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
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
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
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