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
tedyous to the darke thynke on a soule destytute of the light of god darke with vyces ye and iâ— thou canst ê‘ceyue any derknesse of nyght in the pray that the sonne of iustyce maye aryse vnto the. This wyse thinke surely byleue that thingê inuysible whiche thou seest not are so excelleÌ„t so pure so perfyt that thinges whiche be sene in coÌ„paryson of them are scarse very shadowes represeÌ„tyng to the eyes a small a thynne simylytude of theÌ„ Therfore in this outwarde corporall thingê what so euer thy sensyble wyttes eyther desyre or abhorre it shal be a gret deale meter that the spyrit loue or hate thesame thynge in inwarde incorporall thyngê The goodly beautye of thy body pleaseth thyne eyes thinke than how honest a thing is the beauty of the soule what soeuer is perceyued in the body that same is to be vnderstoâ—de in the â—â—ynde A deformed vysage semeth an vnplesauÌ„t thiÌ„g remeÌ„bre howe odyous a thing is a mynde defyled with vyces and of all other thyndo likewyse For as the soule hath certayne beauty wherwith one whyle she pleaseth god a defourmyte wherwith an other whyle she pleaseth the dyuell as lyke vnto lyke so hath she also her youthe her age sicknes helth dethe lyfe pouerty riches ioye sorowe werre peace colde heate thurst drinke hunger meate To coÌ„clude shortly what soeuer is fylthy in the body that same is to be vnderstaÌ„de in the soule Therfore in this thynge â—esteth the iourney to the spyrituall and pure lyfe if by a lytle and lytle we shal accustome to withdrawe our selfe from these thyngê whiche be not trewly in very dede but partely apere to be that they be not 〈…〉 as fylthy voluptuous pleasure honour of this worlde partely vanysshe awaye and haste to retourne to naught and shall be rauysshed and caryed to these thyngê whiche indede are eternall immutable and pure whiche thynge Socrates sawe full well a philosopher not so moche in tonge and wordes as in lyuing and dedes for he saythe that so onely shall the soule departe happely from her body at the last ende if aforehad she haue dyligently through true knowlege recorded practysed dethe and also haue longe tyme before by the dispysynge of thynges corporall and by the contemplacyon and louyng of thynges spyrituall vsed her selfe to be as it were in a maner absent from the body 〈◊〉 to the 〈◊〉 of chryst Neyther the crosse vnto whiche Christ calleth and exhorteth vs neyther that dethe in whiche Paule wylleth vs to dye with our heed as also the prophete saythe for thy sake we be slayne all the daye longe we be accompted as shepe appoynted to be kylled neyther that whiche the apostle wryteth in other termes â—ayeng seke those thynges that be aboue not which be on the erthe Taste and haue perceyuaunce of thynges aboue meaneth it any other thynge than that we vnto thynges corporall shulde be dull and made as thoughe we were insensyble and vtterly without capacyte So that the lesse felyng we haue in thynges of the body so moche the more swetnesse we myght fynde in thynges pertaynynge to the spyrite and myght begynne to lyue so moche the trewlyer inwardely in the spyrite the lesse we lyued outwardly in the body In conclusyon to speake more playnly so moche the lesse shulde moue vs thynges caduke and trausytory the more acquaynted we were with thinges eternall So moche the lesse shulde we regarde the shadowes of thyngê the more we haue begonne to loke vp vpon the the very trewe thynges This rule therfore muste be had euer redy at hande that we in no wyse stande styll any where in temperall thynges but that we ryse thence makyng as it were a steppe vnto the loue of spyrituall thyngê by matchyng the one with the other or els in comparyson of thynges whiche are inuysible that we begynne to dispyse that whiche is visyble The disease of thy body wyll be the easier if thou woldest thynke it to be a remedye for thy soule Thou shuldest care the lesse for the helthe of thy body if thou woldest tourne all thy care to defende and mayntayne the helthe of the mynde The dethe of the body putteth the in feare the dethe of the soule is moche more to be feared Thou abhorrest the poyson whiche thou seest with thyne eyes bycause it bringeth myschefe to the body moche more is the poyson to be abhorred whiche sâ—eeth the soule Cicuta is poyson Cycuta is a poyson eâ—be of the body but voluptuousnesse is moche more redy poyson to the soule Thou quakest and tremblest for feare thy heere standeth vpright thou arte spechelesse thy spyrites forsaken the and thou waxest pale fearynge leest the lyghtnynge whiche apereth out of the cloudes shulde smyte the but howe moche more is it to be feared leest there shulde come on the the inuysybe lyghtnyng of the wrathe of god whiche sayth Go ye cursed persones in to eternall fyre The beautie of the bodye rauyssheth the why rather louest thou not ferueÌ„tly that fayrnesse that is not sene TraÌ„slate thy loue in to that beautye that is perpetuall that is celestyall that is without corrupcyon and the discretelyer shalte thou loue the â—aduke and traÌ„sytory shappe of the body Thou prayest that thy felde maye be watred with rayne leest it drie vp praye rather that god wyll vouchesaffe to water thy mynde leest it waxe barayne from the â—â—ute of vertues The mystery in all thynges must be loked vpon Thou restorest and encreasest agayne with great care the waste of thy money Holy scrypture is sylenus of Alcybyades Sylenus be ymages made with â—oyntes so that they may be opened contaynyâ—ge outwarde the symylitude of a 〈◊〉 or an ape or â—â—che lyke tryâ—els whan they 〈◊〉 opened sodenly appereth some excellent or mâ—ruaylous thynge vnto such thynges â—â—â—biades a noble man of At â—â—eâ—es compared the phylosopher Soerates for socrates was so symple outwarde and so excellente inwarde the greatest care of al oughtest thou haue to restore agayne the losse of the mynde Thou hast a respecte longe afore hande to age leest any thyng shulde be lackyng to thy body and shuldest thou not prouyde that nothynge be lackynge to the mynde And this veryly ought to be done in those thynges whiche dayly meteth our sensyble wyttes and as euery thynge is of a dyuers kynde euen so dyuersly dothe moue vs with hope feare loue hate sorowe ioy The same thyng muste be obserued and kepte in all maner of lernyng whiche include in them selfe a playne sence and a mystery euen as they were made of a body and a soule that the lyterall sence lytle regarded thou shuldest loke chefly to yâ— mistery Of whiche maner are the letters of al poetes philosophers chefly the folowers of Plato But most of al holy scripture which beyng in a maner lyke to Sâ—lenê° of Alcibiades vnder a rude and folysshe couering include pure diuyne and godly
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
herte and to hym selfe and not to other sayeng I am an vnprofytable seruaunt for I haue doone nomore than I ought to do There is no man that better trusteth than he that so dystrusteth There is no man further from trewe religyon than he that thinketh hym selfe to be very religyous Nor Christê godlynesse is neuer at worse poynt than whan that thyng whiche is wordly is writhen vnto Christe and the authorite of man is preferred vnto the authorite of god we must all hange of that heed if we wyll be true christen men More ouer who so euer is obedyent to a man whiche doth perswade and call hym vnto Christ he is obedyent vnto Christ and not vnto man how farre prâ—lates must be obeyed And who so euer dothe tollerate suffre those men whiche be subtyle cruell and ymperious teachyng that thyng whiche maketh not for religyon but for their tyraÌ„ny he vseth the pacyence mete for a chrysten man so that these thyngê whiche they coÌ„maunde be not vtterly wicked contrary to Christes doctryne for than it shal be coÌ„uenient to haue yâ— answere of thapostels at hande we must rather be obedyeÌ„t vnto god than to any mail But we haue loÌ„ge ago passed the measure quantyte of an epystle so greatly yâ— tyme disceyueth vs whyles we comen and talke most plesauÌ„tly with our well be loued frende This booke is sent vnto you in Frobentus printe as though it were newe borne agayne moche more ornate and better corrected than it was before I haue put vnto it certayne fragmentê of myne olde study in tymes passed Me thought it moste couenyent to dedycate this edycion suche as it is vnto you that who soeuer shall take any preceptes to lyue well of Erasmus shulde haue an example redy at hande of our father Uolzius Our lorde preserue you good father the honour and worshyp of all religyon I pray you couÌ„sayle Sapidus that he be wyse that is that he go forthe as he hath begonne and to wynphelyngus ye shall speke also that he prepare all his armure to fyght shortely with the turkes for as moche as he hath kepte warre longe ynoughe with kepers of concubynes And I haue great hope and truste to se hym ones a bysshop and to ryde vpon a mule and to be set hygh in honour with a mytre crosse But in ernest I praye you coÌ„maunde me hertyly bothe vnto them and vnto Ruserus the rest of my frendes and in your deuoute prayers made to god I praye you remembre Erasmus and pray for his soules helth At Basyle the euyn of the assumpcyon of our Lady in the yere of our lorde god M. CCCCC and .xviii. ¶ Here foloweth the table of this present booke WE muste watche and loke aboute vs euermore whyle we be in this lyfe capitulo primo Of the weapons to be vsed in the werre of a christen man cap .ij. The fyrst poynte of wysdom is to knowe thy selfe of two maner wysdomes the trewe wysdom apparent cap .iij. Of the outwarde inwarde man cap .iiij. The dyuersyte of affectyons cap .v. Of the inwarde and the outwarde man and of the two partes of man proued by holy scripture cap .vj. Of the thre partes of man the spyrite the soule and the flesshe cap .vij. Certayne generall rules of trewe chrystendome cap .viij. Agaynst the yuell of ygnoraunce the fyrst rule cap .ix. The seconde rule cap .x. The thyrde rule cap .xi. The fourth rule cap .xij. The fyfth rule cap .xiij. The syxth rule cap .xiiij. Here foloweth opinyons mete for a christen man cap .xv. The seuenth rule cap .xvj. The eygth rule cap .xvij. The nynthe rule cap .xviij. The tenthe rule cap .xix. The enleueth rule cap .xx. The twelfte rule cap .xxj. The thurtenth rule cap .xxij. The fourtenth rule cap .xxiij. The fyftenth rule cap .xxiiij. The syxtenth rule cap .xxv. The seuententh rule cap .xxvj. The eyghtenth rule cap .xxvij. The nyntenth rule cap .xxviij. The twenteth rule cap .xxix. The one twenteth rule cap .xxx. The two twenteth rule cap .xxxj. Remedyes agaynst certayne specyall synnes and fyrst agaynst bodily lust ca .xxxij. A shorte recapitulacyon of remedyes agaynst the flame of luste cap .xxxiij. Agaynst the entysyng prouokynge vnto auaryce cap .xxxiiij. The recapitulacyon of the remedyes agaynst the vyce of auaryce cap .xxxv. Agaynste ambycion or desyre of honoure and auctorite cap .xxxvj. Agaynst elacyon otherwyse called pryde or swellyng of the mynde cap .xxxvij. Agaynst wrathe and desyre of wreke and vengeaunce cap .xxxviij. ¶ Finis ¶ A compendyous treatyse of the sowdyour of Chryst called Enchiridion whiche Erasmus of Roterdame wrote vnto a certayne courtyer a frende of his THou hast desyred me with feruent study syngular beloued brother in Chryst that I sholde descrybe for the compendyously a certeyn craft of vertuous lyuiÌ„g by whose helpe thou myghtest attayne a vertuous mynde accordyng to a true chrysten man For thou sayest that thou are hast ben a greate whyle wery of the pastyme of the courte And doest coÌ„passe in thy mynde by what meanes thou myghtest escape egipt with all her bothe vyces pleasures and be prepared happyly with the captayne Moyses vnto the iourney of vertue Egypt â—et of keneth synfull lyuyng The more I loue the the gladder I am of this thyne so holy a purpose which I trust ye without our helpe he that hath vouched safe to styre it vp in the shall make ê“sperous bryng to good effect The lande of promyss syon signyfyeth pure lyfe NotwithstaÌ„dyng yet haue I very gladly wyllyngly accomplysshed thy desyre partly bycause thou art so great a frende of myne partly also bycause thou requyrest so charytable thynges Now enforce thyself do thyne endeuoyre that neyther thou mayst seme to haue desyred my seruyce duty iÌ„vayne or els I to haue satisfyed thy mynde with out any fruyte ye let vs bothe indiffereÌ„tly beseche the benygne spiryte of Iesu that he bothe put holsom thynges iÌ„ my mynde whyle I wryte and make the same to the of strengthe and effycacye ¶ we must watche loke aboute vs euer more whyle we be in this lyfe Caplo .j. THe first poynt is we must nedes haue in mynde coÌ„tynually that the lyfe of mortal men is nothiÌ„g but a certayne ê‘petuall exercyse of warre as Iob wytnesseth The lyfe of man is but a warfare sayth Iob viâ— A warry our ê“ued to the vttermost neuer ouercoÌ„me And yâ— the moste ê‘te of men be ouermoche deceyued whose myndes this worlde as a iugler holdeth occupyed with delicyous The coÌ„paracioÌ„ of the worlde to a iugler flateriÌ„g pleasures whiche also as though they had conquered all theyr ennemyes make holydaye out of season none otherwyse veryly than in a very assured peace Peace peace and yet is there no peace at all It is a meruaylous thing to behold how without care and circuÌ„speccyon we lyue how ydelly we slepe now vpon the one syde
of god be aboue al other thy best beloued thy doue thy swete hert which onely semeth beautefull And an israelyte loueth a straunger and a barbarous damsell ouercoÌ„me with her beaute but fyrst he shaueth of her heare pareth her nayles maketh her of an alyen an israelyte The israelyte myght take to wife a strauÌ„ger taken in warre so that her nayles were fyrste pared and her heare shaâ—en So may chrysteÌ„ men honour god with geÌ„tyles lernyng yf we cut of that is suê‘fluous And the prophete Ozee maryed an harlot and of her had children not for hymselfe but for yâ— lorde of sabaoth and the holy fornycacyon of the prophete augmented the housholde of god The ebrewes after they had forsaken Egypt lyued with lyght pure whyte breade The light pure whyte breed betokeneth the geÌ„tiles lyuing MaÌ„na betokeneth the wysdom of god for a season but it was not sufficyeÌ„t to so great a iourney Therfore that breade lothed at ones thou must make as good spede as can be vnto manna of celestiall wysdome the whiche shal nourysshe the habouÌ„dauÌ„tly and strengthe the vntyll thou obtayne thy purpose and wynne by victory the reward that neuer shal cease but thou must euer remembre in the meane season that holy scripture may not be touched but with clene wasshen handes that is to vnderstande but with hygh purenes of mynde lest that whiche of it selfe is a pÌ„seruatyue or tryacle by thyne owne faute turne to yâ— in to poyson and lest manna to the begyn to putryfye except that thou conuey or sende it in to the inwarde partes of thy mynde affeccyon leest happyly it sholde fortune to the as it dyd to Oza whiche feared not to set to his prophane vnclene handes to the Arke of god enclynynge on the one syde and with sodeyn deth was punysshed for his lewde seruyce Dauid entâ—â—ded to traÌ„slate the ark of god out of the hous of Amynadab whiche was in Gaboa they put the ark vpon a carte Oza with his bretherne wayted on it on eyther syde aâ— the arke enclyned bowed Oza set his hande to stay it was sâ—ytten with sodeyne dethe for his presumpcyon The fyrst poynt is that thou haue good opinyon of the holy scriptures that thou esteme them of no lesse valure dignite than they are worthy to be estemed and that they came out of the secrete closet of the mynde of god Scriptur must be had in great reuerence Thou shalt ê‘ceyue that thou art inspired of god moued inwardly rapt in an vnspekable maner altered chaunged to an other maner fygure or shappe yf thou shalte coÌ„me religiously yf with reuerence and mekely thou shalte se the pleasures delycates or deynties of the blessed spouse Thou shalt se the precyous iowels of ryche SalomoÌ„ thou shalt se the secrete treasure of eternall wysdom but beware that thou breke not malepertly in to the secrete closet the dore is lowe beware leest thou stryke the dore with thy heed be fayne to lepe backe agayn Thynke on this wyse nothing that thou seest with thyne eyes nothyng that thou haÌ„dlest with thy fyngers to be iÌ„dede the same thing which it appereth so surely as these thyngê be true iÌ„ holy scripture Fayth must be gyuen to holy scripture so that yf heuen erth shold perysshe yet of yâ— wordes of god not one iote or tytle shal perysh but al shal be fulfilled Though men lye though men erre yet the verite of god neyther deceyueth nor is deceyued Of the iÌ„terpÌ„tours of scripture The chefe interpÌ„tours of holy scripture chose them aboue al other that go farthest froÌ„ the lettre which chefely next after Paule be Origene Ambrose Ierom Augustyne For I se the diuines of later tyme slycke very moche in the lettre with good wyll gyue more study to subtyle deceytfull argumeÌ„tes than to serche out yâ— mysteryes as though Paule hath not sayd truly our lawe to be spuÌ„all I haue herd some men my self which stode so greatly in theyr owne coÌ„ceyte with the fantasticall tradicyoÌ„s ymaginacyoÌ„s inuencyons of man yâ— they despysed yâ— interpretacioÌ„ of olde doctours that were nygh to Chryst his apostles bothe iÌ„ tyme lyuyng also accompte them as dremes ye mayster dunce Mayster doctour dunce gaue them suche coÌ„fydeÌ„ce that notwithstaÌ„diÌ„g they neuer ones redde the holy scripture yet thought they them selfe to be perfyte diuynes whiche ê‘sones though they speke thyngê neuer so crafty subtile yet whether they speke thynges worthy of yâ— holy goost the meke spiryte of Chryst or not let other men iudge But yf thou haddest leuer to be somwhat lusty quicke of spiryte thaÌ„ to be armed to contencioÌ„ that is to say to brawlyng or scolding yf thou seke rather to haue thy soule made fatte thaÌ„ thy wyt to be vaynly delyted study rede ouer chiefly yâ— old doctours expositours whose godlynes holy lyfe is more proued knowen whose religion to god is more to be poÌ„dered loked vpon whose lerniÌ„g is more pleÌ„teous sage also whose style is neyther bare ne rude iÌ„terpÌ„tacioÌ„ more agreable to yâ— holy mysteryes And I say not this bycause I despise these newe diuynes but bycause I set more by thynges more ê“fytable more apt for the purpose The spâ—kynge of scripture And also the spiryt of god hath a certeyn tong or speche appropriate to him selfe he hath his fygures similitudes parables coÌ„parisoÌ„s ê“uerbes redils which thou must obserue marke dilygently yf thou sholdest vndstaÌ„de theÌ„ The wisdom of god stutteth lyspeth as it were a diligeÌ„t mother fascioneth her wordes accordiÌ„g to our iÌ„fancye feblenes She giueth mylke to them that be infantes in Chryst weyke meate to feble stomackes Thou therfore make spede thou were a man make haste to perfyte stronge meate and prepare a mannes stomacke She stoupeth downe boweth her self to thy humilite lownes Aryse than vpon the other syde asceÌ„de to her heyght excellencye It is lyke a monstre and vnnatural to be euer a chylde He is to hertles that neuer seaseth to be feble weyke â—edynge without vnderstaÌ„dynge The recording of one verse shall be more sauery in thy mouth shall nourysshe the better yf thou breke the codde taste of the swetnes which is within thaÌ„ yâ— thou sholdest syng the hole psalter vnderstande onely after the litterall sence wherof veryly I gyue admonicyoÌ„ a great deale the rather bycause I knowe by experyence that this errour hath not iÌ„fected the lay people onely but also the myndes of them whiche ê“fesse shewe outwarde in theyr habyte name or rytle ê‘fyte religion in so moche that they thynke the very seruyce of god to be put chefely in this one thynge yf they shall saye ouer euery daye as moche as they can of the psalmes scarse vnderstande ye in the litterall sence Neyther I
knowe the state of his mynde surely ynough Paule whome god so loued that he sawe the mysteryes of the thyrde heuen yet durst he not iudge hymselfe whiche thyng doutles he wolde haue ben bolde to do yf he had knowen hymselfe surely ynough If so spirituall a man whiche discerneth al thingê is hym self to be iudged of no maÌ„ was not surely ynough knowen to hymselfe How shold we carnall men presume In coÌ„clusion let him seme to be a very vnprofitable sowdy our which surely ynough neyther knewe his owne coÌ„pany neyther his ennemyes hoost Thou mayst rede of Iason diuers other how they sowed serpentes tethe how of them sprange Gyantê which fought amoÌ„ge them selfe â— and slewe eche other But so it is that one chrysten man hath not warre with an other but with hymselfe veryly a great hoost of aduersaryes spryng out of our owne flesshe out of the very bowels inwarde parte of vs Lykewyse as it is redde in certeyn poetes tales of the bretherne gendred of the erth And there is so lytell dyfference bytwene our ennemy our frende and so harde to knowe the one fro the other that there is great ieopardy leest we somwhat recheles or neclygent defende our ennemy in stede of our frende or hurte our frende in stede of our ennemy The noble capteyn Iosue was in doute of an auÌ„gell of lyght saying Art thou on our parte or of our enemyes parte Therfore seyng that thou hast takeÌ„ vpon the warre agaynst thy selfe and the chefe hope and coÌ„fort of victory is yf thou knowe thy selfe to the vttermost I wyll paynte a certayne ymage of thy selfe as it were in a table set it before thyne eyes that thou mayst ê‘fytly knowe what thou art inwarde and within thy skynne ¶ Of the outward inward man Ca .iiij A Man A man is a certeyn moÌ„strous beest is than a certeyn monstrous beest coÌ„parte togyder of partes two or thre of great dyuersite Of a soule as of a certeyn goodly thynge of a body as it were a brute or dombe beest For certeynly we so greatly excell not al other kyndes of brute beestes in perfytnes of body but that we in al his natural gyftes are fouÌ„de to them inferyours In our myndes veryly we be so celestial and of godly capacite that we may surmount aboue the nature of aungels and be vnyt knyt made one with god yf thy body had not ben added to the thou haddest ben a celestial or godly thyng God is thautour of peace yf this mynde had not ben graffed in the playnly thou haddest ben a brute beest The serpente is the maker of debate These two natures bytwene them selfe so dyuerse that excelleÌ„t werkmaÌ„ had coupled togyder with blessed coÌ„corde but the serpent the ennemy of peace put them asonder agayn with vnhappy discorde He holdeth the wolfe by the eares this prouerbe we vse oÌ„ theÌ„ whiche be in such coÌ„braÌ„ce fro wheÌ„s they can in no wyse ryd them selfe The prouerbe this wise sproÌ„g A certen man walked in a forest vpoÌ„ whom came a wolfe â— he coude make no other shyfâ— but toke hiÌ„ by the eares whiche were so shorte that it was harde to hold them yet durst he not let theÌ„ go nor laye hande on his wepoÌ„s for fere of bytyng but held fast cryed for helpe so that now they neyther can be seê‘ate without very great turment payne neyther lyue ioyned togyder without contynual warre And playnly after the coÌ„mun saying eche â—n the other holdeth the wolfe by the eares eyther may saye very well accordingly to the other that proper pleasaunt verse of Catullus I neyther can lyue with the nor without the. Suche ruffeling wranglynge trouble they make bytwene them selfe with comberous debate as thynges dyuerse whiche in dede are but one The body veryly as he hymselfe is vysyble so delyteth he in thynges vysyble As he is mortall so foloweth he thynges teÌ„porall As he is heuy so synketh he downwarde On the other party the soule myndeful of her celestyall nature enforceth vpwarde with great violence with a terrible hest stryueth wrastleth with the heuy burtheÌ„ of the erthly body She despiseth these thinges that are seen for she knoweth them to be traÌ„sitory she seketh true thyngê of substauÌ„ce which be ê‘manent euer abydyng bycause she is imortal also celestial she loueth thyngê imortal celestial reioyseth with thingê of lyke nature except she be vtterly drowned in the fylth of the body by contagiousnes of hym hath gone out of kynde from her natyue gentylnes And verily neyther Prometheus so moche spoken of among poetes sowed this discorde in vs a porcyoÌ„ of euery beest myxed to our mynde neyther our prymatyue fyrst makyng gaue it that is to say it spronge not in vs naturally or nature gaue it not to vs iÌ„ our first creacioÌ„ or natiuite Poetes fayne ê“methens to haue made meÌ„ of claye and thâ—ugh helpe of 〈◊〉 to put lyfe in theÌ„ a porcyon of euery beeâ—â— as the fyâ—rsnes of the lyon the wylynes of the for the ferefulnes of the haâ—e and so of other beestes but synne hath euyl corrupte decayed that whiche was well created sowynge the poyson of dissencioÌ„ bytwene theÌ„ that were honestly agreed for before the tyme bothe the mynde ruled the body without besynes the body obeyed without grudgiÌ„g Now is it clene coÌ„trary The ordre bytwene theÌ„ is so troubled the affections or appetytes of the body stryue to go before reason reason is in a maner compelled to enclyne folowe the iudgement of the body Man is coÌ„pared to a comen welthe or realme where is a kynge lordes and the comen people Thou mayst compare therfore a man properly to a coÌ„munaltie where is debate parte takyng among them selfe whiche coÌ„munaltie for as moche as it is made of sondry kyndes of men gathered togyder whiche be of dyuerse and contrary appetytes It can not be auoyded but that moche stryfe shal ryse therin and partes taken oftentymes one les the chefe rule and authorite be in one And he hym selfe be suche a felowe that wyll coÌ„mauÌ„de nothynge but that whiche shall be holsome and profytable for the coÌ„mune welthe And for that cause it must nedes be that he whiche is moost wyse sholde most beare rule And he nedes must obey that leest perceyueth or vnderstandeth Now there is nothing more folysshe than the rascall or vyle coÌ„munaltye And therfore ought they to obey the offycers and rulers and beare no rule nor offyce them self The noble estates or suche men whiche be moost auncyent of age ought to be herde but so that it lye onely in the kynges arâ—ytremeÌ„t to make statutes and lawes whome it is mete to be aduertised to be put in remembraunce or counseyled now and than But it is not mete that he sholde be coÌ„pelled or that any man sholde maystrye or
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
wherby he shold be an other tyme moche more surely armed thaÌ„ he was before agaynst the assaulte of his ennemye Farthermore thrugh touchyng of the thigh the synewe of the coÌ„querour wexed wyddred shronke he began to halte on the one fote God curseth them by the mouth of his ê“phete whiche halt on bothe theyr fete that is to say them which wyl bothe lyue carnally please god also But they be happy in whom carnal affections be so mortifyed that they beare leue moost of all to the ryght fote that is to the spiryte Fynally his name was chaunged of Iacob he was made Israel of a besy wrastler a quiet ê‘sone After that thou hast chastysed thy flesshe or thy body crucyfyed hym with vices and concupiscences than shall traÌ„quillite and quietnes without all trouble coÌ„me vnto the that thou mayst be at leyâ—er to beholde the lorde that thou mayst taste fele that the lorde is pleasauÌ„t swete for that thynge is signified by Israell God appereâ—â— after a grete tempest God is not seen iÌ„ fyre neyther in the horle wynde troublous rage of temptacyon but after the tempest of the deuyl yf so be that thou shalt endure perseuerauÌ„tly foloweth the hyssynge of a thynne ayre or wynde of spirituall coÌ„solacyon He hath walked .xl. dayes xl nyghtes vnto the mounte of Orâ—ll where he prayed in a caue A voyce had hym come forth stande afore god and then came a grete wynde then a quakiÌ„ge then fyre god not in the fyreâ— then folowed the hyssynge of a thynne ayre and then appered god to Elyas After that ayre hath brethed quietly vpon the than applye thyne inwarde eyes thou shalte be Israel and shalt say with hym I haue seen my lorde and my soule ys made hole Thou shalte se hym that sayd no flesshe shall se me that is to say no carnall man Consyder thy selfe dylygently yf thou be flesshe thou shalte not se god yf thou se hym not thy soule shall not be made hole Take hede therfore that thou be a spirite ¶ Of thre partes of man the spiryte the soule and the flesshe Caplo .vij. THese thynges afore writen had ben and that a greate deale more than suffycyent Origene in his fyrst boke vpoÌ„ the epystle of paule to the romains maketh this diuysion neuerthelesse that thou mayst be somwhat more sensybly knowen vnto thy selfe I wyll reherse compendyously the dyuysyon of a man after the descripcyon of Orygene for he foloweth Paule maketh thre partes the spiryte the soule and the flesshe whiche thre partes Paule ioyned togyder wrytyng to the Thessaloâ—iceÌ„ces That your spiryte sayth he your soule your body may be kepte clene and vncorrupte that ye be not blamed or accused at the coÌ„myng of our lord Iesu Chryst And Esaias leuing out the lowest parte maketh mencyon of two saying my soule shall desyre longe for the in the nyght ye in my spiryte my hert strynges I wyll wake in the mornynges for to please the. Also Daniell sayth let the spirytê soules of good men laude god Out of the which places of scripture Origene gathereth not agaynst reason the thre peticions of man that is to wite the body otherwise called the flesshe The fleshe the most vile parte of vs wher in the malycyous serpent thrugh original trespace hath wryten the lawe of synne wherwithall we be ê“uoked to fylthynes And also yf we be ouercom we be coupled and made one with the deuyll Than the spiryt The spyryte wherin we represent the similitude of the nature of god in which also our most blessed maker after the original paterne example of his owne mynde hath grauen the eternal lawe of honestie with his fynger that is with his spiryte the holy goost By this parte we be knyt to god made one with him In the thyrde place in the myddes bytwene these two he putteth the soule whiche is part taker of the sensyble wyttes natural mocions Thou must remeÌ„bre the soul the spirite to be one substauÌ„ce but in the soule be many powers as wit wyll memory but the spyrite is the moost pure fardest fro corruption the moost high diuine portioÌ„ of our soule She is in a sedicious wranglyng coÌ„mune welth must nedely ioyne her selfe to the one parte or the other she is troubled of bothe partes she is at her libertie to whether parte she wyl enclyne If she forsake the flesshe conuey her selfe to the partes of the spiryt she her selfe shal be spiritual also But yf she cast her selfe downe to the appetites of the body she shall growe out of kynde in to the maner of the body This is it that Paule ment wrytyng to the Chorintes Remembre ye not that he that ioyneth hymselfe to an harlot is made one body with her Capar of god imediatly wherein god hath graueÌ„ the law of honesty that is to saye the lawe naturall after the similitude of the eternal lawe of his owne mynde but he that cleueth to the lord is one spiryt with him He calleth the harlot the frayle weyke parte of the man This is that pleasauÌ„t flateryng womaÌ„ of whome thou redest in the seconde chapiter of prouerbes on this wyse That thou mayst be delyuered from a straunge woman from a woman of an other couÌ„tree whiche maketh her wordes swete pleasauÌ„t forsaketh her husbande to whome she was maryed in her youth hath forgete the ê“messe she made to her lorde god her house boweth downe to deth and her path is to hell who so euer gothe in to hell shall neuer returne nor shall attayne the path of lyfe And in the .vj. chap. That thou mayst kepe the froÌ„ an euyl woman froÌ„ the flateryng tong of a strauÌ„ge woman let not thy hert melt on her beauty be not thou deceyued with her beckes for the pryce of an harlot is scarse worth a pece of breed but the womaÌ„ taketh away the precious soule of the man Dyd he not whan he made mencyon of the harlot the herte the soule expresse by name thre partes of the man Agayne in the .ix. chapiter A folysshe woman euer bablynge full of wordes swiÌ„myng in pleasures hath no lernynge at all sytteth in the dores of her house vpon a stole in an hygh place of the cite to call them that passe by the waye be goyng in theyr iourney who so euer is a chylde let hym turne in to me she sayd vnto a foole an hertles ê‘son water that is stolen is pleasauÌ„ter breed that is hyd pryuely is sweter And he was not ware that there be gyauÌ„tes theyr gestes be in the bottom of hell For who so euer shall be coupled to her he shall desceÌ„de in to hell And who so euer shal departe froÌ„ her shal be saued I besech the with what colours coude more workmanly haue be paynted
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
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
glad to tostche theyr relykes Touchyng of relykes but thou despysest the these relykes which they left behynde thâ—m that is to be vnderstande The true honoryng of saintes the examples of pure lyuynge There is no honour more pleasauÌ„t to Mary than yf thou sholdest couÌ„terfayte her humilite No religion is more acceptable to sayntes or more appropryate than yf thou woldest labour to repÌ„sent folowe theyr dercues wylt thou deserue the loue and fauour of Peter or of Paule counterfayte the ones fayth the others charite thou shalte do a greater thyng than yf thou sholdest 〈◊〉 to Rome x. tymes wylt thou worshyp saynt Fraunces singularly thou art hye mynded thou art a great louâ—s of money thou art stubburne and selfe wylled full of coÌ„tencyon wyse in thyne owne opinion gyue this to the saynt swage thy mynde by the example of saynt Fraunces be more sobre humble or meke despyse fylthy 〈◊〉 be desyrous of ryches of the mynde put away stryuyng debates with thy neyghbours and with goodnes ouercoÌ„me euyll The saynt setteth more by this honour than yf thou sholdest set before hym a thousande breunynge tapers Thou thynkest it a specyall thynge to be put in thy graue wrapped in the cowle or habyte of sayâ—â—â— FrauÌ„ces Trust me lyke vesture shall ê“fyte the nothynge at all whan thou arte deed yf thy lyuynge and maners be founde vnlyke whan thou were alyue And though the sâ—â—e example of all true vertue pure lyfe shewynge how thou sholdest honour god in euery thynge is fette of Chryste moost â—â—Ì„modyously in suche maner that in no â—â—yse thou canst be deceyued Neuerthelesse yf the worshyppynge of Chryst in his sayntes delyte the so greatly se that thou counterfayte Chryste in his sayntes Let vs counterfeyt Chryste in his sayntes and for the honoure of euery saynt loke thou pâ—t awaye all vyces vyce by vyce so that thou sacryfyse to euery saynt syngularly some one vyce syngularly or else study to enbrace and counterfayte some one syngular vertue in euery saynt suche as thou perceyuest to haue reigned moost chefely in euery saynt syngularly of them whiche thou worshyppest so specyally If this shall coÌ„me to passe than wyll I not reproue those thyngê whiche be done outwardlyâ— Thou hast in great reuerence the asshes of Paule I damyne it not yf thy relygyon be perfyte in euery poynte but yf thou haue in reuerenâ—â— the deed asshes or 〈◊〉 of his body and settest no store by his quycke ymage yet spekynge and â—s it there brethynge whiche remayneth in his doctryne is not thy religyon preposterous out of ordre Let vs honour the quycke ymage of Paule accordynge to the coÌ„mune prouerbe the carte set before the horse Honourest thou the bones of Paule hyd in the shryne honourest thou not the mynde of Paule hyd in his wrytyngê Magnifiest thou a pece of his carkas shynyng thrugh a glasse regardest not thou the hole mynde of Paule shynyng thrugh his lettres Thou worshyppest the asshes in whose pÌ„sence now than the deformytees diseases of bodyes be taken away why rather honourest thou not his doctryne wherwith the deformytees diseases of soules are cured and remedyed Let the vnfaythfull meruayle at these myracles sygnes for whome they be wrought but thou that art a faythfull man enbrace his bokes that as thou doutest not but that god can do all thyngê euen so thou myghtest lerne to loue hym aboue all thynges Thou honourest the ymage of the bodyly countenauÌ„ce of Chryst formed in stone oâ— tree The very ymage of Chryst is expresly paynted in the gospell or else portrayed with colours with moche greater reuereÌ„ce is to be honoured the ymage of his mynde Apelles was the moost connyng paynter that euer was whiche by workmanshyp of the holy goost is figured expressed in the gospels Neuer any Apelles so expresly fascyoned with pensell the proporcioÌ„s fygure of the body as in the oracyon doctryne of euery maÌ„ appereth the ymage of the mynde namely in Chryste whiche whan he was very simplicite and pure veritâ— no discorde no vnlyke thynge at all coude be bytwene the fyrst chefe paterne of his diuyne mynde the ymage of his doctryne â—ernynge froÌ„ thens deducte deryuate as nothynge is more lyke the father of heuen than his sone whiche is yâ— worde the wysdom knowlege of the father spryngyng forth of his moost secrete hert so is nothyng more lyke vnto Chryst than the worde the doctryne â—echyng of Chryst gyuen forth out of the preuy partes of his most holy brest and ponderest thou not this ymage honourest it not lokest thou not substancially with deuoute eyes vpon it enbrasest it not in thy herte hast thou of thy lorde mayster relykes so holy so full of vertue strengthe settynge them at nought sekest thou thingê moche more altenaâ—e strauÌ„ger farder of Thou beholdest a cote or a sudorye that is sayd to haue ben Chrystes astonyed therat as though thy wyttes were rapte art thou in a dreme or a slumber whan thou redest the diuyne oracles or answeres of Chryst Thou byleuest it to be a great thyng ye a greater than the greatest that thou possessest at home a lytell pece of the crosse The honourynge of the crosse but y◠〈◊〉 nothing to be coÌ„pared to this yf thoâ—â—â—â—ce shryne◠〈◊〉 thy hert yâ— nâ—â—story of the crosse Or else yf suche thyngê maâ—â— a man religyous deuouâ— what can be more religious than yâ— iewesâ— of whiche very many though they â—â—â—re neuer so wyckedâ— yet with theyr eyes sawe Iesu Chryst lyuyng bodyly herde hym with theyr â—ares with theyr handes handled hym what iâ— more happy thaÌ„ Iudas which with his mouth kyssed the diuyne mouth of Chryst. So moche doth yâ— flesshe without the spiryt ê“fyte nothiÌ„g at all that it sholde not ones haue ê“fyted the holy virgin his motheâ— yâ— she of her owne flesshe begate hym except she in her spiryt had recyued his spiryt also this is a very great thyng but heare â— greater The apostles enioyeâ— the corporal pÌ„sence felyshyp of Chryst redest thou not how weyke The very apostelles as longe as Chryst was preseÌ„t waâ—ered in the faythe how chyldysshe they were how grosse without capacite whâ— wâ—â—lde desyre any other thynge vnto the most ê‘fyte helth of his soule thaÌ„ so longe familiarite conuersacyon togyder with hym yâ— was bothe god manê yet after so many myracles shewed after the doctryne of his owne mouth taught declared to theÌ„ after sure euydent tokens yâ— he was rysen agayne dyd he not at yâ— last houre whaÌ„ he shold be receyued vp in to heueÌ„ cast in theyr tethes theyr vnstabylite in the â—ayth what was than the causeâ— veryly the flesshe of Chryst dyd â—et thens is it that he saith except I go away the holy goost wyll not coÌ„me it is expedyeâ—t for you yâ— I
cyrcle and to strawe vndernethe hym sacke cloth asshes wylte thou call this a faste or a daye acceptable vnto god But what shall we saye this to be dothe god condempne that thynge whiche he hym selfe commaunded Naye forsothe what than But to cleue and stycke fast in the flesshe of the lawe to haue coÌ„fidence of a thynge of nothynge that is it veryly whiche he hateth deedly Therfore he sheweth that he wolde haue added in eyther place Be ye wasshed sayd he and made clene take away your euyl cogitacyons thoughtes out of my syght whan thou hearest the euyl thoughtes rehersed toucheth he not euydeÌ„tly the spiryte the inwarde maÌ„ The eyes of god seeth not outwarde but in secrete neyther he iudgeth after the syght of the eyes neyther rebuketh after the hearyng of the eares God knoweth not yâ— folysshe virgyns smothe gay outwarde empty of good workes inwarde he knoweth not them whiche saye with lyppes Maister maister More ouer he putteth vs in remeÌ„brauÌ„ce that the vse of yâ— spuÌ„all lyfe standeth not so greatly in ceremonyes as in the charite of thy neyghbour The vse of spirytuall lyfe Seke saith he iudgemeÌ„t or iustice socour him that is oppressed gyue true iudgemeÌ„t and ryght to hym that is fatherles motherles or frendles defende the wydowe suche lyke thingê dyd he knyt to the other place where he speketh of fastyng Is not this rather saythe he that faste I haue chosen Esayas loose or cancell cruell oblygacyons vnbynde the burthens whiche make them stowpe to the grounde that be 〈◊〉 them let them that be brused go free 〈◊〉 breake a sondre all burthen Breake 〈◊〉 breed to huÌ„gry The nedy them whiâ—â—â— hath no place of habytacion lede in to 〈◊〉 house whan thou seest a naked maÌ„ cloâ—â—â— hym and dispyse not thyne owne flesâ—â—◠〈◊〉 what shall a christen man do than 〈◊〉 he dyspyse the coÌ„maundementes of 〈◊〉 churche Shall he set at naught yâ— hoâ—â—â—â— tradycions of fore fathers Shall he 〈◊〉 dempne godly and holy customes Naâ—â—â—â— he be weake and as a begynner he shâ—â—â—â— obserue them as thingê necessary but and if he be stronge and perfyte so moche the rather shall he obserue them leest with his knowlege he shulde hurte his brother whiche is yet weake leest he also shulde kyll hym for whome Christ dyed we may not omytte these thynges but of necessyte we must do other thynges Corporall dedes be not condempned but spyrituall are preferred This visyble honouryng of god is not condempned but god is not pleased sauyng with inuysible pytie seruyce God is a spyrit is moued styrred with inuysible sacryfyce It is a great shame for christen men not to knowe that thyng whiche a certayne poete beyng a gentyle knewe ryght well whiche gyuyng a preâ—â—pt of dewe seruynge god saythe If god 〈◊〉 a mynde as scrypture sheweth vs se 〈◊〉 at thou honour him chefely with a pure â—â—â—ynde Let vs not dispyse the auctour beâ—â—g eyther an hethen man or without deâ—e of schole the sentence becometh ye a â—â—â—ght great diuyne and as I very well â—â—ue perceyued is lykewyse vnderstande 〈◊〉 fewe as it is redde of many The intelâ—â—ctyon of the sentence veryly is this lyke â—â—ioysen with lyke Thou thynkest god to 〈◊〉 moued greatly with an oxe kylled and â—â—cryfyced or with the vapoure or smoke of frankensence as though he were a body God is a mynde and veryly mynde most pure most subtyle and perfyte therfore ought he to be honoured most chefely with a pure mynde Thou thynkest that a â—aâ—re lyghted is sacrifyce but a sacryfyce to god saythe Dauid is a wofull or a sorowfull spyrite 〈…〉 And though he hath dispysed the bloode of gotes and calues yet wyll not he dispyse a herte contryte and humble If thou do that thyng whiche is gyuen to the eyen of men moche rather take hede yâ— thyng not to be away whiche the eyen of god requyre Thy body is couered with a coule or habyte what is that to the purpose if thy mynde beare a seculer 〈◊〉 If thy vtter man be cloked in a cloke whyte as snowe let the â—este meÌ„tes of thy inner maner be white as snowe also agreable to the same Thou kepest sylence outwarde moche more procuâ—e that thy mynde be quyet within In the visyble temple thou bowest downe the knees of thy body that is nothynge worthy if in the temple of thy brest thou stande vpright agaynst god Thou honourest the tree of the crosse moche more folowe the mistery of the crosse Thou kepest the fastyng day and absâ—eynest from those thyngê whiche defyle not a man why absteynest thou not from fytthy talkyng which polluteth thyne own conseyence other mens also Meate is withdrawen from the body but why glutteth thy soule her selfe with coddes of beenes peson suche lyke whiche are meate mete for swyne Thou makest the church of stone gay with goodly ornameÌ„tes thou honourest holy places what is that to the purpose if the teÌ„ple of thy hert whose walles the prophete Ezechyell bored through be ê“phaâ—at or polluted with the abhomynacioÌ„s of Egipt Thou kepest the sabbot day outwarde within all thingê be vnquier thrugh the rage toÌ„bling of vicê togider The sabot day the day of rest Thy body coÌ„mytteth no adultry but thou art couerous now is thy mynde a fornycatour Thou syngest or prayest with thy bodily tonge but take hede with in what thy mynde sayth with thy mouth thou blyssest and with thy hert thou cursest In thy body thou arte closed within a strayte celle and in thy cogytacion thou waÌ„drest throughout all the worlde Thou herest the worde of god with thy corporall eares rather here it within what saythe the prophete Except ye here within your soule shall mourne and wepe ye what redest thou in the gospell that whan they se they shulde not se and whan they here they shulde not here And agayne the prophete saythe with your eare ye shall here and ye shall not perceyue blyssed be they therfore whiche here the worde of god within Happy are they to whome god speaketh within and their soules shall be saued This eare to enclyne is coÌ„mauÌ„ded that noble doughter of the kynge whose beaurye and goodlynesse is all togyther within in golden hemmes Fynally what auayleth it if thou do not those yuell thinges outwarde whiche with affection thou desyrest coueytest inwarde what auayleth it to do good dedes outwarde vnto whiche within are coÌ„mytted thyngê clene contrary Is it so great a thyng if thou go to Hierusalem in thy body whan within thyne own selfe is both Sodome Egipt and Babylon It is no great thynge to haue troden the steppes of Christ with thy bodyly heles Pylgrymages vnto holy placâ— but it is a great thynge to folowe the steppes of Christ in affectyon If it be a very great thyng to haue touched the sepulcre of Christe shall it not be also a very great
but whan he was com to his wyttes agayne he kylled hym self for shame and sorow so bicause of voluptuous pleasure foloweth myschefe it maye be well called the laughter of Ayaâ— Trewe onely pleasure is the inwarde ioy of a pure conscience The moste noble deyntest dysshe that can be is the study of holy scrypture The most delectable songes be the psalmes endyted of the holy ghost The most pleasauÌ„t felowshyp is the coÌ„munyon of al sayntes The hyest deyntes of all is the fruycion and enioyeng of the very truthe Pourge nowe thy eyen pourge thy eares pourge thy mouthe Christ shall begyn to waxe swete plesant to the whiche tasted ones sauerly ye if milesij sibarite if all incontynent ryottours epicuryens shortly if the vniuersyte of ymagyners and deuysers of plesures shulde heape togyder al their flateryng subtyltes deynty disshes in comparyson of him only they shal seme to prouoke the to spue That is not by by swete whiche is sauery but that which is sauery to a hole man if water haue the taste of wyne to hym whiche burneth in a hote feuer no man wyll call that a plesure but a disease Melosij Siber to were people whiche lyued dylycately Epycure put felycyte in voluptuousnes Thou art disceyued if thou byleue not that the very teeres be moche more pleasaunt to deuout and holy men than be to wicked men laughyngê mockynges gestynges or scoffynges if thou also byleue not fasting to be sweter That is swete whiche sauoureth to a hole man to the one thaÌ„ to the other plouers quayles fesantes ê‘triches pyke troute porpas or the fresshe strugeÌ„ And the moderate bordes of th one apoynted with herbes frutes to be moch more delycate than the costly disdaynful feestê of thother Fynally the true plesure is for the loue of Christe not to be ones moued with false apparaunt pleasures Beholde nowe howe moche the worlde abuseth the names of loue and hate whan a folysshe yonge man is clere out of his wytte and madde for a wenches sake that the comen people calleth loue and yet is there no veryer hate in the worlde Folysshe loue Trewe loue euen with his owne losse desyreth to se vnto another mans profite whervnto loketh he saue vnto his owne pleasure therfore he loueth not her but hymselfe yet loueth he not hym selfe verily for no man can loue another except he loue hym selfe fyrst ye except he loue hym selfe aryght No man can hate any man atall except he first hate hym selfe Neuerthelesse somtyme to loue well is to hate well and to hate well is to loue well who soeuer therfore for his lytle pleasure as he supposeth it layeth a wayte gothe aboute to begyle a mayden with flateryng and gyftes with fayre promesses to plucke from her the best thynge she hath that is to wete her perfytnesse her chastyte her symplycite her innoceÌ„cy her good mynde her good name whether semeth this man to hate or to loue Certaynely there is no hate more cruell than is this hate whan the folyssh father and mother fauour the vyces of their chyldren Tendernes towardes theyr chylderne the comen sayeng is howe tenderly loue they their chyldren But I praye the howe crewelly hate they their chyldren whiche whyle they folowe their owne affectyons regarde not at all the welthe of their chyldren what other wyssheth to vs our moste hatefull enemye the dyuell than that we here synnynge vnpunysshed shulde fall in to eternall punysshment They cal him an easy mayster and a mercyfull prince whiche at certayne greuous offenses eyther wynke or fauoure them that the more vnpunisshed men sinne the more boldely at large they might synne But what other thynge thretneth god by his prophete to them whome he iudgeth vnworthy of his mercy I wyll not sayth he vysyte their doughters whan they coÌ„myt fornycacyon nor their doughters inlawe whan they coÌ„mytte adultery Unto Dauyd what promysed he I wyll saythe he with a rodde loke vpoÌ„ their inyquites and with whyppes their synnes but I wyl not take my mercy from them Thou seest howe all thynges are renewed in Christe and howe the names of thynges are chaunged who soeuer loue hym selfe otherwise thaÌ„ well hateth himselfe deedly who soeuer be yuell mercyfull towarde hym selfe is a tyrant moste cruell To care well is not to regarde To hurte well is to do good To distroye well is to saue Thou shalte care well for thy selfe if thou shalte dispyse the desyres of the flesshe if in good maner thou shalt rage agaynst vyces thou shalte do to the man a good tourne If thou shalt kyll the synner thou shalte saue the man If thou shalt distroy that man hath made thou shalte restore that god hath made Come of nowe and let vs go further what thynketh the erroure of the people power wyckednesse manhode cowardnesse to be Call they not hym mighty whiche can lyghtly hurt whom hym lyst though it be a very odyous power to be able to hurte for in that are they resembled to noysome wormes and scorpyons and to to the dyuell hym selfe that is to wete in doyng harme Onely god is myghty in dede whiche neyther can hurte if he wolde neyther yet wolde if he coulde for his nature is to do good But this myghty felowe howe dothe he I beseche the hurte a man He shall take away thy money he shal beate thy body he shall robbe the of thy lyfe If he do it to hym that serueth god well he hath done a good dede in stede of an yuell but and if he haue done it to an yuell man the one hath mynystred an occasyon veryly but the other hath hurte hym selfe for no man is hurte but of hym selfe No man gothe aboute to hurte another except the same man hathe moche more greuously hurte hym selfe aforehande Thou enforsest to hurte me in my money or goodes Nowe hast thou through the losse of charyte hurte thy selfe most greuously Thou canste nat fasten a wounde in me but if thou haue receyued a wouÌ„de moche more greuous Thou canste not take from me the lyfe of my body onelesse thou haue slayn thyne own soule before But Paule whiche to doo wronge was a man very weake and feble to suffre wronge moste valyaunt and stronge reioyseth that he coulde do all thynge in Christe They call hym euery wher manly and bolde whiche beyng fyerse and of impotent mynde for the leest displeasure that can be rageth setheth or boyleth in wrathe and acquiteth a shrewde worde with a shrewde worde a checke with a checke one yuel turne with another On the other syde who so euer whan he hath receyued wronge maketh nothing a do but dissymuleth as no suche thing were done him thy call a cowarde a dastarde hertlesse mete for nothynge ye but what is more coÌ„trary to the greatnesse of the mynde than with a lytell worde to be put asyde from the quyet and constaÌ„cy of the spyrite
is somwhat parcial vnkynde where is charite which loueth euen his ennemy whaÌ„ the surname chaunged whan the colour of the vesture a lytel altered whaÌ„ the gyrdle or the shoo and lyke fantasies of men make me hated vnto the Charyte is not in them which hate another man bycause his vesture or garmente is a lytell altered and chaunged why rather leaue we not these childysshe tryfles accustome to haue before our eyes that whiche ê‘teyneth to the very thyng wherof Paule warneth vs in many placê that al we in Chryst our heed be membres of one body endued with life by one spiryte yf so be we lyue in hym so that we sholde neyther enuy the haâ—pyer meÌ„bres sholde gladly socour ayde the weyke membres that we myght ê‘ceiue yâ— we our selfe haue receyued a good tuâ—ne whan we haue done any benefyte to our neyghbour that we our selfe be hurte whan hurte is done to our brother that we myght vnderstande how no maÌ„ ouâ—ht to study pryuately for hymselfe but euâ—ry man for his owne parte sholde bestowe in coÌ„mune that thing whiche he hath recâ—yued of god that all thyngê myght redouÌ„de rebouÌ„de thyder agayne froÌ„ whens they spronge that is to wyte froÌ„ the heed Let euery maÌ„ bestowe in comen what soeuer he receyued of god This veryly is the thynge whiche Paule wryteth to the Corynthes saying As yâ— body is one hath many meÌ„bres all the membres of the body though they be many yet be they but one body Euen so lykewise is Chryst for in one spiryt we be all baptised to make one body whether we be iewes or gentyles whether we be bonde or free and all we haue dronke of one spiryte for the body sayth Paule is not one membre but many yf the fote shall say I am not yâ— hand I am not of the body is he therfore not of the body yf the eare shall say I am not the eye I am not of the body is he therfore not of the body yf all the body sholde be the eye where is than the hearynge yf all the body were yâ— hearyng where than shold be the smellyng But now god hath put the membres euery one of them in the body as it pleased hym for yf all were but one meÌ„bre where were yâ— body but now veryly ben there many membres yet but one body The eye can not say to the hand I haue no nede of thy helpe or agayn the heed to the fete ye be not to me necessary but those meÌ„bres of the body whiche seme to be yâ— weyker are moche more necessary to those whiche we thynke to be the viler membres of the body we gyue more haboundaunt honour those whiche be our vnhonest meÌ„bres haue more habouÌ„daunt honesty for our honest meÌ„bres haue nede of nothyng But god hath tempered ordred the body gyuyng plenteous honour to that parte whiche lacked bicause there shold be no diuision debate or stryfe in the body but that the meÌ„bres sholde care one for an other indifferently But it is ye whiche are the body of Chryst membres one dependynge of an other He wryteth lyke thyngê to the Romayns saying in one body we haue many membres all meÌ„bres haue not one offyce Euen so we beynge many are but one body in Chryst Euery membre hath his â—â—â—â—pacyon necessarye to the profite of the soule but syn gularly we be meÌ„bres eche one of another hauing gyftes dyuers after the grace whiche is giuen to vs. And agayn to the Epheâ— workyng verite saith he in charite let vs in al maner thyngê growe in hym whiche is the heed yâ— is to wyte Chryst in whome all the body coÌ„pacte knyt by euery ioynt wherby one parte mynystreth to another accordyng to the operacion vertue whiche spryngeth of the heed capacite of euery membre in receyuynge maketh the encrease of the body for the edifyeng of hym self in charite And in another place he biddeth euery maÌ„ to beare one anothers burden bicause we be meÌ„bres one of another Loke than whether they ê‘teyn vnto this body whome thou hearest spekyng euery where after this maner it is my good it came to me by inheritauÌ„ce I possesse it by ryght not by fraude why shall not I vse it and abuse it after myne owne mynde why sholde I gyue them of it any deale at all to whome I owe nothyng I spyll I waste I destroye that whiche peryssheth is myne owne it maketh no mater to other men Thy membre complayneth and grenneth for hunger and thou spewest vp partryges Thy naked brogher shyuereth for colde with the so great plenty of ray meÌ„t is corrupte with mothes long lyeng One nyghtes dicing hath lost the a thousande peces of golde whyle in the meane season some wretched wenche nede compellynge her hath set forth her chastite to sell is becoÌ„me a coÌ„mune harlot thus peryssheth the soule for whome Christ hath bestowed his lyf Thou sayst agayn what is that to me I entreate yâ— which is myne owne after myne owne fascion after all this with this so corrupte mynde thynkest thou thy selfe to be a chrysteÌ„ man whiche art not ones a man veryly Thou hearest in the presence of a greate multytude the good name or fame of this or yâ— man to be hurt thou holdest thy peace or ê‘adueÌ„ture reioysest art well coÌ„tent with yâ— backbyter Thou sayst I wolde haue reproued hiÌ„ yf those thinges whiche were spoken had ê‘teyned to me but I haue nothynge ado with hym whiche was there sclaundered Than to conclude thou hast nothynge ado with the body yf thou haue nothyng ado with the membre neyther hast thou ought ado with the heed veryly yf yâ— body nothynge aê‘teyne to the. A man say they now a dayes with violence may defende put abacke violeÌ„ce what the Emperours lawes ê‘niyt I passe not theron This I meruaile how these boyces came in to the maners of chrysten men I hurt hym but I was ê“uoked I had leuer hurt than be hurt Be it mans lawes punisshe not that which they haue ê‘mytted But what wyl the Emperour Chryste do yf thou begyle his lawe whiche is wryten in Mathewe I coÌ„maunde you sayth Chryst there not ones to withstaÌ„de harme Desyre not vengeasice but yf a maÌ„ shall gyue the a blowe on the ryght cheke offre to him also the other And who so euer wyll stryue with the in the lawe take froÌ„ the thy cote yelde vp to hym also thy cloke or maÌ„tell And who so euer shall compell the to go with hiÌ„ one myle go with hiÌ„ two mo other Loue your enemyes do good to them whiche hate you pray for them which ê‘secute you pyke maters agaynst you that ye may be the sones of your father which is in heuen which maketh the sonne to ryse vpon good euyll sendeth rayne vpon iust and iniust Thou answerest he spake not this to me he
companye of dampned soules And who soeuer douteth of this thynge he is not so moche as a man veryly and therfore he is no christeÌ„ man And who soeuer thynketh not on this nor hath it in remeÌ„braunce is euen madder than madnesse itselfe Moreouer besydes all this vertue and wickydnesse hath in the meane season The fruytes of pyte in this worlde euen in this lyfe their frutes very moche vnlike for of the one is reaped assured tranquyllyte and quyetnesse of mynde that blyssed ioye of pure and cleane conscience whiche ioye who so euer shall ones haue tasted there is nothyng in all this worlde so precyous nor nothynge so plesaunt wherwith he wolde be gladde or desyrous to chaunge it Contrarywyse there foloweth the other yâ— is to say wickednesse a thousande other yuels but most specially that moste wretched tourment and vexacyon of vncleane conscyence That is that hundredfolde rewarde of spyrituall ioye whiche Christ promysed in the gospell as a certayne ernest or taste of eternall felycyte These be those meruaylous rewardes that thapostle speaketh of whiche eyt neyther sawe nor eare hath herde neyther hath sonke into the herte of any man whiche god hath prepared for them that loue hym and verily in this lyfe whan in the meane season the worme of wycked men dyeth not and they suffre their hell paynes here euen in this worlde The frute of synne in this worlde Neyther any other thyng is that flambe in whiche is turmented the ryche glutton of whom is made mencyon in the gospell neyther any other thyngê be those punysshmentes of them in hell of whom the poetes write so many thynges saue a perpetuall grefe vnquyetnesse or gnawynge of the mynde whiche acompanyeth the custome of synne He yâ— wyll therfore let him set asyde the rewardê of the lyfe to coÌ„e which be so dyuers vnlike yâ—t i this lyfe vertue hath anexed to her wherfore she habuÌ„dantly ought to be desyred vyce hath copled vnto hym for whose sake he ought to be abhorred ¶ The .xxi. rule capi .xxx. MOre ouer coÌ„syder howe full of grefe and mysery how shorte transitory is this presente lyfe howe on euery syde dethe lyeth in awayte agaynste vs howe euerywhere he catcheth vs sodaynly and vnware And whan no man is sure no not of one moment of lyfe howe great peryll it is to prolonge and contynue that kynde of lyfe in whiche as it often fortuneth if sodayne dethe shulde take the thou were but loste and vndone for euer ¶ The .xxij. rule capi .xxxj. BEsydes all this impenytency or obduracyon of mynde is to be feared of all myschefes the extreme and worste namely if a man wolde pondre this one thynge of so many howe fewe there be whiche trewly and with all their hertes come to them selfe agayne and be cleane conuerted from synne with due repentauÌ„ce reconsyled to god agayne specially of them whiche haue drawen alonge the lyues of iniquyte euen vnto the last ende of their lyfe Slypper veryly and easy is the fall or discente in to fylthynesse but to retourne backe agayne therhence and to scape vp vnto spyrituall lyght this is a worke this is a laboure Therfore at the leestway thou being monisshed warned by the chauÌ„ce of Esopâ—s gote before thou disceÌ„de in to the pyt of synne remebre that ther is not so easy comyng backe agayne The foxe the gote discended bothe in to a pyt to drynke whaÌ„ they had broke they coude not get oute agayn the fox bad the gote to stoÌ„de vp agaist the wall the foxe lept vpon his backe so vp ê“mysynge afore to pul vp the gote after the gote desyred the foxe to fulfyll his promes to helpe him vp the fox answerd a gote gote yf thou haddest had as moche wyt in thy hed as thou hast heere in thy berde thou woldest not haue eÌ„tred in excepte thou haddest knoweÌ„ how to come out ¶ Remedyes agaynst certayne synnes and specyall vyces first agaynst bodyly luste capi .xxxij. HItherto haue we verily opened and declared howe soeuer it be doone comen remedyes agaynst all kynde of vyces Nowe we shal assay to gyue also certayne specyall and pertyculer remedyes how and by what meanes thou oughtest withstande euery vyce synne and fyrste of all howe thou mayste resyst the luste of the body Than the whiche yuell there is none other that soner inuadeth vs neyther sharper assayleth or vexeth vs nor extendeth larger nor draweth mo vnto their vtter distructyon If at any tyme therfore filthy lust shal styrre thy mynde with these wepons armoure remembre forthwith to meâ—e hym fyrst thynke howe vnclenly howe filthy how vnworthy for any man what soeuer he be the plesure is whiche assimuleth maketh vs that be a diuyne worke egall not to beestê only but also vnto fylthy swyne to gotes to dogges and of all brute beestes vnto the most brute ye which â—atderforth casteth downe farre vnder the condycion state of beestes vs whiche be apoynted vnto yâ— company of angels feloushyp of the deite wepoÌ„s against bodyly lust Let come to thy mynde also howe momentany the same is howe vnpure how euer hauiÌ„g more aloes than of hony Aloes is a bytter thynge and is putte for bytternes And on the coÌ„trary syde how noble a thing the soule is howe worshypfull a thing yâ— body of a man is as I haue rehersed in the rules aboue What yâ— deuyls peuysshnesse is it thaÌ„ for so lytle so vnclenly tyclyng of momeÌ„tany pleasures to defyle at one tyme bothe soule body with vngoodly maners to ê“phane pollute that teÌ„ple whiche Christ hath coÌ„â—ecrate to him selfe with his bloode CoÌ„sydre yâ— also what an hepe of mischeuous incoÌ„modytes that flatryng pleasant pestyleÌ„ce brinketh with him The incoÌ„modites of bodyly â—uste First of al it pulleth from the thy good fame a possession faraway most precious for yâ—â—umour of no vyce stynketh more carenly that yâ— name of lechery it coÌ„sumeth thy patrimony it kylleth atones both the strength also the beautie of yâ— body it decayeth gretly hurteth helth it engeÌ„dreth diseases innumerable theÌ„ filthy it disfygureth yâ— flour of youth long before yâ— day it hasteth or accelerateth ryueled yuell fauoured age it taketh away the quycknesse and strength of the wytte it dulleth â—he syght of the mynde and graffeth in a man as it were a beestly mynde it withdraweth atones from all honest studyes and pastymes and plungeth and sowseth a man euerywhyt in the podle and myre be he neuer so excelleÌ„t that nowe he hath lust to thynke on nothynge but that whiche is sluttysshe vyle and filthy and it taketh awaye the vse of reason whiche was the natyue ê“perty of man it maketh youthe madde peuysshe and sclauÌ„drous and age odyous fylthy wretched Bewyse therfore and on this wyse reken with thyselfe name by name this that pleasure came so yuel to passe brought with her