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
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
and set out eyther the venymous entycementes and wanton pleasures of the poysoned flesshe prouokyng temptynge the soule to fylthynes of synne or else the importunytye of the same cryenge and stryuyng agaynst the spiryte or the wretched ende that foloweth whan she dothe ouercoÌ„me the spiryte To conclude therfore the spiryte maketh vs goddes the flesshe maketh vs beestes the soule maketh vs men the spiryte maketh vs relygyous obedyent to god kynde and mercyfull The flesshe maketh vs despysers of god disobedyent to god vnkynde and cruell The soule maketh vs indifferent that is to saye neyther good nor badde The spiryte desyreth celestyal thynges the flesshe desyreth delycate and pleasaunt thynges The soule desyreth necessary thynges the spiryte caryeth vs vp to heuen the flesshe thrusteth vs downe to hell To the soule nothynge is imputed that is to saye it dothe neyther good nor harme what so euer is carnall or spryngeth of the flesshe that is fylthy what so euer is spirytuall procedyng of the spiryte that is pure perfyte godly what so euer is naturall ê“cedeth of the soule is a meane indiffereÌ„t thynge neyther good nor bad wylt thou more playnly haue the diuersytye of these thre ê‘tes shewed vnto the as it were with â— mannes fynger certeynly I wyll assay Thou doest reuerence to thy father mother That which is naturall deserueth no rewarde thou louest thy brother thy chyldren thy frende it is not of so great vertue to do these thyngê as it is abhomynable not to do them For why sholdest thou not beyng a chrysten man do that thyng whiche the gentyles by the techyng of nature do ye whiche brute beestes do That thynge that is natural shall not be imputed vnto meryte But thou art coÌ„me in to suche a strayte case that eyther the reuereÌ„ce toward thy father must be despised the inward loue toward thy children must be subdued the benyuoleÌ„ce to thy frende set at nought or god must be offâ—â—ded what wilt thou now do The soule standeth in the myddes bytwene two wayes the flesshe cryeth vpon her on the one syde the spiryte on the other syde The spiryte sayth god is aboue thy father thou arâ— bouÌ„de to thy father but for thy body onely To god thou art bounde for all thynge that thou hast The flesshe 〈◊〉 the in remembraunce saying Excepte thou obey thy father he wyll disheryte the thou shalt be called of euery man an vnkynde vnnaturall chylde loke to thy ê“fyte haue respecte to thy good name and fame â—â—d eyther dothe not se or else dissimuleth wyttyngly loketh besyde it or at the leest wyll be soone pacifyed agayn Now thy soule doubteth now she wauereth hyther and thyther to whether of eyther parte she turne her selfe The soule doubteth That same shall she be that that thynge is she went vnto yf she obey the harlot that is to say the flesshe the spirite despised she shall be one body with the flesshe But yf she lyft vp her selfe and ascende to the spiryte the flesshe set at nought she shal be traÌ„sposed chauÌ„ged to the nature of the spiryte After this maner accustome to examyne thy selfe prudeÌ„tly The errour of those men is exceding great whiche ofteÌ„tymes weneth that thynge to be ê‘fyte vertue goodnes whiche is but of nature no vertue at al. Some affections be dysgysed with visers of vertue Certeyn affections somwhat honest in apperance as they were disguised with visers of vertue deceyueth neclygeÌ„t ê‘sones The iudge is hasty and cruell agaynst the felon An example of the Iudge or him that hath trespaced the lawe he semeth to hymselfe coÌ„stant of grauite vncorrupte and a man of good coÌ„scyence wylt thou haue this man discussed If he fauour his owne mynde to moche and folow a certeyn natural rygorousnes without any grefe of mynde ê‘aduenture with some pleasure or delectacyon yet not lenyng from the offyce duty of a iudge let hym not forthwith stande to moche in his owne conceyte it is an indifferent thynge that he dothe But yf he abuse the lawe for pryuate hate or lucre now it is carnall that he dothe and he coÌ„mytteth murder but yf he fele great sorowe in his mynde bycause he is compelled to destroye and kyll hym whom he had leuer amended and saued Also yf he enioyne punysshmeÌ„t accordynge to the trespace with suche a mynde with suche sorowe of herte as the father coÌ„mauÌ„deth his syngulerly beloued sone to be cutte launced or seared of this maner shall it be spirituall that he dothe The moost parte of men thrugh pronesse of nature and some specyall propertye eyther reioyse or abhorre certayne thynges Some men reioyce naturally with some certeyne thynges Some there be whom bodyly lust tikleth not at al let not them by by ascrybe that vnto vertue which is an indiffereÌ„t thyng for not to lacke bodyly lust but to ouercoÌ„me bodyly lust is the office of vertue An other man hath a pleasure to fast a pleasure to be at masse a pleasure to be moche at chyrche to say a great deale of psalmodye The rule of â—rue pyte examyne after this rule that thynge whiche he dothe yf he regarde the coÌ„mune fame or aduauÌ„tage it smelleth of the flesshe and not of the spiryte yf he do folowe but his owne inclynacyon for he dothe that whiche pleaseth his owne mynde than he hathe not wherof he so ought greatly to reioyce but rather wherof he ought to feare Let a christen man marke this well Beholde a ieopardous thynge vnto thy self Thou prayest and iudgest hym that prayeth not Thou fastest and condempnest hym that fasteth not who so euer dothe not that thou doest thou thynkest thy selfe better than he beware leest thy falle perteyne to thy flesshe Thy brother hathe nede of thy helpe thou in the meane space mumblest in thy prayers vnto god wylt not be knowen of thy brothers necessite God shall abhorre these prayers for how shall god heare the whyle thou prayest whaÌ„ thou whiche art a man caustâ— not fynde in thy herte to heare an other man Perceyue also an other thyng Thou louest thy wyse for this cause onely that she is thy wyfe Thou doest no greate thynge for this thynge is coÌ„mune as well to infydeles as to the Or elles thou louest her for none other thynge but bycause she is to the pleasaunt and delectable Thy loue nowe draweth to thy flesshwarde But thou louest her for this thynge chefely bycause thou hast perceyued in her the ymage of Chryst whiche is godly reuerence modestye sobrenes chastite The chaste loue towarde thy wyfe and now louest not her in her selfe but in Chryste yea rather Chryste in her After this maner louest spirytually Notwithstandyng we shall saye more of these thynges in theyr places ¶ Certayne generall rules of true chrysten lyuynge Ca .viij. NOw for bicause we haue opened as me semeth the waye how so euer we haue done it and
thingê for els if thou shalt rede without the allegory the ymage of Adam formed of moyst cley and the soule brethed into hym Eue plucked out of the rybbe howe they were forbyd the tree of knowlege of good and yuell the serpent entysynge to eate god walkynge at the ayre whan they knewe they had synned howe they hydde them selfe the aungell set at the doores with a turnynge sworde leest after they were eiecte the waye to them shulde be open to come agayne shortly If thou shuldest rede the hole hystorie of the makynge of the worlde if thou rede I say superfycially these thinges seking no further than apereth outwardly I can not perceyue what other gret thyng thou shalt do than if thou shuldest synge of the ymage of cley made by Prometheus or of fyre stolen from heuen by subtyltie and put in to the ymage to gyue lyfe to the cley The fable of the gyauntes A greate noÌ„bre of gyauntes buylded mouÌ„tayne vpoÌ„ mouÌ„tayne to pluck Iupyter out of heuen but Iupiter vnder myned theyr mouÌ„taynes slewe them with lyghtnynge ye peraduenture a poetes fable in the allegory shall be redde with somwhat more frute than a narracyon of holy bookes if thou rest in yâ— rynde or vtter parte If whaÌ„ thou redest the fable of the gyauntes it warneth and putteth the in remembrauÌ„ce that thou stryue not with god and thynges more mighty than thou or that thou oughtest to abstayne from suche studyes as nature abhorreth and that thou shuldest set thy mynde vnto these thynges if so be they be honest whervnto thou arte moste apte naturally That thou tangle not thy selfe with matrymony if chastyte be more agreable to thy maners Agayne that thou bynde not thy selfe to chastyte if thou seme more apte to maryage For moste comenly those thynges come yuell to passe whiche thou prouest agaynst nature If the cuppe of Cyrces Circes was a woman which by enchantmeÌ„t turned men to dyuers fascioÌ„s of beestes with poysons or dreÌ„ches teache that men with voluptuousnesse as with wytchecraft fall out of their mynde and be chauÌ„ged vtterly fro meÌ„ vnto beestes If thristy Tantalus Tantalus teache the that it is a very myserable thynge for a man to sytte gapyng vpon his rychesse heaped togyther dare not vse them The stone of Siciphus Sysyphus that ambycion is laborous and myserable If the labours of Hercules The labours of hercules putteth the in remembrauÌ„ce that heuen must be obtayned with honest labours and enforcementes infatygable lernest thou not that thynge in the fable whiche the philosophers â—eache and also diuynes maisters of good lyuiÌ„g But if without allegory without allegory sâ—rypture is baren thou shalte â—ede the infauntes wrestlyng in their mothers bely thenherytaunce of the elder brother solde for a messe of potage the blyssyng of the father preuented and taken away by fraude Goly smytten with the slynge of Dauyd and the heere of Sampson shauen it is not of so great valure as if thou shuldest rede the feynynge of some poete Many vngoodly thynges in scrypture as they appere outwarde what differeÌ„ce is there whether thou rede the boke of kynges or of the iudges in the olde testament or els the history of Titus Liuyus so thou haue respecte to the allegorye in nere nother For in the one that is to say Titus Liuyus be many thyngê whiche wolde amende the comen maners in the other be some thinges ye vngoodly as they seme at the fyrst lokyng on whiche also if they be vnderstande superstycially shulde hurte good maners As the thefte of Dauyd Dauyd commytted adultery with Barsabe and caused Urye her husbande to be slayne and adultery bought with homycide howe the doughters of Lot laye with their father by stelthe and conceyued and a thousande other lyke maters Therfore the flesshe of the scripture dispyâ—ed chefely of the olde testament it shall be mete and coÌ„uenient to serche out the mystery of the spyrite â—anna to the shall haue suche taste as thou bringest with the in thy mouthe But in openyng of mysteries thou mayst not folow the coÌ„iectures of thyne own mynde The mysteries must be handeled with crafte but the rule must be knowen and a certayne craft whiche one Dionâ—sius reacheth in a boke entytled De diuinis nominibus that is to say of the names of god and saynte Augustyne in a certayne warke called Doctrina christiana that is to say the doctryne of a christen man The apostle Paule after Christe opened certayne fountaynes of allegorye Allegory whome Origene folowed in that parte of diuynite obtayned doutlesse the chefe roume and maystry But our diuynes Our diuynes eyther set naught by the allegory or handle it very dremyngly and vnfrutefully yet are they in subtylty of disputacyon equall or rather superyours to olde diuynes But in treatynge of this crafte that is to saye in pure apte and frutefull handlyng the allegorye not ones to be compared with them and that specyally as I gesse for two caused The one that the mysterye canne be but weake and barayne that is not fortyfyed with strengthe of cloquence and tempred with certayne swetnesse of speakynge in whiche our elders were passyng excellent and we not ones taste of it An other cause is for they content with Arystotle only Arystotle only is redde nowe adayes expell from scholes the secte of Plato Picâ—agoras and yet saynt Augustyn preferreth these later not only bycause they haue many sentences moche agreable to our relygyon but also bycause the very maner of open and clere speche whiche they vse as I haue sayde before full of allegoryes draweth very nygh to yâ— style of holy scripture No â—eruaâ—le therfore though they haue more coÌ„modyously haÌ„dled the allegorâ—es of the worde of god whiche with pleÌ„tuous oracyon were able to encrease Olde diâ—yâ—eâ— with helpe of eloquence handeled the Allegoryes wel fauourdly delate to colour garnysshe any maner thyng neuer so baren symple or homely whiche men also beyng most expert coÌ„nyng of all antiquite had practysed exercysed longe before in poetes bokes of Plato yâ— thynge whiche they shulde do after in diuyne mysteryes I had leuer that thou shuldest rede the coÌ„mentaries of those men for I wolde instructe and induce the not vnto coÌ„tencion of argumentes but rather vnto a pure mynde But if thou can not attayne the mistery remeÌ„bre yet that some thiÌ„g lyeth hyd whiche though it be not knowen yet verely to haue trust to obtayne it shall be better than to rest in the letter which kylleth And that se thou do not onely in the olde testament but also in the newe The gospell hath her flesshe The gospell hath her fleshe and spyryte she hath also her spyrite for thoughe the vayle be pulled from yâ— face of Moyses neuerthelesse yet vnto this daye Paule saythe per speculum in enigmate not the thynge selfe and clerely but the ymage or
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
other The tree is knowen by the fruyte That thou omyttest not watche fastyng sylence orysons and suche other lyke obseruauÌ„ces I passe not theron I wyll not byleue that thou art in the spiryte excepte I may se the fruytes of the spiryte why may I not affyrme the to be in the flesshe whan after almoost a hondreth yeres exercyse of these thynges yet in the I fynde the dedes of the flesshe enuyousnes more than is in any woman contynuall wrath fyersnes as in a man of warre scolding 〈◊〉 pleasure insaciable malycyous cursyng backbytyng with tong more venyiâ—ous than the poyson of a serpent an hygh mynde stubburnes lyght of thy ê“messe vanite faynyng flaterynge thou iudgest thy brother iÌ„ his meate drynke or raymeÌ„t but Paule iudgeth the of thy dedes dothe that separate the from worldly carnall men that thou art iÌ„ lyghter causes veryly but yet with the same vices infected is he more fylthy whiche for his inheritauÌ„ce taken from hym or it came to his haÌ„des for his doughter defyled for hurte done to his father for some offyce for his prynces fauour coÌ„ceyueth wrath hatred emulacion whiche may be called indignacion or disdayne thaÌ„ thou which I am ashamed to tell for how lytel a tryfle yea for nothing doest al the same thyngê moche more malycyously the lyghter occasyon to synne lyghteth not but aggrauateth the synne neyther it maketh mater in how lytell or greate a thynge thou synne so it be done with lyke affection yet is there differeÌ„ce veryly for so moche the greuouser dothe euery man trespace the lesse the occasyon is wherwith he is pulled away froÌ„ honeste I speke not now of those monkes Monkes or relygious ê‘sons whose maners euen the hole worlde abhorteth but of theÌ„ whom the coÌ„mun people honoureth not as meÌ„ but as auÌ„gels whiche self same notwithstaÌ„dyng ought not to be displeased with these wordes whiche rebuketh the vices noteth not the ê‘sones but yf they be good men let them also be glad to be warned of what so euer man it be in those thyngê whiche ê‘teyneth to helth neyther it is vnknoweÌ„ to me that amonges them are very many which holpen with lernyng wytte haue tasted the mysteryes of the spiryte but as Liuius sayth it fortuneth almoost euery where that the greater parte ouercoÌ„meth the better Notwithstandyng yf it be law full to coÌ„fesse the trouth se we not all the moste strayte kynde of monkes to put the chefe poynte of relygyon eyther in ceremonyes or in a certayne maner or forme of saying that they call theyr dyuyne seruyce or in a labour of the body whiche monkes yf a man sholde examyne and appose of spirituall thynges he sholde scarse fynde any at all that walked not in the flesshe And here of coÌ„meth this so greate infyrmytye of myndes tremblynge for feare where is no feare and therin suertye and careles where is moost peryll of all here of commeth the perpetuall infancye in Chryst to speke no greuouslyer that we preposterous Preposterous is settynge behynd that that shold be before estemers of thinges make moost of suche thynges whiche by them selfe are of no value those sette at nought whiche onely are suffycyent euer lyuynge vnder tuters or scholemaysters euer in bondage neuer aduaunsynge our selfe vp to the lyberty of the spiryte neuer growynge vp to the large stature of charite whan Paule cryeth to a certeyn people called Galathas stande fast be not ye locked agayn vnder the yoke of bondage And in an other place the lawe was our tutor or scholemayster in Chryste that of fayth we sholde be iustyfyed But seynge that faith is coÌ„me now we be no more vnder a tutor or scholemayster for euery one of you sayth he is the veray sone of god through fayth whiche he hath in Chryste Iesu. And not moche after he sayth we also whan we were lytel ones were in seruice and bondage vnder the ceremonyes lawe of this worlde But whan the tyme was fully expyred god sent his sone made of a woman made vnder the lawe to redeme them whiche were vnder the lawe that we by adopcyon sholde be his sones And for bycause ye be the sones of god god hath sent the spiryte of his sone in to your hertes cryeng Abba pater as a man wolde saye dade father And so is he not now a seruaunt but a sone to god And agayne in an other place Bretherne ye be called in to lybertye let not your lybertye be an occasyon vnto you to lyue in the flesshe but in charite of the spiryte serue one an other for all the lawe is fulfylled in one sayinge Loue thy neyghboure as thy selfe but and yf ye byte and eate one the other take hede leest ye be consumed one of an other And agayne to the Romaynes ye haue not receyued the spiryte of bondage agayne in feare but the spiryte that maketh you the sones of god by adopcion in whome we crye dade father Unto the same also ê‘teyneth that he wryteth to Timothe sayenge Exercyse thy selfe vnder the dedes of pite for bodyly exercyse is good but for a small thynge pite is good vnto all maner thynges And to the Corynthes God is a spiryte and where the spiryte is there is lyberty But why reherse I one or two places whan Paule is all togyder at this poynte that the flesshe whiche is full of contencyon sholde be despysed that he myght settle vs in the spiryte whiche is the authour of charite lybertye For these companyons be euer inseparable on the one syde the flesshe bondage vnquietnes contencyon or stryfe And on the other syde the spyryte peace loue lybertye These thynges euery where Paule mengleth with other sayinges And seke we a better mayster of our relygyon namely whan all dyuyne scripture agreeth to hym This was the greatest coÌ„mauÌ„demeÌ„t in the lawe of Moyses This Chryst iterateth and fynyssheth in the gospell for this cause chefely was he borne To loue is the gretest coÌ„mauÌ„dement for this cause dyed he to teche vs not to couÌ„terfayte the iewes but to loue After the last souper made the euen before his passyon how diligently how tenderly how affectuously gaue he charge to his discyples not of meate not of drynke but of charite to be kepte one towardes an other Chryste last of all warneth vs of charyte what other thynge techeth he what other thynge desyreth his discyple Iohan than that we loue one an other Paule euery where as I haue sayd commendeth charite but specyally wrytynge vnto the Corynthes he preferreth charite bothe before myracles prophecyes and also before the tonges of auÌ„gels And say not thou by and by that charite is to be oft at the churche to croche downe before the ymages of sayntes to lyght tapers or wax candels to say many lady psalters or saynt Katherynes knottes God hath no nede of these thynges what is true charyte Paule calleth charite to edyfye thy