we kepe warre in this body may departe from our harneys wepons no season no not as the saying is one fynger brede A chrysten man sholde neuer cease froÌ„ warre we must euer stande afore the tentes make watche for our aduersary is neuer ydle but whaÌ„ he is most calme styll whan he fayneth to flee or to make truce euen than most of al he ymagineth gyle thou hast neuer more nede to kepe watche than whaÌ„ he maketh couÌ„tenauÌ„ce or semblaunce of peace Thou hast neuer lesse nede to feare than whaÌ„ he assaulteth the with opeÌ„ warre Therfore let thy fyrst care be that thy mynde be not vnarmed we arme our body bicause we wold haue no nede to feare the dagger or preuy murderer of the thefe Shall we not arme our mynde lykewyse that he might be in saue garde Our ennemyes be armed to destroy â—s dothe it greue vs to take out wepons of defence that we perysh not They watche to kyll shall not we watche to be out of dauÌ„ger But of the armure wepons of a chrysten man we shall make specyal mencyon whan we coÌ„me to the places conuenyeÌ„t In the meane seasoÌ„ to speke breuely who so euer wyl assayle with batayle the seuen nacyoÌ„s The. 〈◊〉 nacyons inhabyted the lande of behest or promission promysed to Abraham and his ofspring that be called Cananei Cethei Amorrei Pherezei Gergezei Euei Iebuzei that is to say who so euer wyl take vpon hym to fyght agaynst the hole hoost of vices of the which seuen be counted as chefe captaynes must ê“uyde hym of two specyall wepons Prayer knowlege Prayer and knowlege be the chefe armure of a chrysten man otherwyse called lernynge Paule wolde we sholde be euer armed whiche byddeth vs pray coÌ„tinually without stop Prayer pure and perfyte lyfteth vp thyne affeccyon to heuen a toure beyonde thyne ennemyes reche Lernynge or knowlege fenseth or armeth the mynde with holsom preceptes honest opinyons and putteth the euer in remeÌ„braunce of vertue so that neyther can be lackyng to the other These twayne cleueth so togyder lyke frendes the one euer requyryng the others helpe The one maketh intercessyon prayeth The other sheweth what is to be desyred what thou oughtest to praye To praye â—erueÌ„tly as Iames exhorteth vs without doutyng or mystrustyng fayth hope bryngeth to passe To pray in the name of Iesu whiche is nothing else but to desyre thinges holsom for thy soule helth onely lernyng or doctryne techeth the. Said not Chryst to the sones of zebedei The sones of zebedei be Iames the more and IohnÌ„ the euangelist ye knowe not what ye aske But prayer verily is the more excelleÌ„t as she that coÌ„meth and talketh familiarly with almyghty god yet for all that is doctryne no lesse necessary And I can not tell whether that thou fled from Egypt myghtest without great ieopardy coÌ„myt thyselfe to so long a iourney so harde and full of diffyculte without the capteyns AaroÌ„ Moyses Aaron signyfyeth prayer Moyses betokeneth knowlege Aaron whiche was charged with thyngê dedycate to the seruyce of gods teÌ„ple betokeneth prayer By Moyses is fygured the knowlege of the lawe of god And as knowlege of god ought not to be vnê‘fyte so prayer sholde not be faynt slacke without courage or quycknes Moyses with the wepons of prayer fought agaynst his ennemyes but had his haÌ„des lyfted vp to heuen whiche whan he let downe the israelites had the worse Thou happely whan thou prayest â—syderest onely how moche of thy psalmes thou hast mombled vp thynkest moche bablyng to be the strength and vertue of prayer whiche is chefely the vyce of them whiche as infantes cleue to the lytterall sence are not yet growen vp to the rypenes of the spiryte But heare what Chryst techeth vs in Mathewe saying whan ye praye speke not moche as the ethneys gentyles do for they thynke theyr prayers to be accepted bycause of moche bablyng Counterfayte them not therfore for your father knoweth wherof ye haue nede before ye desyre it of hym And Paule to the Corynthes despyseth x. thousande wordes babled with mouthe in coÌ„paryson of fyue spoken in knowlege Moyses opened not his lyppes and yet god sayd to hym why cryest thou so to me It is not the noyse of thy lyppes but the feruent desyre of thy mynde whiche as it were a very shyrle voyce beateth the eares of god Let this therfore be a customable thynge with the that as soone as thyne ennemye aryseth agaynst the and the vyces whiche thou hast forsaken trouble the thou than with out tarying with sure coÌ„fydence and trust lyfte vp thy mynde to heuen from whens helpe shall coÌ„me to the thyder also lyfte vp thy handes The surest thynge of all is to be occupyed in dedes of pite Pite is not takeÌ„ for coÌ„passyoÌ„ but for the honouryng worshyppynge of god with charite or loue ordynate as Chryst taught vs to loue that thy dedes may be referred and applyed not to worldly busynes but vnto Chryst. yet lest thou sholdest despyse the helpe of knowlege consyder one thynge Before tyme it was ynough for the israelytes to flee and escape froÌ„ theyr ennemyes but they were neuer so bolde as to prouoke the Amalachytes and to trye with them hande for haÌ„de before they were refresshed with maÌ„na froÌ„ heuen and water rennynge out of the harde rocke Manns is a hony dewe wherwith the chyldren of israel were fed xl yeres and it is sygnyfyed knowledge also by water lykewyse The noble warryour Dauid refresshed and made strong with these cates set nought by the hole hoost of his aduersaryes saying Oh good lorde thou hast set a table of meate before me to defende me agaynst all men that trouble me Byleue me well brother syngularly beloued in my hert there is none so great violence of thy foes that is to saye none so great temptacion whiche feruent study or meditacyoÌ„ of holy scripture is not able to put abacke nor any so greuous aduersite which it maketh not easy And lest I sholde seme to be somwhat to bolde an interpretour though I coude defende my selfe with great authorite what thyng I pray the coude more ê“perly haue signifyed the knowlege of the secrete lawe of god than dyd maÌ„na For fyrst in that it sprange not out of the erth but rayned downe froÌ„ heueÌ„ By this properte thou perceyuest the differeÌ„ce bytwene the doctryne of god and the doctryne of maÌ„ For al holy scripture came by dyuyne inspiracyon and from god the author In that it is smal or lytel in quantite is signified the humilite lowlynes or homelynes of the style vnder rude wordes includiÌ„g great mystery That it is whyte by this properte is signyfyed the puryte clennes of gods lawe For there is no doctryne of man whiche is not defyled with some blacke spot of errour onely the doctryne of Chryst euery where bryght euery where
wyse in dede â—e must be a foole in this worlde that wyll be wyse in god If any man saythe Paule amonge you semeth to be wyse in this worlde let hym be a foole that he may be wyse for the wysdome of this worlde is folyshnes with god And a lytell afore Paule sayth it is wryten I wyll destroy the wysdom of wyse men the prudence of prudent men I wyll reproue where is the wyse man where is the subtile lawyer where is the sercher The serchers were the phylosofers which serched for worldly wysdoÌ„ yet coude they attayn no wysdome to saue the soule of maÌ„ vntyll Chryste came of this worlde Hath not god made the wysdom of this worlde folyshnes And I doute not but euen now with greate hate these folysshe wyse men â—arke against the these blynde capteyns or guydes of blynde men crye out and rore agaynst the sayinge that thou art deceyued that thou dotest and art madde as a bedlem man bycause thou enteÌ„dest to departe vnto Chrystwarde Many be chrysten men in name onely but the very chrysten meÌ„ be they whiche kepe obâ—ue iÌ„wardly Chrystes preceptes These be in name onely chrysten men but in very dede they are bothe mockers also ennemyes of Chrystes doctryne A true chrysteÌ„ maÌ„ must despyse the folishnes of worldly meÌ„ Take hede and beware that theyr folysshe bablynge moue the not whose miserable blyndnes ought rather to be wept sorowed and mourned than to be counterfeyted or folowed he is good for nothyng sayth hesiodê° which neyther hathe wysdoÌ„ nor yet wyll lerne it Oh what folysshe kynde of wysdom and clene out of ordre is this in tryfles and thynges of no value ye to fylthynes onely to be clere wytted ware and experte To haue knolege is best of all To be wyllynge to lerne obedyente to the truth is also a good thiÌ„ge To lacke knolege is a very euyll thynge but in those thynges whiche onely make for our sauegarde or helthe To disdayn to lerne is worse but to withstoÌ„de repugne agaynste the truthe to them whiche teache the truthe is worst of al fardest froÌ„ grace not to haue moche more vnderstandynge than a brute beest Paule wolde we sholde be wyse but in goodnes chyldren in euyll These men be wyse to all iniquite but they haue no lernynge to do good And for as moche as that facouÌ„dyous and greke poete Hesiodus counteth hym good for nothynge whiche neyther is wyse of hymselfe neyther yet wyll folowe and do after hym that gyueth hym good couÌ„seyle Of what degre than shall they be counted whiche whan they themselfe be moost shamefully deceyued yet neuer seace to trouble to laugh to scorne and put in feare them whiche all redy be coÌ„me to theyr wyttes agayn But shall not the mocker be mocked He that dwelleth in heueÌ„ shal mocke them agayn our lorde shall laugh them to scorne Thou redest in the boke of Sapyence they shall se veryly shall despyse hym but god shal mocke theÌ„ To be mocked of lewde men is as it were a prayse And no doubte it is a blessed thynge to folow our heed Chryst his apostles and a fearfull thyng truly to be mocked of god I also saith the wysdom wyl laugh whaÌ„ ye perysshe mocke you whaÌ„ that thyng hath hapned to you which ye feared that is to say whan they awaked out of theyr dreame coÌ„me agayn to themself whan it is to late shall say Eâ—ylâ— men say ye good meÌ„ as ye lyue now so lyued such suche pope holy fooles this came of them so we trust to se happen of you These be they whome we haue had in derysyon and reprofe we for lacke of vnderstandynge haue counted theyr lyues to be madnes theyr ende to be without honour This wisdom is beestly and as Iames sayth diabolyke of the deuyll is an ennemy to god whose ende is destruction Note how one vyce bryngeth in an other For always after this wysdom foloweth as a waytyng seruaunt or handmayde myscheuous pÌ„sumpcion after pÌ„sumpcyon foloweth blyndnes of mynde after blyndnes of mynde foloweth feruent rage tyrannye of affections appetytes after the tyrannye of affections foloweth the hole hepe of al vices and libertye to do what he lysteth Than foloweth custome after foloweth moost wretched dulnes or insencibilitye of mynde a dasynge of the wyttes for lacke of capacitye By which it is caused that euyll men ê‘ceyue not them self to synne And whyles they be in suche insencibilitye without any fealyng or perceyuyng of themselfe bodyly deth coÌ„meth sodeynly on them after it foloweth the seconde deth whiche is deth euerlastyng Thou seest how the mother of thextreme myschefe is worldly wysdom but of the wysdom of Chryst The wysdome of Chryste whiche the worlde thynketh folyshnes this wyse thou redest All good thyngê came to men by hepes with her ineâ—â—ymable honestye by the handes of her And I reioysed iÌ„ al thyngê bycause this wysdom went before me and I was not ware that she was mother of al good thyngê This wysdom bryngeth with her as companyons sobrenes and mekenes Mekenes disposeth maketh vs apte to receyue the spiryte of god For in the lowly humble meke persone he reioyseth to rest And whan the spiryt hath replenysshed our myndes with his seueÌ„folde grace than forthwithal spryngeth that plenteous erbage of al vertue with those blessed fruytes of whiche yâ— chefe is the secrete ioye of a clere conscience whiche ioye is knowen of none but onely of suche to whome it hath chaunced to taste of it Ioye that neuer vanyssheth away nor fadeth with the ioyes of this worlde but encreaseth and groweth to eternall gladnes and myrth This wysdom my brother after the counseyle of Iames must thou requyre of god with feruent brennyng desyre And after the counseyle of the wyse man dygge her out of the veynes of holy scripture as it were treasure hyd in the erthe The chefe parte of this wysdom is that thou sholdest knowe thy selfe whiche worde to haue descended froÌ„ heuen the antiquite byleued so moche hath that saying pleased great auctours that they iudged al plenty of wysdom to be shortly coÌ„preheÌ„ded in this lyrel sentence that is to wyte yf a man knowe himselfe But let the weyght or authorite of this conclusyon doctryne be of no valure with vs excepte it agre with our lernyng The mystical louer in canticis thretneth his spouse byddeth her to gete her selfe out of the dores excepte she knowe her selfe saying O thou beautefull among al women yf thou knowe not thy selfe go out of the dores walke after the steppes of thy flocke sorte Therfore let no man pÌ„sumptuously take vpoÌ„ him this so great a thyng to thynke that he knoweth hym selfe wel ynough I am not sure whether any man knoweth his body vnto the vttermost thaÌ„ how can a man
a good mynde that in what so euer place dethe shulde come vpon the he shulde not fynde the vnprepared Thou thynkest not of chaungyng thy lyfe and prayest god thou myghtest not dye what prayest thou for than certaynly that thou mightest synne as longe as is possyble Thou desyrest rychesse and can not vse rychesse doest not thou than desyre thyne owne confusyon Thou desyrest helthe and canste not vse helth is not nowe thy honouryng of god dishonouryng of god In this place I am sure some of our holy men wyll crye out agaynst me with open mouthes whiche thynke lucre to be to the honouring of god and as the same Paule sayth with certayne swete benedictyons disceyue the myndes of innocent persons whyle they obey and serue their bely not Iesu Christe Than wyll they saye forbyddest thou worshypof sayntes in whom god is honoured They accoÌ„pte the honouryng of sayntes for absolute pyte I verely disprayse not theÌ„ so greatly whiche do those thingê with certayne symple and childysshe superstycion for lacke of instructyon or capacite of wyt as I do theÌ„ whiche sekyng their own aduauÌ„tage prayseth and magnifieth those thingê for most gret and perfyte holynesse whiche thyngê peraduenture be tollerable may be suffredâ— for their owne profyte aduauÌ„tage cherisshe maintayne the ignorance of the people whiche neyther I my selfe do dispyse but I can not suffre that they shulde accoÌ„pte thingê to be highest most chefe which of theÌ„ selfe be neyther good nor bad those thynged to be greatest and of most value whiche be smallest of leest value I wyll prayse it be conteÌ„t that they desyre helth of Rochus whom they so gretly honour if they coÌ„secrate it vnto Christ. But I wyl prayse it more if they wolde praye for nothing els but that with the hate of vyces the loue of vertues myght be encreased and as touching to lyue or to dye let theÌ„ put it into the handê of god let them say with Paule whether we lyue wheder we dye to god at goddê pleasure we lyue or dye It shal be a perfyte thyng if they desyre to be dissolued from the body and to be with Christ if they put their glory ioy in diseases or sycknesse in losse or other domages of fortune that they might be accompted worthy whiche euen in this worlde shulde be lyke or confyrmable vnto their heed To do therfore suche maner of thynges is not so moche to be rebuked as it is peryllous to abyde styll and cleane to them I suffre infyrmyte and weaknesse but with Paule I shew a more excelleÌ„t way If thou shalte examyne thy studyes and all thy actes by this rule and shalte not stande any where in meane thynges tyll thou come euen vnto Christe thou shalte neyther go out of thy waye at any tyme neyther shalte do or suffre any thynge in all thy lyfe whiche shall not tourne and be vnto the a mater of seruynge and honourynge god ¶ The fyfth rule capi .xiij. LEt vs adde also the fyfth rule as an ayder vnto this forsayd fourth rule â—yte that thou put perfyte pity that is to saye the honouryng of god in this thyng only if thou shalt enforce alway from thynges visyble whiche almoste euery one be imperfyte or els indiffereÌ„t to ascende to thynges inuysible after the diuysyon of a man aboue rehersed This precept is apertaynyng to yâ— mater so necessarily that whether it be through neglygence or for lacke of knowlege of it the moste parte of christen men in stede of trewe honourers of god are but playne superstycious and in al other thynges saue in the name of christen men onely vary not greatly from the superstycion of the gentyles 〈…〉 Let vs ymagyne therfore two worldes the one intelligyble the other visyble The intellygible whiche also we maye call the angelycall worlde wherin god is with blessed myndes The visyble worlde the cyrcle of heuen the planettes sterres with all that included is in them as the foure elementes Than let vs ymagyne man as a certayne thirde worlde parte taker of bothe the other of the visyble worlde if thou beholde his body of the inuysible worlde if thou coÌ„syder his soule In yâ— visyble worlde bycause we be but strauÌ„gers we ought neuer rest but what thynge so euer offreth it selfe to the sencyble powers that is to say to the fyue wyttes that must we vnder a certayne apte comparyson or simylitude aply to the angelycall worlde or els whiche is most profytable vnto maners and to that parte of man whiche is corespoÌ„dent to the angelyke worlde that is to say to the soule of man what this visyble sonne is in the visyble worlde that is the diuyne mynde The soâ— the diâ—â—â— myndeâ—â— that is to say god in yâ— intelligyble worlde in that parte of the which is of that same nature that is to say in the spyrit Loke what the moone is in the visyble worlde that in the inuysible worlde is the congregacion of angels of blessed soules called the tryumphant churche and that in the is the spyryte what so euer heuens aboue worketh in the erthe vnder them that same dothe god in the soule The sonne gothe downe aryseth rageth in heate is temperate quyckneth bringeth forthe maketh rype draweth to hym maketh subtyle and thynne purgeth hardeneth mollyfyeth illumyneth clereth cheryssheth and comforteth Therfore what so euer thou beholdest in hym ye what so euer thou seest in the grosse parte of this worlde of the elementes whiche many haue seperated from the heuens aboue and cyrcles of the fyrmament In conclusyon what so euer thou consydrest in the grosser parte of thy selfe accustome to applye it to god and to the inuysible porcyon of thy selfe So shal it come to passe that what so euer thynge shall any where offer it selfe to any of the sensyble wyttes that same thyng shall be to the an occasyon of pity The occasion of pyte to honour god whan it delyteth thy corporall eyes as oft as this visyble soÌ„ne spredeth hym selfe on the erthe with newe lyght by and by call to remembraunce howe great the pleasure is of the inhabytauntes of heuen vnto whome the eternall sonne euer springeth and aryseth but neuer goth downe Howe great are the ioyes of that pure mynde whervpon the light of god alwayes shyneth and casteth his beames Thus by occasion of the visyble creature pray with the wordes of Paule that he whiche coÌ„maunded lyght to shyne out of darknesse may shyne in thy herte to gyue lyght and knowlege of the glorye of god in the face of Iesu Christ. The glory of god appered in the face of moyses but we beholde the glory of god iÌ„ the face of Iesus Chryste Repete such lyke places of holy scripture in whiche here there the grace of the spyrite of god is compared to lyght The grace of god is called lyght nyght is compared to synne The night semeth
peraduenture that they be the robbers of merchauÌ„tes thou the robber of robbours A prety note for shrenes â— other offyceâ—â— In conclusyon except thou beare thyne offyce with this mynde that thou be redy that with the losse I wyll not say of thy goodes but of thy lyfe to defende that whiche is ryght Christe wyll not approue thy adminystracyon I wyll adde also another thyng of the mynde or iudgemeÌ„t of Plato No man is worthy of an offyce whiche is gladly in an offyce If thou be a prince beware leest these perylous wytches the voyces of flaterers do enchaunt or bewytche the. He is worthy to be an officer whiche is in offyce agaynst his wyll Thou arte a lorde ouer the lawes thou arte fre what soeuer thou doest is honest to the is laufull what soeuer thou lyst Those thinges pertayne not to the whiche are preached dayly of preestes to the comen people ye but thynke thou rather whiche is trewe that there is one mayster ouer all men and he is Christe Iesus to whome thou oughtest to be as lyke as is possyble to whom thou oughtest to confyrme thyselfe in all thynges as vnto hym certaynely whose authorite or roume thou bearest Chryst is lorde bothe of laye men also of preestes No man ought to folowe his doctryne more straytely than thou of whome he wyl aske accomptes more straytly than of other Thynke not streyghtwaye that to be ryght that thou wylte but onely wyll thou whiche is ryght what so euer maye be fylthy to any man in the worlde se that thou thynke not that an honest thynge to the but se thou in no wyse permytte to thy selfe any thynge whiche is vsed to be forgyuen and pardoned amonge the comen sorte DesyreÌ„ but that whichis ryght That whiche in other men is but a small trespace thynke in thy selfe to be a great outrage or excesse Lette not thy rychesse greater than the comen peoples bringe vnto the honoure reuerence and dignyte fauoure and authorite but lette thy maners better than the comen peoples vtterly deserue them Suffre not the commen people to wonder at those thynges in the wherwith are prouoked and entised the very same mischeuous dedes whiche thou punysshest dayly The honestyâ— of good maners Take away this wondryng prayse of rychesse where be theues where be oppressours of the comen welthe where be coÌ„mytters of sacrylege where be erraÌ„t theues robbers or reuers take away woÌ„dring at voluptuousnes wher be rauysshers of women where be adulters As often as thou wylt apere soÌ„what acordyng after thy degre amoÌ„ge thy frendes subiectes or them ouer whom thou bearest offyce roume or authorite set not opeÌ„ thy ryches tresure to the eyen of folysshe persons whan thou wilt seme somwhat welthy shewe not in bost the ryottous example of expence and boluptuousnesse First of al let them lerne in the to dispyse suche thynges let them lerne to honoure vertue to haue measure in pryce to reioyce in temperauÌ„ce to gyue honour to sobre lowlynesse or mekenesse Let none of those thynges be sene in thy maners and conuersacyon whiche thyne authorite punyssheth in the maners and conuersacyon of the people Thou shalte banysshe yuell dedes in the beste wyse if men shall not se tychesse and voluptuousnesse the mater and grouÌ„de of yuell dedes to be magnyfyed in the. Thou shalte not dispyse in coÌ„paryson of thy selfe any man no not the vylest of the lowest degree for comen and indyfferent is the price wherwith ye bothe were redemed Let not the noyse of ambycion neyther fiersnesse neyther wepons nor men of the garde defeÌ„de the from coÌ„tempt but purenesse of lyuyng grauyte maners vncorrupte and sounde from al maner vyces of the comen people Nothyng forbyddeth in bearyng rule to kepe the chefe roume yet in charyte to discerne no roume The rule of chrysten prynces Thynke beariÌ„g of roume or rule to be this not to excell go before other men in habundauÌ„ce of rychesse but to profyte al men as moche as is possyble Tourne not to thyne owne profyte thynges whiche are comen but bestowe those thynges whiche be thyne owne thyne owne selfe all togyther vpon the comen welthe The comen people oweth very many thynges to the but thou owest all thynges to them Though thyne eares be compelled to suffre names of ambycion as moste myghty moste christened holynesse maiesty yet let thy mynde not be a knowen of theÌ„ but referre al these thingê vnto Christ to whom only they agre Let the cryme of treson agaynst thyne own ê‘son whiche other with great wordê make an haynous offeÌ„ce be counted of yâ— a very tryfle The maieste of a Prynce He vyolateth the maiesty of a priÌ„ce in dede whiche in the princes name dothe any thyng cruelly vyoleÌ„tly mischeuously contrary to ryght Let no mannes iniury moue the lesse than yâ— whiche pertayneth to the priuatly remembre thou arte a publyke person and that thou oughtest not to thynke but of comen maters If thou haue any corage with the and redynesse of wytte consydre with thy selfe not howe great a man thou arte but howe great a charge thou bearest on thy backe and the more in ieoperdy thou arte so moche the lesse fauour thyselfe fetchyng ensample of mynistryng thyne offyce not of thy predecessours or els of flaterers but of Christe The maâ—er forme of berynge rule must be set of chryste for what is more vnreasonable than that a christen prince shulde set before hym for an ensample Hanyball great Alexandre Cesar or Pompey in the whiche same persons whan he can not attayne some certayne vertues he shall counterfayte those thynges moste chefely whiche onely were to be refused and auoyded Let it not forth withall be taken for an ensample if Cesar haue done any thyng lauded in histories but if he haue done any thyng whiche varyeth not from the doctryne of our lorde Iesu Christ or be suche that though it be not worthy to be couÌ„trefayted yet may it be applyed to the study or exercyse of vertue Let not an hole empyre be of so great valure to the that thou wollest wetyngly ones bowe from the ryght put of that rather than thou shuldest put of Christe Doute not Christ hath to make the amendes for th empyre refused ferre better than the empyre what is comly for prynces Nothing is so comly so excellent so glorious vnto kynges as to drawe as nygh as is possyble vnto the simylitude of the hyest kyng Iesu whiche as he was the greatest so was he also the best Chryst is the gretest he is also the best But that he was the greatest that dissymuled he and hydde secrete here in erthe that he was the best that had he leuer we shulde perceyue and fele bycause he had leauer we shulde countrefayte that He denyed his kyngdome to be of this worlde whan he was lorde of heuen and erthe also
mynde we can not as yet attayne to these spiritual thyngê we ought neuerthelesse to study not the sluggyssher one deale that at the leest we drawe as nygh as is possyble we must styll be clymmynge ye thoughe we dispeyre to atteyn to the top How be it the very compendyous way to felicite is yf at ones we shall turne our hole mynde to the contemplacyon beholdyng of celestial thyngê so feruently that as the body bringeth with hym his shadow eueÌ„ so the loue of Christ the loue of eternal thingê honest briÌ„geth with hym naturally the lothsomnes of caduke transytory thyngê the hate of fylthy thynges For eyther other necessaryly foloweth the other the one with yâ— other eyther augmeÌ„teth or mynyssheth As moche as thou shalt ê“fyte in yâ— loue of Chryst so moche shalt thou hate the worlde The more thou shalt loue set by thynges inuisyble the more vyle shall waxe thynges vayne momentany we must therfore do euen that same in the discyplyne of vertue whiche Fabius counseyleth to be done in scyences or facultees of lernynge that we at ones prece vp to the best whiche thyng yet yf through our owne faute wyll not coÌ„me to passe The nexte of all is that we at the leest may by certayne naturall prudence abstayne froÌ„ great vices kepe ourâ—selfe as moche as may be hole souÌ„de to the benefycence of god For as that body is nere vnto helthe whiche though it be wasted is free yet out of the daunger of noysome humours euen so is that mynde more capax Capax apte to receyue of the benefyte of god whiche is not yet inquynate or defyled with greuous offences though she lacke yet true and perfyte vertue If we be to weyke to folowe the apostles to folowe the martyrs to folowe the virgynes at the leest waye let vs not comytâ—e that the Ethnykes or hethen men sholde seme to ouerronne vs in this playne or lystes If thou caÌ„ not counterfet holy sayntes be not yet inferior to hethen men Of the whiche very many whan they neyther knewe god whome they shold drede neyther by leued any hell whome they sholde feare yet determyned they that a man ought by all craftes to auoyde eschewe fylthynesse for the thynge it selfe In so moche that many of them chose rather to suffre the losse of fame losse of goodes in conclusyon to suffre losse of lyfe than to departe from honeste If synne it selfe be suche a maner thynge that for no coÌ„modytees or incoÌ„modytees proffered to man it ought to be commytted Certaynly yf neyther the iustyce of god feare vs neyther his benefycence dyscourage vs and moue vs to the contrary yf no hope of immortalite or feare of eternall payne call vs abacke or elles yf the very naturall fylthynesse of synne withdrawe vs not whiche coude withdrawe the myndes of the very gentyles At the leest waye let a thousande incoÌ„modytees whiche accompanye the synner in this lyfe put a chrysten man in feare Ponder in thy mynde the incoÌ„modytees of synne as infamye losse or waste of goodes pouertye the contempte and hate of good men grefe of mynde vnquietnes furment of conscyence most myserable of al whiche though many fele not now presently eyther bycause they be blynded with dulnesse of youthe or made droÌ„ke with the voluptuousnes pleasure of synne yet shall they feale it here after playnly the later it hapneth so moche the more vnhappely shall they feale it wherfore yonge men moost specyally sholde be warned exhorted that they wolde rather byleue so many authors that the very nature properte of synne were thus in dede than with myserable wofull experyence lerne it in them selfe that they wold not coÌ„taminate nor defyle theyr lyf before they knewe surely what lyfe ment yf Chryst be to the vyle to whom thou art so costly at the leestway for thine owne sake refrayne thy self froÌ„ fylthy thynges And though it be very perylous to tary anywhile in this state as bitwene thre wayes as it is iÌ„ the prouerbe neuertheles vnto them whiche can not as yet clym vp to the pure ê‘fyte excellent vertue it shall not be a lytel ê“fitable to be in the ciuyle or morall vertues rather than to â—on hedlong in to all kynde of vices and vnclenlynes heare that is â—n cyuyl or morall vertues Here is not the restyng place quiet hauen of felicite but from hens is a shorter iourney an easyer stayre vp to felicite In the meane season for all that we must pray god that he wyl vouchsafe to plucke vs vp to bettthyngê ¶ The eyght rule Caplo .xvij. IF the storme of temptacion shal ryse agaynst the somwhat thycke greuously begyn not forthwithal to be discoÌ„tent with thy selfe as though for yâ— cause god eyther cared not for the or fauoured the not or yâ— thou sholdest be but an easye christen man or else the lesse ê‘fyte but rather gyue thaÌ„kes to god bycause he instructeth the as one whiche shall be his heyre in time to coÌ„me bicause he beteth or scourgeth yâ— as his moste singular beloued sone and ê“ueth the as his assured frende It is a very great token a man to be reiect from the mercy of god whaÌ„ he is vexed with no temptacyons Let coÌ„me to thy mynde the apostle Paule whiche obteyned to be admitted or let in euen in to the mysteries of the thyrde heuen yet was he beaten of the auÌ„gell of sathan Let coÌ„me to remeÌ„brauÌ„ce the frende of god Iob Temptacyon is a sygne that god loueth vs. remembre Ierom Benedict Frauncys with these innume rable other holy fathers vexed troubled of very great vices yf that which thou suffrest be coÌ„men to so greate men be coÌ„men to so many men as well as to the what cause is there wherfore thou sholdest be smytâ—e out of countenauÌ„ce sholdest be abasshed or fall in to despayre enforce rather stryue that thou mayst ouercoÌ„me as they dyd god shall not forsake the but with temptacion shal make encrease that thou mayst be able to endure ¶ The nynth rule Caplo .xviij. AS expert capteyns are woÌ„t to cause whan all thinges are quiet at rest at peace that the watche we must euer kepe watche neuerthelesse be dewly kepte lykewyse se thou that thou haue alway thy mynde watchyng circuÌ„specte agaynst the sodeyn assaute of thyne enemy for he euer coÌ„passeth rouÌ„de aboute Let temptacioÌ„ be holdeÌ„ down at the begynnynge whyle it is freshe sekynge whome he myght deuoure that thou mayst be the more redy as soone as he assauteth the to put hym backe manfully to confouÌ„de hym forthwith to trede vnderfote the heed of yâ— pestyferous poyson serpeÌ„t for he is neuer ouercoÌ„me eyther more easely or more surely ê‘fytly thaÌ„ by that meanes The chyldren or babylon sygnyf eth subgestyon or teÌ„ptacyoÌ„ or the fyrst inocioÌ„s to syn Therfore it
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
passe shall he in other thynges deceyue whiche in them deceyued not In conclusyon the ê“phetes lyed not shall Chryst the lorde of prophetes lye If with this suche other lyke cogytacyons thou often stere vp the flame of fayth and than feruently desyre of god to encrease thy fayth I shall meruayle yf thou canst be any longe tyme an euyll man For who is all togyder so vnhappy full of myschefe that wolde not departe froÌ„ vices yf so be he vtterly beleued that with these momentany pleasures besyde the vnhappy vexarioÌ„ of conseyence mynde is purchased also eternall punyshmentes On the other syde yf he surely byleued for this temporall lytell worldly vexacyon to be rewarded or recompensed to good men an hondreth folde ioye of pure coÌ„scyence presently and at the last lyfe immortall ¶ The seconde rule Caplo .x. LEt the fyrste poynt be therfore that thou doubte in no wyse of the ê“myses of god The nexte that thou go vnto the waye of lyfe not slouthfully not feerfully we must entre in to the wave of helthe or salâ—acion boldly and with a â—ocoÌ„de courage but with sure purpose with all thy hert with a coÌ„fident mynde yf I may so say with suche mynde as he hath that wolde rather fyght than drynke so that thou be redy at all houres for Chrystes sake to lese bothe lyfe goodes A slouthfull man wyl wyl not The kyngdom of heuen is not goten of necligent recheles ê‘sones but playnly reioyseth to suffre violence And violent ê‘sones violeÌ„tly obteyne it Suffre not the affection of them whome thou louest syngularly to holde the backe hastyng thyder warde Egypte sygnyfyeth boÌ„dage afflyccion vyces blyndnes let not the pleasures of this worlde call the backe agayne let not the care of thy housholde be any hyndraunce to the. The cheyne of worldly besynesse must be cut asonder for surely it can not otherwise be losed The Israel ytâ— being a hoÌ„gâ—â—â— in desert wysshed to go back agayn to Egipte sayenge to Moyâ—es howe happy were we when we sate there by the pottes of fleshe Egypt must be forsaken in suche a maner that thou turne not agayn in thy mynde at any tyme vnto the pottes of the flesshe Sodoma must be forsaken vtterly hastely yea at ones it is not lawfull to loke backe The woman loked backe she was turned in to that ymage of a stone The man had no leyser any where to abyde in any region but was coÌ„maunded to haste in to the mountayne oneles that he had leuer to haue perysshed Lot was coÌ„maÌ„ded to departe hastely out of Sodoma not to loke backe his wyse loked back was toned in to a saâ—â—ston so we may neyther with the Israelyteâ— desyre to goo backe agayne to the pleasure of Egypt of vyces synne neyther with the wyfe of Lotte may loke baâ—k again to our olde coÌ„uersacioÌ„ The ê“phete cryeth out that we sholde flee out of the myddes of babylon The departyng of the israelytes froÌ„ Egypt is called flyght or ronnyng away we be coÌ„maunded to flee out of babylon hastely not to remoue a lytel and a lytell slowly Thou mayst se the moost parte of men prolong the tyme and with very slowe purpose go about to flee from vices whan I haue ones ryd my selfe out of suche and suche maters saye they yea whan I haue brought that that besynes to passe Oh foole what yf god this same daye take agayne thy soule froÌ„ the perceyuest thou not one besynes to ryse of an other and one vice to call in an other why rather doest thou not to daye that thynge whiche the sooner thou doest the easyer shall it be done be dylygent some other where 〈…〉 In this mater to do rashly to ronne heedlong sodeynly is chefest of all and moost ê“fytable Regarde not nor ponder how moche thou forsakest but be sure Chryst onely shall be sufficyent for all thyngê onely be bolde to coÌ„myt thy selfe to hym with all thyne hert Confydence in god set thou mystruste in thyne owne selfe aduenture to put vnto hym all the gouernaunce of thy selfe trust to thy selfe no longer but with full confydence cast thy selfe from thy selfe to hym and he shall receyue the coÌ„mytte thy care thought to the lorde he shall nourysshe the vp that thou mayst synge the songe of the same prophete Serue Chryst all togyder no man elles The lorde is my gouernour I shall lacke nothyng In a place of pasture he hath set me by the water syde of coÌ„forte he hath brought vp me he hath conuerted my soule be not mynded to parte thy selfe in to two to the world to chryst thou canst not serue two maysters there is no felawshyp bytwene god and belial God can not awaye with them whiche halte on bothe theyr legges his stomacke abhorreth them whiche be neyther hote nor colde but luke warme God is a very ialouse louer of soules he wyll possesse onely and all togyder that thyng whiche he redemed with his blode he can not suffre the felawshyp of the deuyll whome he ones ouercame with deth There be but two wayes onely Two wayes onely the one of sainatioÌ„ the other of ê‘ditioÌ„ the one whiche by obedyence of the affections ledeth to ê‘dicyon the other whiche thrugh mortyfyenge of the flesshe ledeth to lyfe why doubtest thou in thy selfe there is no thyrde waye in to one of these two thou must nedes entre wylt thou or wylt thou not what so euer thou arte or of what degree thou must nedes entre in to this strayte waye in whiche fewe mortal men walke Adâ—asta nemesis or RhaÌ„nusâ—a is a goddes whiche punyssheth insolency she forbiddeth that ony man loke to hyghe yf ony so do he escapeth not vnpunysshed though it be neuer so late yf ony be to ful of insolency we say take hede Rhamnusya seeth the well ynoughe But this waye Chryst hym selfe hath trode haue troden synce the worlde began who so euer pleased god This is doubtles the ineuitable necessite of the goddes Adrasta otherwyse called Nemesis or RhaÌ„nusâ—a that is to say it can not be chosen but that thou be crucified with Chryst as touchyng the worlde yf thou purpose to lyue with Chryst. why lyke fooles flater we our selfe why in so weyghty a mater deceyue we our selfe One sayth I am not of the clergye or a spuÌ„al man I am of the worlde I can not but vse the worlde An other thynketh though I be a preest yet am I no monke let hym loke vpon it And the monke also hath fouÌ„de a thyng to flater hiÌ„selfe withal though I be a moke yet am I not of so strayte an ordre as such suche An other sayth Euery maÌ„ putteth to an other the lyfe of Chryst and â—ayingê of his â—postelles I am a yong man I am a gentyll man I am ryche I am a courtyer to be short a
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
so moch losse so moche disworshyp dishonour and dishonesty so moche tedyousnesse labour and disease and shal I nowe a foole most naturall deuowre yâ— hoke wetyngly shall I agayne coÌ„mytte that thynge wherof I shulde repent of fresshe And lykewyse refrayne thy selfe by the ensample of other men whiche thou haste knowen to haue folowed voluptuous pleasures fylthely and vnfortunatly Refrayne thy self by the ensaÌ„ple of other meÌ„ On thother syde corage and bolde thy selfe vnto chastyte by thensamples of so many yonge men of so many yonge and tendre virgynes norisshed vp delycately in pleasures And the cyrcuÌ„stances compared togyther lay agaynst thyselfe thy sluggyshnesse whye thou at the last shulde not be able to do that thing whiche suche and suche of that kynde or sexe of that age so borne so brought vp were yet be able to do Loue as moche as they dyd and thou shalte be able to do no lesse than they dyd Thynke howe honest howe plesaunt howe lusty and florysshyng a thyng is purenesse of body and of mynde she moste of all maketh vs acquaynted and famylyer with angels and apte to receyue the holy ghost for veryly that noble spyrite the louer of purenesse so greatly fleeth backe from no vyce at all as from vnclenlynes he resteth sporteth hym nowhere so moche as iÌ„pure virgyns myndes Set before thyne eyen howe vngoodly it is howe altogyder a mad thing to loue to waxe pale to be made leane to The vngoodly office of louers wepe to flatter and shamfully to submyt thy selfe vnto a stynkyng harlot most fylthy and rotten to gape synge all nyght at her chambre wyndowe to be made to the lure be obedyent at a becke nor dare do any thing except she nod or wagge her heed to suffre a folysshe woman to reigne ouer the to chyde the to lay vnkyndnesse one agaynst yâ— other to fall out to be made at one agayne to gyue thy selfe wyllynge vnto a queene that she myght mocke kocke mangle and spoyle theâ— where is â— beseche the amonge all these thynges the name of a man where is thy berde where is that noble mynde created vnto moste beautyfull and noble thynges Consydre also another thynge with thy selfe howe great a flocke of myscheues voluptuousnesse if she be let in is wonte to bringe with her Other vyces peradueÌ„ture haue some acquayntaunce with certayne vertues fylthy lust hath none at all but is anexed and alway coupled with those synnes that be greatest and most in nombre Let it be but a tryfle or a lyght maâ—er to folowe queenes yet is it a greuous thing not to regarde thy father and mother to set at naught thy frendes to consume thy fathers good in waste to plucke awaye from other men to forsweare thy selfe to drinke all nyght to robbe to vse wytchcraft to â—yght to coÌ„myt murdre to blaspheme In to whiche al greuouser than these yâ— lady pleasure wyl drawe the heedlonge after thou ones haste ceasâ—eâ— to be thyne owne man and haste put thy wreched heed vnder her gyrdle Pondre more ouer howe this lyfe vanissheth awaye faster than smoke lesse of substaunce than a shadowe and howe many snares dethe pytcheth for vs layeng awayte in euery place and at all seasons Here and on this poynte it shall profyte syngularly to call to remembraunce and that name by name if that sodayne dethe Sodayn dethâ— hath taken awaye any sometyme of thyne acquayntaunce of thy famylyer frendes of thy company on s or els of them whiche were yonger than thou and moste specially of them whiche in tyme passed thou hast had felowes of fylthy pastyme And lerne of another mans peryll to be more ware and cyrcumspecte Remembre howe delycyously they lyued but howe bytterly they departed howe late they waxed wyse howe late they beganne to hate their mortyferous and deedly pleasures The straytnes of the extreme iudgement Lette come to remembraunce the sharpnesse of the extreme iudgement and the terryble lyghtenynge of that fearfull sentence neuer to be reuoked sendyng wycked men in to eternall fyre and that this pleasure of an hour shorte and lytle must be punysshed with eternall tourmentes In this place wey dylygently in a payre of balaunces howe vnegall a chaunge it is for the moste fylthy very shorte delectacyon of lust bothe to lose in this lyfe the ioy of the mynde beyng moche sweter The ioyes of pure mynde is moche sweter than is the plesure of synne and more excellent and in the lyfe to come to be spoyled of ioyes euerlastyng Moreouer with so shadowlyke and lytle vayne pleasure to purchace sorowes neuer to be ended Fynally if it seme a harde thyng to dispyse that so small delectacion for Christes sake remeÌ„bre what paynes he toke vpon hym for yâ— tendre loue he bare to the. And besyde the comen iniuryes of mans lyfe howe moche of his holy bloode shedde he howe shamfull howe bytter dethe suffred he and all for the. And thou of all those thyngê vnmyndfull crucifyest agayne the sonne of god iterating a fressh those mad pleasures whiche caused compelled thy heed and lorde vnto so cruell tourmentes The benefites of god Than acordyng to the rule aboue rehersed call to mynde howe moche of benefytes he heaped on the whan as yet thou haddest deserued nothyng at all for the whiche althoughe no suffycient or lyke recompence can be made of thy parte for the leest yet desyreth he agayn none other thanke but that thou after his ensample shuldest refrayne thy mynde from deedly and mâ—rtall pleasures and tourne the vnto the loue Uenus is the goddes of loue she is put â—or loue of infynyte goodnesse and of infynyte pleasures and beautye Cupydo is the god of loue is also put for loue Compare togyther these two Uenus and two Cupydes of Plato that is to saye honest loue and fylthy loue holy pleasure and vnclenly pastyme coÌ„pare togyder the vnlyke mater of eyther other Here is a good note for euery chrysten man CoÌ„pare the natures coÌ„pare the rewardes in all teÌ„ptacyons but namely whan thou art stered to fylthy lust set to the before thyne eyes thy good aungell whiche is thy keper and coÌ„tynuall beholder wytnes of al thyngê thou doest or thynkest god euer lokyng on vnto whose eyes all thynges are open whiche sytteth aboue the heuens beholdeth the secrete places of the erth wylte not thou be afrayde before the auÌ„gell present euen harde by the before god all the company of heuen loking on abhorryng to coÌ„mytte a thyng so abhomynable and fylthy that it wolde shame yâ— to do the same in the pÌ„sence of one vyle man This thynge I woldest thou sholdest thynke as it is in dede And yf it were so yâ— thou haddest eyes moche sharper of syght thaÌ„ hath a beest called lynxe Lynxe is a besâ— of most puryst syght amonge all beestes or moche clerer than hath yâ— egle