou overcome, and have the better of thy enemy. For it may so be, that almighty God of his goodness shall give this reward unto thy virtue & nobleness, that thine enemy once overcome and con foundid, shall no more assail thee, which we have red to have been granted to divers Saints and virtuous men. Orygyn saith that when we overcome, the power and strength of our enemies decayeth. And he that is once decayed and manfully confounded, shall no more be suffered to entice man to sin. And therefore in thy battle be bold to hope for perpetual peace. And when thou hast overthrown 
what wec aught todo when we ●…couercō,  thine enemy, so order & use thy self, as though thou should strait enter again into battle. After one temptation look for an other, and depart not from thine armour, forsake not thy array or standing, keep good and sure watch as long as thou feyghteste in the Castle of this body, having ever in thy remembrance the saiinge of the Prophet. I shall stand upon my word or watch and shall be always in readiness for mine enemies.   

¶ The. xiiii. Rule how we ought to hate all sins seem it never so small.  
YEt must thou diligently 
No sin to be counted as light,  beware that thou despise no vice as light, & not to be regarded, for no enemy hath more often overcome, than he that hath been dispisid and nothing regarded. And in 
how men deceive themselves in sin, in est eming them but small of fences in them, over other sins,  this thing divers men marvelous lie deceive themself, which favo ring in themself one or two vices which each (after his manner) thinketh venial or light, hate the residue. A great part of them which are called virtuous and ho lie, abhorreth greatly, and hateth theft, rape, homicide, adultery, and incest. But the same little or nothing regard simple fornication, and immoderate use of sand pleasures. Some man puer and clean from other vices, is common lie drunken, and accustometh riot. Another too liberal, and free of speech. Some to haughty and proud of mind, but if we thus favour our own vices and delight in the same, how shall vice be extinct and banished from man? It is a to ken that such as have pleasure in 
Such as have pleasure in any one sin, possess rather the shadows of virtue, than virtue itself,  any one vice, truely possess not the other kind of virtues, but rather shadows and images of virtue. But he that perfetlye hateth one vice, hateth all kind of vice, & reputyth no vice as light or small, least from the least, he fall to the greatest. And every good christian 
how & good christ tian ought to be myndid,  man must thus be minded & affectionatyd in himself, that though he can not utterly & at once expel the hole company of vices, that he diligently labour daily to withdraw somewhat of his viciousness and filthy appetite and increase in verteousnes and good behaviour.   

¶ The. xv. rule is how we should behave ourselves, if we chance in this fight be overcome of the devil.  
ANd if it fortune you in 
we must not be discouraged, if it be our chance to be overcome in this fight,  temptation to be deadly wounded of your enemy, be not therefore disco raged nor cast away your armour and yield you to your enemy, as many doth which be weak and feeble of stomach, which once overthrown, fear again to jeopard themself in battle, and still conty new in bondage and captivity of their enemies, having no remem. branch to recover again theirly berty. This ferefullnes & pusillanimity is very perilous, which 
ō followeth fearfulness  commonly bringyth aman to that which is worst of all vices, that is to say, final desperation, and therefore against such weak and feeble stomachs and courage, this shallbe the remidy and rule. That when thou hast fallen into sin, 
what is to be done if we fall.  thou despair not, but follow diligent and courageous soldiers, whom many times, shame of igmominy and pain of the wound doth not cause i'll. But quyckneth and causeth them fight more feirs lie, so thou after thou hast commit tide a deadly sin diligently haste to return again to thy courage & strength of mind and amend the rebuke and shame of thy fawle, with new quickness and courage of virtue. Thou shalt sooner remedy 
The sin long accust tomed is hard to be reform or amended  and help one wound then many, & a fresh and a new wound, than a old & putryfyed stomach, and encourage thyself with this common proverb, which Demosthenes, as is commonly red, did use and accustom. A man flying, and he shall fight again, that is to say that man in whom any courage or stomach remaineth, shall not for a little rebuke of his enemy utterly be dismayed, but rather gether strength unto him, and be revenged of his enemy. Remember 
The best men have fallen and whatis our du●…ye to learn there by,  that David the prophet, King Solomon, Peter, and Paul, the apostles. Not withstanding they were great lights & examples of holiness: yet they fell into grievous and great sins, whom almighty god peraventure suffered to fall for this cause, specially that thou shouldest not despair, Lift up thyself therefore upon thy feet and with high courage and bold stomoke, return again into battle against thy enemies, not only more fierce & bold, but also more aware and diligent.   

¶ The. xvi. ruleis of sundry reme dies against temptations.  
BUt against the divers suggestions and assaults of our enemy, divers remedies be provided and had as they shallbe most necessary and expedient, not withstanding 
A general remedy against all kinds of temptatyons.  the general remidye & of most effecacy & virtue against all kind of adversity and temptation, is the perfect and diligent remembrance of the passion or cross of Christ, which is also a refreshing to them that can not labour, an example to them that wander from the right way, and sufficient armour, to them that fight, which is specially to be obiectyd against all the suggestions and motions of the deceitful enemy. And therefore it is necessary that man be substantially exercised in this remembrance, of the passion and punishments of Ihesu Christ. Some commonly doth reverence 
how some abuse the Cross of Christ and how it is rightly to be used,  to the image of the cross, & cross their bodies over every part with thousand tokens or crosses, or reserve and keep at home a gobbet or a piece of the holy tree, and so at certain and appointed hours call to remembrance the passion and pu nishment of Christ, having petye and compassion upon him as upon a just and rightwise man, wrong fully punished. In this consisteth not any true fruitie of the cross of Christ, but rather nourisheth superstition & idolatry. But rather labour thou good christian man & diligently enforce thyself to ascend to the high and top of this tree, or cross, and to obtain the true fruit thereof which specially consisteth in subduing and mortefying the worldly affections. And thereby to desire to be confyrmate and made like to the head & capitain, which is Christ. And 
we should desierto be made like unto christ  this is utterly to be desired of all men, in whom the spirit of god is quick and living. For he that 
The mighty working of love,  perfectly and faithfully loveth another desyryth in all things to be like unto him, whom he loveth. But that you may more fruitfully 
how fr●…fully to use the remem branch of Christsde●… the.  remember, and to your health record the mystery of the cross of Christ, you must diligently prepare a certain manner and devout art to fight with your enemy, and in the same diligently exercise yourself, that when opportunity and time shall require you may be sufficiently prepared and in readiness to withstand the invasions and motions of your enemies, that is to say, that to every singular affection and pleasure of this world to be mortified and oppressed, thou apply that part or portion of the cross, which is most respondente. For there is no temptation or adversity, which hath not his peculiar & proper remedy in the said cross or punishment of Christ. As in example, when thou art inflamed to ambition or 
How to resist pride.  pride of this world, and art asha mid to be in contempt and dispysyd of other, remember thou vile and low member of Christ, how great and excellent in comparison to thee, thy head and captain was, and how lowly he submitted and humblyd himself for thy sake.  
When thou art provoked and more 
How to resist e●…e.  vyd to envy, remember how lovingly and gently thy capitain christ wholly gave himself to our use, & how good he was to them that were worst and most vicious When thou art moved and in tised to gluttony, remember that 
How to resist the mo●…ions of glow ●…ome.  he in his thirst had given him to drink Eizell & gaul. When thou art tempted of lechery and volup 
To re●…iste lechery,  tuous pleasures of the body, remember how pure and clean all his life was, from filthiness of the body and other voluptuousness. When thou art enticed to the 
How to re●…ist anger.  sin of wrath and anger, remember how meekly and like a lamb, he held his peace, when he was rebuked, and how patiently he suffered the obloquy of his adversaries. If poverty trouble and does 
A consolati on in poverty.  quiet thee, and the sin of covetous move and provoke thee, remember that the lord and maker of all things, was for thy sake made so poor and needy, that he had no place ne cottage, which he challenged as his own, wherein he might dwell or continue. And if in other temptations, ye use and exercise yourself after this manner: It shall not much be peyneful unto you to resist themotions of your enemies, but also you shall perceive great fruit and pleasure: For as much as by this wholesome remembrance, you shall understand that you be conformate to your head, and shall so recompense him his great pains and punishment which he suffered for your sake.   

¶ The. xvii. Rule how great a help to resist sin, is to remember how detestable a thing sin is.  
And though this be the most ready and present remedy against all kind of temptation: yet it shall greatly pro fyte to such as be weak and infirm, if they diligently remember when they are moved and inti sed to sin: How filthy, how pestilent, how abominable a thing sin is. And contrary how noble and excellent the dignity of man is. In trifles and matters of 
How circōs●…ecte we be in vain things, 〈◊〉 negligence in most ear nest matters.  small value, we council and take good advisement with ourself. And in so weighty a matter, shall we not diligently remember with ourself, before we bind us to the devil, by our consent: as by our writing and obligations? How marueilouselie we were created, in how excellent condition 
The marue●…ous work of god in creating of man.  and degree, set above other creatures. How preciousely we are redeemed from captivity and tryanny of sin: and to how great joy and felicity we be called and ordained. Shall we not also remember and record in our minds that man is that gentle and honourable beast, for whose cause almighty god created & made this universal world, & that man is the citizen of angels, the son of god, the heir of immortality, a member of Christ. And that the body 
The excellency of man is describe.  of a christian man is the temple of the holy ghost: and the soul or mind of man, is the similitude and image of almighty god, the secret chamber of the divinity. And contrary that sin is the miserable 
Sin the pestilent in fec●…ton of the soul,  destruction, and pestilent infection both of the body and soul, the deadly poison of our most cruel enemy: the bait of the devil, and the earnest and pledge of our most miserable and beastly servitude and bondage: and after you have thus diligently remembered with yourself, then take good ad visement, whether it be convenyente or profitable, for so deceitful poisoned, & short delectation of sin, to fall from so great dignity & nobleness unto such indygnitie and misery, from the which thou canst not at thy pleasure deliver thyself.   

¶ The. xviii. Rule to avoid sin, by and by, comparing the. two. heads together, videlicet God and the devil.  
ANd after ye have this substan cial advised & counseled with yourself, it shallbe necessary that you compare & confer together the two disagreeing and far unlike heads and captains, god and the devil, by sin thou makest the one thine enemy and the 
A compa●… son of the benifi●…es which fol low them that live 〈◊〉▪ and the evi les that fol low the wicked,  other thy lord and master. By innocency and grace of god●… 〈◊〉 art ascribed into the number and ●…lender of the friends of god▪ and adopted unto the right and h●…ytage of the children of god. But by sin thou art made and constituted the servant and son of the devil. The one is that eternal spring and fountain, very image of the highest beauty, greatest pleasure and most excellent goodness, coming and dividing himself to all men. The other is father and author to all vices, extreme mischief, and greatest infe licitie. Remember the goodness and benefits of god toward thee, remember also the malice and mis chiefe of the devil. Consider by 
Beholdthe mercy of god towwards us.  how great goodness almighty god did create thee. How mercifully he redeemed thee. how liberally he hath endued thee: How gentle lie he ●…ereth and sustaineth thee daily ●…ffendynge and displeasing his goodness, how joyfully he rec●…ueth thee, amending thine offen ces. Contrary call diligently to thy 
mark though envy of the devil.  remembrance, how enviously the devil hateth thy health, in what misery and wretchedness, he hath in time past dejected thee, and how he daily labourith to bring man to eternal damnation. And after thou haste diligently ponderyd & compared these things in thy remembrance think farther with thyself after this manner. Shall 
A meet cogitation for all christians to acustom them selves in.  I unkindly and unnaturally, forgetful of my beginning, forgetful of so great benefits towards me, for so little and vain pleasure, for sake so noble, so loving, so beneficial a father, and give myself in bondage to so envious, and cruel a master? shall I not render unto my maker & creature almighty god that thing, which shame bindeth me to render unto a man, being good & beneficial unto me? Shall I not abhor and fly the devil, which naturally doth fly a man, being hurtful and evil unto me.   

¶ The. nineteen. Rule for the abstaining from sin is to have in our remembrance the miseries of this world.  
FUrthermore have diligently in your remembrance, how full of trouble and wretchedness, how frail and uncertain this present life is. And how subtly death, on every side awaiteth man. And divers times suddenly and unware oppresseth man, & when no man is sure to live one moment or instant of an hour how perilous & jeopardous it is to defer or prolong that life (that is to say to continue in sin) in the which if sudden death (as it many times happeneth) apprehend or take thee, thou diest eternally.   

¶ The. xx. Rule to beware of Impenytencye.  
FInally Impenitency is greatly to be feared. For asmuch as of so great a company very few 
Few with all their hearts rise from sin▪ specially such as pro long repen taunce,  truly, and with all their heart, rise again from sin. Specially such as prolong and defer their continuance in sin, to the later end of their life. The discence and 
It is easy to fall into sin but hard to get out,  fall unto sin is very slipper and easy, but it is hard and great difficulty to ascend again from sin. And therefore it shallbe very necessary to every christian man, before he descend unto the deep pit & dungeon of sin. That he diligently remember that the return again from sin is very hard and laborious. And that he cannot without speci all grace rise again at pleasure.   

¶ Here followeth certain special remedies, against certain special vices and sins, and first against Lechery.  
Hitherto after my simple and gross manner, I have declared unto you certain general remedies against all kind of vice commonly. Now after my capacity & learning, I shall also prescribe unto you certain special remedies by the which you may be the more able to with stand the. seven. principal or deadly sins. And first against the sin 
●…etcherse assau●…ethe man most sharply & is a most common sin.  of lechery, for asmuch as this sin of all other so much invadeth man, most sharply assautith him, and is most common and bringeth most men to destruction and mischief. And therefore if this filthy pleasure 
The mean to resist & a voided whor●… doom.  prick or inflame thy soul, remember continually to arm thyself with this armour, and to resist it. First call to thy remembrance how impuer, how beastly & how 
The vileness of the sin of who●… doom.  greatly unbeseming and uncomely unto man, this fond pleasure and voluptuousness is, which equalith us the creature and unage of almighty god, unto the vilest of the brute and unreasonable beasts, as swine, dogs, goats & such other, and not only equallethe us unto them, but bringeth and dejecteth us far under their condition and degree, which be preordinate to the company of angels, and fruition of divinity. Remember also how short and deceitful this pleasure is, having always, much more bitterness than delectation and pleasuer. Contrary consider how precious a thing the soul is, & how excellent the body of man is, according as I have showed you in the general rules. What fondness is it then, for so filthy delectation of so unsure and unstable pleasure, so ungoodlely to pollute, both body and soul, and to defile that temple or suspend it: the which our saviour jesus christ did consecrate to himself with his most precious blood. Consider also, what company 
The discommodities & the evelles that followeth whoredomc.  of grievous incommodities and displeasures, followeth this flattering pestilence, and covert poison. First it taketh away from a man, his good name & fame, for be thou assured the rumour of Lechery is much more abominable, then of any other vice. It consumeth also and wasteth the substance and patrimony of man's body: it killeth and destroyeth both strength and beauty of the body. It hurteth and hindereth the health of the body, & engendereth divers sickness and lothly sores, it hasteneth age before a due time, and debateth the flower and lustiness of youth: It dulleth the quickness and felicity of the wit: it withdraweth the mind of man from all virtuous & honest occupations or studies: and drowneth him so in dirt and filthiness, that he hath no pleasure to think or remember any thing, but such as is filthy beastly and vile. Finally it takithaway that thing 
whoredom maketh 〈◊〉 man worse than a beast and depriveth him of reason.  which is the very property of man, and by the which only man is man, that is to say, the use of reason. It pulleth out or extirpeth the godly mind, & infundeth a beastly mind, it causeth youth to be infamous, wild, & unruly, age to be suspected, miserable and lothelye. Beware therefore and refrain thyself from this fond voluptuousness, by the example of other whom thou hast known or hard, by such lewdness, to have fallen into sickness, poverty, and misery. And courage or stomach thyself to the virtue 
we ought to incor●…ge ourselves to well doing by the example of of others.  of chastity, by the example of so many young women & lusty men which thou shalt read in histories very tenderly brought up and delicately nourished, to have kept chastity. Why shouldest thou not do that thing which they did, and no doubt thou shalt do as they did. Remember with thyself how flow 
The commodities that follow chas titie,  rishing, how pleasant, and honest a thing the chastity and cleanness of mind and of the body is, which maketh us familiar with the angels, and pleasant vessels of the holy ghost. Be thou insured the divine spirit and holy ghost, most faithful lover of chastity and cleanness, fleith no vice so greatly, as the vice of uncleanness, ne delighteth or resteth any where so gladly, as in puer and virginal members. Consider how uncomely, how foolish & beastly it is to love 
The foolishness of carnal love,  fondly, to wax pale, to be lean, to weep and lament, to flatter and speak fair, to be lowly and plyante to a stinking harlot: to sing all night at her gates or doors, and to depend at the commandment of your fond mystres, to be under the governance of a light and lewd woman, to complain to be angry, and suddenly to be agreed again, to suffer thyself wilfully to be deluded, to be beaten, to be spoiled and utterly to kill thy soul for the contentation of a lewd woman. Where is among these things the name of a man? where the remembrance of the beard? where that honest and ientil mind, borne and predestinate to noble acts and goodly matters? Consider also what flock and company of vices followeth this beastly pleasure committed and used. If it seem but 
The sin of whoredom ought not lightly to be regar did, if the evelles be marked that follow the same.  light to follow this wantonness and pleasure of the body, yet remember with thyself how great and grievous an offence it is to be disobedient to thy parents, to despise the wholesome admonitions and councils of thy friends: to consume prodigally & dispend thy substance and heritage, to take di●…ceitfully other men's goods, to forswear thyself willingly, to drink all riotously, to chide and brawl, to be a quarreler, to fight, to commit homicide, to blaspheme and slander. Into the which and worse, this filthy & beastly pleasure shall deject thee, if she once overcome thee, and thou become her servant. Consider furthermore, how frail 
The uncer twenty of our life should cause us to eschew ●…nne.  and uncertain this present life is, and how divers ways death lieth in wait, from whose violence no time, no place, may defend thee. Remember the surety and ryghtuosnes 
Calling to remembrance the judgement will fear us from sin.  of the last judgement, and that fearful sentence never to be revoked, go you cursed people into the eternal fire of hell. And how this little short & vain pleasure, shall undoubtedly be punished with eternal punishment. Remember 
Our good angel is a witness of our doings ye and god himself which also should stay us from doing evil,  that thy good angel deputed to be thy keeper is always present, beholding and testifyenge all that thou thinkest or dost. Remember that almighty god also beholdeth thee, unto whose sight, all things be open. And shalt thou not be ashamed to do yc thing in the sight 
note.  of almighty god, and all the company of heaven, which thou art ashamed to do in the sight of man. Believe plainly that if thou hadst a thousand eyes, & were as quick of sight as the Eagle, yet couldst thou not more clearly see that thing which man doth in thy presence, then almighty god plainly seeth the secrets and inwards of thy mind and heart. And to be brief the speciallest and surest remedy 
These were remedies against temp●…ons,  against the temptations of the flesh, be these. First diligently to avoid and fly all such occasion and company, as soliciteth and moveth to the said vice. second moderate diet, and measurable sleep. third temperance and abstinence from temptation and pleasures permitted and suffered. Finally the remembrance of death and contemplation of the passion, and punishment of Christ. It shall also greatly profit thee against the said temptation, 
Company keeping doth much,  to live & keep company with such as be chaste, virtuous, and honest. And to i'll and avoid corrupt and unchaste communication: to i'll idleness and trifling occupations, & to occupy thy mind busily with honest studies and meditation of heavenly matters. Specially, to 
reading of holy scriptures 〈◊〉 pra o remedes to withstand sin,  exercise and use thyself in reading of holy scripture. And to be often in puer and devout prayer.   

¶ A remedy against the motion of Avarice.  
IF thou perceive that thou art either of nature propences and disposed to the sin of covetous, or else enticed and moved to the same, of the enemy the devil, remember the nobleness and dignity of thy condi ●…ion, and that thou art only created & redeemed to this use, to have the possession of the joy celestial, and eternal fruition of almighty god: And that he created and formed all this world to thy use and commodity. How uncomely is it them and how filthi, not to use and dispose these earthily dung and vile things: but so greatly to love and keep them. Take away 
●…olde and ●…uer but red and white earth, Christians ought to be more perfect then heathen,  the erroneous opinion of men, and what shall gold and silver be, but red and white earth▪ Shalt not thou being the disciple and member of Christ, chosen and elect to so great possession & heritage, despise that thing▪ which commonly all the gen●… a●…d unchristen philosophers, did despise and set at naught. It is not honourable to 
It is more honourable ●…o ●…ispise riches than to have them  have richesses, but to despise them. But here the most part of them which be called christian, most sub 
The vain excuses christians make to gather riche●…  telly and craftily disceiving themself, objecteth and sayeth, necessity compelleth and causeth us to gather possessions and richesses: and when we have gotten them to keep them diligently: For in case we have nothing we can not live, and if our substance be but small: our life shall be more incommodious and full of displeasures: but if we have abundance and plenty of riches, then may we live quietly and more commodiously, having wherewith to preserve our health, and remedy our sickness: to provide for our children, to help our friends. Finally so shall we cease to be in contempt, and be in reputation and fame among other.  
But unto these which by pretence 
A confusion of such vain obiec tions,  of necessity, excuse their covetous: I shall object the parable of the Lilies, and birds mentioned in the gospel: which only live with that, which they find ready, unto whose Imitation our saviour moveth and exhorteth us. I shall also object unto them, that our said saviour above all things commandeth us to get the kingdom of heaven, promising that so doing all things necessary shall be plentifully ministered unto us.  
When have they lacked necessaries, 
The vertuus man never lacked necessares  which with all their hearts hath followed virtue? How little is it that nature desireth of us?  
But thou mad man, dost not measure the necessity of the use of nature, but of the satisfying and end of thy insatiable and covetous mind. To virtuous and good men 
A little ser●… the virtuous,  that little which cont●…nteth nature is sufficient. But he which 
●…e that is 〈◊〉▪ 〈◊〉 〈◊〉 be called 〈◊〉 good 〈◊〉 ●…an.  consumeth the greatest part of his life in gathering of riches, and hordeth and keepeth them as the anchor and surety of his living: paradu●…nture he may be calleda good and a wise marchante. But I can not think him a good chri sten man, which only trusteth to himself: and mistrusteth the promises of our saviour Christ, which when he of his goodness, so lovingly feedeth, and clotheth sparrows and birds of the air: shall he leave man destitute and unprovided for, which trusteth in his goodness▪ But let us now expend 
The comm●… d●…es 〈◊〉 com●…●…f 〈◊〉 by the ●…efy 〈◊〉 of ●…e 〈◊〉 〈◊〉.  and consider the profits and commodities, which these riches be thought of divers to bring unto man. first by the common assent of all philosophers, riches among wordly things counted profitable, be set in the last place. And when all things after the division of the philosopher named Epictet, except virtue only: be with out man, nothing is so moche to be counted without Man as money: ne nothing so little commodious and profitable. For in case one man did possess, all the riches and jewels of the world: should he therefore be more virtuous, more wise, or more learned? Should his mind or soul thereby any thing, be the better: should the health of his body be more prospe rous? Can his money make him more beautiful, stronger, or younger? But here some worldly parson 
money purchaseth false honour,  will say, money causeth a man to be regarded, and purchaseth honour. But what honour is that, which money causeth, truly false and deceivable, and such they only give, which honour is nothing but trifles, and vanities, of whom to be commended, is plainly discommendable, and to be rebuked: true honour is to be laweded and praised of such as be laudable. And the highest honour 
The highest honour is to please Christ,  is to please Christ. True honour and commendation is the reward of virtue, not of richesse. And when the people do honour a man for his riches and apparel, 
The miserable honour that cometh of riches,  they honour the riches and the apparel, not the man. And if they might, as well perceive the miserable poverty and nakydnesse of the soul, as they perceive and see the outward apparel and substance, they would then judge him as wretched and unfortunate as they now call him happy and blessed in this world, and as much despise him, as they now do him reverence and honour. And as for the friendship and amity 
deceitful friendship which more neigh obtaineth.  which men of this world thinketh that money obteynethe and getteth, truly it is false and deceitful: for money purchaseth fren des to itself, not to him that possesseth the mon●…y, so that they which love a man for his money, be friends not to the man. And therefore I think them which be richest in this case most unhappy: that they cannot discern ne know their friends from their foes: For of them which pretend love and friendship, towards the rich man: Some privily hateth him, 
The discommodyties that followeth the rich man,  as to greedy and covetous, some en vieth him, because he is more rich, and of more substance than they, And some regarding their own profit and lucre, flatter●…th him and upholdeth his doings & sayings, to the intent they may get somewhat of him: and he that most pretendeth friendship before his face, would feignest have him dead. And again, the rich man commonly hath all men suspected.  
judging them as vultures, gaping for their pray, and thinking that they resort unto him only, for their own lu●…re and ad vantage, not for his love & friend ship. And therefore, if thou diligently 
〈◊〉 〈◊〉 gethe with it more discommodities than comdities.  ponder and advise with thyself, the manner of getting and keeping of this money, thou shalt plainly perceive, that abundance and plenty of riches, bringeth unto man much more incommodyties and disprofites, than profits and commodities. How great labour and pain suffereth man in getting of this richesse. How great fear and disquietness, hath he in keeping of them. What heaviness and sorrow, in losing of them? Truly man can not well express it. And therefore our saviour in the 
why Christ (in the gospel) calleth riches thorns.  gospel calleth them thorns, because they take from man, that thing which is most pleasant, that is to say, quietness and tranquillity of the mind: and vex and distrouble man with diverse cracks and dysquietnesse. And the more they are possessed and obtained, the more they inflame & move man to gather and keep them. And this insatiable and greedy desire casteth man hedlinge into diverse kind of vices, and into much mischief. deceive not thyself good Christin man, fondly believing, 
No man may be easily rich 〈◊〉 deuou●…e also,  that thou mayest easily be both rich and perfectly devout. Remember that Christ saith, in the gospel. It is much more easy and light that a Camel should pass through the eye of a needle, than a rich man to come into the kingdom of heaven. Remember 
Abonndaunce of riches cannot be both gathered & kept with out sin, he that delighteth in riches or money can not love virtue.  the saying of saint Iherome, great abundance and plenty of riches can not be both gathered and kept without sin. Remember also, that riches and substance of this world, robbythe and dyspoyleth the of much better riches. For he that hath pleasure and felicity in money, can not but hate virtue and honest occupations. Finally remember that saint Paul in his 
covetousness is ●…dolatrie,  Eepistels calleth the sin of avarice plainly idolatry, and that thou canst not both serve god, and intent to thy riches. And that as thou, naked did come into this world, so shalt thou hence depart again naked. Have also alway in thy remembrance the foolish rich man spoken of in the gospel, unto whom it was said, this night thou shalt die, and who shall then have this substance and richesse, which thou hast gathered? Withdraw thy mind diligently from 
where upon we ou ghteto thik and to eschew Covetousness,  the corrupt manners and behaviour of the common people, unto the contemplation of the poverty of the blessed virgin mary, the apostles, the martyrs, and of thy captain Christ, and ever remember, that fearful intermina●…ion, which almighty god threateneth in scripture to the rich men of this world, and it shall cease and slake thy greedy appetite of covetousness.   

¶ A remedy against the sin Ambition, and desire of honour.  
ANd if the sin of ambition with his enchantments and charms, move and attempt thy soul, arm and defend thyself with these remedies.  
first diligently remember, accordingly 
True honour proce death only of virtue,  as I have showed you before, that perfit and true honour only proceedeth of virtue, and is only laud and commendation, for virtuous behaviour and manners. And yet this honour is not to be desired, as our saviour Ihesu christ hath taught us, both by example of his living, and also by his doctrine and teaching. For the very true honour 
Treweste commenda cione is to be commended of Christ,  and commendation to be desired of a christian man, is to be commended and honoured of almighty god, and not of men. As saint Paul witnesseth in his pistle to the Hebrews, saying. He is only commendable whom Christ commendeth and praiseth. This honour and reverence which 
It is di●… n●…ure to be praised for evil ●…ooinge.  men commonly give unto man, if it be given for a thing unhonest and vicious, it is not to be counted honour, but great rebuke, and if it be given for things which be mean, and of themself neither virtuous ne vicoius, as beauty, strength, riches, kindred, and such other, yet is it not to be counted true honour: For no man can deserve honour by that thing: for the which he is not worthy to be commended. But if man be had in 
what is true honour  reverence and honour for his ver tuouse behaviour and honesty: Then is it to be counted true honour. And yet he that deserveth 
Nothing more vain than a man to stand in his own conceit, up on the praise of men.  this honour shall not utterly desire and covet it, but be contented with his virtuous demeanour and conscience, or knowledge of his good deed. For what thing can be more fond, than a man to esteem himself upon the opinion and fantasy of men: which have at pleasure, and at their own liberty to take away that honour and reverence which they gave, and to dishonest them which they have reverencyd before. And therefore nothing may be more foolish then to rejoice or be proud of such honours, when they be given. Or to be troubled or dysquyeted, when they be taken away. Which honours you shall by this argument 
honours in this world for the most part is given to worst before the be●…ter.  specially perceive to be false, that they commonly happen to such as be worst, and most vicious. Remember how gracious and blessed the quietness and tranquillity of mean private life is, which is not incombrid with am bition of honour. Remember how careful and full of troubles, how dangerous, and full of jeopardies the life of great men, and men called honourable is. How great 
weltheand honour causeth a man to forgit him self.  difficulty is it in prosperity and wealth, a man not to forget his imbecility and weakness, how hard and laborious is it for a man to stand in a flypper and flyding way, and not to fall▪ how ieoper dous and deadly the fall is, from great height. Finally remember that to all honour and worldly authority is annexed and conjoined great burden and bondage. Remember also how rightewise 
●…he meek and lowly in the judgement shallbe preferred before the proud and ambitious.  and just the last judgement of almighty god shall be, upon them which are desirous of honours and reverence of this world, exteme themselves here, high above other. For it is written, he that submitteth and humbleth himself, like as the infant and vn●…urtefull child doth, shall obtain mercy and favour of almighty god. And he that ambiciouslye desireth honour, and pre-eminence above all other, shall be secluded from the grace and favour of god. Have diligently in thy remembrance the example of thy master 
Christ ought to be unto us an example of all our doings  and captain Christ, than the which nothing was more despised, ne less honoured, and counted vile as to this world: Which when he was far above all dignities, and worldly authorities, refused reverence and honour of this world. Remember how little he regarded the pomp and honour of this 
Christ despised the pomp of this world  world, which entered the most noble and regal city of the jews, sitting upon a poor and simple ass, not gorgeouselye decked, ne pompeousely arrayed, and that he covered with a poor and vile pall, & crowned with a crown of sharp thorns, utterly condemned the pomp of this world. Remember how vile and ignominus a death he did elect and choose. But him that the world despised, the father omnipotent did glorify and honour. Let thy honour and glory, 
Our honore ought too stand in the death and cross of Christ,  good christian man, be in the cross and passion of Christ, in the which also thy health and salvation is contained: for what shall it profit the to be honoured of men, and rejected and despised of almighty God.   

¶ A Remedy against the sin of Pride and Disdain.  
YOu shall cease to be proud and disdainful in mind, if you according to the old and ancient proverb, labour diligently to have perfit and substantial know ledge of your selue. That is to say 
The 〈◊〉 way to a▪ void pride is for a man to know him self.  if you exteeme all such things as you shall perceive in your ●…elfe excellent, virtuous, good, and commendable, received only of almighty god, as his free gift and reward: And contrary all that is vile, evil, and vicious, to come of thyself and to be thine: and you remember, in how great wretchedness you were conceived ●…nd borne, how naked, how needy, how destitute of knowledge, and how miserable, you entered into this world, how apt and disposed the body is to sickness, how grievously encumbered with chances and troubles, and how little adversity may debate and destroy this pride and haughtiness. It shall profit you also to call to 
●…o cause should mo●… us to pride if we way●… ed it well.  remembrance what thing that is, whereof you so highly rejoice in yourself. And if it be but mean not vicious, ne virtuous, than it is great foolishness to be proud of that thing, whereof thou hast no surety: if it be vicious, then is it extreme madness, to rejoice of that which is very odious. And if it be virtuous, yet is it unkindness, not to thank god of that, which he hath given thee. But to repute it as thine own, and to be proud of that thing which thou hast not deserved. Finally remember that 
Prid●… most evident token of foolishness.  Pride and Disdain is the most evident and sure token of foolishness, and the thing most hated, and envied both of god and man. And therefore when you feel yourself moved or inflamed to pride, remember diligently, what you are in yourself, a thing corruptible in the beginning, variable and inconstant in all your life, & after your life, worms meat and dust. Remember also what Christ was made for your sake, and it shall I doubt not, repress your Pride.   

¶ A remedy against the sin of Anger and desire of revengeance.  
WHEN vehement displeasure of the mind moveth and exytethe you to be revenged, remember substantially that anger is nothing less, than that thing which she counterfeiteth, that is to say, strength and fortitude. Remember also, that anger 
Anger a fe me●…ne of▪ fectione.  is a feminine affection, ●…urye ●…seming the constancy of man. ●…nd that it is a plain evident to●… of a childish & feeble stomach, to rejoice of vengeance. Thou thynkeste to be counted bold and 
Anger a point of chyldisshenes and not of manhood,  courageous, if thou sufferest not injury unrevenged, but by this means thou dost declare thy weakness and chyldyshenes, that thou hast nopower to moderate or temper thy mind or appetite, which is the very property and token of a man. How much more commendable 
It is mad●…es to be revenged of a nother man's lewdness.  and manly is it to despise the lightness or foolishness of other, then to follow it, the more hurtful, the more cruel and seeking of quarrels, thou shalt perceive thy enemy to be the more dyligentely labour that thou be not made equal and like untohim. For what madness is it to revenge thee of another man's lewdness, and to make thy self thereby more lewd and vicious. 
Not to be ●…ued with a mā●… enemies contumely▪ proveth him guiltless,  If you despise the injury and con tumely of your enemy, and be not moved and distroubled therewith, then shall it plainly appear that you have not deserved it: but if you be angry and moved therewith, then make you his cause the better which did the injury.  
Remember also, that injury and 
Uengeans' is not quieted with the like.  displeasure is not quenched ne cea sed, by revengeance: but rather new kindled and increased, and what conclusion or end shall be of displeasures, if every man should covet to be revenged. By desire of 
By the desire of ven▪ geance anger increaseth.  revengeance and continuance in anger, enemies increaseth in both parties, and the displeasure, continually reneweth in the stomach, the which the more old it is, the more it is uncurable. But 
The commo ditties that comm●…e of suffer 〈◊〉  by sufferance and patience, he is often times won which hath done displeasure, and by remembrance of himself of an enemy made a sure and steadfast friend.  
Furthermore it shall greatly quen 
A godly les son to avoid desire of revenge meant.  che and slake your anger if in other men's offences and displeasures toward you ye diligently remember, how grievously and how often, you have offended god, and in how great danger you are unto his goodness. As you remit the offences and displeasures of other men toward you, so shall almighty god, pardon you your offences towards him. forgive therefore your neighbour his light and small offences towards you (For it is but light that man can commit against man) and almighty god shall pardon you the great multitude of your sins. He will not refuse the law that he hath made and ordained. And if you think it hard and of great difficulty, to repress thy furious and angry mind. Remember that christ suffered much more hardness and pain for your sake. What were you when he renderyd and paid his precious life for your offences? were you not his enemy? how patiently doth he suffer you daily offending and renewing your old sins. If you desire or covet to be the member of Christ, you must follow the patience and charity of Christ. You can not have Christ 
The marci full finde●…h mercy.  merciful unto you, if you use cruelty and extreme justice toward your neighbour. Therefore when you shall feel yourselves moved to anger, if you can not utterly open press and subdue this affection, at the least, so moderate and refrain yourself, that you may have remembrance, that you be not in perfect and good memory. Believe not your self, when you 
we ought not too believe ourselves when we be angry  be angry, but have all things suspected, unto the which, the ireful affection, shall move and entice you, although they be honest. Remember, how many things, 
Things sometime con mitted in anger that is repent after. The differe●…ce between fren c●…e & anger.  you have said, or done in anger, of the which you after repented you and willed to amend them. Remember that between Anger and frenzy is no difference, but that the one is a perpetual furor and madness, the other temporal, and but for a season. And if you further desire by experience to have knowledge how unbecomely and unseeminge unto man it is to be overcome of anger, when you be well advised and quiet. Behold 
The manner of an ●…eful man bla●…d  the countenance and gesture of him that is angry, or behold yourself in your anger at a glass, and when you shall perceive the eyes flaming as fire, the cheeks pale and wan, the lips foaming like a Boar, the face dystorted and out of fashion, the other members trembling and quaking, the voice furious, the gesture inconstant and out of order, you shall plainly confess that it is more like a cruel & a savage beast, then like a man. And if you be of Nature propences and disposed to this vice, you shall the more diligently use and accustom yourself not to be angry, and to do and say nothing when you be disquietid. And as I have showed you in one or two vices for an example, 
how too withstand all vices.  so shall you do in all other, specially in such as you shall know yourself inclined unto either of nature or custom, and against their assaults, writ certain rules, in the secrets of your mind and often renew them, least by disuse they be forgotten. And in▪ struck & prepare your mind with prayer, fasting reading of holy scripture, example of holy and virtuous men, and specially of your captain Christ, and so doing you shallbe more able to withstand vice, and more ready to fulfil the commandments of Christ, To whom be eternal laud and commendation.  
Amen.    

Imprinted at London by William Seres dwelling at the west end of Paul's Church, at the sign of the Hedgehog. ANNO. 1561, Cum privilegio ad imprimendum solum.