thy neyghbour for god is that charite For yf thou were a quycke membre how coude any part of thy body ake thou not sorowynge no not ones felyng or ê‘ceyuyng it Felyng is a token of lyfe Take a more euydeÌ„t tokeÌ„ Thou hast deceyued thy frende thou hast commytted adultery thy soule hath â—aught a deedly wounde yet it greueth the not in so moche that thou ioyest as it it were of great wynnyng and bostest thy selfe of that thou shamefully hast coÌ„mytted beleue surely that thy soule lyeth deed Thy body is not alyue yf he fele not the pryckyng of a pyn And is thy soule alyue whiche lacketh the felynge of so greate a wouÌ„de Thou hearest some man vse lewde presumptuous coÌ„muny cacyon wordes of backbytyng vnchaste fylthy ragyng furyously agaynst his neyghbour thynke not the soule of that man to be alyue There lyeth a rotten carkas in the sepulcre of that stomacke fro whens suche stenche aryseth infecteth euery man that coÌ„meth nygh Chryst called the pharisees paynted sepulcres why so bycause they bare deed soules aboute with them And kynge Dauid the ê“phete saith theyr throte is a sepulcre wyde open they spake deceytfully with theyr tonges The bodyes of holy people be the teÌ„ples of the holy goost The bodyes of good men be the teÌ„ples of the holy goost And lewde mennes bodyes be the sepulcres of deed corses that the interpretacions of the graÌ„maryens to them myght well be applyed Soma quasi Sima The body is the buryal or graue it is called a body bycause it is the buryall that is to saye the graue of the soule The brest is the sepulcre the mouth the throte is the gapynge of the sepulcre and the body destytute of the soule is not so deed as is the soule whan she is forsaken of almyghty god neyther any corse stynketh iÌ„the nose of maÌ„ so sore as the stenche of a soule buryed iiij dayes offendeth the nose of god and all sayntes Therfore coÌ„clude whan so euer deed wordes procede out of thy hert it must nedes be that a deed corse lyeth buryed within For whan accordyng to the gospell the mouth speketh of the aboundaunce of the hert no doubte he wolde speke the lyuely wordes of god yf there were lyfe present that is to wyte god In an other place of the gospell the dyscyples saye to Chryst. Mayster whether shall we go thou hast the wordes of lyfe why so I praye the the wordes of lyfe Certeynly for bycause they spronge out of the soule from whome the godhede whiche restored vs agayn to lyfe immortal neuer departed not yet one momeÌ„t The phisicyan easeth thy body somtyme whaÌ„ thou art diseased Good holy men somtymes haue called the body deed to lyfe agayne But a deed soule nothyng but god onely of his fre syngular power restoreth to lyfe agayne ye he restoreth her not agayne yf she beynge deed haue ones forsaken the body More ouer of the bodyly deth is the felyng lytell or none at all But of the soule is the felyng eternal And though also the soule in that case be more thaÌ„ deed yet as touching the felyng of eternall deth she is euer iÌ„mortal Therfore seynge we must nedes fyght with so straunge meruayllous ieopardye what dulnes what necligence what folyshnes is that of our mynde whome feare of so great myschef sharpeneth not Many causes why a chrysteÌ„ man ought to be of good conforte and to haue confydence And agayn on the coÌ„trary ê‘te there is no cause wherfore eyther the greatnes of peryll or else the multitude the violence the subtilte of thyne aduersaryes sholde abate the courage of the mynde It coÌ„meth to thy mynde how greuous an aduersary thou hast Remembre also on the other syde how pÌ„sent how redy at hande thou hast helpe socour Agaynst the be innumerable ye but he that taketh thy parte himself alone is more of power than all they yf god be on our syde what mater is it who be against vs. yf he stay the who shall cast yâ— downe But thou must be enflamed in al thy hert and brenne in ferueÌ„t desyre of victory Let it coÌ„me to thy remeÌ„brance that thou stryuest not nor hast not to do with a fresshe sowdyour a newe aduersary but with hym that was many yeres ago Our ennemy was ouercom many yeres agoâ—e discoÌ„fyted ouerthrowen spoyled and ledde captyue in triumphe of vs but than in Chryst our heed by whose myght no doubte he shall be subdued agayne in vs also Take hede therfore that thou be a meÌ„bre of the body and thou shalt be able to do all thyngê in the power of the heed No man is stronge in his owne strengthe In thy selfe thou art very weyke in hym thou art valyaunt nothynge is there that thou art not able to do wherfore the ende of our warre is not doutfull bycause the victory depeÌ„deth not of fortune but is put holly in the haÌ„des of god by hym in our handes No maÌ„ is here that hath not ouercoÌ„me but he that wold not The benignite of our ê“tectour neuer fayled man If thou take hede to answere and to do thy parte agayn thou art sure of the victory for he shal fyght for the and his liberalite shall be imputed to the for meryte Thou must thaÌ„ke hym all togyder for the victory whiche fyrst of all hymselfe alone beyng immaculate pure clene from synne oppressed the tyranny of synne But this victori shal not com with out thyne owne diligence also for he that sayd haue confydence I haue ouercoÌ„men the worlde wold haue the to be of a good coÌ„fort but not careles necligeÌ„t On this maner in conclusyon in his strength by hym we shall ouercoÌ„me yf by his ensample we shall fyght as he fought wherfore thou must so kepe a meane course as it were bytwene Scilla Scilla is a 〈◊〉 pardons place in the see of ceâ— cyle and Charibdis Charibdis is a swalowe or whyâ—lepole iâ— the same see yâ— neyther trustyng to moche bearyng the ouer bolde vpon the grace of god thou be careles and recheles neyther yet so mystrustyng in thy selfe feared with the difficultiâ—s of the warre do cast from the courage boldnes or coÌ„fydence of mynde togyder with harneys and wepons also ¶ Of the wepons to be vsed in the warre of a chrysten man Ca .ij. ANd I suppose that nothynge ê‘teyneth so moche to the dyscyplyne of this warre than that thou surely knowe and presently haue recorded exercysed in thy mynde alway with what kynde of armure or wepoÌ„s thou oughtest to fyght agaynst what ennemyes thou must encouÌ„ter iust More ouer that thy wepoÌ„s be alway redy at hande lest thyne so subtyle an ennemy shold take the sleper vnarmed In these worldly warres a man may be often tymes at rest as in the depe of the wynter or in tyme of truce but we as longe as
somtyme the flesshe somtyme the body an other tyme the vtter man and the lawe of the mâ—â—res walke sayth Paule in the spiryte ye shall not accomplysshe the desyres lustes of the flesshe for the flesshe desyreth contrary to the spiryte the spiryte contrary to the flesshe that ye can not do what so euer thyngê ye wolde Affection the flesh the body the vtter man the lawe of the membres be one thynge with paule And in an other place yf ye shall lyue after the flesshe ye shal dye yf ye shal walkyng in the spiryte mortifye the dedes of the flesshe ye shall lyue Peace lyfe lyberte of soule is the warre deth bondage of the body Certeyn this is a newe chauÌ„ge of thyngê that peace shold be sought in warre and warre in peace in deth lyfe in lyfe deth in bondage liberty in liberty bondage For Paule wryteth in an other place I chastise my body bryng hym in to seruitude Heare also the liberty If ye be led with the spiryt ye be not subiect to the lawe And we haue not sayth he receyued agayn the spiryte of bondage in feare but the spiryte whiche hath elected vs to be the chyldren of god He sayth in an other place I se an other lawe in my meÌ„bres repugnynge agaynst the lawe of my mynde subduyng me to the lawe of synne whiche lawe is in my membres Thou redest with hym also of the vtter man whiche is corrupte and of the inner man whiche is renewed daye by daye Plato put two soules to be in one man Paule in one maÌ„ maketh two men so coupled togyder that neyther without other can be outher in heuen or hell A double man agayn so separate that the deth of the one sholde be lyfe of the other To the same as I suppose perteyn those thyngê whiche he wrote to the Chorintes The fyrst man was made in to a lyuynge soule The laste Adam was made in to a spiryte quyckenynge The last adâ—m is Chryste but that is not fyrst whiche is spirituall but that whiche is lyuynge than foloweth that whiche is spirituall The fyrst man came of the erthe hym selfe terrestryall The seconde came from heuen and he hymselfe celestial And bycause it sholde more euydently appere these thynges to pertayne not onely to Chryst and Adam but to vs all he added saying As was the man of the erth suche are terrestryall erthly persons As is the celestial man suche are the celestial ê‘sons Therfore as we haue borne the ymage of the erthly man euen so now let vs beare the ymage of the celestyall man For this I saye bretherne that flesshe blode shall not possesse the kyngdom of heueÌ„ nor corrupcion shall possesse incorrupcion Thou ê‘ceyuest playnly how in this place he calleth Adam made of erth that thyng which in an other place he calleth the flesshe and the vtter maÌ„ whiche is corrupte Iacob fygureth the spiryt Esau the fleshe And this same thynge certaynly is also the body of deth wherwith Paule agreued cryed out Oh wretche that I am who shall delyuer me from this body of deth Iacob Esau the soÌ„es of Isac Rebekca foughte in theyr mothers bâ—ly she 〈◊〉 with god he answerd of theÌ„ shall sprynge two 〈◊〉 people which sholde euer be at waâ—re but the 〈◊〉 shold 〈◊〉 the yonger Esau was fyrst borne Iacob folowed holdâ—ge Esau fast by the 〈◊〉 Afterwarde 〈…〉 a 〈◊〉 solde to Iacob his 〈◊〉 for 〈◊〉 of 〈◊〉 when Isac was olde he hade Esau to kyâ—â— some veâ—â—â—â— that I mygnt 〈◊〉 of it â—â—ysse the or I dye In conclusion Paule declaryng the moost dyuerse fruyte of the flesshe of the spiryte wryteth in an other place saying He that soweth in his flesshe shal repe or mowe of his flesshe corrupcyon but he that soweth in the spiryte shall repe or mowe of the spiryte lyfe eternal This is the olde debate of two twynnes Iacob Esau whiche before they were brought forth in to lyght wrastled within the cloysters of the mothers belly Esau veryly caught froÌ„ Iacob the preemynence of byrth was fyrst borne but Iacob preuented him agayn of his fathers blessing That whiche is carnall coÌ„meth fyrst but the spiritual thynge is euer best The one was reed hygh coloured and rough with heareâ— the other smothe The one vnquiet and a hunter the other reioysed in domesticall quietnes And the one also for hunger solde the right that ê‘teyned to hym by inherytaunce in that he was the elder brother whyle he enâ—ced with a vyle prest and rewarde of voluptuousnes fell from his natyue libertye in to the bondage of synne The other procured by craft of grace that whiche belonged not to hym by ryght of law But by the deuyce meanes of the mother Iacob stale awaye his fathers blessyng and was made lorde of his brother Bitwene these two brethern though bothe were borne of one bely at one tyme yet was there neuer ioyned ê‘fyte concorde for Esau hateth Iacob Iacob for his parte though he quyteth not hate for hate yet he fleeth hath euer Esau suspected neyther dare coÌ„me within his daunger Then came Esau waylyng to haue a blessynge then answered the father I haue made hym thy lorde To the lykewyse what so euer thyng affection counseyleth or ê‘suadeth let it be suspected For the doutfull credence of the counseylour Iacob onely sawe the lorde After that Iacob sawe our lorde face to face Esau as one delytyng in blode lyueth by the sworde To coÌ„clude whan the mother asked counseyle of the lorde he answered the elder shall be seruaunt to yâ— yonger but the father Isaac added in good meÌ„ the spirite whiche is fygured by Iacob ruleth the body obeyeth In euyll men the flesshe whiche is sygnyfâ—ed by Esau ruleth of hym the emâ—yre of down yâ—n of the spyryte thou Esau shalt do seruyce to thy brother and the tyme shall coÌ„me whan thou shalt shake of loose his yoke from thy necke The lord ê“phecyeth of good obedyent persones the father of euyl disobedyent ê‘sones The one declareth what ought to be done of al men the other tolde afore hande what yâ— most parte wolde do Paule wylleth that the wyfe be obedyeÌ„t to her husbaÌ„de for better is sayth scripture the iniquite of the man â— thaÌ„ the goodnes of yâ— woman Our Eue is carnal affection whose eyes yâ— subtyle crafty serpent dayly troubleth vexeth with teÌ„ptacyon she is ones corrupte gothe forth seaseth not to ê“uoke entyce the man also thrugh consent to be parte taker of the iniquitye or myscheuous dede The woman here signyfyeth a carnall person whiche chaunged by grace of fayth foloweth the bidding of the spyryte in euery thynge But what redest thou of the newe woman of her I meane that is obedyent to her husbande I wyl put hatred bytwene the meanyng the serpeÌ„t the woman and
¶ A booke called in latyn Enchiridion militis christiani and in englysshe the manuell of the christen knyght replenysshed with moste holsome preceptes made by the famous clerke Erasmus of Roterdame to the whiche is added a newe and meruaylous profytable preface ¶ The booke speaketh TO please all sortes of men I do not passe To please the good lerned is a fayre thyng ye and these bothe were more than couenant was And more than I loke for who so the lernyng Of Christ dothe sauour if he lyke well althyng I seke no further Christe is myne Apollo Onely strengthyng me to speake this that I do ¶ The printer to the faythfull reder THe mortall worlde a felde is of batayle whiche is the cause yâ— stryfe dothe neuer fayle Agaynst man by warrynge of the flesshe with the dyuell that alway fyghteth fresshe The spyrite to oppresse by false enuy The whiche conflycte is contynually Durynge his lyfe and lyke to lese the felde But he be armed with weapon and shelde Suche as behoueth to a christen knyght where god echone by his Christ choseth ryght Soole capitayne and his standarde to bere who knoweth it not thaÌ„ this wyll teche hym here In his breuyer poynarde or manuell The loue shewyng of hygh Emanuell In gyuynge vs suche harneys of werre Erasmus is the onely furbyssher Scouryng the harneys cankred and aduste whiche neglygence had so sore fret with ruste Than champyon receyue as thyne by ryght The manuell of the trewe christen knyght ¶ Finis ¶ Erasmus Roterdame sendeth gretyng to the reuerende father in Christ and lorde the lorde Paule Uolzius the moste religyous abbot of the monastery the whiche is comenly called Hughes courte ALl be it moste vertuous father that the lytle booke to the whiche I haue gyuen this name 〈◊〉 Enchiridion militis christiani whiche many a day a go I made for my selfe only and for a certayne frende of myne beyng vtterly vnlerned hath begon to mistyke and displease me the lesse for as moche as I do se that it is alowed of you and other vertuous and lerned men suche as you be of whome as ye are in dede endued with godly lernynge and also with lerned godlynesse I knowe nothynge to be approued but that whiche is bothe holy and also clerkly yet it hath begon well nyghe also to pleasâ—â— lyke me now whan I se it after that it hath ben so often tymes printed yet styll to be desyred and greatly called for as if it were a newe werke made of late if so be the printers do not lye to flatter me withall But agayne there is an other thyng whiche often tymes greueth me in my mynde that a certayne wel lerned frende of myne longe a go sayd very properly and sharply checkynge me that there was more holynesse sene in the lytell booke than in the hole authoure and maker therof In dede he spake these wordes in his iestyng bourdyngly but wolde to god he had not spoken so trewly as he bourded bytterly And that greueth me so moâ—â—â— he more bycause the same thyng hath chaunsed to come lykewyse to passe in hym for the chaungyng of whose maners principally I toke vpon me this labour and trauayle for he also not onely hath not withdrawen hym selfe from the courte but is dayly moch deper drowned therin than he was afore tyme for what good purpose I can not tel but as he coÌ„fesseth hym selfe with moche great mysery Trouble or aduersyte correcteth some And yet for all that I do not greatly pety my frende bycause that peradueÌ„ture aduersyte of fortune may teche hym ones to repent hym selfe and to amende seyng that he wolde not folow and do after my counsayle and admonytions And veryly thoughe I enforsynge me to the same thyng and purpose haue ben turned and tossed with so many chaunces and tempestes that Ulixes a man lyuyng euer in trouble which Homer speketh of myght be couÌ„ted in comparyson to me euen Polycrates Fortunate Polycrates whiche euer lyued in prosperyte without any maner trouble I do not vtterly repente me of my labour seynge it hath moued and prouoked so many vnto the study of godly vertue nor I my selfe am not vtterly to be blamed and rebuked although my lyuynge be not in all poyntes agreynge to myn owne preceptes and couÌ„sayles It is some parte of godlynesse whan one with al his herte desyreth and is wyllyng to be made good vertuous nor suche a mynde so well intendynge I suppose is not to be caste away although his purpose be not euer luckely perfourmed To this we ought to endeuoyre our selfe all our lyfe longe and no doute but by the reason that we so often tymes shal attempt it ones at the laste we shall attayne it Also he hath dispatched a good pece of a doutfull iourney whiche hath lerned wel of the iourney the way Therfore am I nothing moued with yâ— mockes of certayne psons which dispyse this lytle boke as nothing erudite clerkly sayeng that it myght haue ben made of a chylde that lerneth his A b c bycause it entreateth nothynge of Dunces questyons as though nothyng without those coude be done wih lernynge I do not care if it be not so quick so it be godly let it not make them instructe redy to disputacyons in scholes so that it make them apte to kepe Christes peace Let it not be profytable or helpyng for yâ— disputacyon in diuynite so it make for a diuyne lyfe For what good shulde it do to entreate of that thyng that euery man entremedleth with who hath not in handlyng questions of diuynite or what 〈◊〉 do all our swarmes of schole men There be almost as many coÌ„mentaryes vpon yâ— mayster of the sentence as be names of diuynes There is neyther mesure nor nombre of summularies whiche after the maner of potycaries myngle often tymes sondry thynges togyther and make of olde thyngê newe of newe thynges olde of one thynge many of many thynges one Howe can it be that these great volumes instructe vs to lyue well and after a christen maner whiche a man in all his lyfe can not haue layser ones to loke ouer In lyke maner as if a phisycien shulde prescribe vnto him that lyeth sicke in parell of deth to rede Iacobus de partibus or suche other huge volumes sayeng that there he shuld fynde remedy for his disase but in the meane tyme the pacyent dyeth wantynge presente remedy wherwith he myght be holpen In suche a fugytyue lyfe it is necessary to haue a redy medycyne at the hande Howe many volumes haue they made of restytucion of confessyon of sclaunder and other thynges innumerable And though they boulte and serche out by pecemeale euery thyng by it selfe so diffyne euery thyng as if they mistrusted all other mens wyttes ye as though they mistrusted yâ— goodnesse mercy of god whyles they do prescribe how he ought to punish reward euery facte eyther good or bad yet they
warrest not onely with fylthy tytle or quarell but also for a myserable rewarde wylt thou heare who so euer thou be yâ— art seruauÌ„t or sowdyour to the worlde what shall be thy mede Paule the standarde bearer in the warre of Chryst answereth the. The rewarde sayth he of synne is deth The guerdon of 〈◊〉 And who wolde take vpon hym to fyght in a iust an honest cause yf he were sure to dye but bodily onely thou fyghtest in a wrong also a filthy quarel to obtayne for thy rewarde the deth of thy soule In these mad warres that man maketh agaynst maÌ„ eyther through beestly fury or for myserable necessite Seest thou not yf at any tyme the greatnes of yâ— praye ê“mysed or hoped for or coÌ„forte of the captayne or the cruelnes of the ennemyes or shame of cowardnes cast in theyr tethes or in coÌ„clusyon yf desyre of prayse hath prycked stered vp the sowdyours myndes with what courage with what lusty stomackes fynysshe they what so euer labour remayneth how lytell they regarde theyr lyues with how great fyersnes ronne they vpon theyr ennemyes wel is hym that may go formest And I beseche the now small is yâ— rewarde Comparacyon of rewardes whiche those wretched men go aboure to gete with so great ieopardyes diligence Ueryly but to haue prayse of a wretched man theyr captayn that they myght be praysed with a rude homely song suche as are vsed to be made in the tyme of warre to haue happely theyr names wryten in a harpers bederoll to gete a garlande of grasse or oken leues or at yâ— most to bryng home a lytell more vauÌ„tage or wynnyng with them we on the other syde clene coÌ„trary be kendled neyther with shame nor hope of reward and yet he beholdeth vs whyle we fight that shal quyte our payne yf we wynne the felde But what rewarde setteth forth the chefe ruler of our game for them that wynne the maystry not mules as Achylles dyd in Homere not tripodas that is to say meate bordes with iij. fete as Eneas dyd in Uirgil but suche as the eye neuer sawe ne the eare neuer herde neyther coude synke in to the hert of man And these rewardes he gyueth in yâ— meane seasoÌ„ to his whyles they be yet fyghting as solaces and thynges to coÌ„forte them in theyr labours trauayles And what here after certes blessed iÌ„mortalite But in games of sporte as rennyng wrastlyng lepyng in whiche the chefest parte of rewarde is prayse They which be ouercoÌ„me haue lykewyse theyr rewardes assygned vnto them But our mater is tryed with great and doutfull peryll neyther we fyght for prayse but for lyfe as rewarde of moost valure is ê“fred to hym that quyteth hym selfe most manfully So payne most terryble is appoynted for hym yâ— gyueth backe Heuen is promysed to hym that fyghteth lustely And why is not the quick courage of a gentyll stomacke enflamed with the hope of so blessed a rewarde namely whaÌ„ he promyseth whiche as he can not dye euen so he can not deceyue All thynges be done in the syght of god whiche al thyngê beholdeth God beholdeth vs. we haue al the company of heuen beholders of our coÌ„flict And how are we not moued at the lestway euen for very shame He shall prayse our vertue diligeÌ„ce of whome to be landed is very felicite why seke we not this prayse ye with the losse of our lyues It is a cowardfull mynde that wyl be quickened with no maner of reward The veryest hertles cowarde in the worlde for feare of peryls oft tyme taketh courage to hym And in worldly bataylles though thyne aduersary be neuer so cruell yet rageth he but on thy goodes body onely what more thaÌ„ that coude cruell Achylles do to Hector Achilles slewe hector But here the imortall parte of the is assawted and thy carkas is not drawen aboute the sepulcre as Hectors but thy body soule is cast downe in to hell there the greatest calamite or hurt is that a sworde shall separate the soule froÌ„ the body Here is taken from thy soule the lyfe whiche is god hym self It is natural for the body to dye whiche yf no man kyll yet must it nedely dye But thy soule to dye is extreme mysery with how greate cawtell voyde we the wouÌ„des of the body with how great diligence cure we them set we so lytell of the wouÌ„des of the soule The deth of the body semeth terryble the deth of the soule is not perceyued Our hertes aryseth grudgeth at the remembrauÌ„ce of deth of the body as a terrible or outragyous thyng bycause it is seen with bodyly eyes The soule to dye bycause no man seeth sewe byleueth therfore very fewe feare it And is this dethe more cruell yet than the other Euen as moche as the soule dothe passe the body god excelleth the soule Wylt thou that I shewe the cerceyn coniectures exaÌ„ples or tokens wherby thou mayst perceyue the sicknes deth of the soule The token of a sycke soule Thy stomacke dygesteth yll it kepeth no meate thou ê‘ceyuest by by thy body to be out of temper And breade is not so naturall meate to thy body as the worde of god is meate for thy soule yf that seme bitter yf thy mynde ryse against it why dourest thou yet but that the mouth of thy soule is out of taste infected with some disease yf thy memory the stomacke of thy soule kepe not the lernynge of god yf by coÌ„tynual meditacyon thou digestest not yf whan it is dygested thou sendest it not to all partes by operacyon thou hast an euydeÌ„t token that thy soule is acrased whan thy knees for weyknes bow vnder the moche worke to drawe thy lymmes after the thou ê‘ceyuest playnly thy body to be euyll at ease And doest thou not perceyue the sycknes of thy soule whan he grudgeth and is weyke and faynte to all dedes of pite whan he hath no strengthe to suffre pacyently the leest rebuke in the worlde and is troubled angry with the losse of a halfpeny After that the syght is departed fro the eyes the eares cease to heare After that all the body hath lost his felyng no man douteth than but the soule is departed whan the eyes of thy herte be waxen dym in so moche that thou canst not se the most clerest lyght which is vertue or trouth whaÌ„ thou hearest not with thy inwarde eares the voyce of god whan thou lackest all thy inwarde felynge and ê‘ceyuynge of the knowlege of god thynkest thou that thy soule is alyue Thou seest thy brother vngoodly entreated thy mynde is nothyng moued so thy mater be in good case why feleth thy soule nothiÌ„g here Certaynly bycause he is deed why deed bycause her lyf is away that is god For veryly where god God is lyfe of the soule is there is charite loue coÌ„passyoÌ„ of
ê“perte One man is somwhat prone or enclyned to pleasure of worldly pastymes but nothyng angry nothyng enuyous at all An other is chaste but somwhat proude or hygh mynded somwhat hasty somwhat to gredy vpon the worlde And there be whiche be vexed with certeyn wonderfull fatall vices with thefte sacrylege homicyde whiche truly thou must withstaÌ„de with al thy might against whose assaulte must be cast a certeyn brasen wall of sure purpose On the other syde some affectioÌ„s be so nygh neyghbours to vertue that it is ieopardous leest we sholde be deceyued the diuersitye is so dauÌ„gerous doutfull Let the vyces whâ—che drawe nere vnto vertue be corrected These affectioÌ„s are to be corrected amended may be turned very wel to that vertue whiche they most nygh reseÌ„ble There is some man bycause of example whiche is soone set a fyre is hote at ones ê“uoked to anger with the leest thyng in the worlde let hym refrayne sobre his mynde he shal be bolde couragious nothyng faynt herted or fearfull he shall be free of speche without dissimulacion There is another maÌ„ somwhat holdiÌ„g or to moche sauyng let hym put to reason he shall be called thryfty a good husband He that is somwhat flateryng shal be with moderacyon curteys pleasaunt He that is obstynate may be constant Solempnes may be turned to grauite And that hath to moche of folysshe toys may be a good companyon And after the same maner of other soÌ„what easyer diseases of the mynde we must beware of this onely that we cloke not yâ— vice of nature with the name of vertue callynge heuynes of mynde grauite crudelite iustice enuy zele fylthy nyggyshnes thryfte flatering good felowshyp knauery or rybaldry vrbanue or mery spekyng Put not the name of 〈◊〉 to ony maner of vyce The onely waye therfore to felicite is fyrst that thou knowe thy selfe knowe thy self more ouer that thou do nothyng after affections but in al thyngê after the iudgemeÌ„t of reason Do all thyngê after the Iugement of reason let reason be souÌ„de pure without corrupcion let not his mouth be out of taste that is to saye let hym beholde honest thyngê But thou wylie say it is an harde thynge that thou coÌ„maundest who sayth naye And veryly the saying of Plato is true what so euer â—hynges be fayre and honest the same be harde trauaylfull to obteyne Nothyng is more harde than that a man shold ouer coÌ„me hymselfe The sayeng of saynt Ierome But than is there no greater rewarde than is felicite Iheronymus spake that thynge excellently as he dothe al other thynges nothyng is more happy than a chrysten man to whom is ê“mysed the kyngdom of heueÌ„ nothyng is in greater peryll than he which euery houre is in ieopardye of his lyfe nothynge is more stronge than he that ouercoÌ„meth the deuyll nothynge is more weyke than he that is ouercoÌ„me of the flesshe If thou ponder thyne owne strengthe onely nothynge is harder than to subdue the flesshe vnto the spiryte If thou shalte loke on god thy helper nothynge is more easye Than now therfore coÌ„ceyue with all thy myght and with a feruent mynde the purpose professyon of the perfyte lyfe And whan thou hast grouÌ„ded thy self vpon a sure purpose set vpon it go to it lustely mannes mynde neuer purposed any thyng ferueÌ„tly that he was not able to bryng to passe To be willyng to be a chrysteÌ„ man is a grete parte of chrystendome It is a greate parte of a chrysten lyfe to desyre with full purpose and with all his herte to be a chrysten man that thynge whiche at the fyrst syght or metynge at the fyrst acqueyntaunce or commynge to shall seme impossyble to be conquered or wonne in proces of tyme shall be gentyll ynough with vse easy in coÌ„clusion with custome it shall be very pleasaunt It is a very ê“per saying of Hesiodus The waye of vertue in proces wereth easye The waye of vertue is harde at the begynnynge but after thou hast crept vp to the toppe there remayneth for the very sure quietnes No beest is so wylde whiche wexeth not tame by the crafte of man And is there no craft to tame the mynde of hym that is the tamer of all thynges That thou myght be hole in thy body thou canst stedfastly purpose and coÌ„maunde thy selfe for certeyn yeres to abstayne froÌ„ drynkyng of wyne to forbeare the flesshe and company of women whiche thyngê the phisician beyng a man pÌ„scribed to the. And to lyue quietly al thy lyfe canst thou not rule thyne affectioÌ„s no not a fewe monethes whiche thyng god that is thy creatour maker coÌ„maundeth the to do To saue thy body from sycknes there is nothyng which thou doest not to delyuer thy body thy soule also froÌ„ eternall deth doest thou not these thyngê whiche infideles ethnici gentyles haue done ¶ Of the inwarde outwarde man and of the two partes of man proued by holy scripture Caplo .vj. CErteynly I am ashamed in chrysten mens behalfe of whome the moost parte folowe as they were brute beestes theyr affections sensuall appetytes in this kynde of warre are so rude vnexercised that they do not as moche as knowe the diuersitie bytwene reason affections or passyons Cryst in mathsayth he came to make not peace but deâ—isyon to set the father agaynst the sone the sone agaynste his father the wyfe agaynste her husbonde the husbonde agaiÌ„st his wife and so forthe The hystorye meaneth that at somtyme in some places the husbonde sholde accepte the faythe of christ only folowe his holsoÌ„ doctryne the wyfe sholde ê‘secute hym soÌ„tyme the wyfe sholde folowe christe and the husbonde ê‘secute her in lykewise the son his father and the father the sone They suppose that thyng onely to be yâ— man whiche they se fele ye they thynke nothyng to be besyde the thynges which offre them self to the sensyble wyttes whan it is nothyng lesse than so what so euer they greatly coueyte that they thynke to be ryght they call peace certeyn and assured boÌ„dage whyle reason oppressed blynded foloweth whether so euer the appetyte or affection calleth without resistence This is that myserable peace whiche Chryst the authour of very peace that knyt two in one came to breke styryng vp a holsom warre bytwene the father the sone bytwene the husbande the wyfe bytwene those thynges whiche fylthy concorde had euyll coupled togyther Now than let the authoritie of the philosophers be of lytell weyght excepte those same thyngê be all taught in holy scripture though not with the same wordes That the philosophers call reason that calleth Paule somtyme the spiryt somtyme the inner man otherwhyle the lawe of the mynde Reason the spyryte the inner man the lawe of the mynde be one thiÌ„g with paul That they call affectioÌ„ he calleth
symylitude of the very thynge as it were in a glasse vnperâ—ytely obscurely and as Christ hym selfe sayth in his gospell of Iohan. The flesshe profyteth nothynge at all it is the spiryte that gyueth lyfe I veryly wolde haue ben afrayde to haue sayd it ê“fyteth not at all it shold haue ben ynough to saye the flesh profyteth somwhat but moche more the spiryte but now verite hymself hath sayd it ê“fyteth not at all And so greatly it profyteth not that after the mynde of Paule it is but deth excepte it be referred to the spiryte yet at the leest way in this thynge is the flesshe profytable for that she ledeth our infirmyty as it were with certeyn greces or steppes vnto the spiryte The body without the spiryte can haue no beynge the spiryt of the body hath no nede wherfore yf after the doctryne of Chryst the spiryte be so great excellent a thynge that he onely gyueth lyfe hyther to this poynt must our iourney be that in al maner letâ—res in al our actes we haue respect to the spiryte not to the flesshe And yf a man wolde take hede he sholde soone perceyue that this thynge onely is it whervnto exhorteth vs amonge the ê“phetes specially Esaias among thapostles Paule whiche almost in euery epystle playeth this parte and cryeth that we sholde haue no confydence in the flesshe that in the spiryte is lyfe liberty lyght adopcion those noble 〈◊〉 so greatly to be desyred whiche â—he 〈◊〉 Adopcyon is inherytaunce not by byrthe but by eleccyoÌ„ The 〈◊〉 euery 〈…〉 couÌ„seyleth from her Take hede â— thou shalt perceyue that our mayster Chryst doth the same 〈◊〉 and there whyles in pullyng the asse out of the pyâ— in restorynge the syght to the blynde in rubbynge the eares of 〈◊〉 in vnwassheâ— handes in the feestâ—s of synners in the parable of the pharysee the publycane in fastynges in the carnal bretherne in the reioysyng of the â—ewes that they were the chyldren of Abraham in offryng of gyftes in the temple in praying in delatyng of theyr philateirs in many lyke places he despyseth the flesshe of the lawe suê‘sticyon of them whiche had leuer be iewes openly in the syght of man than pryuely in that syght of god Phyâ—areyâ—s were â— apers which the pharysees ware on hye in theyr foreheddes hauynge the ten coÌ„mauÌ„dmeÌ„tes writen in them And whan he said to the woman of Samary by leue me that yâ— houre shall coÌ„me whan ye shall honour the father neyther in this mountayne neyther in IerusaleÌ„ but the houre shall be now is whan the very true worshyppers shall worshyp the father in spyryte verite for surely the father requyreth suche to honour hym The father is a spiryte they whiche honour hym must honour in spiryte verite He signyfyed the same thyng in dede whan at the maryage he 〈◊〉 the water of the colde vnâ—â—â—â—ty let them to wyne of the spiryte maâ—yng dronke the spirituâ—â— soules euen unto the conieâ—â—pâ—e despysyngse of theyr lyfe and leest thou sholdest thynke it a great thyng that 〈◊〉 despysed these thyngê whiche now I haue rehersed yea he despysed the eatynge of his owne fleâ—he drynkyng of his owne blode excepte it were done spiritually To whome thinkest thou spake he these thyngê the flesshe ê“fyteth nothyng at all it is the spiryt that quyckneth gyueth lyfe veryly not to them whiche with saynt Iohns gospell Saynt IohaÌ„s gospel â—â—gynâ— at their 〈◊〉 or an agnus deâ— hangyng about theyr neckes thynke themself sure froÌ„ al maner of harme suppose that thyng to be yâ— very ê‘fyte religion of a chrysten maÌ„ but to them to whâ—me he opened the hygh mistery of eating his owne body yf so great a thing be of no valure yea if it be perâ—ycyous or perylous what cause is there wherfore we sholde haue coÌ„fideÌ„ce in any other carnal thyngê except yâ— spiryt be present Thou ê‘adueÌ„tuâ—e sayst masse dayly and lyuest at thyne owne pleasure and art not ones moued with thy neighbours hurtes no no more thaÌ„ yf they perteyned nothynge at all to the thou art yet in the flesshe of the sacramentâ— but and yf whyle thou sayest thou enforcest to be the very same thynge whiche is signifyed by receyuyng that sacrament that is to saye to be one spiryt with the spiryt of Chryst to be one body with the body of Chryst to be a quycke meÌ„bre of the chyrche yf thou loue nothyng but in Chryst yf thou thynke all thy goodes to be coÌ„mun to all men yf the incoÌ„moditees of al men greue the euen as thyne owne Than no doubte thou sayest masse with great fruyte and that bycause thou doest it spiritually If thou perceyue that thou art in a maner traÌ„sfygured and chaunged in to Chryst that thou lyuest now lesse lesse in thyne owne selfe gyue thankes to yâ— spiryte whiche onely quyckeneth and gyueth lyfe Many ben wont to nombre how many masses they haue ben at euery day hauyng confydence in this thynge as of most valure as though now they were no farther bouÌ„de to Chryst as soone as they be departed out of yâ— chyrche returne to theyr olde maners agayn that they enbrace yâ— flesshe of pite that is to say of pure lyfe or seruyce of god I disprayse not that they there stop I prayse not let that be ê‘formed in the whiche is there represented to thyne eyes There is repÌ„sented to the Let it be performed in thâ— that is reprâ—sented in the masse the deth of thy heed discusse thy selfe withinforth and as the saying is in thy bosom how nygh thou art deed to the world For yf thou be possessed hoâ—â—y with wrath ambicyon couerousnes enuy yea though thou touche yâ— aulter yet art thou farre froÌ„ masse Chryst was slayne for the â—lee thou therfore these beestê sacrifise thy selfe to hym whiche for thy sake sacrifysed hymself to his father yf thou ones thynke not on these thyngê hast coÌ„fidence in the other god hateth thy carnall grosse religion Thou art baptised thynke not forth with yâ— thou art a christen man thy mynde all togyder sauoureth nothynge but this worlde thou art in the syght of the worlde a chrysteÌ„ man but secrete before god thou art more hethen thaÌ„ any hethen maÌ„ why so for thou hast the body of the sacrament art without the spiryt whiche onely profiteth Thy body is wasshed what mater maketh that whyle thy mynde remayneth styll defyled inquinate Thy body is touched with salte what thaÌ„ whaÌ„ thy mynde is yet vnsauery Thy body is anoynted but thy mynde is vnanoynted But if thou be buryed with Chryst withinforth studyest to walke with hym in the newe lyfe I than knowe the for a chrysteÌ„ maÌ„ Thou art sprincled with holy water Sprynclynge of holy water what good dothe that yf so be thou wype not awaye the inwarde fylth from thy mynde Thou honourest sayntes art ioyous
than this kynde of pharysees rehersynge theyr good dedes But what is thy ê“fessyon is it I praye the that thou sholdest not performe that thyng thou ê“mysed longe ago whan thou were baptysed whiche was that thou woldest be a chrysten man that is to saye a spiritual ê‘sone not a carnal â—ewe whiche for the tradicyons of man sholdest transgresse the coÌ„mauÌ„dementê of god Is not the lyfe of a chrysteÌ„ man spiritual Here Paule spekyng to the Romayns No â—ampnacion is to them that are graffed in Chryst Iesu which walke not carnally or after the flesshe for the lawe of the spiryte of lyfe in Chryste Iesu hath delyuered me from the lawe of synne deth for that which the lawe weyked by reason of the flesshe coude not performe or make good that same god made good sendynge his sone in the similitude of flesshe prone to synne and of synne condeÌ„pned synne in the flesshe that the iustyfyeng of the lawe myght be fulfylled in vs whiche walke not after the flesshe but after the spiryt for they that be in the flesshe be wyse in thynges perteynyng to the flesshe but they which be in the spiryt perceyue those thinges that ê‘teyne to the spiryte for wysdom of the flesshe is deth wysdom of the spiryt is lyfe peace for the wysdom of the flesshe is an ennemy to god bycause she is not obedient to the lawe of god nor yet can be They that be iÌ„ the flesshe they can not please god what coude be spoken more largely what more playnly neuerthelesse many men subtyle crafty to flater or fauour theyr owne vices but ê“ne and redy without aduysement to checke other mens The exposycioÌ„ and mynde of some clerkes thynke these thynges to perteyne to themselfe nothynge at all that Paule spake of walkyng carnally or after the flesshe they referre to adulters onely kepers of quenes that he spake of wisdom of the flesshe which is enemy to god they turned it to them whiche haue lerned humanite or that they call secular scyences in eyther other they set vp theyr creestes clap theyr handes for ioye bothe that they neyther be adulters in al sciences starkâ— fooles More ouer to lyue in the spyryte they dreme to be none other thyng thaÌ„ to do as they them selues do The flesshe the spyryte after Poule whiche ê‘sones yf they wolde as diligeÌ„tly obserue yâ—â—onge of Paule as they maliciously despyse Tullys they sholde soone ê‘ceyue yâ— the apostle calleth the flesshe that thynge yâ— is visyble the spyryte that thyng that is inuisyble for he techeth euery where that thingê visyble ought to serue to thynges inuisyble not contrary wyse inuysyble thynges to serue thynges vysyble thou of a preposterous ordre applyest Chryst to those thynges whiche were mete to be applied vnto Chryst requyrest thou of me recorde that this worde flesshe perteyneth not onely to fylthy and superfluous lust of the body holde vnderstand that thyng whiche the sayd apostle doynge that same whiche he in al places doth wryteth to the Colocenses Let no man mysleade you for the nones in the humilite and religyon of aungelles whiche thynges he neuer sawe walkyng in vayne inflate with the ymaginacion of the flesshe not holdyng the heed that is to saye Chryste of whome all the body by couples ioyntes mynystred vp coÌ„pacte groweth in to the encrease of god leest thou sholdest doute any thynge yâ— he spake of them which hauyng coÌ„fideÌ„ce in certeyn corporal ceremonies â—arke agaynst yâ— spuÌ„al purposes of other menâ— take hede what foloweth yf ye be deed with Chryst ab eâ—e meâ—â—s huiê° muÌ„di froÌ„ tradicyons ceremonyes inueÌ„cions of men why haue ye yet suche decrees among you as though ye lyued vnto the worlde And anone after callyng vs froÌ„ the same thyngê saith yf ye be rysen vp agayne with Chryste seke those thyngê that are aboue where Chryste sytteth on the ryght hande of god Be expert wyse in those thingê that be aboue not on the erth More ouer gyuyng pÌ„ceptes of the spuÌ„all lyfe what exhorteth he vs to do at the last whether that we shold vse suche or suche ceremonies whether that we shold be this or that wise arayed that we shold lyue with this or that meates that we sholde say customably any certeyn nombre of psalmes he made mencion of no suche thynges what than Mortyfy the membres on the erthe Mortifye said he your meÌ„bres whiche be on the erth fornicacyon vncleÌ„nes bodyly lust euyl coÌ„cupiscence auaryce whiche is yâ— seruyce of ydols a lytel after that now put froÌ„ you al suche thyngê wrathe indignacyon malyce agayne spoylyng your selfe of the olde maÌ„ with al his actes puttyng on you the newe man whiche is renewed iÌ„ knowlege of god after the ymage of hym which made hym But who is the olde man The olde man veryly Adam he that was made of the erth whose coÌ„uersacyon is in erth not in heuen By the erth vnderstaÌ„d what so euer is vysyble and therfore temporall transytory who is that newe man veryly the celestyall man that descended froÌ„ heuen Chryste And by heuen vnderstande what so euer is inuysyble therfore eternall and euerlastynge At the last leest we sholde be mynded to purchace the fauour of god after the maner of the iewes with certeyn obseruaunces as ceremonyes magicall he techeth that our dedes are pleasaunt and alowed of god so long as they are referred vnto charite and also sprynge therof sayinge Aboue all these thynges kepe charite the bonde of perfection let the peas of god reioyse as a victor in your hertes in whiche also ye be called in one body I wyll gyue the a more playne token euydent probacyon that this worde flesshe signyfyeth not the lust of the body onely Paule nameth often the flesshe often the spiryte wrytyng to a certeyn people named Galatas whiche he called not onely froÌ„ lust of the body to chaste lyuyng but enforceth to withdrawe them froÌ„ the secte of of the iewes confydence of worke in to whiche they were enduced by false apostles In this place therfore noÌ„brynge the dedes of the flesshe marke what vices he reherseth The dedes of the flesshe sayth he be manyfest whiche are fornycacyon vnclenlynes to be shameles lechery worshyppynge of ydolles wytchcrafte preuy hate discorde otherwyse called coÌ„tencion or stryfe emulacyon that may be called in dignacyon or disdayne ire otherwyse called wrathe scoldynge discencyon that is to say dyuersite in maynteynynge of opinyons sectes or maynteynynge of quarelles enuy homycyde dronkennesse excesse in eatynge and suche lyke And not longe after he sayth Uayne glorye is a pestylence coÌ„trary to the spyryte yf we lyue in the spiryte let vs walke in the spirite After that as declarynge and vtterynge a pestylence contrary to the spyryte he addeth let vs not be made desyrous of vayne glory prouokyng one the other enuyenge one an
in to poyson to our selues what dothe Abrahames A conâ—ytous man foloweth not Abraham ensample belonge to the whiche makest of thy money thy god Bycause he was enryched with encrease of catell god makynge his substaunce and goodes prosperouslye to multiplye and that in the olde lawe whiche was but carnall shal it therfore be lawfull to the whiche arte a christen man by ryght or wronge by hoke or croke from whence soeuer it be to heape togyther rychesse as moche as euer kyng Cresus Cresus had whose exceding great ryches is come into a comen prouerbe whiche rychesse ones gotten thou myghtest eyther yuell spende leudly waste or els whiche is a great deale worse hyde bury moste couetously depe in the grouÌ„de How lytle AbrahaÌ„ dyd set his mynde vpon his goodê and ryches whiche came to hym habundaÌ„tly by their owne acorde euen this thiÌ„g may be an euydeÌ„t token profe that with out delay at the voyce of god coÌ„maundyng him he brought forthe his onely sonne to be slayne Howe moche thinkest thou disspysed he his droues of oxen whiche dispysed euen his owne sonne And thynkest thou whiche dreamest nothyng els but of fylthy lucre aduauÌ„tage whiche praysest and settest by nothynge but only money whiche art redy as sone as there chaunce any hope of lucre be it neuer so lytle eyther to disceyue thy brother Redy to deceyue thy brother for mony or to set christ at naught that there is any simylitude or like thing bytwene the AbrahaÌ„ The simple and innocent wenches the doughters of Loth whan they behelde al the region rouÌ„de aboute on euery parte breÌ„nyng flamyng with fyre and supposed that it whiche was than in syght afore their eyen had ben all the hole worlde that no man was preserued from that so large wastfull fyre but onely their selues lay priuely by stelthe with their owne father not of a fylthye but vertuous and holy purpose that is to wete leest none issue of mankynde shulde haue remayned after them that whan this precept of god growe and multyply was as yet in full vygoure and strength And darest thou compare thy filthy prodigyous voluptuousnesse lechery with the dede of these wenches Nay I wolde not doute to counte thy matrymony not so good as their inceste commytted with their father if in matrymonye thou doest not studye for issue but to satysfye thyne owne voluptuous apetyte or lust The wedlocke of some men is worse then the incest of lothes doughters Dauyd after so many excellent and noble ensamples of vertue and good lyuynge shewed The mysdedes or â—ynnes of holy meÌ„ we passe farre nowe a dayes â— that many wayes fell ones in to adulterye by occasyon and oportunyte gyuen him and shal it be laufull therfore to the streyght way at thy lybertye to roll walter and tomble from house to house in other mens beddes all thy lyfe loÌ„ge Peter ones for feare of deth denyed his mayster Christ for whose sake afterwarde he dyed with good wyll Shal it be laufull thynkest thou than to the for that cause to forsweare thy selfe for euery tryfle Paule synned not purposely and for the nones but fell through ignorauÌ„ce whan he was warned and taught he repented forthwith and came into the right waye Thou bothe ware and wyse and seynge what thou doest wetyngly and wyllyngly coÌ„tynuest from youthe to age in vyces and synnes and yet by the ensample of Paule strokest thou thyne own heed Mathewe beyng commaunded but with one worde without any taryeng at ones vtterly forsoke all his offyce of receyuynge custome or tollage but thou arte so sworne and maryed to thy money that neyther so many ensamples of holy men neyther the gospels of often herde nor so many preachynges can deuorce or plucke the from it Saynt Austeâ— is excused he had but one at ones The bysshoppes say vnto me saynte Augustyne as it is red had two soueraygne ladyes or concubynes ye but he than was an hethen man and we be nourisshed vp in christendome he was yonge and our heedes be hore for age A worshypfull comparyson bycause that he beyng yonge and also an hethen man to auoyde the snares of matrymony had a lytle wenche in stede of a wyfe and yet to her whiche was not his wyfe kept he the ê“mes of wedlocke Shal it be therfore the lesse shame for vs christeÌ„ men beyng olde beyng preestes ye beyng bysshops to be altogyther spotted fyled in euery podell one after another of bodily lustê Farwele good maners whan we haue gyuen to vices yâ— names of vertues haue begon to be more wily subtyle in defeÌ„dyng our vyces than dilygeÌ„t to amende them most specyally whan we haue lerned to nourysshe to vnderset and to strengthe our frowarde opinyons with the helpe ayde of holy scrypture Thou therfore my most swete brother the comeÌ„ people altogyder set at naught with their bothe opynyons and dedes purely holly hasten the vnto the chisten seccte what soeuer in this lyfe apereth to thy sensyble powers eyther to be hated or loued al that for the loue of pytie and vertuous lyfe indyfferently dispysed let Christe onely to the be suffycient the onely auctour bothe of true iudgyng and also of blissed lyuyng And this veryly the worlde thynketh to be pure folysshnesse madnesse neuer the lesse by this folysshnesse it pleaseth god to saue them whiche on hym byleue And he is happely a foole that is wyse iÌ„ Christ he is wofully wise that is folisshe in Christ. But herest thou as I wolde haue yâ— to vary strongly froÌ„ the comen people so I wolde not yâ— thou shewyng a poynt of curryshnes shuldest euery where barke against yâ— opinyons dedê of other men with authorite coÌ„dempne theÌ„ pratle odiously against all men furyously preche agaiÌ„st yâ— liuyng of euery ê‘son leest thou purchace to thy selfe two yuels togyther A maÌ„ may not barke euery where agaynst the dedes of other men The one that thou shuldest fal into hate of all men thother that whan thou arte hated thou shuldest do good to no man But be thou all thynges to all men to wynne all men to Chryste as moche as may be pite not offeÌ„ded so shape fascion thy self to al men outwardly that within thy purpose remayne sure stedfast vnmoued withoutforth let gentylnes curteys language softnes profytablenes allure entyce thy brother whom it is mete with fayre meanes to be iÌ„duced to Chryst not to be feared with cruelnes In conclusion that whiche is in thy brest is not so greatly to be rored forth with cruell wordes as to be declared and vttred with honest maners And agayne thou oughtest not so to fauour the infyrmite of the coÌ„mun people that thou durst not at a tyme strongly defende the verite with humanite men must be amended and not deceyued ¶ The seuenth rule Caplo .xvj. MOre ouer yf thrugh infancye feblenes of
presumpcyon or pertynacy is â— hated vyce Beyonde all these besydes that none other vyce is more hated vnto god remembre also that arrogancye pride and presumpcion is notably hated and had in derisyon euery where amonge men whan coÌ„trarywyse lowlynesse mekenesse bothe purchaseth the fauour of god and kutteth vnto the the benyuolence of man Therfore to speake compendyously two thynges chefly shal refrayne the from pride if thou consydre what thou art in thyselfe fylthy in thy byrthe a burble suche as ryseth in the water throughout all thy lyfe wormes meate in thy dethe and what Christ was made for the. ¶ Agaynst wrathe and desyre of vengeaunce capi .xxxviij. WHan feruent sorowe of the mynde wrathe is a chyldyshe â—hynge styrreth the vp vnto vengeaunce remembre wrathe to be nothynge lesse than that whiche it falsely couÌ„trefayteth that is to wete fortytude or manfulnesse for nothynge is so chyldysshe so weake nothing so feble and of so vyle a mynde as to reioyce in vengeaunce Thou woldest be counted a man of great stomacke therfore thou sufferest not iniurye to be vnauenged but in conclusyon by this meanes thou vtterest thy chyldysshnesse seynge thou cannest not rule thyne owne mynde whiche is the very property and offyce of a man Howe moche maÌ„lyer how moche excellenter is it to set another mans foly at naught than to couÌ„trefayte it Regarde lytâ—ll another mans foly But he hath hurte the he is proude and fierse he scorneth the. The fylthyer he is so moche the more beware leest thou be made lyke hym what the dyuelles madnesse is it that thou to auenge an other mans leudnesse woldest be made the leuder thy selfe If thou dispyse the rebuke all men shall perceyue yâ— it was done to one vnworthy therof but if thou be moued thou shalte make his quarell whiche dyd the wronge moche the better Furdermore take the thiÌ„g as it is if any wronge be receyued that is not eased one whyt with vengeaunce but augmented For in conclusyon what ende shall there be of iniuryes on bothe sydes if euery man go forthe procede to reuenge his own grefe Enemyes encreace on both partes the sorowe waxeth fresshe rawe agayne and the longer it endureth the more vncurable it is but with softnesse with sufferaunce is healed nowe and than ye euen he whiche dyd the wronge and after he is comen to hymselfe agayne of an enemye is made a very trusty and faythfull frende But the very same hurt whiche by vengeauÌ„ce thou coueytest to put froÌ„ the reboundeth backe agayne vpon the and not without encreace of harme And that also shall be a souerayne remedy agaynst wrathe if accordynge to the diuysyon of thinges aboue rehersed thou shuldest coÌ„syder yâ— one man can not hurt another onlesse he wyll hym selfe saue in those thynges onely whiche be outwarde goodes whiche so greatly prayne not vnto man for the very good thynges of the mynde god onely is able to take awaye whiche he is not wonte to do but vnto vnkynde persons only he can gyue them whiche he hath not vsed to do vnto cruell furyous persons No christen man therfore is hurte but of hym selfe Iniury hurteth no man but the worker therof These thyngê also helpe though they be not weyghty that thou shalt not folowe the sorowe of thy mynde If the cyrcumstauÌ„ces of rethoâ—â—iens well gathered togyder thou bothe make lyght of thyne owne harmes also mynysshe yâ— wronge done of an other man coÌ„munly afâ—â— this maner He hurt me but it wyl be soone amended More ouer he is a chylde he is of thynges vnexpert he is a yonge man it is a woman he dyd it through an other mans mocyon or counseyle he dyd it vnware or whan he had wel droke it is mete that I forgyue hym And on the other syde he hath hurt me greuously Certayne but he is my father my brother my mayster my frende my wyfe it is accordynge that this grefe sholde be forgyuen eyther for the loue or els for the authorite of the ê‘sone Or els thou shalte set one thynge agaynst an other recompence yâ— iniury with other good benefytes done of hym vnto the. Or with thyne offences done to hym afore season shalt accouÌ„te it euen so make quyte This man hathe hurte me veryly but other tymes how oft hath he done me good It coÌ„meth of an vnliberal mynde to forgete yâ— good benefytes and onely to remembre a lytell wronge or displeasure Now he hath offeÌ„ded me but how ofte offended of me I wyll forgyue hym that he in lykewyse by myne ensample may pardon me yf I an other tyme trespace agaynst hym Fynally it shal be a remedy of moche greater â—tue of stronge operacyon yf in the mysdoyng of an other man agaynst the thou dydest thinke in thy selfe what thynges how greuous how ofte thou hast synned agaynst god how many maner of wayes thou art in dette to hym Forgyue thy â—ettour as moche as thou shalt remyt vnto thy brother which is in thy dette so moche shall god forgyue vnto the. This waye of forgyuynge other mennes dettes hath he taught vs whiche is hym self a creditour he wyll not refuse the lawe which he hym selfe made To be absolued or losed from thy synnes thou rennest to Rome saylest to saynt Iames byest ê‘dons moste large I disprayse not veryly that thyng whiche thou doest but whan all is done there is no redyer waye no surer meanes wherby yf thou haue offeÌ„ded thou mightest coÌ„me to fauour agayne be reconsyled to god than yf thou whan thou art offended be reconsyled agayne vnto thy brother forgyue a lytel trespace vnto thy neyghbour for it is but small what so euer one man trespaceth agaynst an other that Chryste may forgyue the so many thousande offences By the ensaÌ„ple of chryste swaâ—â— thâ— mynde But it is harde thou sayst to subdue the mynde whan he begynneth to waxe hote Remembrest thou not how moche harder thynges Chryste suffered for the what were thou whan he for thy sake bestowed his precyous lyfe were thou not his ennemy with what softnes suffereth he the dayly repetyng thyne olde synnes Last of all how mekely suffered he the vttermost rebukes bondes strypes fynally deth moost shamefull why why boostest thou thy selfe of the heed yf thou care not to be in the body Thou shalt not be a meÌ„bre of Chryst except thou folowe the steppes of Chryste we must ê‘don the vnworthy But he is vnworthy to be forgyuen Euen so were not thou vnworthy whom god shold forgyue In thyne owne selfe thou wylt haue mercy exercised agaynst thy brother wylt thou vse extreme and cruell iustyce is it so great a thyng yf thou beyng a synner thy selfe sholdest forgyue a synner whan Chryst prayed his father for them whiche crucifyed hym is it an harde thynge not to stryke thy brother whom thou art also coÌ„mauÌ„ded to loue is it an hard thing not to pay agayn an