The Online Library of Liberty

A project of Liberty Fund, Inc.

• Enchiridion the Epistle
• Enchiridion
• We Must Watch and Look About Us Evermore While We Be In This Life.: Chap. I.
• Of the Weapons to Be Used In the War of a Christian Man.: Chap. II.
• That the First Point of Wisdom Is to Know Thyself, and of Two Manner Wisdoms, the True Wisdom, and the Apparent.: Chap. III.
• Of the Outward and Inward Man.: Chap. IV.
• Of the Diversity of Affections.: Chap. V.
• Of the Inward and Outward Man and of the Two Parts of Man, Proved By Holy Scripture.: Chap. VI.
• Of Three Parts of Man, the Spirit, the Soul, and the Flesh.: Chap. VII.
• Certain General Rules of True Christian Living.: Chap. VIII.
• Against the Evil of Ignorance. the First Rule.: Chap. IX.
• The Second Rule.: Chap. X.
• The Third Rule.: Chap. XI.
• The Fourth Rule.: Chap. XII.
• The Fifth Rule.: Chap. XIII.
• The Sixth Rule.: Chap. XIV.
• Here Follow Opinions Meet For a Christian Man.: Chap. XV.
• The Seventh Rule.: Chap. XVI.
• The Eighth Rule.: Chap. XVII.
• The Ninth Rule.: Chap. XVIII.
• The Tenth Rule.: Chap. XIX.
• The Eleventh Rule.: Chap. XX.
• The Twelfth Rule.: Chap. XXI.
• The Thirteenth Rule.: Chap. XXII.
• The Fourteenth Rule.: Chap. XXIII.
• The Fifteenth Rule.: Chap. XXIV.
• The Sixteenth Rule.: Chap. XXV.
• The Seventeenth Rule.: Chap. XXVI.
• The Eighteenth Rule.: Chap. XXVII.
• The Nineteenth Rule.: Chap. XXVIII.
• The Twentieth Rule.: Chap. XXIX.
• The Twenty-first Rule.: Chap. XXX.
• The Twenty-second Rule.: Chap. XXXI.
• Remedies Against Certain Sins and Special Vices, and First Against Bodily Lust.: Chap. XXXII.
• A Short Recapitulation of Remedies Against the Flame of Lust.: Chap. XXXIII.
• Against the Enticings and Provokings Unto Avarice.: Chap. XXXIV.
• The Recapitulation of the Remedies Against the Vice of Avarice.: Chap. XXXV.
• Against Ambition Or Desire of Honour and Authority.: Chap. XXXVI.
• Against Elation Otherwise Called Pride Or Swelling of the Mind.: Against Wrath and Desire of Vengeance.: Chap. XXXVIII.

ENCHIRIDION

Thou hast desired me with fervent study, singular beloved brother in Christ, that I should describe for thee compendiously, a certain craft of virtuous living, by whose help thou mightest attain a virtuous mind, according to a true christian man. For thou sayest that thou art and hast been a great while weary of the pastime of the court. Egypt betokeneth sinful living. And dost compass in thy mind by what means thou mightest escape Egypt with all her both vices and pleasures, and be prepared happily with the captain Moses unto the journey of virtue. The more I love thee, the gladder I am of this thine so holy purpose The land of promise signifieth pure life., which I trust (yea without our help) he that hath vouchsafed to stir it up in thee, shall make prosperous, and bring to good effect. Notwithstanding yet have I very gladly and willingly accomplished thy desire, partly because thou art so great a friend of mine, partly also because thou requirest so charitable things. Now enforce thyself, and do thine endeavour, that neither thou mayst seem to have desired my service and duty in vain, or else I to have satisfied my mind without any fruit. Yea let us both indifferently beseech the benign spirit of Jesu, that he both put wholesome things in my mind while I write and make the same to thee of strength and efficacy.

We must watch and look about us evermore while we be in this life.

Chap. i.

The first point is, we must needs have in mind continually The life of man is but a warfare, saith Job vii., that the life of mortal men is nothing but a certain perpetual exercise of war: as Job witnesseth, a warrior proved to the uttermost and never overcome. And that the most part of men be overmuch deceived The comparison of the world to a juggler., whose minds this world as a juggler holdeth occupied with delicious and flattering pleasures, which also as though they had conquered all their enemies, make holiday out of season, none otherwise verily than in a very assured peace. Peace, peace, and yet there is no peace at all. It is a marvellous thing to behold how without care and circumspection we live, how idly we sleep, now upon the one side, and now upon the other, when without ceasing we are besieged with so great a number of armed vices, sought and hunted for with so great craft, invaded daily with so great lying await. Divers enemies from above. Behold over thy head wicked devils that never sleep, but keep watch for our destruction, armed against us with a thousand deceits, with a thousand crafts of noysances, which enforce from on high to wound our minds with weapons burning and dipped in deadly poison, than the which weapons neither Hercules nor Cephalus had ever a surer dart, except they be received on the sure and impenetrable shield of faith. Enemies at hand. Then again, on the right hand and on the left hand, afore and behind, this world striveth against us, which after the saying of Saint John is set all on vice and mischief: and therefore to Christ both contrary and hated. Neither is it one manner of fight, for sometime with groans of adversity raging, as with open war he shaketh the walls of the soul. Sometime with great promises (but yet most vain) he provoketh to treason: and sometime by undermining he stealeth on us unaware to catch us among the idle and careless men. Last of all underneath, the slippery serpent, the first breaker of peace Enemies of Hell., father of unquietness, otherwhiles hid in the green grass, lurking in his caves, wrapped together in a hundred round coils ceaseth not to watch and lie in wait beneath in the heel of woman, whom he once poisoned. Eve signifieth affections. By the woman is understood the carnal part of a man, otherwise called sensuality. This is our Eve by whom the most crafty serpent doth entice and draw our minds to mortal and deadly pleasures. And furthermore as though it were but a trifle that so great a company of enemies should assault us on every side, we bear about with us wheresoever we go in the very secret parts of the mind an enemy nearer than one of acquaintance, or one of household. And as nothing is more inward, so nothing is more perilous. Old earthly Adam betokeneth appetites or affections. This is the old and earthly Adam, which, by acquaintance and customary familiarity, is more near to us than a citizen, and is in all manner studies and pastimes to us more contrary than any mortal enemy, whom thou canst keep off with no bulwark, neither is it lawful to expel him out of thy pavilion. This fellow must be watched with an hundred eyes, lest peradventure he setteth open the castle or city of God for devils to enter in. Seeing therefore that we be vexed with so fearful and cruel war, and that we have to do or strive with so many enemies, which have conspired and sworn our death, which be so busy, so appointed, so false and expert: ought not we madmen on the other side to arm ourselves and take weapons in our hands to keep watch and have all things suspect? But we as though all things were at rest and peace, sleep so fast that we rowte again and give ourself to idleness, to pleasure, and as the common proverb is, give our minds to revelling and making good cheer, as though our life were a feasting or banqueting, such as the Greeks used, and not warfare. For in the stead of tents and pavilions we tumble and welter in our beds. And in the stead of sallettes and hard armour we be crowned with roses and fresh flowers, bathed in damask and rose waters, smoked in pomanders and with musk balls, changing points of war with riot and idleness. And in the stead of weapons belonging to the war, we handle and take unto us the unhardy harp, as this peace were not of all wars the most shameful. For whosoever is at one with vices, hath broken truce made between him and God in time of baptism. And thou, oh madman, criest peace, peace, when thou hast God thine enemy, which only is peace and the author of peace, and he himself with open mouth crieth the contrary by the mouth of his prophet There is no peace to wicked persons., saying there is no peace to sinners or wicked persons which love not God. And there is none other condition of peace with him except that we (as long as we war in the fortress of this body) with deadly hate and with all our might hold fight against vices. For if we be at one with them, we shall have him twice our enemy, which only being our friend may make us blessed. And if he be our foe may destroy us, both because that we stand on their side which only can never agree with God, for how can light and darkness agree? and also that because we as men most unkind abide not by the promise that we made to him, but unjustly have broken the appointment made between him and us with protestation and holy ceremonies. In time of baptism we profess with protestation to fight ever under the standard of Christ. Oh thou christian man, rememberest thou not when thou wert professed and consecrate with the holy mysteries of the fountain of life, how thou boundest thyself to be a faithful soldier unto thy captain Christ, to whom thou owest thy life twice, both because he gave it thee, and also because he restored it again to thee, to whom thou owest more than thou art able to pay? Cometh it not to thy mind how when thou were bound with his sacraments as with holy gifts, thou were sworn with words for the nonce to take the part of so courteous an emperoure, and that thou didst curse and ban thine own head, desiring vengeance to fall upon thine own self, if thou didst not abide by thy promise? Badges and signs of baptism. For what intent was the sign of the cross printed in thy forehead, but that as long as thou livest thou shouldst fight under his standard? For what intent wert thou anointed with his holy oil, but that thou for ever shouldst wrestle and fight against vices? What shame and how great abomination is it accounted with all men if a man forsake his king or chief lord? Why settest thou so light, then, by thy captain Christ? neither kept down with the fear of him, seeing he is God, nor refraining for love, seeing for thy sake he was made man The name of Christ ought to put us in remembrance., yea and seeing thou usurpest his name thou ought to remember what thou hast promised him. Why departest thou away from him like a false forsworn man, and goest unto thine enemy, from whence he once redeemed thee with the ransom of his precious blood? Why dost thou, so oft a renegate, war and fight under the standard of his adversary? With what face presumest thou to set up contrary banners against thy king which for thy sake bestowed his own life? Whosoever is not on his part, as he saith himself (Luke xi.) standeth against him. And he that gathereth not with him scattereth abroad. Thou warrest not only with filthy title or quarrel, but also for a miserable reward. Wilt thou hear whosoever thou be that art servant or soldier to the world, what shall be thy meed? Paul the standard-bearer in the war of Christ, answereth thee. The guerdon of sin. The reward (saith he) of sin is death. And who would take upon him to fight in a just and an honest cause, if he were sure to die but bodily only, and thou fightest in a wrong and also a filthy quarrel to obtain for thy reward the death of thy soul. In these mad wars that man maketh against man, either through beastly fury or for miserable necessity: seest thou not if at any time the greatness of the prey promised or hoped for, or comfort of the captain, or the cruelness of the enemies, or shame of cowardice cast in their teeth, or in conclusion if desire of praise hath pricked and stirred up the soldiers’ minds: with what courage and with what lusty stomachs finish they whatsoever labour remaineth, how little they regard their lives, with how great fierceness run they upon their enemies, well is him that may go foremost. Comparison of rewards. And, I beseech thee, how small is the reward which those wretched men go about to get with so great jeopardies and diligence? Verily but to have praise of a wretched man their captain, and that they might be praised with a rude and homely song, such as are used to be made in the time of war, to have haply their names written in a harper’s beadroll, to get a garland of grass or oaken leaves, or at the most to bring home a little more vantage or winning with them. We, on the other side clean contrary, be kindled neither with shame nor with hope of reward, and yet he beholdeth us while we fight that shall quit our pain if we win the field. But what reward setteth forth the chief ruler of our game for them that win the mastery? not mules as Achilles did in Homer, not tripods, that is to say meat boards with three feet, as Eneas did in Virgil: but such as the eye never saw, nor the ear never heard, neither could sink into the heart of man. And these rewards he giveth in the mean season to his (whiles they be yet fighting) as solaces and things to comfort them in their labours and travails. And what hereafter? Certes, blessed immortality. But in games of sport, as running, wrestling, leaping, in which the chiefest part of reward is praise, they which be overcome have likewise their rewards assigned unto them. But our matter is tried with great and doubtful peril, neither we fight for praise, but for life, and as reward of most value is proffered to him that quitteth himself most manfully, so pain most terrible is appointed for him that giveth back. Heaven is promised to him that fighteth lustily. And why is not the quick courage of a gentle stomach enflamed with the hope of so blessed a reward, namely what He promiseth, which as he cannot die, even so he cannot deceive? God beholdeth us. All things be done in the sight of God which all things beholdeth. We have all the company of Heaven beholders of our conflict. And how are we not moved, at the least way, even for very shame? He shall praise our virtue and diligence, of whom to be lauded is very felicity. Why seek we not this praise, yea, with the loss of our lives? It is a cowardly mind that will be quickened with no manner of reward. The veriest heartless coward in the world for fear of perils ofttime taketh courage to him. And in worldly battles though thine adversary be never so cruel, yet rageth he but on thy goods and body only. Achilles slew Hector. What more than that could cruel Achilles do to Hector? But here the immortal part of thee is assaulted and thy carcass is not drawn about the sepulchre as Hector’s, but thy body and soul is cast down into hell: there the greatest calamity or hurt is, that a sword shall separate the soul from the body: here is taken from thy soul the life, which is God himself. It is natural for the body to die, which if no man kill, yet must it needs die. But thy soul to die, is extreme misery. With how great cawtell avoid we the wounds of the body, with how great diligence cure we them The death of the body seemeth terrible, the death of the soul is not perceived, and set we so little of the wounds of the soul. Our hearts ariseth and grudgeth at the remembrance of death of the body as a terrible or outrageous thing, because it is seen with bodily eyes. The soul to die, because no man seeth and few believeth, therefore very few fear it. And is this death more cruel yet than the other? Even as much as the soul doth pass the body, and God excelleth the soul. Wilt thou that I show thee certain conjectures, examples or tokens whereby thou mayest perceive the sickness and death of the soul? The token of a sick soul. Thy stomach digesteth ill, it keepeth no meat, thou perceivest by and by thy body to be out of temper. And bread is not so natural meat to the body as the word of God is meat for thy soul. If that seem bitter, if thy mind rise against it, why doubtest thou yet but that the mouth of the soul is out of taste, and infected with some disease? If thy memory the stomach of the soul, keep not the learning of God, if by continual meditation thou digestest not, if when it is digested, thou sendest it not to all parts by operation, thou hast an evident token that thy soul is acrased. When thy knees for weakness bow under thee, and it be much work to draw thy limbs after thee, thou perceivest plainly thy body to be evil at ease. And dost thou not perceive the sickness of thy soul, when he grudgeth and is weak and faint to all deeds of piety, when he hath no strength to suffer patiently the least rebuke in the world, and is troubled and angry with the loss of a half-penny? after that the sight is departed from the eyes, and the ears cease to hear, after that all the body hath lost his feeling: no man doubteth then but the soul is departed. When the eyes of the heart be waxen dim, insomuch that thou canst not see the most clearest light, which is virtue or truth: when thou hearest not with thy inward ears the voice of God: when thou lackest all thy inward feeling and perceiving of the knowledge of God, thinkest thou that thy soul is alive? Thou seest thy brother ungoodly entreated, thy mind is nothing moved, so thy matter be in good case. Why feeleth thy soul nothing here? Certainly because he is dead. Why dead? Because her life is away, that is God. For God is life of the soul, verily, where God is, there is charity, love and compassion of thy neighbours, for God is that charity. For if thou were a quick member, how could any part of thy body ache, thou not sorrowing, no not once feeling or perceiving it? Take a more evident token. Feeling is a token of life. Thou hast deceived thy friend, thou hast committed adultery, thy soul hath caught a deadly wound, and yet it grieveth thee not, insomuch as thou joyest as it were of great winning, and boastest thyself of that thou shamefully hast committed. Believe surely that thy soul lieth dead. Thy body is not alive if it feel not the pricking of a pin. And is thy soul alive which lacketh the feeling of so great a wound? Thou hearest some man use lewd and presumptuous communication, words of backbiting, unchaste and filthy, raging furiously against his neighbour: think not the soul of that man to be alive. There lieth a rotten carcase in the sepulchre of that stomach from whence such stench ariseth and infecteth every man that cometh nigh. Christ called the Pharisees painted sepulchres. Why so? Because they bear dead souls about with them. And king David the prophet saith, their throat is a sepulchre wide open, they spake deceitfully with their tongues. The bodies of good men be the temples of the Holy Ghost. The bodies of holy people be the temples of the Holy Ghost. And lewd men’s bodies be the sepulchre of dead corpses, that the interpretations of the grammarians to them might well be applied, Soma quasi Sima. It is called a body because it is the burial The body is the burial, or grave., that is to say, the grave of the soul. The breast is the sepulchre, the mouth and the throat is the gaping of the sepulchre, and the body destitute of the soul is not so dead as is the soul when she is forsaken of Almighty God, neither any corpse stinketh in the nose of man so sore as the stench of a soul buried four days offendeth the nose of God and all saints. Therefore conclude, whensoever dead words proceed out of thy heart, it must needs be that a dead corpse lieth buried within. For when (according to the Gospel) the mouth speaketh of the abundance of the heart, no doubt he would speak the lively words of God, if there were life present, that is to wit, God. In another place of the Gospel the disciples say to Christ, Master, whither shall we go, thou hast the words of life? Why so, I pray thee, the words of life? Certainly for because they sprung out of the soul from whom the Godhead, which restored us again to life immortal, never departed not yet one moment. The physician easeth the body sometimes when thou art diseased. Good and holy men sometimes have called the body dead to life again. But a dead soul nothing but God only of his free and singular power restoreth to life again, yea, and he restoreth her not again if she being dead have once forsaken the body. Moreover of the bodily death is the feeling little or none at all. But of the soul, is the feeling eternal. And though also the soul in that case be more than dead, yet as touching the feeling of eternal death, she is ever immortal. Therefore seeing we must needs fight with so strange and marvellous jeopardy, what dulness, what negligence, what foolishness is that of our mind, whom fear of so great mischief sharpeneth not. Many causes why a christian man ought to be of good comfort, and to have confidence. And again on the contrary part there is no cause wherefore either the greatness of peril, or else the multitude, the violence, the subtlety of thine adversaries should abate the courage of thy mind. It cometh to thy mind how grievous an adversary thou hast. Remember also on the other side how present how ready at hand thou hast help and succour. Against thee be innumerable, yea but he that taketh thy part, himself alone is more of power than all they. If God be on our side, what matter is it who be against us? If he stay thee, who shall cast thee down? But thou must be inflamed in all thy heart and brain in fervent desire of victory. Our enemy was overcome many years agone. Let it come to thy remembrance that thou strivest not, nor hast not to do with a fresh soldier and a new adversary, but with him that was many years ago discomforted, overthrown, spoiled and led captive in triumph of us, but then in Christ our head, by whose might no doubt he shall be subdued again in us also. Take heed therefore that thou be a member of the body and thou shalt be able to do all things in the power of the head. No man is strong in his own strength. In thyself thou art very weak, in him thou art valiant, and nothing is there that thou art not able to do. Wherefore the end of our war is not doubtful, because the victory dependeth not of fortune, but is put wholly in the hands of God, and by him in our hands. No man is here that hath not overcome, but he that would not. The benignity of our protector never failed man. If thou take heed to answer and to do thy part again, thou art sure of the victory, for he shall fight for thee, and his liberality shall be imputed to thee for merit. Thou must thank him altogether for the victory, which first of all himself alone being immaculate, pure and clean from sin, oppressed the tyranny of sin. But this victory shall not come without thine own diligence also, for he that said, Have confidence, I have overcome the world, would have thee to be of a good comfort, but not careless and negligent. On this manner in conclusion is his strength, and by him we shall overcome. Profiting by his example, we shall fight as he fought, wherefore thou must so keep a mean course Scilla is a jeopardous place in the sea of Cecyle. Charibdis is a swallow or whirlpool in the same sea., as it were between Scylla and Charibdis, that neither trusting too much and bearing thee overbold upon the grace of God thou be careless and reckless, neither yet so mistrusting in thyself, feared with the difficulties of the war, do cast from thee courage, boldness, or confidence of mind together with harness and weapons also.

Of the weapons to be used in the war of a Christian man.

Chap. ii.

And I suppose that nothing pertaineth so much to the discipline of this war than that thou surely know, and presently have recorded and exercised in thy mind alway with what kind of armour or weapons thou oughtest to fight, and against what enemies thou must encounter and joust. Moreover that thy weapons be always ready at hand, lest thine so subtle an enemy should take thee sleeping and unarmed. In these worldly wars a man may be oftentimes at rest, as in the deep of the winter, or in time of truce: but we as long as we keep war in this body, may depart from our harness and weapons no season, no not as the saying is one finger breadth. A christian man should never cease from war. We must ever stand afore the tents and make watch, for our adversary is never idle: but when he is most calm and still, when he feigneth to flee or to make truce, even then most of all he imagineth guile: and thou hast never more heed to keep watch than when he maketh countenance or semblance of peace. Thou hast never less need to fear than when he assaulteth thee with open war. Therefore let thy first care be that thy mind be not unarmed. We arm our body, because we would have no need to fear the dagger or privy murderer of the thief. Shall we not arm our mind likewise, that he might be in safeguard? Our enemies be armed to destroy us, doth it grieve us to take our weapons of defence, that we perish not? They watch to kill, shall not we watch to be out of danger? But of the armour and weapons of a christian man we shall make special mention when we come to the places convenient. The seven nations inhabited the land of behest or promission promised to Abraham and his offspring. In the mean season to speak briefly, whosoever will assail with battle the seven nations that be called Cananei, Cethei, Amorrei, Pherezei, Gergezei, Evei, and Jebuzei, that is to say, whosoever will take upon him to fight against the whole host of vices, of the which seven be counted as chief captains, must provide him of two special weapons. Prayer and knowledge be the chief armour of a christian man. Prayer and knowledge, otherwise called learning. Paul would we should be ever armed, which biddeth us pray continually without stop. Prayer pure and perfect lifteth up thine affection to heaven, a tower beyond thine enemies’ reach. Learning or knowledge fenceth or armeth the mind with wholesome precepts and honest opinions, and putteth thee ever in remembrance of virtue, so that neither can be lacking to the other. These twain cleaveth so together like friends, the one ever requiring the other’s help. The one maketh intercession and prayeth. The other sheweth what is to be desired and what thou oughtest to pray. To pray fervently, and (as James exhorteth us) without doubting or mistrusting, faith and hope bringeth to pass. To pray in the name of Jesu, which is nothing else but to desire things wholesome for thy soul’s health only, learning or doctrine teacheth thee. The sons of Zebedei be James the more, and John the evangelist. Said not Christ to the sons of Zebedei, Ye know not what ye ask? But prayer verily is the more excellent, as she that cometh and talketh familiarly with Almighty God. Yet for all that is doctrine no less necessary. And I cannot tell whether that thou, fled from Egypt, mightest without great jeopardy commit thyself to so long a journey, so hard and full of difficulty, without the captains Aaron and Moses. Aaron signifieth prayer, Moses betokeneth knowledge. Aaron which was charged with things dedicate to the service of God’s temple, betokeneth prayer. By Moses is figured the knowledge of the law of God. And as knowledge of God ought not to be unprofitable, so prayer should not be faint, slack, without courage or quickness. Moses with the weapons of prayer fought against his enemies, but had his hands lifted up to Heaven, which when he let down, the Israelites had the worse. Thou, haply, when thou prayest, considerest only how much of thy psalms thou hast mumbled up, and thinkest much babbling to be the strength and virtue of prayer: which is chiefly the vice of them which (as infants) cleave to the literal sense, and are not yet grown up to the ripeness of the spirit. But hear what Christ teacheth us in Matthew, saying, When ye pray speak not much, as the ethnics and gentiles do, for they think their prayers to be accepted because of much babbling. Counterfeit them not therefore, for your Father knoweth whereof ye have need before ye desire it of Him. And Paul to the Corynthes despiseth ten thousand words babbled with mouth in comparison of five spoken in knowledge. Moses opened not his lips, and yet God said to him, Why criest thou so to me? It is not the noise of thy lips, but the fervent desire of thy mind, which (as it were a very shrill voice) beateth the ears of God. Let this, therefore, be a customable thing with thee that as soon as thine enemy ariseth against thee, and the vices which thou hast forsaken trouble thee, thou then without tarrying with sure confidence and trust lift up thy mind to heaven Pity is not taken for compassion, but for the honouring and worshipping of God with charity or love ordained, as Christ taught us to love., from whence help shall come to thee, and thither also lift up thy hands. The surest thing of all is to be occupied in deeds of piety, that thy deeds may be referred and applied, not to worldly business but unto Christ. Yet lest thou shouldst despise the help of knowledge, consider one thing. Beforetime it was enough for the Israelytes to flee and escape from their enemies, but they were never so bold as to provoke the Amalachytes Manna is a honeydew wherewith the children of Israel were fed forty years, and it is signified knowledge, and also by water likewise., and to try with them hand for hand before they were refreshed with manna from heaven and water running out of the hard rock. The noble warrior David refreshed and made strong with these cates, set nought by the whole host of his adversaries, saying, Oh good Lord thou hast set a table of meat before me to defend me against all men that trouble me. Believe me well, brother singularly beloved in my heart, there is none so great violence of thy foes, that is to say, none so great temptation which fervent study or meditation of holy scripture is not able to put aback, nor any so grievous adversity which it maketh not easy. And lest I should seem to be somewhat too bold an interpreter (though I could defend myself with great authority) what thing, I pray thee, could more properly have signified the knowledge of the secret law of God than did manna? For first in that it sprang not out of the earth, but rained down from heaven. By this property thou perceivest the difference between the doctrine of God and the doctrine of man. For all holy scripture came by divine inspiration and from God the author. In that it is small or little in quantity, is signified the humility, lowliness or homeliness of the style under rude words including great mystery. That it is white, by this property is signified the purity and cleanness of God’s law. For there is no doctrine of man which is not defiled with some black spot of error, only the doctrine of Christ everywhere bright, everywhere pure and clean. That it is somewhat hard and some deal rough and sharp, betokeneth secret mysteries hid in the literal sense. If thou handle the outer side and if I may so call it the cod, what is more hard or unsavoury? They tasted but the outer rind of manna which said to Christ, This is a hard saying, and who may abide the hearing thereof. But get out the spiritual sense, and nothing is more sweeter nor more full of pleasure and sweet juice. Moreover manna is in the Hebrew tongue as much to say as What is this? Which question agreeth well to holy scripture, which hath nothing in it idle or in vain, no not one tittle or prick, unworthy to be searched, unworthy to be pondered, unworthy of this saying, What is this? It is a common use unto the Holy Ghost to signify by water the knowledge of the law of God. Thou readest of the water of comfort by whose banks David rejoiceth to have been nourished up: thou readest of the waters which wisdom conveyeth into the tops of every way: thou readest of the mystical river into the which Ezechiel entered, and could not wade over: thou readest of the wells that Abraham digged, which when they were stopped of the Philistiens Isaac repaired again. Thou readest of twelve fountains in which the Israelytes after they had walked through forty mansions, and began then to be weary and faint, rested and refreshed themselves and made them strong to the long journey of desert. Thou also readest in the Gospel of the well whereupon Christ sat wearied in his journey. Siloe is a pool within Jerusalem at the foot of the mount Syon. Thou readest of the water of Siloe, whither he sendeth the blind to recover his sight. Thou readest of the water poured into the basin to wash the apostles’ feet. And because it needeth not to rehearse all places in this signification, often mention is made in scripture of wells, fountains and rivers, by which is signified nothing else but that we ought to enquire and search diligently for the mysteries hid in scripture. What signifieth water hid in the veins of the earth but mystery covered or hid in the literal sense? What meaneth the same conveyed abroad but mystery opened and expounded? Which being spread and dilated both wide and broad to the edifying of the hearers, what cause is there why it might not be called a river? Wherefore if thou dedicate thyself wholly to the study of scripture and exercise thy mind day and night in the law of God, no fear shall trouble thee, neither by day nor night: but thou shalt against all assaults of thine enemies be armed and exercised also. And I disallow it not utterly if a man for a season (to begin withal) do exercise and sport himself in works of poets and philosophers which were gentiles, as in his A B C or introductory to a more perfect thing, so that he taste of them measurably, and whiles youth shall give him leave, and even as though a man took them in his way, but not abide and tarry upon them still, and to wax old and die in them, as he were bound to the rocks of Sirenes Sirenes were three ladies dwelling in an island, which with sweetness of song drew unto them whosoever sailed by, and after killed them. But Ulixes returning from the siege of Troy having that way a necessary journey stopped his mariners’ ears with wax, and bound himself to the mast, so heard he their songs avoiding all jeopardy., that is to put his whole delectation in them and never go farther. For holy Basilius to such pastime exhorteth young men, whom he himself had induced to the conversation of christian men. And our Augustyn calleth back again his friend Licentius to pass the time with the Muses, neither Jerom repenteth himself that he hath loved a woman taken prisoner in war. Cyprian is commended because he garnished the temple of God with the spoils of the Egyptians. But in no case would I that thou with the gentiles’ learning shouldest also suck the gentiles’ vices and conversation. For if thou do not, thou shalt find many things helping to honest living, neither is it to be refused whatsoever an author (yea though he be a gentile) teacheth well. For Moses verily though he were never so familiar with God, yet despised he not the counsels of his father-in-law Jetro. Those sciences fashion and quicken a child’s wit, and maketh him apt aforehand marvellously to the understanding of holy scripture. Whereunto suddenly and irreverently to presume with hands and feet unwashed, is in manner a certain kind of sacrilege. And Jerom checketh the shameless pertness of them which straightway from secular or worldly science dare take in hand to meddle or interpret holy scripture. But how much shamefuller do they which never tasted other science, and yet at the first dare do the same thing. But as the scripture is not much fruitful if thou stand and stick still in the letter: in like manner the poetry of Homer and Virgil shall not profit a little, if thou remember that it must be understood in the sense allegory, which thing no man will deny that hath assayed or tasted of the learning of old antiquities never so little, yea with the tip of his tongue, or uttermost part of his lips. As for the poets which write uncleanly, I would counsel thee not once to touch them, or at the least way not to look far in them: except thou can the better abhor vices when they be described to thee, and in comparisons of filthy things the more fervently love things honest. Of the philosophers my mind is that thou follow them that were of Plato’s sect, because both in very many sentences, and much more in their style and manner of speaking, they come very nigh to the figure and property of speech used of the prophets and in the Gospels. And to make an end shortly, it shall be profitable to taste of all manner of learning of the gentiles, if it so be done as I shewed before, both in years according and measurably, moreover with caution and judgment discreetly, furthermore with speed and after the manner of a man that intendeth but to pass over the country only and not to dwell or inhabit, in conclusion (which thing is chiefest of all) if everything be applied and referred to Christ. For so all shall be clean to them that be clean when on the other side to them that be unclean nothing is clean. As Salomon had sixty queens, eighty concubines and damsels innumerable, yet one chief queen, whom all the rest honoured, so may we of all sciences have authors innumerable, if holy scripture be chief of all other for the honouring of her. And it shall be no rebuke to thee, if after the example of Salomon thou nourish up at home in thy house sixty queens, eighty sovereign ladies and damsels innumerable of secular wisdom: so that the wisdom of God be above all other, thy best beloved, thy dove, thy sweetheart, which only seemeth beautiful. And an Israelyte loveth a stranger and a barbarous damsel, overcome with her beauty: but first he shaveth off her hair and pareth her nails, and maketh her of an alien an Israelyte. And the prophet Ozee married an harlot, and of her had children not for himself, but for the Lord of Sabaoth and the holy fornication of the prophet augmented the household of God. The Hebrews after they had forsaken Egypt lived with light and pure white bread for a season The Israelyte might take to wife a stranger taken in war so that her nails were first pared and her hair shaven: so may christian men honour God with gentiles’ learning, if we cut off that is superfluous., but it was not sufficient to so great a journey. Therefore that bread loathed at once, thou must make as good speed as can be unto manna of celestial wisdom the which shall nourish thee abundantly and strengthen thee until thou obtain thy purpose, and win by victory the reward that never shall cease: but thou must ever remember in the mean season that holy scripture may not be touched but with clean and washen hands, that is to understand, but with high pureness of mind, lest that which of itself is a preservative or treacle, by thine own fault turn to thee into poison The light and pure white bread betokeneth the gentiles’ living. Manna betokeneth the wisdom of God. David intended to translate the Ark of God out of the house of Amynadab, which was in Gaboa, they put the ark upon a cart, Oza with his brethren waited on it on either side, as the ark inclined and bowed Oza set his hand to stay it and was smitten with sudden death for his presumption., and lest manna to thee begin to putrify, except that thou convey or send it into the inward parts of thy mind and affection, and lest haply it should fortune to thee as it did to Oza, which feared not to set his profane and unclean hands to the ark of God inclining on the one side and with sudden death was punished for his lewd service. The first point is that thou have good opinion of the holy scriptures, and that thou esteem them of no less value and dignity than they are worthy to be esteemed, and that they came out of the secret closet of the mind of God. Thou shalt perceive that thou art inspired of God moved inwardly, rapt and in an unspeakable manner altered and changed to another manner, figure or shape, if thou shalt come religiously, if with reverence and meekly thou shalt see the pleasures, delicacies, or dainties of the blessed spouse. Thou shalt see the precious jewels of rich Salomon, thou shalt see the secret treasure of eternal wisdom: but beware that thou break not malapertly into the secret closet, the door is low, beware lest thou strike the door with thy head Scipture must be had in great reverence., and be fain to leap back again. Think on this wise, nothing that thou seest with thine eyes, nothing that thou handlest with thy fingers to be indeed the same thing which it appeareth, so surely as these things be true in holy scripture: Faith must be given to holy scripture. for that if heaven and earth should perish, yet of the words of God not one jot or tittle shall perish, but all shall be fulfilled. Though men lie, though men err, yet the verity of God neither deceiveth nor is deceived. The chief interpreters of holy scripture. Of the interpreters of scripture, choose them above all other that go farthest from the letter, which chiefly next after Paul be Origene, Ambrose, Jerom and Augustyne. For I see the divines of later time stick very much in the letter, and with good will give more study to subtle and deceitful arguments, than to search out the mysteries, as though Paul had not said truly our law to be spiritual. I have heard some men myself which stood so greatly in their own conceit with the fantastical traditions, imaginations and inventions of man, that they despised the interpretation of old doctors that were nigh to Christ and his apostles both in time and living also Master Doctor Dunce., and account them as dreams, yea and Master Dunce gave them such confidence that notwithstanding they never once read the holy scripture, yet thought they themselves to be perfect divines, which persons though they speak things never so crafty and subtle, yet whether they speak things worthy of the Holy Ghost and the meek spirit of Christ or not, let other men judge. But if thou haddest liefer to be somewhat lusty and quick of spirit, than to be armed to contention, that is to say to brawling or scolding: if thou seek rather to have thy soul made fat, than thy wit to be vainly delighted: study and read over chiefly the old doctors and expositors, whose godliness and holy life is more proved and known, whose religion to God is more to be pondered and looked upon, whose learning is more plenteous and sage also, whose style is neither bare nor rude and interpretation more agreeable to the holy mysteries. And I say not this because I despise these new divines, but because I set more by things more profitable and more apt for the purpose. The speaking of scripture. And also the Spirit of God hath a certain tongue or speech appropriate to himself, he hath his figures similitudes, parables, comparisons, proverbs and riddles which thou must observe and mark diligently, if thou wouldest understand them. The wisdom of God stuttereth and lispeth as it were a diligent mother fashioneth her words according to our infancy and feebleness. She giveth milk to them that be infants in Christ, weak meat to feeble stomachs. Thou therefore make speed thou were a man, make haste to perfect and strong meat, and prepare a man’s stomach. She stoopeth down and boweth herself to thy humility and lowness. Arise then upon the other side and ascend to her height and excellency. It is like a monster and unnatural to be ever a child. He is too heartless that never ceaseth to be feeble and weak. The recording of one verse shall be more savoury in thy mouth, and shall nourish thee better if thou break the cod and taste of the sweetness which is within, than if thou shouldest sing the whole psalter Reading without understanding., understood only after the literal sense, whereof verily I give admonition a great deal the rather, because I know by experience that this error hath not infected the lay people only, but also the minds of them which profess and shew outward in their habit and name or title, perfect religion, insomuch that they think the very service of God to be put chiefly in this one thing, if they shall say over every day as much as they can of the psalms scarce understood, yea, in the literal sense. The charitable living of monks. Neither I think any other thing to be the cause why we see the charitable living of our monks and cloisterers to fail everywhere, to be so cold, so slacked, so faint and so to vanish away, but that they continue all their life and wax old in the letter and never enforce to come to the spiritual knowledge of scripture, neither hear they Christ crying in the Gospel, the flesh, that is to say, the letter, or that ye see outward profiteth not at all. It is the Spirit within that quickeneth or giveth life. The flesh is called in scripture whatsoever is visible or perceived outward with any sensible power. They hear not Paul affirming with his master, that the letter killeth, and it is the spirit giveth life. And again we know (saith he) that the law is spiritual, and not carnal. Spiritual things must be compared with spiritual things. The spirit is called whatsoever is perceived inwardly with the eye of the soul. In time past the Father of all spiritual gifts would be honoured in the mountain, but now he will be honoured in the spirit. Howbeit I despise not the feebleness of them, which for lack of knowledge and understanding doth that they only be able to do A similitude of meekness of them which lack capacity., pronouncing the mystical psalms with pure faith without dissimulation or hypocrisy, but rather as in charms and enchantments of magic certain words not understood, no not of them which pronounce them, yet be believed to be of virtue and strength. Even so the words of God, though they be not perfectly understood, nevertheless we must trust that they be profitable to them that either say them or hear them with perfect faith, with pure affection and mind, and that the angels which are present and doth understand be provoked to help them. And Paul despiseth not them which say psalms with their mouth which speaketh with tongues that thing they understand not: but he exhorteth them to leave their infancy, and to follow more perfect gifts, unto which if a man cannot attain, not through the default of a corrupt mind, but for lack of capacity, let him not bark against them which enforce better things. And after the precept of Paul let not him which eateth despise him which eateth not, neither he that eateth not judge him that eateth. Nevertheless I will not have thee which art endowed with so happy a wit to be slow and to tarry long in the barren letter, but to make speed unto more secret mysteries, and to help the continual endeavour and enforcement of thine industry and will with often prayers until he open to thee the book clasped with seven clasps, which hath the key of David, the which also shutteth and no man openeth the privities of the Father, which never man knew but his Son, and he to whom his Son hath vouchsafed to disclose them. But whither goeth our style aside? Mine intent was to describe the form of living not of learning: but I turned out of the way thus far while I laboured to shew thee a meet shop from whence thou oughtest to fetch thy new armour and weapons belonging to the new war. Therefore to come to our purpose again, if thou shalt pick and choose out of the books of the gentiles of every thing the best: and also if thou by the example of the bee, flying round about by the gardens of old authors shalt suck out only the wholesome and sweet juice (the poison refused and left behind) thy mind shall be better apparelled a great deal, and armed unto the common life or conversation, in which we live one with another in honest manner. For the philosophers and learned men of the gentiles in their war use certain weapons and armour not to be despised. Nevertheless whatsoever thing of honesty or truth thou findest anywhere, think that to be Christ’s. But that divine armour and (to speak as the poets do) that harness of Vulcanus’ making The artillery of Vulcanus., which with no weapons can be pierced, is fetched only out of the armoury of holy scripture, where our noble captain David laid up all his ordinance of war for his soldiers with which they should fight afar and at hand against the uncircumcised Philistiens. Achilles overcome with ire, Eneas overcome with love. With this harness was clothed neither Achilles, of whom Homer writeth, neither Eneas, of whom Virgil speaketh, though they be so feigned. Of which the one with ire, the other with love was overcome shamefully. And it is not spoken without reason that those weapons be not forged in the workhouse of man, but in the workhouse or forge that is common to Vulcan and Pallas, otherwise called Mynerva. Poets the feigners of gods. For poets the feigners of gods maketh Vulcan lord of fire, and Mynerva lady of wit, faculties, sciences and crafts, which thing I judge to be done in very deed (as thou mayest easily perceive) when the fire of love of God hath armed thy wit, endued with honest faculties so strongly King Saul armed David to fight against Golyas with heavy and cumbrous harness putting on him a salet of brass and a coat of mail but David put it off and gathered five stones out of a brook, and with a sling hit Golyas in the forehead with a stone and slew him., that if all the world should fall on thy head yet should not the stroke put thee to fear. But first thou must cast away the harness of proud Saul, which rather loadeth a man than be anything necessary or profitable, and cumbered David ready to fight with Golyas and holpe him not at all. Moreover from the bank of the brook of holy scripture thou must gather five stones, which peradventure be the five words of Paul, which he speaketh in knowledge. Then take a sling in thy right hand; with these weapons is overthrown our only enemy, the father of pride, Sathan, whom at the last with what weapons did our head Christ Jesu overcome? When Sathan would have had Christ to turn stones into bread Christ answered with scripture saying Man liveth not only by bread, but by every word that proceedeth of the mouth of God. Then he would have had Christ to fall from the pinnacle. Christ answered with scripture saying A man should not tempt his Lord God. Then the devil bade Christ honour him. Christ answered A man must honour his Lord God and serve him only. Did not he smite the forehead of our adversary as it had been with stones fetched out of the brook when he answered him in time of temptation with words of scripture. Wilt thou hear the instruments or artillery of christian men’s war? And the zeal of him (saith scripture) shall take harness and shall harness his creature to avenge his enemies, he will put on justice for his breastplate, and take for his helmet sure and true judgment. He will take a shield of equity impenetrable or that cannot be pierced, yea, and he will sharpen or fashion cruel wrath into a spear. Thou readest also in Isai he is armed with justice, as with an habergeon and a salet of health upon his head, he is clothed with the vestures of vengeance and covered as it were with a cloak of zeal. Now if thou list to go to the storehouse of Paul, that valiant captain, certainly thou shalt also find there the armour of war, not carnal things, but valiant in God to destroy fortresses and counsels, and every high thing that exalteth himself against the doctrine of God. Thou shalt find there the armour of God, by the which thou mayest resist in a woeful day. Thou shalt find the harness of justice on the right hand, and on the left thou shalt find the defence of thy sides’ verity, and the habergeon of justice the buckler of faith If zeal be in knowledge, it is good, if not, it is evil. As the Pharysees for zeal of their traditions persecuted Christ and the apostles., wherewith thou mayest quench all the hot and fiery weapons of thy cruel adversary. Thou shalt find also the helmet of health and the sword of the Spirit, which is the word of God, with the which all if a man shall be diligently covered and fenced, he may boldly without fear bring forth the bold saying of Paul. Who shall separate us from the love of God? shall tribulation? shall straitness or difficulty? shall hunger? shall nakedness? shall peril? shall persecution? shall a sword? Behold how mighty enemies and how much feared of all men he setteth at nought. But hear also a certain greater thing, for it followeth. But in all things we have overcome by his help which loved us. And I am assured (saith he) that neither death, nor life, nor angels, neither principalities, neither virtues, neither present things, neither things to come, neither strength, neither height, neither lowness, nor none other creature shall or may separate us from the love of God which is in Christ Jesu. Oh happy trust and confidence which the weapons or armour of light giveth to Paul, that is by interpretation a little man, which calleth himself the refuse or outcast of the world! Of such armour therefore abundantly shall holy scripture minister to thee, if thou wilt occupy thy time in it with all thy might: so that thou shalt not need our counsel or admonitions. Nevertheless seeing it is thy mind, lest I should seem not to have obeyed thy request, I have forged for thee this little treatise called Enchiridion, that is to say, a certain little dagger, whom never lay out of thy hand, no not when thou art at meat or in thy chamber. Insomuch that if at any time thou shalt be compelled to make a pilgrimage in these worldly occupations, and shalt be too cumbered to bear about with thee the whole and complete armour and harness of holy scripture, yet commit not that the subtle lier in wait at any season should come upon thee and find thee utterly unarmed, but at the least let it not grieve thee to have with thee this little hanger, which shall not be heavy to bear, nor unprofitable for thy defence, for it is very little, yet if thou use it wisely, and couple with it the buckler of faith, thou shalt be able to withstand the fierce and raging assault of thine enemy: so that thou shalt have no deadly wound. But now it is time that I begin to give thee a certain rule of the use of these weapons which if thou shalt put in execution or practice, I trust it will come to pass that our captain Jesus Christ shall translate thee a conqueror out of this little castle or garrison into his great city Jerusalem with triumph, where is no rage at all of any battle, but eternal quietness, perfect peace, assured tranquillity: whereas in the mean season all hope and confidence of safeguard is put in armour and weapon.

That the first point of wisdom is to know thyself, and of two manner wisdoms, the true wisdom, and the apparent.

Chap. iii.

That excellent good thing desired and sought for of all men, is peace or quietness: unto which the lovers of this world also refer all their study, but they seek a false peace, and shoot at a wrong mark. The same peace the philosophers also promised unto the followers of their conclusions, but yet falsely, for Christ only giveth it, the world giveth it not. A man must fight against himself. To come to this quietness the only way or means is (if we make war) against ourself, if we fight strongly against our own vices God is our peace and felicity., for with these enemies God, which is our peace, is at variance with deadly hate, seeing he is naturally virtue itself and father and lord of all virtue. And whereas a filthy puddle or a sink gathered together of all kind of vices, is named of the stoics Stoics were philosophers as Socrates and Plato, with their followers, which put felicity in true pleasure in virtue only and within the conscience, without any outward pleasure or riches. Foolishness is misery. Wisdom is felicity. Fools also be wretches and unhappy. Wise men also be happy and fortunate. Filthiness is foolishness, virtue is wisdom., which are the most fervent defenders of virtue, foolishness, and in our scripture the same is called malice, in like manner virtue or goodness lacking in no point of both parts, is called wisdom. But after the saying of the wise man—doth not wisdom overcome malice? The father and head of malice is the ruler of darkness, Belial: whose steps whosoever followeth walketh in the night and shall come to eternal night. On the other side the ground of wisdom and indeed wisdom itself is Christ Jesus, which is very light and the brightness of the glory of his Father, putting away by himself only the night of the foolishness of the world. The which (witnessing Paul) as he was made redemption and justification to us that be born again in him: even likewise was made also our wisdom. We (saith Paul) preach Christ crucified, which to the Jews is an occasion of unity, and to the gentiles foolishness. But to the elected both of the Jews and also of the gentiles we preach Christ the virtue or strength of God, and the wisdom of God, by whose wisdom through his example we may beat away the victory of our enemy malice, if we shall be wise in him in whom also we shall be conquerors. Worldly wisdom is very foolishness. Make much of this wisdom and take her in thine arms. Worldly wisdom set at nought, which with false title and under a feigned colour of honesty boasteth and showeth herself gay to fools, when after Paul there is no greater foolishness with God than worldly wisdom He must be a fool in this world that will be wise in God., a thing that must be forgotten indeed again of him that will be wise indeed. If any man (saith Paul) among you seemeth to be wise in this world, let him be a fool that he may be wise The searchers were the philosophers which searched for worldly wisdom yet could they attain no wisdom to save the soul of man until Christ came., for the wisdom of this world is foolishness with God. And a little afore Paul saith, It is written, I will destroy the wisdom of wise men, and the prudence of prudent men I will reprove. Where is the wise man, where is the subtle lawyer, where is the searcher of this world? Hath not God made the wisdom of this world foolishness? And I doubt not but even now with great hate these foolish wise men bark against thee Many be christian men but in name only but the very christian men be they which keep and observe inwardly Christ’s precepts. A true christian man must despise the foolishness of worldly men. He is good for nothing, saith Hesiodus which neither hath wisdom, nor yet will learn it. To have knowledge is best of all. To be willing to learn and obedient to the truth is also a good thing. To lack knowledge is a very evil thing. To disdain to learn is worse but to with-stand and repugne against the truth to them which teach the truth is worst of all and farthest from grace., and these blind captains or guides of blind men cry out and roar against thee, saying that thou art deceived, that thou dotest and art mad as a bedlam man, because thou intendest to depart unto Christward. These be in name only christian men, but in very deed they are both mockers and also enemies of Christ’s doctrine. Take heed and beware that their foolish babbling move thee not, whose miserable blindness ought rather to be wept, sorrowed and mourned than to be counterfeited or followed. Oh what foolish kind of wisdom and clean out of order is this in trifles and things of no value, yea to filthiness only to be clear witted, ware and expert: but in those things which only make for our safe-guard or health, not to have much more understanding than a brute beast! Paul would we should be wise but in goodness, and children in evil. These men be wise to all iniquity: but they have no learning to do good. And for as much as that fecund and Greek poet Hesiodus counteth him good for nothing which neither is wise of himself, neither yet will follow and do after him that giveth him good counsel: of what degree then shall they be counted which when they themselves be most shamefully deceived, yet never cease to trouble, to laugh to scorn and put in fear them which already be come to their wits again? But shall not the mocker be mocked? He that dwelleth in heaven shall mock them again, and our Lord shall laugh them to scorn. Thou readest in the Book of Sapience, They shall see verily and shall despise him, but God shall mock them. To be mocked of lewd men, is as it were a praise. And no doubt it is a blessed thing to follow our head, Christ and his apostles, and a fearful thing truly to be mocked of God. I also (saith the Wisdom) will laugh when ye perish, and mock you when that thing hath happened to you which ye feared Evil men say, ye good men, as ye live now, so lived such and such pope holy fools, and this came of them and so we trust to see happen of you., that is to say, when they awaked out of their dream and come again to themselves, when it is too late, shall say, These be they whom we have had in derision and reproof, we for lack of understanding have counted their lives to be madness, and their end to be without honour. This wisdom is beastly, and as James saith, diabolic and of the devil, and is an enemy to God, whose end is destruction. Note how one vice bringeth in another. For always after this wisdom followeth as a waiting-servant or hand-maid mischievous presumption, after presumption followeth blindness of mind, after blindness of mind followeth fervent rage and tyranny of affections and appetites, after the tyranny of affections followeth the whole heap of all vices and liberty to do what he listeth. Then followeth custom, after followeth most wretched dulness or insensibility of mind, a dazing of the wits for lack of capacity. By which it is caused that evil men perceive not themselves to sin. And whiles they be in such insensibility without any feeling or perceiving of themselves, bodily death cometh suddenly on them, and after it followeth the second death, which is death everlasting. Thou seest how the mother of the extreme mischief is worldly wisdom The wisdom of Christ., but of the wisdom of Christ which the world thinketh foolishness, this wise thou readest. All good things came to men by heaps with her, and inestimable honesty by the hands of her. And I rejoiced in all things because this wisdom went before me, and I was not aware that she was mother of all good things. This wisdom bringeth with her as companions soberness and meekness. Meekness disposeth and maketh us apt to receive the spirit of God. For in the lowly, humble and meek person he rejoiceth to rest. And when the spirit hath replenished our minds with his sevenfold grace, then forth withal springeth that plenteous herbage of all virtue, with those blessed fruits of which the chief is the secret joy of a clear conscience, which joy is known of none but only of such to whom it hath chanced to taste of it. Joy that never vanisheth away, nor fadeth with the joys of this world, but increaseth and groweth to eternal gladness and mirth. This wisdom my brother (after the counsel of James) must thou require of God with fervent and burning desire. And after the counsel of the wise man dig her out of the veins of holy scripture, as it were treasure hid in the earth. The chief part of this wisdom is that thou shouldest know thyself, which word to have descended from heaven the antiquity believed, and so much hath that saying pleased great authors, that they judged all plenty of wisdom to be shortly comprehended in this little sentence, that is to wit, if a man know himself. But let the weight or authority of this conclusion and doctrine be of no value with us, except it agree with our learning. The mystical lover in Canticles threateneth his spouse, and biddeth her to get herself out of the doors, except she know herself, saying, O thou beautiful among all women, if thou know not thyself, go out of the doors and walk after the steps of thy flock and sort. Therefore let no man presumptuously take upon him this so great a thing, to think that he knoweth himself well enough. I am not sure whether any man knoweth his body unto the uttermost, and then how can a man know the state of his mind surely enough? Paul, whom God so loved that he saw the mysteries of the third heaven, yet durst he not judge himself which thing doubtless he would have been bold to do, if he had known himself surely enough. If so spiritual a man which discerneth all things, and is himself to be judged of no man, was not surely enough known to himself, how should we carnal men presume? In conclusion let him seem to be a very unprofitable soldier, which surely enough neither knew his own company, neither his enemies’ host. Thou mayst read of Jason and divers other how they sowed serpents’ teeth and how of them sprang giants which fought among themselves and slew each other. But so it is that one christian man hath not war with another but with himself, and verily a great host of adversaries spring out of our own flesh, out of the very bowels and inward part of us. Likewise as it is read in certain poets’ tales of the brethren gendered of the earth. And there is so little difference between our enemy and our friend, and so hard to know the one from the other, that there is great jeopardy lest we somewhat recklessly or negligently defend our enemy instead of our friend, or hurt our friend instead of our enemy. The noble captain Josue was in doubt of an angel of light, saying Art thou on our part, or of our enemies’ part. Therefore seeing that thou hast taken upon thee war against thyself, and the chief hope and comfort of victory is if thou know thyself to the uttermost, I will paint a certain image of thyself, as it were in a table, and set it before thine eyes that thou mayst perfectly know what thou art inwardly and within thy skin.

Of the outward and inward man.

Chap. iv.

A Man is then a certain monstrous beast compact together of parts two or three of great diversity. A man is a certain monstrous beast. Of a soul as of a certain goodly thing, and of a body as it were a brute or dumb beast. For certainly we so greatly excel not all other kinds of brute beasts in perfectness of body, but that we in all his natural gifts are found to them inferiors. In our minds verily we be so celestial and of godly capacity that we may surmount above the nature of angels, and be unite, knit and made one with God. If thy body had not been added to thee God is the author of peace., thou hadst been a celestial or godly thing. If this mind had not been grafted in thee, plainly thou hadst been a brute beast. The serpent is the maker of debate. These two natures between themselves so diverse, that excellent workman had coupled together with blessed concord: but the serpent the enemy of peace put them asunder again with unhappy discord: He holdeth the wolf by the ears, this proverb we use on them which be in such cumbrance from whence they can in no wise rid themselves. The proverb this wise sprang. A certain man walked in a forest upon whom came a wolf and he could make no other shift but took him by the ears, which were so short that it was hard to hold them: yet durst he not let them go, nor lay hand on his weapons for fear of biting, but held fast and cried for help. so that now they neither can be separate without very great torment and pain, neither live joined together without continual war. And plainly, after the common saying, each in the other holdeth the wolf by the ears, and either may say very well and accordingly to the other that proper and pleasant verse of Catullus, I neither can live with thee nor without thee. Such ruffling, wrangling and trouble they make between themselves with cumberous debate as things diverse, which indeed are but one. The body verily as he himself is visible, so delighteth he in things visible. As he is mortal, so followeth he things temporal. As he is heavy, so sinketh he downward. On the other part, the soul mindful of her celestial nature enforceth upward with great violence and with a terrible haste striveth and wrestleth with the heavy burden of the earthly body. She despiseth these things that are seen, for she knoweth them to be transitory, she seeketh true things of substance which be permanent and ever abiding, and because she is immortal and also celestial she loveth things immortal and celestial, and rejoiceth with things of like nature, except she be utterly drowned in the filth of the body and by contagiousness of him hath gone out of kind from her native gentleness. Poets feign Prometheus to have made men of clay and through help of Pallas to put life in them and portion of everybeast as the fierceness of the lion, the wiliness of the fox, the fearfulness of the hare and so of other beasts. And verily neither Prometheus, so much spoken of among poets, sowed this discord in us a portion of every beast mixed to our mind, neither our primitive and first making gave it, that is to say, it sprang not in us naturally, or nature gave it not to us in our first creation or nativity: but sin hath evil-corrupted and decayed that which was well created, sowing the poison of dissension between them that were honestly agreed, for before that time both the mind ruled the body without business, and the body obeyed without grudging. Now is it clean contrary. The order between them is so troubled, the affections or appetites of the body strive to go before reason, and reason is in a manner compelled to incline and follow the judgment of the body. Man is compared to a commonwealth or realm, where is king, lords and the common people. Thou mayst compare therefore a man properly to a commonalty, where is debate and part taking among themselves. Which commonalty for as much as it is made of sundry kinds of men gathered together, which be of diverse and contrary appetites: it cannot be avoided but that much strife shall arise therein, and parts taken often times, unless the chief rule and authority be in one. And he himself be such a fellow that will command nothing but that which shall be wholesome and profitable for the commonwealth. And for that cause it must needs be that he which is most wise should most bear rule. And he needs must obey that least perceiveth or understandeth. Now there is nothing more foolish than the rascal or vile commonalty. And therefore ought they to obey the officers and rulers, and bear no rule nor office themselves. The noble estates or such men which be most ancient of age, ought to be heard: but so that it lie only in the king’s arbitrament to make statutes and laws, whom it is meet to be advertised to be put in remembrance or counselled now and then. But it is not meet that he should be compelled, or that any man should be master or rule him. The king obeyeth the law only. And finally the king obeyeth no man but the law only. The law must be correspondent to the original decree of nature or the first example of honesty. Wherefore if this order subverted, the unruly commons, and that raging dregs of the city shall strive to go before the seniors: or if the chief lords shall despise the commandment of the king, then ariseth perilous sedition or division in our commonwealth, yea and except the provision, decree or authority of God succour, all the matter weigheth and inclineth to extreme mischief and to utter destruction. Reason is king in a man. In man reason beareth the room of a king. Thou mayest account for the chief lords certain affections and them of the body: The lords be certain gentle affections. but yet not all things so beastly. Of the which kind is natural reverence toward the father and mother, love to thy brethren, a benevolent mind toward thy friends and lovers, compassion upon them that be vexed with adversity or cumbered with sickness, fear of infamy, slander or loss of thy good name The commoners be vile appetites., desire of honest reputation, and such other like. But such affections or passions which be very greatly disagreeing from the decrees of reason, and which be cast down and must bow even to the vileness of brute beasts: think and reckon those to be as it were the most rascal and vile sort of the common people. Of which kind and sort be lechery, riot, envy, and such like diseases, which all without exception must be kept under in prison and with punishment as vile and bond servants, that they render to their master their task and work appointed to them if they can: but if not at the least they do no harm. Which things Plato perceiving by inspiration of God, wrote in his book called Timeus how the sons of gods had forged in man to their own likeness two kinds of souls, the one kind spiritual and immortal, the other as it were mortal Four affections of the mind: joy, sorrow, hope and fear., in danger to divers perturbations or motions of unquietness. Of which the first is voluptuousness (as he saith) the bait whereby men are allured and brought to ungraciousness or mischief. The next is sorrow or grief which letteth men, and driveth them from virtue or goodness. After that fear and presumptuous boldness, two mad counsellors: whom accompanieth indurate wrath, the desire of vengeance. Moreover flattering hope with beastly imagination and knowledge not governed of reason, and worldly love that layeth hands violently on all things. These be almost the words of Plato, and it was not unknown to him the felicity of this life to be put in refraining of such perturbations, for he writeth in the same work them for to live justly and blessedly, which should have overcome these appetites, and them for to live unjustly and miserably that should be overcome of the same. And to that soul which is like unto the nature of God Reason dwelleth in the brain as in the palace., that is to say, unto reason, as unto a king, he appointed a place in the brain, as in the chief tower of our city: and as thou mayest see the highest part of our body, and next to heaven, and most far from the nature of a beast, as a thing verily which is both of a very thin bone, and neither laid with gross sinews nor flesh, but surely furnished and appointed within and also without, with powers of knowledge, that through the showing of them no debate should rise in our commonwealth, which he should not immediately perceive: but as touching the parts of the mortal soul, that is, to wit, the affections and appetites as every one of them is, either obedient, or else grudgeth against reason: The power wherein is contained wrath and hate. so he removed them from him, for between the neck and the midriff he set that part of the soul, wherein is contained boldness, wrath or anger, a seditious affection verily and full of debate, which needs must be refrained: but he is not very brutish or beastly, and therefore he separates him in a mean space from the highest and lowest, lest if he had been too nigh to either of them, he would either have troubled the king’s quietness, or else corrupted with the contagiousness of them of the lowest sorts should with them also conspire against him. Last of all that power which desireth the voluptuous pleasure of meat and drink, whereby also we be moved to bodily lust The power wherein is contained desire., he banished utterly away far from the king’s palace down alow beneath the midriff in to the liver and the paunch, that as it were a certain wild beast untamed he should there stable and dwell at the rack, for because that power is accustomed to raise up motions most violent, and to be disobedient to the commandments of the king. What beastliness yea and what rebellion is in the lowest portion of this power, at the leastway the privy parts of thy body may teach thee, in which part chiefly this power of concupiscence rageth and tyranny reigneth, which also of all members only ever among maketh rebellion with uncleanly motions, the king crying the contrary, and that in vain. Thou seest then evidently how that this noble beast man, so goodly a thing above plainly and without any exception endeth in an unreasonable or brute beast. But that noble counsellor which sitteth like a king or a ruler in his high tower The ornaments of a king, having alway in remembrance his own beginning thinketh no filthy nor low thing. And he hath whereby he may be known from other a sceptre of ivory, because he doth command nothing but that which is right and good, in whose top writeth Homer to set an eagle, because that reason, mounting up to celestial things, beholdeth from above those things that be on the ground disdainfully, as it were with eagles’ eyes. In conclusion he is crowned with a crown of gold, for gold in the mystical letters most commonly betokeneth wisdom. And the circle betokeneth that the wisdom of the king should be perfect and pure in every part. These be the very gifts or virtues properly belonging to kings. First that they be very wise that they do not amiss by reason of error and lack of true knowledge. And that such things as they know to be good and right, those only to will and purpose to do, that they do nothing against the decree or judgment of reason inordinately, frowardly and corruptly. And whosoever lacketh any of these two points, count him to be not a king, that is to say a ruler, but a robber.

Of the diversity of affections.

Chap. v.

Our king Reason may be oppressed verily We ought to live after reason and not after affections., yet because of the eternal law which God hath graven in him he cannot be corrupted but that he shall grudge and call back. Peripateticy will that affections should be refrained, only thinking them necessary to provoke and to stir a man to virtue. To whom, if the residue of the commonalty will obey, he shall never commit anything at all either to be repented or of any jeopardy: but all things shall be administered with great moderation discreetly, with much quietness and tranquillity. But as touching affections, verily stoics and peripatetics vary somewhat Stoics be the followers of Plato which put felicity and blessedness in the inward constancy of the mind only. If a man were so armed with all virtues that he might be wounded with no dart of adversity or fortune, saying also no outward goods of fortune nor outward gifts of nature be required necessarily unto felicity but the testimony of conscience inward to be sufficient,, though both agree in this that we ought to live after reason, and not after affections. But stoics will when we have used for a season (as it were a schoolmaster to teach us our first principles) the affections which immediately are stirred up of the sensual powers, and now become to judgment and true examination what is to be ensured or chosen, and what to be eschewed or forsaken, that then we utterly damn and forsake them. For then are they (as they say) not only no profit to very wisdom, but also hurtful and noxious, and therefore they will that a perfect wise man should lack all such motions, as diseases or sicknesses of the mind, yea and scarcely they grant to a wise man those first motions, more gentle preventing reason which they call fantasies or imaginations. Peripatetics teach the affections not to be destroyed utterly, but to be refrained, and that the use of them is not utterly to be refused, for because they think them to be given of nature, as a prick or a spur to stir a man to virtue: as wrath maketh a man bold and hardy, and is a matter of fortitude. Envy is a great cause of policy, and in likewise of the other. Peripatetics be Arystotel’s followers which say a man apparelled with all kind of virtue and with a pure conscience to be a good man, yet not happy or blessed, for then will beatitude to rest in the act or outward practice of virtue in profiting the commonwealth. Therefore, say they, riches, friends, strength of body, health, eloquence and such like to be required necessarily without which a man cannot profit another, yet would they not such things to be desired for love of the things themselves, but to profit the commonwealth and for the conversion of mankind. Socrates in a certain book that Plato made called Phedo seemeth to agree with stoics, where he thinketh philosophy to be nothing else but a meditation or practising of death, that is to say that the mind withdraw herself as much as she can from corporal and sensible things, and convey herself to those things which be perceived with reason only, and not of the sensible powers. First of all therefore thou must behold and consider diligently all the motions, movings or stirring of thy mind and have them surely known. Furthermore thou must understand no motions to be so violent but they may be either refrained of reason, or else turned to virtue. Notwithstanding I hear everywhere this contagious opinion, that some should say they be constrained to vices: and on the other side many for lack of knowledge of themselves follow such motions as the sayings or decrees of reason: in so much that whatsoever wrath or envy doth counsel or move them to do, that they call the zeal of God: and as thou seest one commonwealth to be more unquiet than another: so is one man more inclined or prone to virtue than another, which difference cometh not of the diversity of minds, but either of the influence of celestial bodies, or else of our progenitors, or else of the bringing up in youth, or of the complexion of the body. The fable of Socrates of carters and horses good and bad is none old wives’ tale: for thou mayst see some to be born of so moderate, soft, quiet and gentle disposition, so easy to be handled, to be turned and winded, that without business they may be induced to virtue Some man is more prone to virtue than some., and runneth forward by their own courage without any spurring. To some clean contrary thou mayst perceive to have happened: The rebellion of nature is to be imputed to no man. a body rebellious as a wild and kicking horse: in so much that he which tameth him shall have enough to do and sweat apace, and yet scarce with a very rough bit, scarce with a waster and with sharp spurs can subdue his fierceness. If any such one hath happened to them, let never that, rather thy heart fail thee, but so much the more fervently set upon it, thinking on this wise: not that the way of virtue is stopped or shut up from thee: but a larger matter of virtue to be offered unto thee. But and if so be that nature hath endued thee with a gentle mind, thou art not therefore straightway better than another man, but happier, and yet again on that manner wise art thou more happy, so that thou art also more bound. How be it what is he that is endued with so happy gifts of nature, which hath not abundantly things enough to wrestle withal. Therefore in what part shall be perceived most rage or rebellion to be, in that part reason our king must watch diligently. Some vices follow the countries. There be certain vices appropriate to every country, as to break promise is familiar to some: to some riot or prodigality: to some bodily lust or pleasure of the flesh, and this happeneth to them by the disposition of their countries. Some vices accompany the complexion of the body Some vices follow the complexion of the body., as appetite and lust for the company of women and the desire of pleasures and wanton sports accompany the sanguine men. Wrath, fierceness, cursed speaking followeth the choleric men. Grossness of mind, lack of activity, sluggishness of body, and to be given to much sleep, followeth the phlegmatic man. Envy, inward heaviness, bitterness, to be solitary, self-minded, sullen and churlish followeth the melancholic person. Some vices abate and increase after the age of man Vices following the age., as in youth lust of the body, wasteful expenses and rashness, or foolish-hardiness. In old age niggardliness or too much saving, waywardness and avarice. Some vices there be which should seem appropriate to kind as fierceness to the man Vices appropriate to kind., vanity to the woman and desire of wreak, or to be revenged. It fortuneth now and then that nature, as it were to make amends, recompenseth one disease or sickness of the mind An ill disease of the mind is sometimes recompensed with another good gift in property., with another certain contrary good gift or property. One man is somewhat prone or inclined to pleasure of worldly pastimes, but nothing angry, nothing envious at all. Another is chaste, but somewhat proud or high-minded, somewhat hasty, somewhat too greedy upon the world. And there be which be vexed with certain wonderful and fatal vices, with theft, sacrilege and homicide: which truly thou must withstand with all thy might, against whose assault must be cast a certain brazen wall of sure purpose. On the other side some affections be so nigh neighbours to virtue, that it is jeopardous lest we should be deceived, the diversity is so dangerous and doubtful. Let the vices which draw near unto virtues be corrected. These affections are to be corrected and amended, and may be turned very well to that virtue which they most nigh resemble. There is some man (because of example) which is soon set a-fire, is hot, at once provoked to anger with the least thing in the world, let him refrain and sober his mind, and he shall be bold and courageous, nothing faint-hearted or fearful, he shall be free of speech without dissimulation. There is another man somewhat holding, or too much saving, let him put to reason, and he shall be called thrifty and a good husband. He that is somewhat flattering shall be with moderation courtesy and pleasantness. He that is obstinate may be constant. Solemness may be turned to gravity. And that hath too much of foolish toys, may be a good companion. Put not the name of virtue to any manner of vice. And after the same manner of other somewhat easier diseases of the mind, we must beware of this only that we cloak not the vice of nature with the name of virtue, calling heaviness of mind gravity, cruelty justice, envy zeal, filthy niggardliness thrift, flattering good fellowship, knavery or ribaldry urbanity or merry speaking. Know thyself. The only way therefore to felicity is first that thou know thyself: moreover that thou do nothing after affections, but in all things after the judgment of reason: Do all things after the judgment of reason. let reason be sound and pure and without corruption: let not his mouth be out of taste, that is to say, let him behold honest things. But thou wilt say: it is an hard thing that thou commandest: who sayeth nay? And verily the saying of Plato is true: whatsoever things be fair and honest, the same be hard and travailful to obtain. Nothing is more hard than that a man should overcome himself. But then is there no greater reward than is felicity? The saying of Saint Jerome. Jheronymus spake that thing excellently as he doth all other things: nothing is more happy than a christian man, to whom is promised the kingdom of heaven: nothing is in greater peril than he which every hour is in jeopardy of his life: nothing is more strong than he that overcometh the devil: nothing is more weak than he that is overcome of the flesh. If thou ponder thine own strength only, nothing is harder than to subdue the flesh unto the spirit. If thou shalt look on God thy helper, nothing is more easy. Then now therefore conceive with all thy might and with a fervent mind the purpose and profession of the perfect life. And when thou hast grounded thyself upon a sure purpose, set upon it and go to it lustily: To be willing to be a christian man is a great part of christendom. man’s mind never purposed anything fervently that he was not able to bring to pass. It is a great part of a christian life to desire with full purpose and with all his heart to be a christian man, that thing which at the first sight or meeting, at the first acquaintance or coming to shall seem impossible to be conquered or won, in process of time shall be gentle enough and with use easy: in conclusion with custom it shall be very pleasant. It is a very proper saying of Hesiodus: The way of virtue in process waxeth easy. the way of virtue is hard at the beginning, but after thou hast crept up to the top there remaineth for thee very sure quietness. No beast is so wild which waxeth not tame by the craft of man. And is there no craft to tame the mind of him that is the tamer of all things? That thou might be whole in thy body, thou canst steadfastly purpose and command thyself for certain years to abstain from drinking of wine, to forbear the flesh and company of women: which things the physician being a man prescribed to thee. And to live quietly all thy life canst thou not rule thine affections, no not a few months? Which thing God, that is thy creator and maker, commandeth thee to do? To save thy body from sickness there is nothing which thou doeth not: to deliver thy body and thy soul also from eternal death dost thou not these things which infidels, ethnics and gentiles have done.

Of the inward and outward man and of the two parts of man, proved by holy scripture.

Chap. vi.

Certainly I am ashamed in christian men’s behalf Christ in Matthew saith he came to make not peace but dissension, to set the father against the son, the son against his father, the wife against her husband, the husband against his wife and so forth. The history meaneth that at some time and in some places the husband should accept the faith of Christ only, and follow his wholesome doctrine and the wife should persecute him. Some times the wife should follow Christ and the husband persecute her, and in likewise the son his father and the father the son., of whom the most part follow as they were brute beasts, their affections and sensual appetites, and in this kind of war are so rude and unexercised, that they do not as much as know the diversity between reason and affections or passions. They suppose the thing only to be the man which they see and feel and they think nothing to be beside the things which offer themselves to the sensible wits when it is nothing less than so. What so ever they greatly covet, that they think to be right: they call peace, certain and assured bondage, while reason oppressed and blinded followeth whither so ever the appetite or affection calleth, without resistance. This is that miserable peace which Christ, the author of very peace that knit two in one, came to break, stirring up a wholesome war between the father and the son, between the husband and the wife, between those things which filthy concord had evil-coupled together. Now then let the authority of the philosophers be of little weight, except those same things be all taught in holy scripture, though not with the same words. That the philosophers call reason, that calleth Paul, sometime the spirit, sometime the inner man, other while the law of the mind. That they call affection, he calleth sometime the flesh: sometime the body: another time the outer man, and the law of the members. Reason, the spirit, the inner man, the law of the mind, be one thing with Paul. Walk (saith Paul) in the spirit, and ye shall not accomplish the desires and lusts of the flesh, for the flesh desireth contrary to the spirit, and the spirit contrary to the flesh, that ye cannot do whatsoever things ye would. Affection, the flesh, the body, the outer man, the law of the members, be one thing with Paul. And in another place: If ye shall live after the flesh, ye shall die. If ye shall, walking in the spirit, mortify the deeds of the flesh, ye shall live. Certainly this is a new change of things, that peace should be sought in war, and war in peace: in death life, and in life death: Peace, life, liberty of soul, is the war, death, bondage of the body. in bondage liberty, in liberty bondage. For Paul writeth in another place: I chastise my body and bring him into servitude. Hear also the liberty. If ye be led with the spirit, ye be not subject to the law. And we have not (saith he) received again the spirit of bondage in fear, but the spirit which hath elected us to be the children of God. He saith in another place: I see another law in my members repugnynge against the law of my mind, subduing me to the law of sin which law is in my members. Thou readest with him also of the outer man which is corrupt, and of the inner man which is renewed day by day. Plato put two souls to be in one man. Paul in one man maketh two men so coupled together A double man., that neither without other can be either in heaven or hell: and again so separate that the death of the one should be life of the other. To the same (as I suppose) pertain those things which he wrote to the Chorintes. The first man was made into a living soul. The last Adam is Christ. The last Adam was made into a spirit quickening: but that is not first which is spiritual, but that which is living: then followeth that which is spiritual. The first man came of the earth himself terrestrial. The second came from heaven and he himself celestial. And because it should more evidently appear these things to pertain not only to Christ and Adam, but to us all, he added saying: As was the man of the earth, such are terrestrial and earthly persons. As is the celestial man, such are the celestial persons. Therefore as we have borne the image of the earthly man: even so now let us bear the image of the celestial man. For this I say, brethren, that flesh and blood shall not possess the kingdom of heaven Jacob figureth the spirit. Esau the flesh. Jacob and Esau the sons of Isaac and Rebekca fought in their mother’s belly: she counselled with God, and He answered: Of them shall spring two contrary people which should ever be at war but the elder should serve the younger. Esau was first born and Jacob followed holding Esau fast by the foot. Afterward Esau being a-hungered sold to Jacob his inheritance for a mess of pottage, when Isaac was old he bad Esau to kill some venison: that I might eat of it and bless thee or I die. But by the device and meanness of the mother Jacob stole away his father’s blessing and was made lord of his brother. Then came Esau wailing to have a blessing, then answered the father: I have made him thy lord. After that Jacob saw our Lord face to face., nor corruption shall possess incorruption. Thou perceivest plainly how in this place he calleth Adam made of earth that thing which in another place he calleth the flesh and the outer man which is corrupt. And this same thing certainly is also the body of death, wherewith Paul aggrieved cried out: Oh wretch that I am, who shall deliver me from this body of death? In conclusion Paul declaring the most diverse fruit of the flesh and of the spirit writeth in another place, saying: He that followeth in his flesh shall reap or mow of his flesh corruption: but he that soweth in the spirit shall reap or mow of the spirit life eternal. This is the old debate of two twins Jacob and Esau, which before they were brought forth into light wrestled within the cloisters of the mother’s belly, and Esau verily caught from Jacob the preeminence of birth and was first-born: but Jacob prevented him again of his father’s blessing. That which is carnal cometh first, but the spiritual thing is ever best. The one was red, high coloured and rough with hair: the other smooth. The one unquiet and a hunter: the other rejoiced in domestical quietness. And the one also for hunger sold the right that pertained to him by inheritance, in that he was the elder brother, while he, enticed with a vile price and reward of voluptuousness, fell from his native liberty into the bondage of sin. The other procured by craft of grace that which belonged not to him by right of law. Between these two brethren though both were born of one belly, and at one time, yet was there never joined perfect concord. For Esau hateth Jacob, Jacob for his part, though he quitteth not hate for hate, yet he fleeth and hath ever Esau suspected, neither dare come within his danger. To thee likewise what so ever thing affection counselleth or persuadeth: let it be suspected, for the doubtful credence of the counsellor. Jacob only saw the Lord: Esau as one delighting in blood liveth by the sword. To conclude, when the mother asked counsel of the Lord he answered: the elder shall be servant to the younger: In good men the spirit which is figured by Jacob ruleth and the body obeyeth. In evil men the flesh which is signified by Esau ruleth of him the empire or dominion of the spirit. but the father Isaac added: thou Esau shalt do service to thy brother: and the time shall come when thou shalt shake off and loose his yoke from thy neck. The Lord prophesieth of good and obedient persons, the father of evil and disobedient persons. The one declareth what ought to be done of all men: the other told aforehand what the most part would do. Paul willeth that the wife be obedient to her husband: The woman here signifieth a carnal person which, changed by grace of faith, followeth the bidding of the spirit in everything. for better is (saith scripture) the iniquity of the man than the goodness of the woman. Our Eve is carnal affection, whose eyes the subtle and crafty serpent daily troubleth and vexeth with temptation, and she once corrupted goeth forth and ceaseth not to provoke and entice the man also through consent to be partaker of the iniquity or mischievous deed. But what readest thou of the new woman, of her I mean that is obedient to her husband? The woman figureth affection, the man reason. I will put hatred between thee (meaning the serpent and the woman) and between her generation and thine, she shall tread down thy head and thou shalt lay await to her heel. The serpent was cast down on his breast, the death of Christ weakened his violence Abraham had a son by his servant Agar whose name was Ismael, and another by his wife Sara whom he called Isaac. Ismael was much older than Isaac and in playing together misentreated Isaac. Wherewith, Sara, displeased, bade Abraham: put away thy servant Agar with her son also; which Abraham was loth to do but God commanded him to obey his wife’s request., he now only lieth await to her heel privily. But the woman through grace of faith changed as it were into a man boldly treadeth down his venomous head. Grace is increased and the tyranny of the flesh is diminished. When Sara was minished and decayed, then did Abraham (God being the author) grow and increase. And then she calleth him not husband but lord, neither yet could she obtain to have a child before she was dried up and barren. What I pray thee brought she forth at the last to her lord Abraham now in her old days, yea, and past child bearing? Verily Isaac, that is to say joy, for as soon as affections have waxed old and are weakened in a man, then at the last springeth up the blessed tranquillity of an innocent mind, with sure quietness of the spirit, as it were a continual feast. And as the father let not his wife have her pleasure without advisement: even so hath the sporting of the children together suspect, I mean of Isaac with Ismael. Sara would not the child of a bondwoman and the child of a free woman should have conversation together at that age: but that Ismael (while as yet youth is fervent) should be banished out of presence Let youth flee the occasion of sin., lest under a colour of pastime he might entice and draw into his own manners Isaac yet young and tender of age. Now was Sara an old wife and now had brought forth Isaac, yet mistrusteth Abraham except the answer of God had approved his wife’s counsel, he is not sure of the woman until he heard of God: In all things that Sara hath said to thee, hear her voice. O happy old age of them in whom so mortified is the carnal man made of the earth, that he in nothing defieth the spirit, which agreement whether in all things perfect may happen to any man in this life or no Trouble of the flesh is expedient to the exercise of virtue and custody of humility., verily I dare not affirm, peradventure it were not expedient, for even unto Paul was given unquietness and trouble of the flesh, the messenger of Satan, to vex him withal. And at the third time he refused to have the messenger taken from him. Then had he none other answer of God but only this: Paul, my grace is sufficient for thee. For strength is wrought and made perfect in weakness. Indeed this is a new kind of remedy. Paul, lest he should be proud, is tempted with pride, that he might be strong in Christ: he is compelled to be weak in himself: he bare the treasure of celestial revelations in a vessel of earth, that the excellency should depend on the might of God, and not on himself When thou art tempted fall to prayer., which one example of the apostle putteth us in remembrance and warneth us of many things. First of all that when we be assaulted of vices, immediately we must give ourselves to prayer again, and desire help of God. Hydra was a serpent with many heads, of which one was immortal. With her fought Hercules and when he smote one head, seven sprang for it. At the last he fought with a burning sword, and so severed he their necks that they could no more spring. Moreover that temptations to perfect men are not perilous: but also are very expedient to the continuance and preserving of virtue. Last of all when all other things are full tamed then the vice of vainglory even in the chief time of virtues layeth await: and this vice to be as it were Hydra, whom Hercules fought withal, a quick monster long of life and fruitful, by reason of her own wounds, which at the last end, when all labours be overcome, can scarce be destroyed. Nevertheless continual and importunate labour overcometh all thing. In the meantime while thy mind rageth and is vexed with vehement perturbations, by all manner of means thrust together, draw down Protheus, that is to say, affection, must be held down. Protheus is a god which changes him to all manner of fashions. He is a great prophesier, but he will tell nothing without compulsion. Virgil rehearseth of Aristæus which had lost his beasts, and consulted with his mother Cyrene, a goddess, how he might restore them again. She sent him to Protheus, and taught a craft to bind him until he had told the truth. Then taught Protheus, how, of a dead and putrified ox they might be restored again., hold and bind this Protheus with tough bands while he goeth about to change himself into all manner monsters and affections of things, into fire, into the shape of some terrible wild beast and into a running river, until he come again into his own natural likeness and shape. What is so like Protheus as is the affections and appetites of fools, which draw them sometime into beastly and bodily lust, sometime into mad ire or wrath, otherwhiles into poison, envy and strange fashions of vices? Agreeth it not well that the excellent cunning poet Virgil said: There shall diverse similitudes and fashions of wild beasts delude and mock, for suddenly he will be a fearful swine and foul tiger, and a dragon full of scales, and a lioness with a red mane, or shall counterfeit the quick sound of the flame of fire. But here have in remembrance what followeth. The more he changeth himself into all manner of similitudes, the more, my son (saith Virgil), strain thy tough bands. And also because we shall not need to return again to fables of poets, thou shalt by the example of the holy patriarch Jacob learn to endure and to wrestle lustily all night until the morning, by the help of God, begin to give light. And thou shalt say, I will not let thee depart except thou shalt have given me thy blessing first. But what reward of his victory and great virtue that mighty and excellent strong wrestler obtained, it is certainly very profitable to hear. First of all God blessed him in that same place. For evermore after that the temptation is overcome Jacob wrestled with an angel all night, whom in the morning he would not let go until he had blessed him in the same place. The angel smote his thigh and the sinews shrank so that Jacob halted on the one leg after that., a certain singular increase of divine grace is added unto a man, whereby he should be another time much more surely armed than he was before against the assault of his enemy. Furthermore through touching of the thigh the sinew of the conqueror waxed withered and shrunk, and he began to halt on the one foot. God curseth them by the mouth of his prophet which halt on both their feet, that is to say, them which will both live carnally, and please God also. But they be happy in whom carnal affections be so mortified, that they bear and lean most of all to the right foot, that is, to the spirit. Finally, his name was changed: of Jacob he was made Israel, and of a busy wrestler a quiet person. After that thou hast chastised thy flesh or thy body, and crucified him with vices and concupiscences God appeareth after a great tempest. He hath walked xl. days and xl. nights unto the mount of Oreb where he prayed in a cave. A voice bade him come forth and stand afore God. And then came a great wind, then a quaking, then fire, and God not in the fire. Then followed the hissing of a thin air and then appeared God to Elyas., then shall tranquillity and quietness without all trouble come unto thee, that thou mayst be at leisure to behold the Lord, that thou mayst taste and feel that the Lord is pleasant and sweet, for that thing is signified by Israel. God is not seen in fire, neither in the whirlwind and troublous rage of temptation, but after the tempest of the devil (if so be that thou shalt endure perseveringly) followeth the hissing of a thin air or wind of spiritual consolation. After that air hath breathed quietly upon thee, then apply thine inward eyes, and thou shalt be Israel, and shalt say with him, I have seen my Lord, and my soul is made whole. Thou shalt see him that said: No flesh shall see me, that is to say, no carnal man. Consider thyself diligently, if thou be flesh, thou shalt not see God: if thou see him not, thy soul shall not be made whole. Take heed therefore that thou be a