somtyme the flesshe somtyme the body an other tyme the vtter man and the lawe of the mâ—â—res walke sayth Paule in the spiryte ye shall not accomplysshe the desyres lustes of the flesshe for the flesshe desyreth contrary to the spiryte the spiryte contrary to the flesshe that ye can not do what so euer thyngê ye wolde Affection the flesh the body the vtter man the lawe of the membres be one thynge with paule And in an other place yf ye shall lyue after the flesshe ye shal dye yf ye shal walkyng in the spiryte mortifye the dedes of the flesshe ye shall lyue Peace lyfe lyberte of soule is the warre deth bondage of the body Certeyn this is a newe chauÌ„ge of thyngê that peace shold be sought in warre and warre in peace in deth lyfe in lyfe deth in bondage liberty in liberty bondage For Paule wryteth in an other place I chastise my body bryng hym in to seruitude Heare also the liberty If ye be led with the spiryt ye be not subiect to the lawe And we haue not sayth he receyued agayn the spiryte of bondage in feare but the spiryte whiche hath elected vs to be the chyldren of god He sayth in an other place I se an other lawe in my meÌ„bres repugnynge agaynst the lawe of my mynde subduyng me to the lawe of synne whiche lawe is in my membres Thou redest with hym also of the vtter man whiche is corrupte and of the inner man whiche is renewed daye by daye Plato put two soules to be in one man Paule in one maÌ„ maketh two men so coupled togyder that neyther without other can be outher in heuen or hell A double man agayn so separate that the deth of the one sholde be lyfe of the other To the same as I suppose perteyn those thyngê whiche he wrote to the Chorintes The fyrst man was made in to a lyuynge soule The laste Adam was made in to a spiryte quyckenynge The last adâ—m is Chryste but that is not fyrst whiche is spirituall but that whiche is lyuynge than foloweth that whiche is spirituall The fyrst man came of the erthe hym selfe terrestryall The seconde came from heuen and he hymselfe celestial And bycause it sholde more euydently appere these thynges to pertayne not onely to Chryst and Adam but to vs all he added saying As was the man of the erth suche are terrestryall erthly persons As is the celestial man suche are the celestial ê‘sons Therfore as we haue borne the ymage of the erthly man euen so now let vs beare the ymage of the celestyall man For this I saye bretherne that flesshe blode shall not possesse the kyngdom of heueÌ„ nor corrupcion shall possesse incorrupcion Thou ê‘ceyuest playnly how in this place he calleth Adam made of erth that thyng which in an other place he calleth the flesshe and the vtter maÌ„ whiche is corrupte Iacob fygureth the spiryt Esau the fleshe And this same thynge certaynly is also the body of deth wherwith Paule agreued cryed out Oh wretche that I am who shall delyuer me from this body of deth Iacob Esau the soÌ„es of Isac Rebekca foughte in theyr mothers bâ—ly she 〈◊〉 with god he answerd of theÌ„ shall sprynge two 〈◊〉 people which sholde euer be at waâ—re but the 〈◊〉 shold 〈◊〉 the yonger Esau was fyrst borne Iacob folowed holdâ—ge Esau fast by the 〈◊〉 Afterwarde 〈…〉 a 〈◊〉 solde to Iacob his 〈◊〉 for 〈◊〉 of 〈◊〉 when Isac was olde he hade Esau to kyâ—â— some veâ—â—â—â— that I mygnt 〈◊〉 of it â—â—ysse the or I dye In conclusion Paule declaryng the moost dyuerse fruyte of the flesshe of the spiryte wryteth in an other place saying He that soweth in his flesshe shal repe or mowe of his flesshe corrupcyon but he that soweth in the spiryte shall repe or mowe of the spiryte lyfe eternal This is the olde debate of two twynnes Iacob Esau whiche before they were brought forth in to lyght wrastled within the cloysters of the mothers belly Esau veryly caught froÌ„ Iacob the preemynence of byrth was fyrst borne but Iacob preuented him agayn of his fathers blessing That whiche is carnall coÌ„meth fyrst but the spiritual thynge is euer best The one was reed hygh coloured and rough with heareâ— the other smothe The one vnquiet and a hunter the other reioysed in domesticall quietnes And the one also for hunger solde the right that ê‘teyned to hym by inherytaunce in that he was the elder brother whyle he enâ—ced with a vyle prest and rewarde of voluptuousnes fell from his natyue libertye in to the bondage of synne The other procured by craft of grace that whiche belonged not to hym by ryght of law But by the deuyce meanes of the mother Iacob stale awaye his fathers blessyng and was made lorde of his brother Bitwene these two brethern though bothe were borne of one bely at one tyme yet was there neuer ioyned ê‘fyte concorde for Esau hateth Iacob Iacob for his parte though he quyteth not hate for hate yet he fleeth hath euer Esau suspected neyther dare coÌ„me within his daunger Then came Esau waylyng to haue a blessynge then answered the father I haue made hym thy lorde To the lykewyse what so euer thyng affection counseyleth or ê‘suadeth let it be suspected For the doutfull credence of the counseylour Iacob onely sawe the lorde After that Iacob sawe our lorde face to face Esau as one delytyng in blode lyueth by the sworde To coÌ„clude whan the mother asked counseyle of the lorde he answered the elder shall be seruaunt to yâ— yonger but the father Isaac added in good meÌ„ the spirite whiche is fygured by Iacob ruleth the body obeyeth In euyll men the flesshe whiche is sygnyfâ—ed by Esau ruleth of hym the emâ—yre of down yâ—n of the spyryte thou Esau shalt do seruyce to thy brother and the tyme shall coÌ„me whan thou shalt shake of loose his yoke from thy necke The lord ê“phecyeth of good obedyent persones the father of euyl disobedyent ê‘sones The one declareth what ought to be done of al men the other tolde afore hande what yâ— most parte wolde do Paule wylleth that the wyfe be obedyeÌ„t to her husbaÌ„de for better is sayth scripture the iniquite of the man â— thaÌ„ the goodnes of yâ— woman Our Eue is carnal affection whose eyes yâ— subtyle crafty serpent dayly troubleth vexeth with teÌ„ptacyon she is ones corrupte gothe forth seaseth not to ê“uoke entyce the man also thrugh consent to be parte taker of the iniquitye or myscheuous dede The woman here signyfyeth a carnall person whiche chaunged by grace of fayth foloweth the bidding of the spyryte in euery thynge But what redest thou of the newe woman of her I meane that is obedyent to her husbande I wyl put hatred bytwene the meanyng the serpeÌ„t the woman and
passe shall he in other thynges deceyue whiche in them deceyued not In conclusyon the ê“phetes lyed not shall Chryst the lorde of prophetes lye If with this suche other lyke cogytacyons thou often stere vp the flame of fayth and than feruently desyre of god to encrease thy fayth I shall meruayle yf thou canst be any longe tyme an euyll man For who is all togyder so vnhappy full of myschefe that wolde not departe froÌ„ vices yf so be he vtterly beleued that with these momentany pleasures besyde the vnhappy vexarioÌ„ of conseyence mynde is purchased also eternall punyshmentes On the other syde yf he surely byleued for this temporall lytell worldly vexacyon to be rewarded or recompensed to good men an hondreth folde ioye of pure coÌ„scyence presently and at the last lyfe immortall ¶ The seconde rule Caplo .x. LEt the fyrste poynt be therfore that thou doubte in no wyse of the ê“myses of god The nexte that thou go vnto the waye of lyfe not slouthfully not feerfully we must entre in to the wave of helthe or salâ—acion boldly and with a â—ocoÌ„de courage but with sure purpose with all thy hert with a coÌ„fident mynde yf I may so say with suche mynde as he hath that wolde rather fyght than drynke so that thou be redy at all houres for Chrystes sake to lese bothe lyfe goodes A slouthfull man wyl wyl not The kyngdom of heuen is not goten of necligent recheles ê‘sones but playnly reioyseth to suffre violence And violent ê‘sones violeÌ„tly obteyne it Suffre not the affection of them whome thou louest syngularly to holde the backe hastyng thyder warde Egypte sygnyfyeth boÌ„dage afflyccion vyces blyndnes let not the pleasures of this worlde call the backe agayne let not the care of thy housholde be any hyndraunce to the. The cheyne of worldly besynesse must be cut asonder for surely it can not otherwise be losed The Israel ytâ— being a hoÌ„gâ—â—â— in desert wysshed to go back agayn to Egipte sayenge to Moyâ—es howe happy were we when we sate there by the pottes of fleshe Egypt must be forsaken in suche a maner that thou turne not agayn in thy mynde at any tyme vnto the pottes of the flesshe Sodoma must be forsaken vtterly hastely yea at ones it is not lawfull to loke backe The woman loked backe she was turned in to that ymage of a stone The man had no leyser any where to abyde in any region but was coÌ„maunded to haste in to the mountayne oneles that he had leuer to haue perysshed Lot was coÌ„maÌ„ded to departe hastely out of Sodoma not to loke backe his wyse loked back was toned in to a saâ—â—ston so we may neyther with the Israelyteâ— desyre to goo backe agayne to the pleasure of Egypt of vyces synne neyther with the wyfe of Lotte may loke baâ—k again to our olde coÌ„uersacioÌ„ The ê“phete cryeth out that we sholde flee out of the myddes of babylon The departyng of the israelytes froÌ„ Egypt is called flyght or ronnyng away we be coÌ„maunded to flee out of babylon hastely not to remoue a lytel and a lytell slowly Thou mayst se the moost parte of men prolong the tyme and with very slowe purpose go about to flee from vices whan I haue ones ryd my selfe out of suche and suche maters saye they yea whan I haue brought that that besynes to passe Oh foole what yf god this same daye take agayne thy soule froÌ„ the perceyuest thou not one besynes to ryse of an other and one vice to call in an other why rather doest thou not to daye that thynge whiche the sooner thou doest the easyer shall it be done be dylygent some other where 〈…〉 In this mater to do rashly to ronne heedlong sodeynly is chefest of all and moost ê“fytable Regarde not nor ponder how moche thou forsakest but be sure Chryst onely shall be sufficyent for all thyngê onely be bolde to coÌ„myt thy selfe to hym with all thyne hert Confydence in god set thou mystruste in thyne owne selfe aduenture to put vnto hym all the gouernaunce of thy selfe trust to thy selfe no longer but with full confydence cast thy selfe from thy selfe to hym and he shall receyue the coÌ„mytte thy care thought to the lorde he shall nourysshe the vp that thou mayst synge the songe of the same prophete Serue Chryst all togyder no man elles The lorde is my gouernour I shall lacke nothyng In a place of pasture he hath set me by the water syde of coÌ„forte he hath brought vp me he hath conuerted my soule be not mynded to parte thy selfe in to two to the world to chryst thou canst not serue two maysters there is no felawshyp bytwene god and belial God can not awaye with them whiche halte on bothe theyr legges his stomacke abhorreth them whiche be neyther hote nor colde but luke warme God is a very ialouse louer of soules he wyll possesse onely and all togyder that thyng whiche he redemed with his blode he can not suffre the felawshyp of the deuyll whome he ones ouercame with deth There be but two wayes onely Two wayes onely the one of sainatioÌ„ the other of ê‘ditioÌ„ the one whiche by obedyence of the affections ledeth to ê‘dicyon the other whiche thrugh mortyfyenge of the flesshe ledeth to lyfe why doubtest thou in thy selfe there is no thyrde waye in to one of these two thou must nedes entre wylt thou or wylt thou not what so euer thou arte or of what degree thou must nedes entre in to this strayte waye in whiche fewe mortal men walke Adâ—asta nemesis or RhaÌ„nusâ—a is a goddes whiche punyssheth insolency she forbiddeth that ony man loke to hyghe yf ony so do he escapeth not vnpunysshed though it be neuer so late yf ony be to ful of insolency we say take hede Rhamnusya seeth the well ynoughe But this waye Chryst hym selfe hath trode haue troden synce the worlde began who so euer pleased god This is doubtles the ineuitable necessite of the goddes Adrasta otherwyse called Nemesis or RhaÌ„nusâ—a that is to say it can not be chosen but that thou be crucified with Chryst as touchyng the worlde yf thou purpose to lyue with Chryst. why lyke fooles flater we our selfe why in so weyghty a mater deceyue we our selfe One sayth I am not of the clergye or a spuÌ„al man I am of the worlde I can not but vse the worlde An other thynketh though I be a preest yet am I no monke let hym loke vpon it And the monke also hath fouÌ„de a thyng to flater hiÌ„selfe withal though I be a moke yet am I not of so strayte an ordre as such suche An other sayth Euery maÌ„ putteth to an other the lyfe of Chryst and â—ayingê of his â—postelles I am a yong man I am a gentyll man I am ryche I am a courtyer to be short a
than this kynde of pharysees rehersynge theyr good dedes But what is thy ê“fessyon is it I praye the that thou sholdest not performe that thyng thou ê“mysed longe ago whan thou were baptysed whiche was that thou woldest be a chrysten man that is to saye a spiritual ê‘sone not a carnal â—ewe whiche for the tradicyons of man sholdest transgresse the coÌ„mauÌ„dementê of god Is not the lyfe of a chrysteÌ„ man spiritual Here Paule spekyng to the Romayns No â—ampnacion is to them that are graffed in Chryst Iesu which walke not carnally or after the flesshe for the lawe of the spiryte of lyfe in Chryste Iesu hath delyuered me from the lawe of synne deth for that which the lawe weyked by reason of the flesshe coude not performe or make good that same god made good sendynge his sone in the similitude of flesshe prone to synne and of synne condeÌ„pned synne in the flesshe that the iustyfyeng of the lawe myght be fulfylled in vs whiche walke not after the flesshe but after the spiryt for they that be in the flesshe be wyse in thynges perteynyng to the flesshe but they which be in the spiryt perceyue those thinges that ê‘teyne to the spiryte for wysdom of the flesshe is deth wysdom of the spiryt is lyfe peace for the wysdom of the flesshe is an ennemy to god bycause she is not obedient to the lawe of god nor yet can be They that be iÌ„ the flesshe they can not please god what coude be spoken more largely what more playnly neuerthelesse many men subtyle crafty to flater or fauour theyr owne vices but ê“ne and redy without aduysement to checke other mens The exposycioÌ„ and mynde of some clerkes thynke these thynges to perteyne to themselfe nothynge at all that Paule spake of walkyng carnally or after the flesshe they referre to adulters onely kepers of quenes that he spake of wisdom of the flesshe which is enemy to god they turned it to them whiche haue lerned humanite or that they call secular scyences in eyther other they set vp theyr creestes clap theyr handes for ioye bothe that they neyther be adulters in al sciences starkâ— fooles More ouer to lyue in the spyryte they dreme to be none other thyng thaÌ„ to do as they them selues do The flesshe the spyryte after Poule whiche ê‘sones yf they wolde as diligeÌ„tly obserue yâ—â—onge of Paule as they maliciously despyse Tullys they sholde soone ê‘ceyue yâ— the apostle calleth the flesshe that thynge yâ— is visyble the spyryte that thyng that is inuisyble for he techeth euery where that thingê visyble ought to serue to thynges inuisyble not contrary wyse inuysyble thynges to serue thynges vysyble thou of a preposterous ordre applyest Chryst to those thynges whiche were mete to be applied vnto Chryst requyrest thou of me recorde that this worde flesshe perteyneth not onely to fylthy and superfluous lust of the body holde vnderstand that thyng whiche the sayd apostle doynge that same whiche he in al places doth wryteth to the Colocenses Let no man mysleade you for the nones in the humilite and religyon of aungelles whiche thynges he neuer sawe walkyng in vayne inflate with the ymaginacion of the flesshe not holdyng the heed that is to saye Chryste of whome all the body by couples ioyntes mynystred vp coÌ„pacte groweth in to the encrease of god leest thou sholdest doute any thynge yâ— he spake of them which hauyng coÌ„fideÌ„ce in certeyn corporal ceremonies â—arke agaynst yâ— spuÌ„al purposes of other menâ— take hede what foloweth yf ye be deed with Chryst ab eâ—e meâ—â—s huiê° muÌ„di froÌ„ tradicyons ceremonyes inueÌ„cions of men why haue ye yet suche decrees among you as though ye lyued vnto the worlde And anone after callyng vs froÌ„ the same thyngê saith yf ye be rysen vp agayne with Chryste seke those thyngê that are aboue where Chryste sytteth on the ryght hande of god Be expert wyse in those thingê that be aboue not on the erth More ouer gyuyng pÌ„ceptes of the spuÌ„all lyfe what exhorteth he vs to do at the last whether that we shold vse suche or suche ceremonies whether that we shold be this or that wise arayed that we shold lyue with this or that meates that we sholde say customably any certeyn nombre of psalmes he made mencion of no suche thynges what than Mortyfy the membres on the erthe Mortifye said he your meÌ„bres whiche be on the erth fornicacyon vncleÌ„nes bodyly lust euyl coÌ„cupiscence auaryce whiche is yâ— seruyce of ydols a lytel after that now put froÌ„ you al suche thyngê wrathe indignacyon malyce agayne spoylyng your selfe of the olde maÌ„ with al his actes puttyng on you the newe man whiche is renewed iÌ„ knowlege of god after the ymage of hym which made hym But who is the olde man The olde man veryly Adam he that was made of the erth whose coÌ„uersacyon is in erth not in heuen By the erth vnderstaÌ„d what so euer is vysyble and therfore temporall transytory who is that newe man veryly the celestyall man that descended froÌ„ heuen Chryste And by heuen vnderstande what so euer is inuysyble therfore eternall and euerlastynge At the last leest we sholde be mynded to purchace the fauour of god after the maner of the iewes with certeyn obseruaunces as ceremonyes magicall he techeth that our dedes are pleasaunt and alowed of god so long as they are referred vnto charite and also sprynge therof sayinge Aboue all these thynges kepe charite the bonde of perfection let the peas of god reioyse as a victor in your hertes in whiche also ye be called in one body I wyll gyue the a more playne token euydent probacyon that this worde flesshe signyfyeth not the lust of the body onely Paule nameth often the flesshe often the spiryte wrytyng to a certeyn people named Galatas whiche he called not onely froÌ„ lust of the body to chaste lyuyng but enforceth to withdrawe them froÌ„ the secte of of the iewes confydence of worke in to whiche they were enduced by false apostles In this place therfore noÌ„brynge the dedes of the flesshe marke what vices he reherseth The dedes of the flesshe sayth he be manyfest whiche are fornycacyon vnclenlynes to be shameles lechery worshyppynge of ydolles wytchcrafte preuy hate discorde otherwyse called coÌ„tencion or stryfe emulacyon that may be called in dignacyon or disdayne ire otherwyse called wrathe scoldynge discencyon that is to say dyuersite in maynteynynge of opinyons sectes or maynteynynge of quarelles enuy homycyde dronkennesse excesse in eatynge and suche lyke And not longe after he sayth Uayne glorye is a pestylence coÌ„trary to the spyryte yf we lyue in the spiryte let vs walke in the spirite After that as declarynge and vtterynge a pestylence contrary to the spyryte he addeth let vs not be made desyrous of vayne glory prouokyng one the other enuyenge one an
¶ A booke called in latyn Enchiridion militis christiani and in englysshe the manuell of the christen knyght replenysshed with moste holsome preceptes made by the famous clerke Erasmus of Roterdame to the whiche is added a newe and meruaylous profytable preface ¶ The booke speaketh TO please all sortes of men I do not passe To please the good lerned is a fayre thyng ye and these bothe were more than couenant was And more than I loke for who so the lernyng Of Christ dothe sauour if he lyke well althyng I seke no further Christe is myne Apollo Onely strengthyng me to speake this that I do ¶ The printer to the faythfull reder THe mortall worlde a felde is of batayle whiche is the cause yâ— stryfe dothe neuer fayle Agaynst man by warrynge of the flesshe with the dyuell that alway fyghteth fresshe The spyrite to oppresse by false enuy The whiche conflycte is contynually Durynge his lyfe and lyke to lese the felde But he be armed with weapon and shelde Suche as behoueth to a christen knyght where god echone by his Christ choseth ryght Soole capitayne and his standarde to bere who knoweth it not thaÌ„ this wyll teche hym here In his breuyer poynarde or manuell The loue shewyng of hygh Emanuell In gyuynge vs suche harneys of werre Erasmus is the onely furbyssher Scouryng the harneys cankred and aduste whiche neglygence had so sore fret with ruste Than champyon receyue as thyne by ryght The manuell of the trewe christen knyght ¶ Finis ¶ Erasmus Roterdame sendeth gretyng to the reuerende father in Christ and lorde the lorde Paule Uolzius the moste religyous abbot of the monastery the whiche is comenly called Hughes courte ALl be it moste vertuous father that the lytle booke to the whiche I haue gyuen this name 〈◊〉 Enchiridion militis christiani whiche many a day a go I made for my selfe only and for a certayne frende of myne beyng vtterly vnlerned hath begon to mistyke and displease me the lesse for as moche as I do se that it is alowed of you and other vertuous and lerned men suche as you be of whome as ye are in dede endued with godly lernynge and also with lerned godlynesse I knowe nothynge to be approued but that whiche is bothe holy and also clerkly yet it hath begon well nyghe also to pleasâ—â— lyke me now whan I se it after that it hath ben so often tymes printed yet styll to be desyred and greatly called for as if it were a newe werke made of late if so be the printers do not lye to flatter me withall But agayne there is an other thyng whiche often tymes greueth me in my mynde that a certayne wel lerned frende of myne longe a go sayd very properly and sharply checkynge me that there was more holynesse sene in the lytell booke than in the hole authoure and maker therof In dede he spake these wordes in his iestyng bourdyngly but wolde to god he had not spoken so trewly as he bourded bytterly And that greueth me so moâ—â—â— he more bycause the same thyng hath chaunsed to come lykewyse to passe in hym for the chaungyng of whose maners principally I toke vpon me this labour and trauayle for he also not onely hath not withdrawen hym selfe from the courte but is dayly moch deper drowned therin than he was afore tyme for what good purpose I can not tel but as he coÌ„fesseth hym selfe with moche great mysery Trouble or aduersyte correcteth some And yet for all that I do not greatly pety my frende bycause that peradueÌ„ture aduersyte of fortune may teche hym ones to repent hym selfe and to amende seyng that he wolde not folow and do after my counsayle and admonytions And veryly thoughe I enforsynge me to the same thyng and purpose haue ben turned and tossed with so many chaunces and tempestes that Ulixes a man lyuyng euer in trouble which Homer speketh of myght be couÌ„ted in comparyson to me euen Polycrates Fortunate Polycrates whiche euer lyued in prosperyte without any maner trouble I do not vtterly repente me of my labour seynge it hath moued and prouoked so many vnto the study of godly vertue nor I my selfe am not vtterly to be blamed and rebuked although my lyuynge be not in all poyntes agreynge to myn owne preceptes and couÌ„sayles It is some parte of godlynesse whan one with al his herte desyreth and is wyllyng to be made good vertuous nor suche a mynde so well intendynge I suppose is not to be caste away although his purpose be not euer luckely perfourmed To this we ought to endeuoyre our selfe all our lyfe longe and no doute but by the reason that we so often tymes shal attempt it ones at the laste we shall attayne it Also he hath dispatched a good pece of a doutfull iourney whiche hath lerned wel of the iourney the way Therfore am I nothing moued with yâ— mockes of certayne psons which dispyse this lytle boke as nothing erudite clerkly sayeng that it myght haue ben made of a chylde that lerneth his A b c bycause it entreateth nothynge of Dunces questyons as though nothyng without those coude be done wih lernynge I do not care if it be not so quick so it be godly let it not make them instructe redy to disputacyons in scholes so that it make them apte to kepe Christes peace Let it not be profytable or helpyng for yâ— disputacyon in diuynite so it make for a diuyne lyfe For what good shulde it do to entreate of that thyng that euery man entremedleth with who hath not in handlyng questions of diuynite or what 〈◊〉 do all our swarmes of schole men There be almost as many coÌ„mentaryes vpon yâ— mayster of the sentence as be names of diuynes There is neyther mesure nor nombre of summularies whiche after the maner of potycaries myngle often tymes sondry thynges togyther and make of olde thyngê newe of newe thynges olde of one thynge many of many thynges one Howe can it be that these great volumes instructe vs to lyue well and after a christen maner whiche a man in all his lyfe can not haue layser ones to loke ouer In lyke maner as if a phisycien shulde prescribe vnto him that lyeth sicke in parell of deth to rede Iacobus de partibus or suche other huge volumes sayeng that there he shuld fynde remedy for his disase but in the meane tyme the pacyent dyeth wantynge presente remedy wherwith he myght be holpen In suche a fugytyue lyfe it is necessary to haue a redy medycyne at the hande Howe many volumes haue they made of restytucion of confessyon of sclaunder and other thynges innumerable And though they boulte and serche out by pecemeale euery thyng by it selfe so diffyne euery thyng as if they mistrusted all other mens wyttes ye as though they mistrusted yâ— goodnesse mercy of god whyles they do prescribe how he ought to punish reward euery facte eyther good or bad yet they
warrest not onely with fylthy tytle or quarell but also for a myserable rewarde wylt thou heare who so euer thou be yâ— art seruauÌ„t or sowdyour to the worlde what shall be thy mede Paule the standarde bearer in the warre of Chryst answereth the. The rewarde sayth he of synne is deth The guerdon of 〈◊〉 And who wolde take vpon hym to fyght in a iust an honest cause yf he were sure to dye but bodily onely thou fyghtest in a wrong also a filthy quarel to obtayne for thy rewarde the deth of thy soule In these mad warres that man maketh agaynst maÌ„ eyther through beestly fury or for myserable necessite Seest thou not yf at any tyme the greatnes of yâ— praye ê“mysed or hoped for or coÌ„forte of the captayne or the cruelnes of the ennemyes or shame of cowardnes cast in theyr tethes or in coÌ„clusyon yf desyre of prayse hath prycked stered vp the sowdyours myndes with what courage with what lusty stomackes fynysshe they what so euer labour remayneth how lytell they regarde theyr lyues with how great fyersnes ronne they vpon theyr ennemyes wel is hym that may go formest And I beseche the now small is yâ— rewarde Comparacyon of rewardes whiche those wretched men go aboure to gete with so great ieopardyes diligence Ueryly but to haue prayse of a wretched man theyr captayn that they myght be praysed with a rude homely song suche as are vsed to be made in the tyme of warre to haue happely theyr names wryten in a harpers bederoll to gete a garlande of grasse or oken leues or at yâ— most to bryng home a lytell more vauÌ„tage or wynnyng with them we on the other syde clene coÌ„trary be kendled neyther with shame nor hope of reward and yet he beholdeth vs whyle we fight that shal quyte our payne yf we wynne the felde But what rewarde setteth forth the chefe ruler of our game for them that wynne the maystry not mules as Achylles dyd in Homere not tripodas that is to say meate bordes with iij. fete as Eneas dyd in Uirgil but suche as the eye neuer sawe ne the eare neuer herde neyther coude synke in to the hert of man And these rewardes he gyueth in yâ— meane seasoÌ„ to his whyles they be yet fyghting as solaces and thynges to coÌ„forte them in theyr labours trauayles And what here after certes blessed iÌ„mortalite But in games of sporte as rennyng wrastlyng lepyng in whiche the chefest parte of rewarde is prayse They which be ouercoÌ„me haue lykewyse theyr rewardes assygned vnto them But our mater is tryed with great and doutfull peryll neyther we fyght for prayse but for lyfe as rewarde of moost valure is ê“fred to hym that quyteth hym selfe most manfully So payne most terryble is appoynted for hym yâ— gyueth backe Heuen is promysed to hym that fyghteth lustely And why is not the quick courage of a gentyll stomacke enflamed with the hope of so blessed a rewarde namely whaÌ„ he promyseth whiche as he can not dye euen so he can not deceyue All thynges be done in the syght of god whiche al thyngê beholdeth God beholdeth vs. we haue al the company of heuen beholders of our coÌ„flict And how are we not moued at the lestway euen for very shame He shall prayse our vertue diligeÌ„ce of whome to be landed is very felicite why seke we not this prayse ye with the losse of our lyues It is a cowardfull mynde that wyl be quickened with no maner of reward The veryest hertles cowarde in the worlde for feare of peryls oft tyme taketh courage to hym And in worldly bataylles though thyne aduersary be neuer so cruell yet rageth he but on thy goodes body onely what more thaÌ„ that coude cruell Achylles do to Hector Achilles slewe hector But here the imortall parte of the is assawted and thy carkas is not drawen aboute the sepulcre as Hectors but thy body soule is cast downe in to hell there the greatest calamite or hurt is that a sworde shall separate the soule froÌ„ the body Here is taken from thy soule the lyfe whiche is god hym self It is natural for the body to dye whiche yf no man kyll yet must it nedely dye But thy soule to dye is extreme mysery with how greate cawtell voyde we the wouÌ„des of the body with how great diligence cure we them set we so lytell of the wouÌ„des of the soule The deth of the body semeth terryble the deth of the soule is not perceyued Our hertes aryseth grudgeth at the remembrauÌ„ce of deth of the body as a terrible or outragyous thyng bycause it is seen with bodyly eyes The soule to dye bycause no man seeth sewe byleueth therfore very fewe feare it And is this dethe more cruell yet than the other Euen as moche as the soule dothe passe the body god excelleth the soule Wylt thou that I shewe the cerceyn coniectures exaÌ„ples or tokens wherby thou mayst perceyue the sicknes deth of the soule The token of a sycke soule Thy stomacke dygesteth yll it kepeth no meate thou ê‘ceyuest by by thy body to be out of temper And breade is not so naturall meate to thy body as the worde of god is meate for thy soule yf that seme bitter yf thy mynde ryse against it why dourest thou yet but that the mouth of thy soule is out of taste infected with some disease yf thy memory the stomacke of thy soule kepe not the lernynge of god yf by coÌ„tynual meditacyon thou digestest not yf whan it is dygested thou sendest it not to all partes by operacyon thou hast an euydeÌ„t token that thy soule is acrased whan thy knees for weyknes bow vnder the moche worke to drawe thy lymmes after the thou ê‘ceyuest playnly thy body to be euyll at ease And doest thou not perceyue the sycknes of thy soule whan he grudgeth and is weyke and faynte to all dedes of pite whan he hath no strengthe to suffre pacyently the leest rebuke in the worlde and is troubled angry with the losse of a halfpeny After that the syght is departed fro the eyes the eares cease to heare After that all the body hath lost his felyng no man douteth than but the soule is departed whan the eyes of thy herte be waxen dym in so moche that thou canst not se the most clerest lyght which is vertue or trouth whaÌ„ thou hearest not with thy inwarde eares the voyce of god whan thou lackest all thy inwarde felynge and ê‘ceyuynge of the knowlege of god thynkest thou that thy soule is alyue Thou seest thy brother vngoodly entreated thy mynde is nothyng moued so thy mater be in good case why feleth thy soule nothiÌ„g here Certaynly bycause he is deed why deed bycause her lyf is away that is god For veryly where god God is lyfe of the soule is there is charite loue coÌ„passyoÌ„ of
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
take a shelde of equite iÌ„penetrable or that can not be persed ye and he wyll sharpe or fascyon cruel wrath in to a spere Thou redest also in Isai he is armed with iustyce as with an habergy on and a salet of helth vpon his heed he is clothed with the vestures of vengeaunce couered as it were with a cloke of zele Now if thou list to go to If zeale be in knowlege it is good if not it is euyl As the pharysees for zeale of theyr tradytioÌ„s Persecuted Chryst â—hapostelles the storehouse of Paule that valyaunt capteyn certeynly thou shalt also fynde there the armure of warre not carnal thyngê but valyauÌ„t in god to destroye fortresses couÌ„seyles euery hygh thyng that exalteth himself agaynst the doctryne of god Thou shalte fynde there the armure of god by the whiche thou mayst resyst in a wofull daye Thou shalt fynde the harneys of iustyce on the ryght hande and on the lefte thou shalte fynde the defence of thy sydes verite and the hawbergyon of iustyce the bukler of fayth wherwith thou mayst quenche al the hote and fyery wepons of thy cruell aduersarye Thou shalte fynde also the helmet of helthe and the sworde of the spiryte whiche is the worde of god with the whiche al yf a man shall be dilygently couered and fensed he may boldly without feare brynge forthe the bolde sayinge of Paule who shall separate vs from the loue of god shall tribulacyon shal straytnes or difficulty shal hunger shall nakednes shall peryll shall persecucyon shall a sworde Beholde how myghty ennemyes and how moche feared of all men he setteth at nought But heare also a certayne greater thynge for it foloweth But in all thynges we haue ouercoÌ„me by his helpe whiche loued vs. And I am assured sayth he that neyther deth nor lyfe nor aungels neyther principates neyther virtutes neyther present thynges neyther thynges to coÌ„me neyther strengthe neyther hyghnes neyther lownes nor none other creature shall or may separate vs froÌ„ the loue of god whiche is in Chryst Iesu. O happy trust and confydence whiche the wepons or armure of lyght gyueth to Paule that is by interpretacyon a lytell man whiche calleth hymselfe the refuse or outcast of the worlde Of suche armure therfore haboundauÌ„tly shall holy scripture mynyster to the yf thou wylte occupye thy tyme in it with all thy myght so that thou shalt not nede our counseyle or admonycyons Neuerthelesse seyng it is thy mynde leest I sholde seme not to haue obeyed thy request I haue forged for the this lytell treatyse called Enchiridion that is to saye a certayn lytell dagger whome neuer laye out of thy hande no not whan thou art at meate or in thy chaumbre In so moche that yf at ony tyme thou shalte be compelled to make a pylgrymage in these worldly occupacyons and shalte be accombred to beare aboute with the the hole and complete armure and harneys of holy scripture yet coÌ„mytte not that the suttellyer in wayte at ony season sholde coÌ„me vpon the and fynde the vtterly vnarmed but at the leest lette it not greue the to haue with the this lytell hanger whiche shall not be heuy to beare nor vnprofytable for thy defence for it is very lytell yet yf thou vse it wysely and couple with it the bukler of fayth thou shalte be able to withstande the fyerse ragyng assawte of thyne ennemy so that thou shalt haue no deedly wounde But now it is tyme that I begyn to gyue the a certeyn rule of the vse of these wepons whiche yf thou shalt put in execucyoÌ„ or practyse I trust it wyll coÌ„me to passe that our capytayne Iesus Chryst shal traÌ„slate the a coÌ„querour out of this lytel castel or garryson in to his great cite IerusaleÌ„ with triumphe where is no rage at al of any batayle but eternal quietnes perfyte peace assured tranquillite but where as in the meane season al hope and confydence of saufgarde is put in armure and wepon ¶ That the fyrst poynt of wysdome is to knowe thy selfe and of two maner wysdomes the true wysdome the appareÌ„t Ca .iij. THat excellent good thynge desyred and sought for of all men is peace or quietnes vnto whiche the louers of this worlde also referre all theyr study but they seke a false peace and shote at a wronge marke The same peace the philosophers also ê“mysed vnto the folowers of theyr conclusions but yet falsly for Chryst onely gyueth it the worlde gyueth it not A man must fyght agynst hymselfe To coÌ„me to this quietnes the onely waye or meanes is yf we make warre agaynst our self yf we fyght strongly against our owne vices for with these ennemyes god whiche is our peace God is our peace felicite is at varyauÌ„ce with deedly hate seyng he is naturally vertue it selfe father lorde of al vertue Stoici were phylosofers as Socrates Plato with theyr folowers which put felicyte in trewe plesure in vertue onely and within the coÌ„scieÌ„ce without any outwarde pleasure or ryches And where as a filthy puddle or a synke gathered togider of al kynde of vices is named of the stoikes whiche are the moost feruent deferders of vertue folyshnes in our scripture the same is called malyce in lyke maner vertue or goodnes lackyng in no poynt of bothe partes is called wysdom But after the saying of the wyse man doth not wysdom ouercoÌ„me malyce The father and heed of malyce is the ruler of darknes belial whose steppes who so euer foloweth walketh in the night and shall coÌ„me to eternall nyght Folyshnes is myserye wysdome is felycyte Fooles also be wretches and vnhappy wyse men also be happy and fortunate Fylthynes is folyshnes vertu is wisdoÌ„ On the other syde the grounde of wysdom in dede wysdome it selfe is Chryst Iesus whiche is very lyght the bryghtnes of the glory of his father putrynge away by hymselfe onely the nyght of yâ— folyshnes of the world The whiche wytnessynge Paule as he was made redempcyon iustificacyon to vs that be borne agayn in him Euen lyke wise was made also our wisdom we saith Paule preche Chryst crucified whiche to the iewes is an occasion of vnite to the geÌ„tyles folyshnes But to the elected bothe of the iewes also of the gentiles we preche Chryst the vertue or strength of god the wysdom of god by whose wysdom thrugh his ensample we may beare away the victory of our ennemy malyce yf we shal be wyse in him in whom also we shal be conquerours Make moche of this wysdom take her in thyne armes worldly wysdom worldly wysedome is very folysshnes set at nought which with false tytle vnder a fayned colour of honeste bosteth and sheweth her selfe gay to fooles whaÌ„ after Paule there is no greater folyshnes with god than worldly wysdom a thynge that must be forgete in dede agayn of hym that wyll be
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