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ENCHIRIDION MILITIS CHRISTIANI
A BOOK CALLED IN LATIN
ENCHIRIDION MILITIS CHRIST1ANI
AND IN ENGLISH
THE MANUAL OF THE CHRISTIAN KNIGHT
REPLENISHED
WITH MOST WHOLESOME PRECEPTS
MADE
BY THE FAMOUS CLERK
ERASMUS OF ROTTERDAM
TO THE WHICH IS ADDED
A NEW AND MARVELLOUS
PROFITABLE PREFACE
METHUEN & CO.
36 ESSEX STREET W.C.
LONDON
APR -1 1957
This Edition was first Published in 1905
THE BOOK SPEAKETH
To please all sorts of men I do not pass,
To please the good and learned is a fair thing,
Yea, and these both were more than covenant was
And more than I look for. Whoso the learning
Of Christ doth favour, if he like well all thing
I seek no further, Christ is mine Apollo,
Only strengthening me to speak this that I do.
THE PRINTER TO THE FAITHFUL READER
THE mortal world a field is of battle
Which is the cause that strife doth never fail
Against man, by warring of the flesh
With the devil, that alway fighteth fresh
The spirit to oppress by false envy ;
The which conflict is continually
During his life, and like to lose the field.
But he be armed with weapon and shield
Such as behoveth to a Christian knight,
Where God each one, by his Christ chooseth right
Sole captain, and his standard to bear.
Who knoweth it not, then this will teach him here
In his brevyer, poynarde, or manual
The love shewing of high Emanuell.
In giving us such harness of war
Erasmus is the only furbisher
Scouring the harness, cankered and adust
Which negligence had so sore fret with rust
Then champion receive as thine by right
The manual of the true Christian knight.
ENCHIRIDION
THE EPISTLE
ERASMUS OF ROTERDAME SENDETH
GREETING TO THE REVEREND FATHER
IN CHRIST (AND LORD) THE LORD
PAUL WOLZIUS, THE MOST
RELIGIOUS ABBOT OF THE
MONASTERY THE
WHICH IS
COMMONLY
CALLED HUGHES
COURT.
ALBEIT, most virtuous father, that the little
book, to the which I have given this name
or title Enchiridion militis christiani, which many
a day ago I made for myself only, and for a
certain friend of mine being utterly unlearned,
hath begun to mislike and displease me the less,
forasmuch as I do see that it is allowed of you
and other virtuous and learned men such as you
be, of whom (as ye are indeed endued with godly
learning, and also with learned godliness) I know
nothing to be approved, but that which is both
holy and also clerkly : yet it hath begun well
nigh also to please and like me now, when I see
i
2 ENCHIRIDION
it (after that it hath been so oftentimes printed)
yet still to be desired and greatly called for, as
if it were a new work made of late : if so be the
printers do not lie to flatter me withal. But
again there is another thing which oftentimes
grieveth me in my mind, that a certain well
learned friend of mine long ago said, very
properly and sharply checking me, that there
was more holiness seen in the little book than
in the whole author and maker thereof. Indeed
he spake these words in his jesting bourdyngly,
but would to God he had not spoken so truly as
he bourded bitterly. And that grieveth me so
much the more because the same thing hath
chanced to come likewise to pass in him, for the
changing of whose manners principally I took
upon me this labour and travail, for he also not
only hath not withdrawn himself from the court,
but is daily much deeper drowned therein than
he was aforetime, for what good purpose I cannot
tell, but as he confesseth himself with much great
Trouble or misery. And yet for all that I do not greatly
correteth pity my friend, because that perad venture ad-
versity of fortune may teach him once to repent
himself, and to amend, seeing that he would not
follow and do after my counsel and admonitions.
And verily though I, enforcing me to the same
thing and purpose, have been turned and tossed
with so many chances and tempests, that Ulixes
a man living ever in trouble (which Homer
speaketh of) might be counted in comparison to
THE EPISTLE 3
me even Polycrates, which ever lived in prosperity Fortunate
without any manner trouble. I do not utterly Pol y crates>
repent me of my labour, seeing it hath moved
and provoked so many unto the study of godly
virtue : nor I myself am not utterly to be blamed
and rebuked although my living be not in all
points agreeing to mine own precepts and
counsels. It is some part of godliness when one
with all his heart desireth and is willing to be
made good and virtuous : nor such a mind so
well intending I suppose is not to be cast away,
although his purpose be not ever luckily per-
formed. To this we ought to endeavour ourselves
all our life long, and no doubt but by the reason
that we so oftentimes shall attempt it, once
at the last we shall attain it. Also he hath
dispatched a good piece of a doubtful journey
which hath learned well of the journey the way.
Therefore am I nothing moved with the mocks of
certain persons which despise this little book, as
nothing erudite and clerkly, saying that it might
have been made of a child that learned his
A, B, C, because it entreateth nothing of Duns' s
questions : as though nothing without those could
be done with learning. I do not care if it be not
so quick, so it be godly : let it not make them
instruct and ready to disputations in schools, so
that it make them apt to keep Christ's peace.
Let it not be profitable or helping for the disputa-
tion in divinity, so it make for a divine life. For
what good should it do to entreat of that thing
4 ENCHIRIDION
that every man intermeddleth with ? Who hath
not in handling questions of divinity, or what
else do all our swarms of schoolmen ? There be
almost as many commentaries upon the Master of
the Sentence as be names of divines. There is
neither measure nor number of summaries, which
after the manner of apothecaries mingle often-
times sundry things together, and make of old
things new, of new things old, of one thing many,
of many things one. How can it be that these
great volumes instruct us to live well and after a
Christian manner, which a man in all his life
cannot have leisure once to look over. In like
manner as if a physician should prescribe unto
him that lieth sick in peril of death to read
Jacobus de partibus, or such other huge volumes,
saying that there he should find remedy for his
disease : but in the meantime the patient dieth,
wanting present remedy wherewith he might be
holpen. In such a fugitive life it is necessary to
have a ready medicine at the hand. How many
volumes have they made of restitution, of confes-
sion, of slander, and other things innumerable ?
And though they boult and search out by piece-
meal everything by itself, and so define every
thing as if they mistrusted all other men's wits,
yea as though they mistrusted the goodness and
mercy of God, whiles they do prescribe how he
ought to punish and reward every fact either
good or bad : yet they agree not amongst them-
selves, nor yet sometimes do open the thing
THE EPISTLE 5
plainly, if a man would look near upon it, so
much diversity both of wits and circumstances is
there. Moreover although it were so that they
had determined all things well and truly, yet
besides this that they handle and treat of these
things after a barbarous and unpleasant fashion,
there is not one amongst a thousand that can
have any leisure to read over these volumes : or
who is able to bear about with him Secundam The great
secunde, the work of St Thomas ? And yet there vo l
is no man but he ought to use a good life, to the
which Christ would that the way should be plain
and open for every man, and that not by inex-
plicable crooks of disputations, not able to be
resolved, but by a true and sincere faith and
charity not feigned, whom hope doth follow
which is never ashamed. And finally let the The the-
great doctors, which must needs be but few in p
comparison to all other men, study and busy
themselves in those great volumes. And yet
nevertheless the unlearned and rude multitude to alL
which Christ died for ought to be provided for :
and he hath taught a great portion of Christian
virtue which hath inflamed men unto the love
thereof. The wise king, when he did teach his
son true wisdom, took much more pain in exhort-
ing him thereunto than in teaching him, as who Those be
should say that to love wisdom were in a manner to of purpose
have attained it. It is a great shame and rebuke Sculty he
both for lawyers and physicians that they have of J-ofess ofJ
a set purpose, and for the nonce, made their art JJJJj 6 and
6 ENCHIRIDION
and science full of difficulty, and hard to be
attained or come by, to the intent that both their
gains and advantage might be the more plentiful,
and their glory and praise among the unlearned
people the greater: but it is a much more
shameful thing to do the same in the philosophy
of Christ : but rather contrariwise we ought to
endeavour ourselves with all our strengths to
make it so easy as can be, and plain to every
man. Nor let not this be our study to appear
learned ourselves, but to allure very many to a
Christian man's life. Preparation and ordinance
The war is made now for war to be made against the
Turks. ' Turks, which for whatsoever purpose it is begun,
we ought to pray not that it may turn to the
profit of a few certain persons, but that it may
be to the common and general profit of all men.
But what think you should come of it, if to such
of them as shall be overcome (for I do not
suppose that they shall all be killed with
weapons) we shall lay the works of Occam,
Durandus, Duns, Gabriell, Alvaros, or any such
schoolmen, for the intent to bring them in mind
to take Christ's profession upon them? What
shall they imagine and think in their minds
(for surely even they, though they be naught
else, are men and have wit and reason) when
they shall hear those thorny and cumbrous
inextricable subtle imaginations of instances,
of formalities, of quiddities, of relation : namely
when they shall see these great doctors and
THE EPISTLE 7
teachers of religion and holiness so far disagree- The dis-
ing, and of so sundry opinions among themselves divine 00
that oftentimes they dispute and reason so long
one with another, until they change colour and be
pale, and revile one another, spitting each at other
and finally dealing buffets and blows each to other.
When they shall see the black friars fight and
scold for their Thomas, and then the grey friars
matched with them, defending one the other
party their subtle and fervent hot doctors, which
they call Seraphicos, some speaking as Reals,
some as Nominals. When they shall also see
the thing to be of so great difficulty that they
can never discuss sufficiently with what words
they may speak of Christ : as though one did
deal or had to do with a wayward spirit which
he had raised up unto his own destruction, if he
did fail never so little in the prescribed words
of conjuring, and not rather with our most
merciful Saviour, which desireth nothing else
of us but a pure life and a simple. I beseech
thee for the love of God shew me what shall
we bring about with all these reckonings,
specially if our manners and our life be like to
the proud doctrine and learning ? And if they The life
shall see and well perceive our ambition and amongst
desirousness of honour by our gorgeousness,
more than ever any tyrant did use : our avarice
and covetousness by our bribing and pollyng,
our lecherousness by the defiling of maidens
and wives, our cruelty by the oppressions done
8 ENCHIRIDION
of us? With what face or how for shame shall
we offer to them the doctrine of Christ which is
With what far away contrary to all these things. The best
chiefljTthe wa y an( l rnost effectual to overcome and win the
Ju U ght S to Turks, should be if they shall perceive that
thing which Christ taught and expressed in his
living to shine in us. If they shall perceive
that we do not highly gape for their empires,
do not desire their gold and good, do not covet
their possessions, but that we seek nothing else
but only their souls' health and the glory of God.
This is that right true and effectuous divinity,
the which in time past subdued unto Christ
arrogant and proud philosophers, and also the
mighty and invincible princes : and if we thus
do, then shall Christ ever be present and help
The part of us. For truly it is not meet nor convenient
man7s to n to declare ourselves Christian men by this proof
not** nd or token, if we kill very many, but rather if we
destroy. save very many : not if we send thousands of
heathen people to hell, but if we make many
infidels faithful : not if we cruelly curse and
excommunicate them, but if we with devout
prayers and with all our hearts desire their
health and pray unto God to send them better
minds. If this be not our intent it shall sooner
come to pass that we shall degenerate and turn
into Turks ourselves, than that we shall cause
them to become Christian men. And although
the chance of war, which is ever doubtful and
uncertain, should fall so luckily to us that we
THE EPISTLE 9
had gotten the victory, so should it be brought
to pass that the Pope's dominion and his
Cardinals' might be enlarged, but not the
kingdom of Christ, which finally flourisheth The king-
and is in prosperity if faith, love, peace and Christ,
chastity be quick and strong, which thing I
trust shall be brought to pass by the good
governance and provision of the Pope Leo the
Tenth, unless the great trouble and rage of
worldly business pluck him from his veiy good
purpose another way. Christ doth profess to
be primate and head himself in the heavenly
kingdom, which never doth flourish but when
celestial things be advanced. Nor Christ did
not die for this purpose that goods of the world,
that riches, that armour, and the rest of ruffling
fashion of the world, be now in the hands and
rule of certain priests, which things were wont
to be in the hands of the gentiles, or at least
amongst lay princes, not much differing from
gentiles. But in my mind it were the best,
before we should try with them in battle to
attempt them with epistles and some little
books : but with what manner of epistles ? Not
with threatening epistles, or with books full of
tyranny, but with those which might shew
fatherly charity, and resemble the very heart
and mind of Peter and of Paul, and which
should not only pretend and shew outwardly
the title of the apostles, but which also should
savour and taste of the efficacy and strength of
io ENCHIRIDION
The the apostles. Not because I do not know that
of holy y all the true fountain and vein of Christ's
philosophy is hid in the gospel and the epistles
of the apostles : but the strange manner of
phrase, and oftentimes the troublous speaking
of divers crooked figures and tropes be of so
great difficulty, that oftentimes we ourselves also
must labour right sore before we can perceive
them. Therefore in mine opinion the best were
that some both well learned men and good of
living should have this office assigned and put
unto them, to make a collection and to gather
the sum of Christ's philosophy out of the pure
fountain of the gospel and the epistles and most
The brief- approved interpreters, and so plainly that yet it
Christ's might be clerkly and erudite, and so briefly that
it might also be plain. Those things which con-
cern faith or belief, let them be contained in a
few articles. Those also that appertain to the
manner of living let them be shewed and taught
in few words, and that after such fashion that
they may perceive the yoke of Christ to be
pleasant and easy, and not grievous and painful :
so that they may perceive that they have gotten
fathers and not tyrants, feeders and not robbers,
pyllers nor pollers, and that they be called to
their soul health and not compelled to servitude.
The Turks Undoubted they also be men, neither their hearts
' cn " be of so hard iron or adamant but that they may
be mollified and won with benefits and kindness,
wherewith even very wild beasts be waxen gentle
THE EPISTLE n
and tame. And the most effectuous thing is the
true verity of Christ. But let the Pope also
command them whom he appointeth to this
business, that they never swerve nor go from the
true pattern and example of Christ, nor in any
place have any respect to the carnal affections
and desires of men. And such a thing my mind
was about to bring to pass as well as I could,
when I made this book of Enchiridion. I did The cor-
see the common people of Christendom, not only the world,
in effect, but also in opinions to be corrupted. I
considered the most part of those which profess
themselves to be pastors and doctors to abuse the
titles of Christ to their proper advantage. And
yet will I make no mention of those men after
whose will and pleasure the world is ruled and
turned up and down, whose vices though they
be never so manifest, a man may scarcely once
wince. And in such great darkness, in such great
troublous ruffling of the world, in so great diver-
sity of men's opinions, whither should we rather
fly for succour than to the very great and sure The sure
anchor of Christ's doctrine, which is the gospel. ai
Who being a good man in deed, doth not see and
lament this marvellous corrupt world ? When
was there ever more tyranny ? When did avarice
reign more largely and less punished ? W r hen
were ceremonies at any time more in estimation ?
When did our iniquity so largely flow with more
liberty ? When was ever charity so cold ? What
is brought, what is read, what is decreed or
12 ENCHIRIDION
determined but it tasteth and savoureth of
ambition and lucre? Oh how unfortunate were
we if Christ had not left some sparks of his
doctrine unto us, and as it were lively and ever-
in things lasting veins of his godly mind. Hereto therefore
must have we must enforce ourselves to know these sparks,
leaving the coals of men's phantasies : let us seek
gels< these veins until we find fresh water which
springeth into everlasting life. We delve and
dig the ground marvellously deep for to pluck
out riches, which nourisheth vice : and shall we
not labour then the rich earth of Christ to get
out that thing which is our souls' health ? There
was never no storm of vices that did so overcome
and quench the heat of charity, but it might be
i Cor. x. restored again at this flint stone. Christ is a
stone, but this stone hath sparks of celestial
Gen. xvi. fire, and veins of lively water. In time past
Abraham in every land did dig pits and holes,
fetching in every place the veins of lively water :
but those same being stopped up again by the
Gen. xxvi. Phylistyens with earth, Isaac and his servants did
delve again, and not being only content to restore
the old, did also make new. But then the Philis-
tyans did scold and chide, yet he did not cease
The Phylis- from digging. And in this our time we have
tfme? ir Phylistyans which do prefer the naughty earth
to the lively fountains, even those which be
worldly-wise, and have their respect to earthly
things, and wring and wrest God's doctrine and
his gospel to their carnal affections, making it
THE EPISTLE 13
serve to their ambition, bolstering up therewith
their filthy lucre and tyranny. And if now any
Isaac or any of his family should dig and find
some true and pure vein, by and by they brable
and cry against him, perceiving right well that
that vein should hurt their advantage, should hurt
their ambition, although it make never so much
for the glory of Christ : straightway they cast in
naughty earth, and with a corrupt interpretation
they stop up the vein, and drive away the digger :
or at the least they make it so muddy with clay
and filthiness, that whosoever drinketh thereof
shall draw unto him more slime and naughtiness Hiere. ij.
than he shall good liquor. They will not that
those that thirst and desire righteousness do
drink of the pure liquor, but they bring them
unto their old worn and all too trodden cisterns,
which have broken stones and mortar, but water
they have none. But yet for all this the
very true children of Isaac that be the true
worshippers of Christ, must not be wearied and
driven away from this labour : for verily even
they which thrust naughty earth into the
fountain of the gospel, would be counted the
very worshippers of Christ. So that indeed
nothing nowadays is more perilous than to teach
truly Christ's learning, so greatly have the
Philistyens prevailed fighting for their earth,
preaching earthly things for celestial, and men's
inventions for God's commandments : that is to
say, not teaching those things which make for the
I 4 ENCHIRIDION
glory of Christ, but those things which be for their
The mer- own advantage, which be pardons, compositions,
pardons/ and suchlike pilferings. And these they do so
much more perilously because they cloke their
covetousness with the titles and names of great
princes,, of the Pope of Rome, yea of Christ also
Himself. But there is no man that doth more for
the Pope's profit or business, than he that teacheth
Christ's learning purely and truly, whereof he is
the chief teacher. There is no man that doth
more good to princes or deserveth more of them,
than he which endeavoureth himself that the
people may be wealthy and in prosperity. But
some of the flock of schoolmen will here speak
against me, saying it is easy to any man to give
general precepts what is to be desired and what
is to be eschewed : but what shall be answered
then to those that ask counsel for so many
fortunes and chances ? First I answer that there
be more divers kinds of such worldly business
than that any living person can give direct and
A man can sure answer to each one of them. Secondarily
certain there is such diversity of circumstances, which
everything, if a man d no ^ know, it is not well possible to
make an answer. In conclusion, I doubt greatly
whether they themselves have any sure answer
that they may make, seeing they differ in so
many things amongst themselves. And those
also which amongst them be more wise than
other do not thus answer : This ye shall do, this
ye shall not do ; but of this manner : This in
THE EPISTLE 15
mine opinion were the better, this I suppose to
be tolerable. But if we have that simple and The light
bright eye which the gospel speaketh of, if the
house of our mind have in it the candle of pure
faith set upon a candlestick, all these trifles shall
easily be put away and avoided as it were clouds
or mists. If we have the rule and pattern of
Christ's charity, to it we may apply and make
meet all other things right easily. But what
will ye do when this rule doth not agree with
those things which hath been commonly used so
many hundred years, and which be ordained
and stablished by the laws of princes, for this
thing chanceth very oft ? Ye must not condemn
that thing which princes do in executing their
office, but again do not corrupt and defile the
heavenly philosophy with men's deeds. Let Christ is
Christ continue and abide, as he is indeed, a the centre<
very centre or middle point unmoved, having
certain circles going round about him : move not Three
the mark out of his own place. Those which cv
be in the first circle next to the centre (that is The first of
to say next to Christ) as priests, bishops, cardinals, church. C
popes, and such to whom it belongeth to follow
the Lamb whithersoever he shall go, let them
embrace and hold fast that most pure part, and
so far forth as they may let them communicate
and plenteously give the same unto their next
neighbours. In the second circle all temporal The second
and lay princes be, which in keeping war and
making laws, after a certain manner do service
1 6 ENCHIRIDION
to Christ, either when with rightful battle they
drive away their enemies and defend and
maintain the public peace and tranquillity of the
commonwealth : or else when with punishment
according to the laws, they punish malefactors
and evil-doers. And yet because they cannot
choose but of necessity be occupied and busied
in such things as be joined with the most vile
dregs and filth of the earth, and with the
business of the world, it is jeopardous lest they
do fall further from the centre and mark, as lest
they should make sometimes war for their own
pleasure, and not for the commonwealth : lest
under the pretext of justice they should use
cruelty upon those whom they might reform with
mercy : lest under the title of lordship they
should pyll and polle those people whose goods
they ought to defend. And moreover as Christ
like the fountain of everlasting fire, doth draw
The office next unto him the order of priests, and maketh
dotes. er " them of like nature, that is to say pure and clean
from all corruption of worldly dregs and filthiness :
so in like case it is the office of priests, and
specially of the highest, so much as they can to
call and draw unto them those that be princes
and have power and authority. And if it fortune
at any time that war do rise suddenly in any
place, let the bishops endeavour themselves so
much as in them is, either to end the strifes and
variances without shedding of blood : or if that
cannot be brought to pass, by reason of the
THE EPISTLE 17
great storms of worldly business, yet let them so
do that as little blood as may be be shed, and
that the war may shortly be brought to an end.
In times past the bishops' authority had place
even in just punishments, and hath gotten divers
times (as Saint Augustyne plainly in his epistle Augustyne,
doth testify) the malefactor from the hands of
temporal judges. For some things there be so
necessary unto the order of the commonwealth,
that partly yet Christ did dissemble at them,
and partly he put them from him, and partly
neither approving nor disallowing them did in a
manner wink and look beside them. He would
not know the money of Cesar, nor the scripture
upon it. The tribute he commanded to be paid What
if it were due and debt, as though it little per- how g far ind
tained to him, so that God had his duty. The
woman taken and found in adultery he neither
condemned neither openly absolved, but only the Church.
did bid her that she should no more do so.
Of those which were condemned of Pylate,
whose blood he intermingled amongst their
sacrifices, he neither said it was well done
nor evil, but only threatened every man that
they should be punished with a like destruction
if they did not amend. Moreover, when he was
desired to divide the inheritance between the
two brethren, he plainly refused it as an unworthy
thing for him to give judgment of such gross
matters, which did teach things heavenly. And
also of the other part there be certain things
1 8 ENCHIRIDION
What which he openly abhorred, as the covetous
ChrK Phariseys, the hypocrites, the proud rich folks,
rebuked. sa yi n g unto them Woe be unto you. He never
rebuked the apostles more sharply than when
they would have been avenged, or when they
were ambitious. When they asked him whether
they should command fire to be sent down from
heaven to have burned up the city from whence
they were shut forth, he answered and said to
them, Ye know not of what spirit ye are. When
Peter was about to have called him unto the
world from his passion suffering, he called him
an adversary. When they contended about pre-
eminence which of them should be the best, how
often and how many ways doth he call them back
What to a contrary mind ? And other things there be
Omit which he teacheth and commandeth openly to
openly* 11 be observed, as not to resist evil, to do good to
thine enemies, to use meekness of mind, and
.-other like. These must be departed in sunder,
and every of them set in order in his own
Princes' place. Let us not therefore straightway make
tfcTmean Christ an author of all things which be done
things! by princes and temporal officers, nor defend
it (as we call it) to be done by God's law.
They deal and meddle with many things which
be low and gross, not altogether of the very
pureness of a Christian man : yet they be not
to be rebuked inasmuch as they be necessary
to the maintenance of order to be observed.
Nor we be not by the ministering of their office
THE EPISTLE 19
made good, albeit that by them it is caused
that we be less evil, and that they which
be evil do less hurt and annoyance to the
commonwealth. And therefore they also ought
to have their honour because they do somewhat
serve the justice of God and the public and
common tranquillity, without the which sometime
those things be troubled and vexed which belong
to godly holiness. They must be honoured when
they do their office : and if sometimes they use
their power for their own pleasure or profit, yet
peradventure it were the best to suffer them, lest Evil rulers
more hurt should spring thereof: for there ap- suffered.
peareth an image or rather a shadow of the
divine justice in them, which justice yet ought
to shine more evidently and more purely in the
living and laws of priests. An image doth of
another manner shew in a mirror of glass, than
it doth in iron. And in the third circle must all The third
the common people be, as the most gross part of circle.
all this world, but not yet so gross but that they
pertain unto the mystical body of Christ : for the
eyes be not only members of the body, but also
the legs, the feet, and the privy parts. And
those which be in the third circle we ought so
to suffer in their infirmity, that as much as is
possible we do call them unto those things which
be more approved of Christ. For in the mystical
body he that but late was the foot may be the
eye. And like as the princes if they be not all
the best, must not with chiding be exasperate,
20
ENCHIRIDION
The weak
must be
forborne.
The
change
of one
element
into
another.
lest (as Saint Augustyne saith) when they be
moved they stir up more perilous tragedies,
so the weak people like as Christ suffered his
apostles and nourished them, must be suffered,
and after a fatherly manner cherished until they
wax more aged and strong in Christ. For
godliness also hath his infancy, it hath mean age,
it hath full strength and perfect age. Yet all
men after their degree must endeavour themselves
to attain and come unto Christ. The elements
have every one his proper place, but the fire
which hath the highest place by little and little
draweth all the other unto him, and so much as
he can turneth them into his nature. The clear
water he turneth into the air, and the air clarified
he transformeth into his own nature. Saint
Paul doth in many things suffer and pardon the
Corynthyans, but in the mean season putting
difference between those things which he did
proffer in the name of his Lord unto them that
were perfect, and those things which he did
pardon that were written in his own name to
them that were yet weak and young in Christ :
but ever on this trust that they should profit
and go forward to more strength and perfection.
And also he travaileth again to bring forth the
Galathyans, until Christ be fashioned in them.
Now if any man will think this circle to be more
convenient for princes, I will not strive greatly
with him. But whatsoever is without the third
circle is at all times and in all points to be hated
THE EPISTLE 21
and refused, as ambition and desire of money,
lechery, ire, vengeance, envy, backbiting, and
such other pestilences, which then only be
made incurable, when they disguised with the
visor and cloak of holiness and virtue do creep
into the circle afore spoken : that is when under
the pretext of executing the law and justice
we use our tyranny. When by the occasion of
religion we provide for great lucre. When under
the title of defending the church we hunt for
worldly power and authority : and whensoever
those things be commanded as things pertaining
unto Christ which be disagreeing much from his
learning. Therefore the mark must be set before
every man which they ought to shoot at : and The mark
there is but one mark, which is Christ and his Summed. 6
most pure learning. If thou set forth a worldly
mark in the stead of a celestial mark, then shall
there be nothing whereunto a man ought justly
enforce himself, which laboureth to profit and go
forward. Every man ought to enforce himself
to that which is best and most perfect, that at All must
the least we may attain and come to the mean ptrfectness.
things. And there is no cause why we should
put away any kind or manner of living from this
mark. The perfection of Christ consisteth only
in the affections, and not in the manner or kind
of living : it consisteth in the minds and not in
the garments or in meats and drinks. There be
among the monks which be scarce able to be put
in the third circle, and yet I speak of those
22 ENCHIRIDION
which be good, but yet weak and not perfect.
There be amongst these that have had two wives
which Christ thinketh worthy for the first circle.
Nor yet in the mean time I do no wrong to any
manner of living or profession, though I propound
and set forth afore every man that thing which
is best and most perfect : unless ye would think
Plato to have done injury against all cities
because in his book of the governing of a city or
a commonwealth, he feigned such example of a
commonwealth as yet never any man could see.
Or except ye do think that Quintilian hath hurt
the whole order of orators, because he feigned
such an example of an orator as yet never was.
And though thou be far from the principal and
and chief patron Christ, thou art not yet there-
fore cast away, but stimulated and moved to go
forward and profit. Art thou near the mark?
Then art thou monished and counselled to
approach more near: for there was never yet
any man that went so far forward, but that he
might have gone much more near the mark.
There is no kind of living but it hath some peril-
ous points annexed unto it, to cause men to de-
generate from the truth : and whosoever sheweth
those' jeopardous and dangerous points, doth not
derogate or minish the honour of the order, nor
speak against it, but rather is for the profit
The thereof. As the felicity of princes is in danger
viceTof to feU into tvrann yj is in danger and jeopardy of
princes. foolishness and flattering, now whosoever sheweth
THE EPISTLE 23
those dangers to be eschewed, doth deserve
thanks of the order of princes. Nor he doth not
speak against their majesty, wherein they glory,
which doth shew in what things their very
majesty doth consist, which also doth put them
in remembrance whereto they were sworn when
they took their authority, what is their duty
unto their people, and what they ought to do
unto their officers. The heads and rulers of Bishops
the church have in a manner affinity with
pestilent vices, avarice and ambition, which well
perceiving St Peter the chief pastor next unto i Pet. v.
Christ, doth monish the bishops to feed their
flock, and not to pyll, poll, and flay them : nor
that they should not feed them because of any
filthy advantage, but of their free and ready will :
nor that they should use themselves as lords upon
them, but that by the example of life, they
should provoke them to godliness rather than by
threatening and power. Doth he then speak
against the order of priests which doth shew by
what means, and how the bishops may truly be _
great, mighty, and rich ? Moreover the kind of To which
i . . . . , , vices the
religious men is accompanied most commonly common
(besides other enormities) with superstition, monks be
pride, hypocrisy, and backbiting. He doth not p f
straight condemn their manner of living which A sentence.
doth shew and admonish them in what things
most true religion doth stand or rest, and how
much the true godliness of a Christian man is
away from pride, and how far true charity is from
24 ENCHIRIDION
all feigning and deceit : how much backbiting
and slandering and venemousness of tongue is
contrary to pure and true holiness. And specially
if he shew what is to be eschewed after such
sober and discreet manner, that he do neither
A sentence, name any man nor touch any order. What
thing is that in this mortal life so fortunate and
prosperous, but hath some pestilent things an-
nexed unto it? Therefore like as he doth not
noye the health of the body but helpeth it.
whosoever sheweth what things corrupteth health
and what things preserveth it : so he doth not
dissuade men from religion, but exhorteth them
rather unto it, which sheweth the corrupt
The infections thereof and also the remedies. For I
of some am informed that there be divers which so
persons. j u dg e th of this book, as though the precepts
thereof did withdraw and turn away men's minds
from the life of religious men, because they do
not so much praise and allow ceremonies, neither
yet man's constitutions as some would, which in-
deed overmuch regard them. And there can be
nothing so circumspectly spoken, but that thereof
lewd and evil persons do take occasion either
Nothing of quarrelling or else of sinning : so that it is
from the dangerous nowadays to any man to teach any-
of lewd ff thing well. If a man should dissuade some such
persons. war an( j Da ttl e which now of long time hath
been used, worse than was ever any amongst the
gentiles, for things of no value, he should be
noted by and by of the pick-quarrels to be one of
THE EPISTLE 25
those which thinketh that no war is lawful for
a Christian man. For these which were the
bringers up and authors of this sentence we have
made heretics, because a pope, I wot not who, doth
seem to approve and allow war. And yet he is Battle,
not suspected nor noted of heresy, which doth
provoke and stir up men to battle, and bloweth
the trumpet thereunto for eveiy trifling matter,
against the doctrine both of Christ and of his
apostles. If a man admonish that this is a deed
truly belonging to the successor of an apostle
to bring the Turks unto religion with Christ's
help, rather than with war : anon he is suspected
as though he affirmed not to be lawful for
Christian men to withstand the Turks, when
they invade us. If a man shew and praise the Poverty,
temperance that was in the apostles, and speak
anything against the great superfluity that is
used nowadays, he should be noted as a favourer
of the Ebyonytes. And if a man did exhort
diligently that these which be married should
rather be joined together by the consents and
agreeing of their minds, than by the embracings
of their bodies, and so purely to use matrimony
that as much as might be it were made like to
virginity : he should be anon suspected to think
that every act of matrimony were sin and un-
lawful, as the Marcionytes did. If a man do ad-
monish that in exercise and disputations, specially
of divinity, there should be no ambitious per-
tinacity to overcome his fellow in defending his
26
ENCHIRIDION
The
subverted
judgments
of virtues
and vices.
Pardons.
They
which go
to Hieru-
salem do
no great
thing.
own opinions, nor no ambition to shew what they
can do in commonplaces : he is wrongfully
accused as though he did condemn utterly all
school learning. Nor Saint Augustyiie when he
giveth warning to the logicians that they should
beware of lust to brawl and chide, doth not
condemn logic, but sheweth the pestilence there-
of that it might be eschewed. Also he doth not
dispraise virtue nor praise vice, which sheweth
the preposterous and wrong judgment of the
common people, which among virtues esteem
those to be of most great value and chiefest
which be of the lowest sort : and among vices
most sore hateth and abhorreth those most small
faults and trifles, and so contrariwise. Anon he is
accused as though he should favour those vices
which he sheweth to be more grievous than other,
and as though he should condemn those good
deeds and benefits to whom he preferreth other
more holy and better. As if a man did admonish
and give us warning, that it is more sure
to trust unto good deeds than to trust to the
pope's pardon, yet he doth not forsooth condemn
the pope's pardons, but preferreth that which by
Christ's learning and doctrine is of more certainty.
Also if a man do teach those for to do better
which tarry at home and provide for their wife
and children, than those which go to see Rome,
Hierusalem or Saint James, and that money
which they should spend in that long and perilous
journey to be better and more devoutly spent
THE EPISTLE 27
upon poor folks, yet condemneth not he their
good intent, but preferreth that which is more
near to very godliness. And this is a thing not
only used now in our time but also in times here-
tofore past, to abhor some vices as though there
were none other, fawning upon the rest as they
were no vices at all, when in very deed they be
more detestable than those which we so hate i
and abhor. Saint Augustyne doth complain in Only volup-
his epistles that lasciviousness of the flesh is only Sorre^in
imputed unto the priests of Affryke as a vice, and sacerdotes -
that the vice of covetousness and drunkenness
be taken well nigh for a praise. This specially
we speak most against, and cry out upon and
exaggerate for an exceeding abominable fact, if
one touch the body of Christ with the same
hands wherewith he hath touched the body of
a harlot. And there be some over-raging bold
that be not afraid openly to affirm that it is
less sin for a woman to commit carnal act
with a brute beast than to lie with a priest.
Now he that something rebuketh their shame-
lessness, doth not therefore favour the naughti-
ness of priests, but sheweth that they regard
not those offences which be a great deal more
to be cried out upon. But if a priest be Asacerdote
a dicer, a fighter, a brawler, all unlearned, dfcefor
drowned and wrapped in temporal business, fighter-
all given to the evil service of evil princes,
yet against him they cry nothing at all which
altogether worldly and polluted doth handle and
28 ENCHIRIDION
Asacerdote intermeddle with holy mysteries. When a priest
quarrel. is a flatterer or a pick-quarrel, which with his
bitter tongue and false lies doth hurt the names
of those which never offended him, but rather
hath done him pleasures, why do we not now
cry out ? Oh what an horrible sin is this to
receive the Lord God, which suffered his passion
for sinners, with that tongue which is full of
poison of hell, and with that mouth wherewith
thou killest and flayest an innocent. But this
evil and ungraciousness we set so little by that
in a manner those men are even praised for it,
which profess themselves to be the most religious
amongst religious men. There is no man that
denieth but they be to be reprehended and sore
rebuked which nourish and keep at home concu-
bines, to the evil example of all the common
people ; but yet these other evil vices be more
hateful to God. Nor he doth therefore say that
butter is naught which sayeth that honey is
better and more to be preferred : nor yet doth
not approve the fever that counselleth the frenzy
more to be avoided. And it is hard to tell and
express how great infection of manners and
disposition doth spring of these perverse and
Certain wrong judgments. There be divers things nowa-
thingshave , ., ,. . . , . ,
only an days received into the order of virtues, which
shew a rf rather have the visor and appearance of godliness
godliness. t j lan tne nature an( j strength of it, insomuch
that unless we look well into them and take
good heed of them, they do quench and utterly
THE EPISTLE 29
destroy virtue. If it had been but a little
pestilence of religion which in ceremonies do lie
covert, Paul would never so sharply have spoken
against them in all his epistles. And yet do not
we condemn in any place ceremonies that be Ceremonies
moderately observed, but that all holiness be m e e an sort.
ascribed unto them we cannot suffer. ^
Augustyne did prohibit those of the clergy which A rule of
were in house with him to use any notable Augustyne.
vesture, but if they would be commended of the
people, that they should rather bring that to
pass by their manners and virtuous living than by
any sundry fashion of raiment. But nowadays
it is a world for to see what new and wonderful
fashions of apparel and vesture there be. But
yet I speak not against that, but this I marvel of, The rules
that those things are so overmuch regarded and
set by, which peradventure might by right be
reprehended. And again that those things be
so little regarded which we should only behold
and regard. I do not rail against the grey friars
and black monks that they make much of their
own rule, but because certain of them regard more
their own rules than they do the Gospel : which
thing would to God were not found in the most
part of them. I do not speak against that, that
some eat fish, some live with herbs, other with
eggs : but I admonish those to err and to be
far out of the way which will of those things
justify themselves after the manner of the Jews,
thinking themselves better, and preferring them-
ENCHIRIDION
Diversity
of meats.
selves to other for such trifles of men's invention,
and take it for no default at all to hurt another
man's good name with false lies. Of the diver-
sity of meat and drink Christ never commanded
anything, nor the apostles : but Paul oftentimes
did dissuade us from it. Christ curseth bitter
slandering, which also all the apostles doth detest
and abhor : and yet that notwithstanding we will
appear religious in such using of meats, and in
hurting men's fame we be bold and hardy. I
pray you think you that he which doth admonish
these both in general not touching any man, and
also lovingly, doth hurt religion ? Who is so mad
that he would be accounted eloquent for shewing
and bringing to light the vices that belong to
monks ? But these peradventure fear lest their
convents and brethren would be less obedient,
and lest also there do not so many desire to be
shaven into their order : yet verily, no man is
more obedient to his head than he which
inspired with the Holy Ghost is free and at
liberty. True and very charity taketh all
things well in worth, and suffereth all things,
refuseth nothing, is obedient unto rulers, not only
to those that be sober and gentle, but also to those
that be sharp and rough. But yet rulers must
be wise of this that they do not turn the obedi-
be & alrased. ence of other men into their own tyranny, and
that they had liefer therefore to have them super-
stitious than holy and virtuous, whereby they
might be more obedient at every beck. They
The in-
feriors'
obedience
THE EPISTLE 31
have pleasure to be called fathers : but what
carnal father is there that would have his children
ever infants and young because he might use his
power upon them at his own pleasure ? And of
the other part all those that purpose to profit
in the liberty of Christ, this they must be ware
of, lest as Saint Paul cloth admonish they make
their liberty a cloke or covert to their carnal
living : or as Saint Peter teacheth, with their
liberty they make a cover and a cloke to their
maliciousness. And if that one or two do abuse
this liberty, yet it is not right forthwith that all
other therefore be ever kept in superstitiousness
and bondage of ceremonies like unto the Jews.
And whosoever will mark it shall perceive that
amongst these religious men, no man causeth
the ceremonies to be more straitly observed
than they which under the precepts thereof
doth bear rule and serve their bellies rather
than Christ. Moreover they need not be
afraid lest such kind of Essenes be not enough The more
spread abroad in so great diversity of men's a^mu-Tis,
natures, whereby it is caused that nothing is y^ideth to
so unreasonable but divers and many will love ceremonies.
and desire it, although theirselves ought more
to desire that they had true professors of
religion rather than many. But would to God
that it were provided and ordained by a law that
no man should be taken in such snares afore he
were thirty years of age, before he something
knew himself, or knew what the nature and virtue
ENCHIRIDION
Matt, xxiii.
All things
give place
to the
glory of
Christ.
The first
beginning
of monks
in old tune.
of true religion is. But these which like unto the
Phariseys, doing their own business and providing
for their own profit, wander about to make
novices both by sea and land, shall never fail of
young men lacking experience whom they may
allure into their veils and nets, and also deceive.
There be a great number of fools and simple souls
in every place. But I desire even with all my
heart, and I doubt not but so do all that be very
good men, that the religion of the Gospel should
be so pleasant to every man that they being
contented therewith, should not desire the
religion of black monks or grey friars. And I
doubt not but so would Saint Benedicte and
Fraunces themselves. Moses did rejoice that
his own honour was defaced and dimmed with
the glory of Christ : and so should those other
be glad if for the love of Christ's law we set
nothing by man's constitutions. I would that all
Christian men should so live that these which
now be called only religious, should appear
little religious, which thing even at this day
is of truth and that in many : for why should
I dissemble that thing that is so manifest?
And yet in the old time the beginning of the
monastical life was nothing else but a going
aside into a secret place from the cruelness of
idolaters. And anon after the manner of living
of religious men which followed them was
nothing else but a reformation and calling again
to Christ : for the courts of princes in the old
THE EPISTLE 33
time shewed them christened in their titles
rather than in their living. The bishops anon
after were corrupt with ambition and covetous-
ness, and the common people also fainted and
waxed cold from that charity which was in
the primitive church : and for this purpose did
Saint Benet seek a solitary life, and then after
him Barnarde, and after that divers other did
associate themselves together, for this intent
only that they might use the pure and simple
life of Christian men. Then after in process of From
time when their riches and ceremonies did
increase, their true godliness and simpleness did came>
abate and decrease. And now although we see
men of religion to be overmuch out of good
order, and to use manners like unto gentiles, yet
is the world filled with new institutions and kinds
of religion as though they should not fall to the
same point hereafter that other have done afore
them. In times past, as I said, a religious
life was nothing but a solitary life. And now
these be called religious which be altogether
drowned in worldly business, using plainly Monks
certain tyranny in worldly matters, and yet worfdly
these for their apparel and title I cannot tell
what, doth challenge such holiness to their
selves that they do account all other in com-
parison of themselves no Christian men at all.
Why do we make so strait and narrow
Christ's religion which he would have so large ?
If we be moved with magnifical and high
3
34 ENCHIRIDION
A city is terms, I pray you what thing else is a city
monastery, but a great monastery ? Monks be obedient
to their abbot and governour, the citizens
obey the bishops and curates,, whom Christ
himself made rulers, and not the authority of
Obedience, man. The monks live in idleness, and be fed
chastity'. of other men's liberality, possessing that amongst
them in common, which they never laboured
or sweat for (yet speak I nothing of them
that be vicious). The citizens bestow that
which they have gotten with their labour and
great travail, to them that have need, every
man as he is of ability and power. Now as
concerning the vow of chastity I dare not be
bold to express what difference is betwixt the
religious man unmarried and the chaste matri-
mony of the other. And to be short he shall not
very greatly lack those three vows of man's
invention, that doth keep and observe purely
and sincerely that first only vow which we
all solemnly make unto Christ, and not unto
man, when we receive our baptism. And if
we compare those that be evil of one kind,
with those that be evil of the other, without
doubt the temporal men be much better. But
if we compare those w r hich be good of the one
sort with those that be good of the other there
is little difference, if there be any at all, saving
that those appear to be more religious that
keep their religion and duty with less coercion.
The rest is therefore that no man foolishly stand
THE EPISTLE 35
in his own conceit, neither for his diversity of No kind of
living from other men, nor despise or condemn tVbe^
the rule or order of other men's living. But in reprove
every kind of living let this be our common study,
that every man according to his power endeavour
himself to attain unto the mark of Christ, which
is set open to all men, and that every man
do exhort other to it, and also help other, neither
envying them that over run us in this course, nor
disdaining them that be weak and cannot yet
overtake us. In conclusion when every man hath The cqnfi-
done that he can, let him not be like unto the ourselves
Pharisey whom the Gospel maketh mention of,
which doth boast his good deeds unto God
saying: I fast twice in the week, I pay all
my tithes and so forth. But after Christ's
counsel let him speak from the heart and to
himself, and not to other, saying I am an
unprofitable servant, for I have done no more
than I ought to do. There is no man that
better trusteth than he that so distrusteth.
There is no man further from true religion
than he that thinketh himself to be very re-
ligious. Nor Christ's godliness is never at worse
point, than when that thing which is worldly is
writhen unto Christ, and the authority of man is
preferred unto the authority of God. We must all
hang of that head if we will be true Christian men.
Moreover whosoever is obedient to a man which
doth persuade and call him unto Christ, he is
obedient unto Christ, and not unto man. And
36 ENCHIRIDION
HOW far whosoever doth tolerate and suffer those men
must be which be subtle, cruel and imperious, teaching
that thing which maketh not for religion, but for
their tyranny, he useth the patience meet for a
Christian man, so that these things which they
command be not utterly wicked and contrary to
Christ's doctrine, for then it shall be convenient
to have that answer of the apostles at hand : we
must rather be obedient unto God than to any
man.
But we have long ago passed the measure
and quantity of an epistle, so greatly the time
deceiveth us, whiles we come and talk most
pleasantly with our well-beloved friend. This
book is sent unto you in Frobenius' print, as
though it were new-bom again, much more ornate
and better corrected than it was before. I have
put unto it certain fragments of mine old study
in times past. Methought it most convenient to
dedicate this edition (such as it is) unto you, that
whosoever shall take any precepts to live well
of Erasmus, should have an example ready at hand
of our father Wolzius. Our Lord preserve you,
good father, the honour and worship of all religion.
I pray you counsel Sapidus that he be wise,
that is, that he go forth as he hath begun : and to
Wynphelyngus ye shall speak also, that he prepare
all his armour to fight shortly with the Turks,
forasmuch as he hath kept war long enough with
keepers of concubines. And I have great hope
and trust to see him once a bishop, and to ride
THE EPISTLE 37
upon a mule, and to be set high in honour with a
mitre and cross. But in earnest I pray you com-
mend me heartily both unto them and unto
Ruferus and the rest of my friends,
and in your devout prayers made
to God I pray you remember
Erasmus, and pray for his
soul's health. At Basyle
the even of the as-
sumption of
our Lady,
in the year of our Lord God
M. CCCCC.
and xviii.
ENCHIRIDION 39
HERE FOLLOWETH THE TABLE OF THIS
PRESENT BOOK.
cv
We must watch and look about us evermore while
we be in this life ......
Of the weapons to be used in the war of a Christian
man ........
The first point of wisdom is to know thyself, and of
two manner wisdoms the true wisdom and
apparent. ....... III.
Of the outward and inward man .... iv.
The diversity of affections v.
Of the inward and the outward man, and of the two
parts of man proved by holy scripture . . VI.
Of the three parts of man, the spirit, the soul, and
the flesh VII.
Certain general rules of true Christendom . . vin.
Against the evil of ignorance, the first rule . . IX.
The second rule ....... x.
The third rule XI.
The fourth rule xn.
The fifth rule xin.
The sixth rule xiv.
Here followeth opinions meet for a Christian man . xv.
The seventh rule XVI.
The eighth rule xvn.
The ninth rule XVIII.
The tenth rule XIX.
The eleventh rule . xx.
40 TABLE OF THIS PRESENT BOOK
CHAP.
The twelfth rule ...... xxi.
The thirteenth rule ...... xxn.
The fourteenth rule ...... xxni.
The fifteenth rule xxiv.
The sixteenth rule ...... xxv.
The seventeenth rule ...... xxvi.
The eighteenth rule xxvu.
The nineteenth rule ...... xxvin.
The twentieth rule ...... xxix.
The one and twentieth rule ..... xxx.
The two and twentieth rule .... xxxi.
Remedies against certain special sins, and first
against bodily lust xxxil.
A short recapitulation of remedies against the
flame of lust xxxm.
Against the enticing and provoking unto
avarice xxxiv.
The recapitulation of the remedies against the
vice of avarice ...... xxxv.
Against ambition or desire of honour and
authority xxxvi.
Against elation, otherwise called pride or
swelling of the mind ..... xxxvn.
Against wrath and desire of wreake and
vengeance ...... xxxvm.
ENCHIRIDION 41
A COMPENDIOUS TREATISE OF THE
SOLDIER OF CHRIST, CALLED EN-
CHIRIDION, WHICH ERASMUS OF
ROTERDAME WROTE UNTO
A CERTAIN COURTIER, A
FRIEND OF HIS.
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. And dost compass in thy
mind by what means thou mightest escape Egypt Egypt
with all her both vices and pleasures, and be e thsinful
prepared happily with the captain Moses unto lvm&
the journey of virtue. The more I love thee, the
gladder I am of this thine so holy purpose, which The land
I trust (yea without our help) he that hath sig^fieth
vouchsafed to stir it up in thee, shall make pur
prosperous, and bring to good effect. Notwith-
standing yet have I very gladly and willingly
accomplished thy desire, partly because thou art
so great a friend of mine, partly also because
42 ENCHIRIDION
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 with-
out 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.
The life of
man is but
a warfare,
saith Job
The com-
parison of
the world
to a
juggler.
Peace,
peace, and
yet there is
no peace
at all.
Divers
enemies
from above.
IF We must watch and look about us evermore
while me be in this life. CHAP. i.
THE first point is, we must needs have in
mind continually, 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, whose
minds this world as a juggler holdeth occupied
with delicious and nattering 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. It is a marvellous
thing to behold how without care and circumspec-
tion 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. Behold over thy head wicked devils that
never sleep, but keep watch for our destruction,
CHAPTER I 43
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. Then again, on Enemies
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. Some-
time with great promises (but yet most vain) he
provoketh to treason : and sometime by under-
mining 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, father of unquietness, otherwhiles hid in Enemies
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. By the woman Eve
is understood the carnal part of a man, otherwise Sections,
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
44 ENCHIRIDION
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
Old earthly nothing is more perilous. This is the old and
betokeneth earthly Adam, which, by acquaintance and custom-
oraffec- 5 ar y familiarity, is more near to us than a citizen,
tlons< 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 there-
fore 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
CHAPTER I 45
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, saying Therejis
. 1 j no peace
there is no peace to sinners or wicked persons to wicked
which love not God. And there is none other persons '
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. Oh thou Christian man, rememberest In time of
baptism
thou not when thou wert professed and consecrate we profess
with the holy mysteries of the fountain of life, testation to
how thou boundest thyself to be a faithful soldier unde/the
unto thy captain Christ, to whom thou owest thy
4 6
ENCHIRIDION
Badges
and signs
of baptism.
The name
of Christ
ought to
put us in
remem-
brance.
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 ? 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, 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
CHAPTER I 47
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 miser-
able 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 reward The guer-
(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 great-
ness 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 what-
soever labour remaineth, how little they regard
their lives, with how great fierceness run they
upon their enemies, well is him that may go fore-
most. And, I beseech thee, how small is the Compari-
reward which those wretched men go about to rewards,
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
48 ENCHIRIDION
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 man-
fully, 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
CHAPTER I 49
hope of so blessed a reward, namely what He
promiseth, which as he cannot die, even so he
cannot deceive ? All things be done in the sight God
of God which all things beholdeth. We have all us.
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. What more than that could Achilles
cruel Achilles do to Hector? But here the Hector,
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 miseiy. With how great
cawtell avoid we the wounds of the body, with
how great diligence cure we them, and set we The death
so little of the wounds of the soul. Our hearts seem e e th dy
ariseth and grudgeth at the remembrance of SStKf the
death of the body as a terrible or outrageous thing,
4
50 ENCHIRIDION
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 con-
jectures, examples or tokens whereby thou
mayest perceive the sickness and death of the
The token soul ? Thy stomach digesteth ill, it keepeth no
soul. 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 memoiy 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
CHAPTER I 51
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, verily, where God is, there is charity, love God is life
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. Thou hast deceived Feeling
thy friend, thou hast committed adultery, thy Sr Hf e
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
ENCHIRIDION
The bodies
of good
men be the
temples of
the Holy
Ghost.
The body
is the
burial, or
grave.
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 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, 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
CHAPTER I 53
from whom the Godhead, which restored us again
to life immortal, never departed not yet one
moment. The physician easeth the body some-
times 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. More-
over 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 negli-
gence, what foolishness is that of our mind, whom
fear of so great mischief sharpeneth not. And Many
causes why
again on the contraiy part there is no cause a Christian
wherefore either the greatness of peril, or else t5 a beof g *
the multitude, the violence, the subtlety
thine adversaries should abate the courage
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
54
ENCHIRIDION
Our enemy
was over-
come many
years
agone.
No man is
strong in
his own
strength.
heart and brain in fervent desire of victory. 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. 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 alto-
gether 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
CHAPTER II 55
fight as he fought, wherefore thou must so keep
a mean course, as it were between Scylla and Scilla is a
Charibdis, that neither trusting too much and
bearing thee overbold upon the grace of God cecyle.
thou be careless and reckless, neither yet so
mistrusting in thyself, feared with the difficulties
of the war, do cast from thee courage, boldness, same sea -
or confidence of mind together with harness and
weapons also.
^F Of the weapons to be used in the war of a
Christian man. CHAP. u.
AND I suppose that nothing pertaiiieth 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. We must ever stand afore the tents A Christian
and make watch, for our adversary is never idle : never cease
but when he is most calm and still, when he
feigneth to flee or to make truce, even then most
56 ENCHIRIDION
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
The seven] places convenient. In the mean season to speak
habited the briefly, whosoever will assail with battle the
behest or seven nations that be called Cananei, |Cethei,
promisTd?o Amorrei, Pherezei, Gergezei, Evei, and Jebuzei,
wid hi?" 1 * na ^ * s * sa J> whosoever will take upon him to
offspring, fight against the whole host of vices, of the
which seven be counted as chief captains, must
Prayer and provide him of two special weapons. Prayer and
be'the^fief knowledge, otherwise called learning. Paul
Christian fa 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
CHAPTER II 57
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. Said not Christ to the The sons of
sons of Zebedei, Ye know not what ye ask ? But James the
prayer verily is the more excellent, as she that jS the
cometh and talketh familiarly with Almighty evan & elist -
God. Yet for all that is doctrine no less
necessaiy. 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 which was charged with things Aaron
dedicate to the service of God's temple, be-
tokeneth prayer. By Moses is figured the know-
ledge of the law of God. And as knowledge of knowledge.
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
58 ENCHIRIDION
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
Coryiithes 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
Pity is not lift up thy mind to heaven, from whence help
compas 0r shall come to thee, and thither also lift up
thT'honoS- 1 - th y hands. The surest thing of all is to be
worth? occupied in deeds of piety, that thy deeds may
ping of God b e referred and applied, not to worldly business
charity or but unto Christ. Yet lest thou shouldst despise
ordained, the help of knowledge, consider one thing.
Sught'us Beforetime it was enough for the Israelytes to
to love. flee and escape f rom their enemies, but they
CHAPTER II 59
were never so bold as to provoke the Amala-
chytes, and to try with them hand for hand
before they were refreshed with manna from Manna is a
heaven and water running out of the hard w'h" rewith
rock. The noble warrior David refreshed and
made strong with these cates, set nought by the
whole host of his adversaries, saying, Oh good a . nd jt
Lord thou hast set a table of meat before me to knowledge,
defend me against all men that trouble me. by water
Believe me well, brother singularly beloved in my l
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 per-
ceivest 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
60 ENCHIRIDION
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 re-
joiceth 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
CHAPTER II 61
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. Thou readest of the water Siloe is a
of Siloe, whither he sendeth the blind to recover his
sight. Thou readest of the water poured into the of the f
basin to wash the apostles' feet. And because it
needeth not to rehearse all places in this significa-
tion, 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
62
ENCHIRIDION
Sirenes
were three
ladies
dwelling in
an island,
which with
sweetness
of song
drew unto
them who-
soever
sailed by,
and after
killed
them. But
Ulixes re-
turning
from the
siege of
Troy hav-
ing that
way a
necessary
journey
stopped
his mar-
iners' ears
with wax,
and bound
himself to
the mast,
so heard
he their
songs
avoiding
all jeo-
pardy.
abide and tarry upon them still, and to wax old
and die in them, as he were bound to the rocks
of Sirenes, 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 Jeroni 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 mar-
vellously 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 Jeroni 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
CHAPTER II 63
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 utter-
most 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 learn-
ing 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 con-
clusion (which thing is chiefest of all) if every-
thing be applied and referred to Christ. For so
all shall be clean to them that be clean when 011
64 ENCHIRIDION
the other side to them that be unclean nothing
As Salo- is clean. And it shall be no rebuke to thee, if
sixty after the example of Salomon thou nourish up
eighty' at home in thy house sixty queens, eighty
ind CUbmeS sovereign ladies and damsels innumerable of
hmumer- secular wisdom : so that the wisdom of God be
onefcJJief a ^ ove a ^ otner > thy best beloved, thy dove, thy
queen, sweetheart, which only seemeth beautiful. And
the rest an Israelyte loveth a stranger and a barbarous
scTmayVe damsel, overcome with her beauty: but first he
sciences shaveth off her hair and pareth her nails, and
authors maketh her of an alien an Israelyte. And the
able"!? r holy P r P net Ozee married an harlot, and of her had
scripture children not for himself, but for the Lord of
all other Sabaoth and the holy fornication of the prophet
honouring augmented the household of God. The Hebrews
after they had forsaken Egypt lived with light
an d pure white bread for a season, but it was
not sufficient to so great a journey. Therefore
stranger that bread loathed at once, thou must make as
taken in
war so that good speed as can be unto manna of celestial
were first wisdom the which shall nourish thee abundantly
nerliafr" and strengthen thee until thou obtain thy purpose,
lo'ma.y' and win by victory the reward that never shall
cease : but thou must ever remember in the mean
G entiies t>h season that holy scripture may not be touched
learning, ^ u t with clean and washen hands, that is to
off that is understand, but with high pureness of mind, lest
fluous" that which of itself is a preservative or treacle,
The light by thine own fault turn to thee into poison, and
white bread lest manna to thee begin to putrify, except that
CHAPTER II 65
thou convey or send it into the inward parts of betokeneth
thy mind and affection, and lest haply it should ii v ??| n '
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 t-{; an ;; late f
the Ark of
first point is that thou have good opinion or the God out of
. the house
holy scriptures, and that thou esteem them or no of Amyna-
less value and dignity than they are worthy to be was in
esteemed, and that they came out of the secret theyput
closet of the mind of God. Thou shalt perceive J^e ark
that thou art inspired of God moved inwardly, JJj*, * a
rapt and in an unspeakable manner altered and brethren
waited on
changed to another manner, figure or shape, it it on either
i . r . . , side, as the
thou shalt come religiously, it with reverence and ark inclined
meekly thou shalt see the pleasures, delicacies, or oil seThfs
dainties of the blessed spouse. Thou shalt see
the precious jewels of rich Salomon, thou shalt
see the secret treasure of eternal wisdom : but wi *
sudden
beware that thou break not malapertly into the death for
secret closet, the door is low, beware lest thou sumption.
strike the door with thy head, and be fain to scripture
leap back again. Think on this wise, nothing jJJJf j n e
that thou seest with thine eyes, nothing that feverence.
thou handiest with thy fingers to be indeed the
same thing which it appeareth, so surely as these
things be true in holy scripture : for that if Faith must
heaven and earth should perish, yet of the words
of God not one jot or tittle shall perish, but all tur6k
shall be fulfilled. Though men lie, though men
err, yet the verity of God neither deceiveth nor
5
66
ENCHIRIDION
The chief
inter-
preters
of holy
scripture.
Master
Doctor
Dunce.
is deceived. 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, imagina-
tions 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, and account them as dreams, yea and Master
Dunce gave them such confidence that notwith-
standing 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 ot
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,
CHAPTER II 67
whose style is neither bare nor rude and inter-
pretation 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. And
also the Spirit of God hath a certain tongue The speak-
er speech appropriate to himself, he hath his scripture,
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 ac-
cording 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 excel-
lency. 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:
understood only after the literal sense, whereof u^nder"
verily I give admonition a great deal the rather, stan infir '
because I know by experience that this error
hath not infected the lay people only, but also
68 ENCHIRIDION
the minds of them which profess and shew out-
ward 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. Neither I think any other
thing to be the cause why we see the charitable
The chant- living of our monks and cloisterers to fail every-
able living
of monks, where, 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
The flesh is within that quickeneth or giveth life. They hear
scripture not Paul affirming with his master, that the
ilv1sfble v or letter killeth, and it is the spirit giveth life.
Sufwlrd d And a S ain we know ( saith he ) that the law is
with any spiritual, and not carnal. Spiritual things must
power. be compared with spiritual things. In time past
The spirit the Father of all spiritual gifts would be honoured
whatsoever in the mountain, but now he will be honoured
inw e a r rdi? ed in the spirit. Howbeit I despise not the feeble-
eye h of h the ness ^ them, which for lack of knowledge and
soul. understanding doth that they only be able to do,
A simili- pronouncing the mystical psalms with pure faith
meekness without dissimulation or hypocrisy, but rather
whicMack as in charms and enchantments of magic certain
capacity. wor( j s no t understood, no not of them which
CHAPTER II 69
pronounce them, yet be believed to be of virtue
and strength. Even so the words of God,
though they be not perfectly understood, never-
theless 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
yo ENCHIRIDION
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. There-
fore 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
The harness of Vulcanus' making, which with no
Vuicanus f wea P ons 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
Achilles Philistiens. With this harness was clothed
w V ith C e? neither Achilles, of whom Homer writeth,
overcome neither Eneas, of whom Virgil speaketh, though
with love, they be so feigned. Of which the one with
CHAPTER II 71
ire, the other with love was overcome shame-
fully. 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. For poets the feigners of gods maketh Poets the
Vulcan lord of fire, and Mynerva lady of wit, of'fods? '
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, that if all the world should fall on thy King Saul
head yet should not the stroke put thee to fear. David to
But first thou must cast away the harness of a f ainst
proud Saul, which rather loadeth a man than
be anything necessary or profitable, and cum- Cumbrous
* * putting on
holpe him not at all. Moreover from the bank him a saiet
rtr Kra cc
of the brook of holy scripture thou must gather
five stones, which perad venture be the five
words of Paul, which he speaketh in know-
ledge. Then take a sling in thy right hand ; * t v e nes out
with these weapons is overthrown our only enemy, Jjj JJJJJJ^
the father of pride, Sathan, whom at the last with sling hit
Golyas in
what weapons did our head Christ Jesu overcome ? the fore-
Did not he smite the forehead of our adversary as a stone and
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 instru-
ments or artillery of Christian men's war ? And to turn
. . J , , . _ ._ , stones into
the zeal of him (saith scripture) shall take bread
72 ENCHIRIDION
Christ harness and shall harness his creature to avenge
answered , . , .,, f , . .
with scrip- his enemies, he will put on justice for his breast-
Manliveth plate, and take for his helmet sure and true
judgment. He will take a shield of equity
impenetrable or that cannot be pierced, yea, and
proceedeth he will sharpen or fashion cruel wrath into a
mouth of spear. Thou readest also in Isai he is armed
God. Then . . .
he would with justice, as with an habergeon and a salet ot
Christ to health upon his head, he is clothed with the
the pin vestures of vengeance and covered as it were
Christ with a cloak of zea1 ' Now if tnou list to g
SSthscSp- to ^e storenouse f Paul, that valiant captain,
ture saying certainly thou shalt also find there the armour of
should not war, not carnal things, but valiant in God to
tempt his
Lord God. destroy fortresses and counsels, and every high
devlfbade thing that exalteth himself against the doctrine
honour him. of God. Thou shalt find there the armour of
answered God, by the which thou mayest resist in a woeful
must" 1 day. Thou shalt find the harness of j'ustice on
> and n the left thou shalt
and serve the defence of thy sides' verity, and the habergeon
of justice the buckler of faith, wherewith thou
if zeal be in mayest quench all the hot and fiery weapons of
ledge" it is tn y cruel adversary. Thou shalt find also the
fus d evii n0t> helmet of health and the sword of the Spirit,
Pha h6 sees which is the word of God, with the which all if a
for zeal of man shall be diligently covered and fenced, he
tions may boldly without fear bring: forth the bold
"srsecuted J J
Christ and saying of Paul. Who shall separate us from the
love of God ? shall tribulation ? shall straitness or
difficulty ? shall hunger ? shall nakedness ? shall
CHAPTER II 73
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 princi-
palities, 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 abund-
antly 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 admoni-
tions. 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
Her in wait at any season should come upon thee
74 ENCHIRIDION
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 trans-
late 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 tran-
quillity : whereas in the mean season all hope and
confidence of safeguard is put in armour and
weapon.
1F That the first point of wisdom is to know thy-
self, and of two manner wisdoms, the true
wisdom, and the apparent. CHAP. HI.
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 conclu-
sions, but yet falsely, for Christ only giveth it, the
CHAPTER III 75
world ffiveth it not. To come to this quietness A man
. ,.P , . . must fight
the only way or means is (it we make war) against against
ourself, if we fight strongly against our own hl
vices, for with these enemies God,, which is our God is our
.., , ,, , , . peace and
peace, is at variance with deadly hate, seeing felicity.
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, which are the most Stoics
fervent defenders of virtue, foolishness, and in our osophers as
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 virtue only
and within
ruler of darkness, Belial : whose steps whosoever the con-
followeth walketh in the night and shall come to without
eternal night. On the other side the ground SSrd plea-
of wisdom and indeed wisdom itself is Christ
Jesus, which is very light and the brightness o
the glory of his Father, putting away by himself Wisdom is
only the night of the foolishness of the world. Fools
The which (witnessing Paul) as he was made wretches
redemption and justification to us that be born happ U y!
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 j
to the gentiles foolishness. But to the elected ness, virtue
is wisdom.
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
ENCHIRIDION
Worldly
wisdom is
very fool-
ishness.
He must
be a fool
in this
world that
will be
wise in
God.
The
searchers
were the
philos-
ophers
which
searched
for worldly
wisdom yet
could they
attain no
wisdom to
save the
soul of
man until
Christ
came.
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
his example we may beat away the victory ot
our enemy malice, if we shall be wise in him in
whom also we shall be conquerors. 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, 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, 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, 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,
CHAPTER III 77
sorrowed and mourned than to be counterfeited man must
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 ^| n / s d
witted, ware and expert : but in those things s^ith* 1 "" 8 ^
which only make for our safe-guard or health, Hesiodus,
. J ' which
not to have much more understanding than a neither
brute beast ! Paul would we should be wise but wisdom,
in goodness, and children in evil. These men SJJJj learn
be wise to all iniquity : but they have no learning Jp' have
to do good. And for as much as that fecund
and Greek poet Hesiodus counteth him good for *&. To be
willing to
nothing which neither is wise of himself, neither learn and
yet will follow and do after him that giveth him the truth
good counsel : of what degree then shall they 'good thing.
be counted which when they themselves be most knowledge
shamefully deceived, yet never cease to trouble, ^jj thing.
to laugh to scorn and put in fear them which J^^J^J
already be come to their wits again ? But shall worse but
not the mocker be mocked ? He that dwelleth stand and
in heaven shall mock them again, and our Lord against
shall laugh them to scorn. Thou readest in the to'them
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
that is to say, when they awaked out of their goMn
78 ENCHIRIDION
as ye live dream and come again to themselves, when it is
lived such too late, shall say, These be they whom we
pope s oiy nave na d in derision and reproof, we for lack of
th?s s came understanding have counted their lives to be
ancUowe ma dness, an d their end to be without honour.
see S ha en ^ is wisc * om is beastly, and as James saith,
of you. diabolic and of the devil, and is an enemy to
Note how God, whose end is destruction. For always after
bringeth this wisdom followeth as a waiting- servant or
in another, hand-maid mischievous presumption, after pre-
sumption 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, but of the
Thewisdom wisdom of Christ which the world thinketh
Chnst. 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
CHAPTER HI 79
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 increase th 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,
8o ENCHIRIDION
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 unprofit-
able soldier, which surely enough neither knew
his own company, neither his enemies' host. But
Thou so it is that one Christian man hath not war with
another but with himself, and verily a great host
f adversaries spring out of our own flesh, out
they sowed o f ^ ne verv bowels and inward part of us. Like-
serpents * r
teeth and Av i se as it is read in certain poets' tales of the
them brethren gendered of the earth. And there is
grants so little difference between our enemy and our
fought friend, and so hard to know the one from the
themselves other, that there is great jeopardy lest we some-
each Sl other. wnat recklessly or negligently defend our enemy
instead of our friend, or hurt our friend instead
CHAPTER IV 8 1
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 vic-
tory 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.
IF Of the outward and inward man. CHAP. iv.
AM AN is then a certain monstrous beast com- A man is
pact together of parts two or three of great monstrous
diversity. 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, thou hadst been a God is the
celestial or godly thing. If this mind had not peacef
been grafted in thee, plainly thou hadst been a
brute beast. These two natures between them- The ser-
selves so diverse, that excellent workman had Sfakerof*
coupled together with blessed concord : but the
serpent the enemy of peace put them asunder
6
82 ENCHIRIDION
He hoideth again with unhappy discord : so that now they
the ears, y neither can be separate without very great torment
verVwe'use an d pain, neither live joined together without
whichfc in continual war. And plainly, after the common
branch" 1 " savin g> each in the otner holdeth the wolf by
from the ears, and either may say very well and ac-
theycanin cordinffly to the other that proper and pleasant
no wise rid * M n
themselves, verse ot Catullus, 1 neither can live with
verb ts thee nor without thee. Such ruffling, wrangling
sprang. an( l trouble they make between themselves with
man rtam cumberous debate as things diverse, which indeed
forest u "on are ^ u ^ one * ^e body verily as he himself is
whom came visible, so deliffhteth he in things visible. As he
a wolf and
he could is mortal, so followeth he things temporal. As
other shift he is heavy, so sinketh he downward. On the
him by the other part, the soul mindful of her celestial
were so 1Ch nature enforceth upward with great violence and
with a terrible haste striveth and wrestleth with
et t ^ ie neavv burden of the earthly body. She
durst he despiseth these things that are seen, for she
them go, knoweth them to be transitory, she seeketh true
hand on his things of substance which be permanent and
foHear of ever abiding, and because she is immortal and also
hew fast* celestial she loveth things immortal and celestial,
anc ^ 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
- f . kind from her native gentleness. And verily
Prome- neither Prometheus, so much spoken of among;
theus to
have made poets, sowed this discord in us a portion or every
and Ly beast mixed to our mind, neither our primitive
CHAPTER IV 83
and first making gave it, that is to say, it sprang through
not in us naturally, or nature gave it not to us in ptSwf to
our first creation or nativity : but sin hath evil- gJ^J^
corrupted and decayed that which was well PJJj* 1 of si
created, sowing the poison of dissension between as the
them that were honestly agreed, for before that of the lion,
time both the mind ruled the body without ne!s*oYthe
business, and the body obeyed without grudging. feJrfSness
Now is it clean contrary. The order between and h s e h a f re
them is so troubled, the affections or appetites feasts.
of the body strive to go before reason, and reason
is in a manner compelled to incline and follow
the judgment of the body. Thou mayst compare Man is
therefore a man properly to a commonalty, where J mpared
is debate and part taking among themselves.
Which commonalty for as much as it is made
sundry kinds of men gathered together, which be king, lords
of diverse and contrary appetites : it cannot be common
avoided but that much strife shall arise therein, P
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
8 4
ENCHIRIDION
The king
obeyeth
the law
only.
Reason is
king in a
The lords
be certain
gentle
affections.
The
commoners
be vile
appetites.
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.
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 command-
ment 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. In man
reason beareth the room of a king. Thou
mayest account for the chief lords certain
affections and them of the body : 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, desire of honest reputation, and such
other like. But such affections or passions which
be very greatly disagreeing from the decrees of
CHAPTER IV 85
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 inspira-
tion 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, in danger to divers perturbations or Four
motions of unquietness. Of which the first is of the mind:
voluptuousness (as he saith) the bait whereby ffij
men are allured and brought to ungraciousness fear '
or mischief. The next is sorrow or grief which
letteth men, and driveth them from virtue or good-
ness. After that fear and presumptuous bold-
ness, two mad counsellors : whom accompanieth
indurate wrath, the desire of vengeance. More-
over 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
86 ENCHIRIDION
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
Reason of God, that is to say, unto reason, as unto a king,
dwelleth in, . j i . . i , . , i i . /
the brain he appointed a place in the brain, as in the chief
palace. 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
The power grudgeth against reason: so he removed them
m e ta e ed ' from m ' m > for between the neck and the midriff
he set that P art 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
CHAPTER IV 87
voluptuous pleasure of meat and drink, whereby
also we be moved to bodily lust, he banished The power
utterly away far from the king's palace down alow ^SSned*
beneath the midriff in to the liver and the desire>
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, having alway in remem- The orna-
brance his own beginning thinketh no filthy nor king
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
88 ENCHIRIDION
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 veiy 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. Arid 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.
II Of the diversity of affections. CHAP. v.
We ought /^~\ UR king Reason may be oppressed verily, yet
reason and V __ / because of the eternal law which God hath
affections, graven in him he cannot be corrupted but that
Peripa- he shall grudge and call back. To whom, if the
that residue of the commonalty will obey, he shall
should! never commit anything at all either to be re-
ik- pented or of any jeopardy : but all things shall
nroessary ^ e administered with great moderation discreetly,
anSto V ke wit ^ mucn quietness and tranquillity. But as
stir a man touching affections, verily stoics and peripatetics
be vary somewhat, though both agree in this that we
the ought to live after reason, and not after affections.
of Plato But stoics will when we have used for a season
CHAPTER V 89
(as it were a schoolmaster to teach us our first which put
felicity and
principles) the affections which immediately are blessedness
stirred up of the sensual powers, and now become inward
to judgment and true examination what is to be
ensured or chosen, and what to be eschewed or jp
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 might be
/ wounded
noxious, and therefore they will that a perfect with no
dart of
wise man should lack all such motions, as diseases adversity
or sicknesses of the mind, yea and scarcely they saying
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, nature^ be
and that the use of them is not utterly to be necessarily
refused, for because they think them to be given felicity but
of nature, as a prick or a spur to stir a man to mon y f
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.
Socrates in a certain book that Plato made called Peripa-
Phedo seemeth to agree with stoics, where he ArystoteTs
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 with all
kind of
can from corporal and sensible things, and con- virtue and
vey herself to those things which be perceived conscience
with reason only, and not of the sensible powers. &0 od man,
First of all therefore thou must behold and it
consider diligently all the motions, movings or blessed > for
then will stirring of thy mind and have them surely known.
rest in the Furthermore thou must understand no motions to
90 ENCHIRIDION
stirring of thy mind and have the
Furthermore thou must understan
- be so violent but they may be either refrained
virtuein ^ reason, or else turned to virtue. Notwith-
the fi conf- standing I hear everywhere this contagious
monwealth. opinion, that some should say they be constrained
say they, to vices : and on the other side many for lack of
friends, knowledge of themselves follow such motions as
oVbocfy, the sayings or decrees of reason : in so much that
eloquence whatsoever wrath or envy doth counsel or move
them to do > that the y cal1 the zeal of God : and
n e cessarii as * nou sees t one commonwealth to be more
without unquiet than another: so is one man more
which a
man cannot inclined or prone to virtue than another, which
another, difference cometh not of the diversity of minds,
but either of the influence of celestial bodies, or
?obe things els e of our progenitors, or else of the bringing
foveof the U P * n y ou ^ n , or of the complexion of the body.
things The fable of Socrates of carters and horses good
themselves,
but to and bad is none old wives' tale : for thou mayst
common- see some to be born of so moderate, soft, quiet
for the and gentle disposition, so easy to be handled,
of mankind, to be turned and winded, that without business
Some man they may be induced to virtue, and runneth for-
is more 111
prone to ward by their own courage without any spurring.
some. To some clean contrary thou mayst perceive to
There- have happened : a body rebellious as a wild and
nature is kicking horse : in so much that he w r hich tameth
imputed to him shall have enough to do and sweat apace,
man * and yet scarce with a very rough bit, scarce
with a waster and with sharp spurs can subdue
CHAPTER V 91
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, think-
ing 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.
There be certain vices appropriate to every Some vices
country, as to break promise is familiar to some : countries?
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
as appetite and lust for the company of women Jonaplwdon
and the desire of pleasures and wanton sports oftl ody '
accompany the sanguine men. Wrath, fierce-
ness, cursed speaking followeth the choleric men.
Crossness 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
92 ENCHIRIDION
Vices vices abate and increase after the age of man, as
the age. in youth lust ol the body, wasteful expenses and
rashness, or foolish-hardiness. In old age nig-
gardliness or too much saving, waywardness and
avarice. Some vices there be which should seem
Vices appropriate to kind as fierceness to the man,
prmte" vanity to the woman and desire of wreak, or to
to kind. be reven g e d. It fortuneth now and then that
nature, as it were to make amends, recompenseth
An ill one disease or sickness of the mind, with another
disease of . . , . , .
the mind is certain contrary good gift or property. One man
recompen- is somewhat prone or inclined to pleasure of
another 1 worldly pastimes, but nothing angry, nothing
property in envious at a ^- 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
Let the dangerous and doubtful. These affections are to
draw near be corrected and amended, and may be turned
be t cor- rtu5S v ery well to that virtue which they most nigh
resemble. There is some man (because of ex-
ample) 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
CHAPTER V 93
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. Solem-
ness may be turned to gravity. And that hath
too much of foolish toys, may be a good com-
panion. And after the same manner of other Put not the
somewhat easier diseases of the mind, we must virtue to
beware of this only that we cloak not the vice of of vice"
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.
The only way therefore to felicity is first that Know
thou know thyself : moreover that thou do nothing
after affections, but in all things after the judg-
ment of reason : let reason be sound and pure Do all
, . .11 . things after
and without corruption : let not his mouth be out the judg-.
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?
Jheronymus spake that thing excellently as he The saying
doth all other things : nothing is more happy Jerome.
94
ENCHIRIDION
than a Christian man, to whom is promised the
kingdom of heaven : nothing is in greater peril
than he which eveiy hour is in jeopardy of his
life : nothing is more strong than he that over-
cometh 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 pro-
fession of the perfect life. And when thou hast
grounded thyself upon a sure purpose, set upon
it and go to it lustily : 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
5J chriSten- to be a cnristian man > tnat thing which at the
dom. m . s t 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
The way of of Hesiodus : 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
To be
willing to
be a
Christian
man is a
virtue in
process
waxeth
easy.
CHAPTER VI 95
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.
IF Of the inward and outward man and of the
two parts of man, proved by holy scripture.
CHAP. vi.
ERTAINLY I am ashamed in Christian men's Christ in
behalf, 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 peace but
' dissension,
unexercised, that they do not as much as know to set the
the diversity between reason and affections or against the
passions. They suppose the thing only to be son' against
the man which they see and feel and they think ?hlwif e er>
nothing to be beside the things which offer them- Sand!^
selves to the sensible wits when it is nothing husband
less than so. What so ever they greatly covet, a ?ainst his
J ! } wife and so
that they think to be right : they call peace, forth.
1 i i i .1 The history
certain and assured bondage, while reason op- meaneth
pressed and blinded followeth whither so ever some time
the appetite or affection calleth, without resistance. Jfaces the 6
96 ENCHIRIDION
husband This is that miserable peace which Christ, the
should
accept the author or very peace that knit two in one, came
Christ only, to break, stirring up a wholesome war between
h?s d whole^ the father and the son, between the husband
doSrine and tne wife > between those things which filthy
wU^sifouid concord na d evil-coupled together. Now then
Efni SeC Some ^ ^ authority of the philosophers be of little
times the weight, except those same things be all taught
wife should .
follow in holy scripture, though not with the same
and"the words. That the philosophers call reason, that
persecute calleth Paul, sometime the spirit, sometime the
likewise the mner man > other while the law of the mind.
son his That they call affection, he calleth sometime the
father and J
the father flesh : sometime the body : another time the
outer man, and the law of the members. Walk
Reason, the x .., % i\ . . ... -, in
spirit, the (saith Paul) in the spirit, and ye shall not ac-
the e iaw a o n f' complish the desires and lusts of the flesh, for
be e one nd> the flesh desiretli contrary to the spirit, and the
pluf with s P irit contrary to the flesh, that ye cannot do
. whatsoever things ye would. And in another
the flesh,' place : If ye shall live after the flesh, ye shall
the outer 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
Pauf Wlth ke sought in war, and war in peace : in death
Peace life ^ e > anc * in *^ e death : in bondage liberty, in
liberty of liberty bondage. For Paul writeth in another
soul, is the J
war, death, place : I chastise my body and bring him into
the body, 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
CHAPTER VI 97
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 re-
newed day by day. Plato put two souls to be
in one man. Paul in one man maketh two
men so coupled together, that neither without A double
other can be either in heaven or hell : and again man>
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 was made into a spirit The last
quickening : but that is not first which is spiritual, Christ. 13
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
7
98 ENCHIRIDION
Jacob the kingdom of heaven, nor corruption shall
the spirit, possess incorruption. Thou perceivest plainly
flesh. how in this place he calleth Adam made of earth
Esau the that thing which in another place he calleth the
fsaacand flesh and the outer man which is corrupt. And this
foughHn" s am e thing certainly is also the body of death,
m 6 th r's wherewith Paul aggrieved cried out : Oh wretch
belly : she that I am, who shall deliver me from this body
with God, of death ? In conclusion Paul declaring the
swered: Of most diverse fruit of the flesh and of the spirit
spring S two writeth in another place, saying : He that follow-
P : eop r it ry eth in his flesh shall reap or mow of his flesh
should corruption : but he that soweth in the spirit
ever be at shall reap or mow of the spirit life eternal. This
war but the r
eider should is the old debate of two twins Jacob and Esau,
younger. which before they were brought forth into light
firstborn wrestled within the cloisters of the mother's belly,
Slewed* and Esau verily caught from Jacob the pre-
EsavTfast eminence of birth and was first-born : but Jacob
Afterward' P r ^ vented him again of his father's blessing.
Esau being That which is carnal cometh first, but the
a-hungered
sold to spiritual thing is ever best. I he one was red,
inheritance high coloured and rough with hair: the other
oTpottage, smooth. The one unquiet and a hunter : the
wal'o/dhe other rejoiced in domestical quietness. And the
one also for nun g er s ld the ri g nt that pertained
to fa m by inheritance, in that he was the elder
might eat brother, while he, enticed with a vile price and
bless thee reward of voluptuousness, fell from his native
But by the liberty into the bondage of sin. The other
procured by craft of grace that which belonged
CHAPTER VI 99
not to him by right of law. Between these two the mother
brethren though both were born of one belly, away his le
and at one time, yet was there never joined blessing
perfect concord. For Esau hateth Jacob, Jacob
for his part, though he quitteth not hate for hate, Brother
yet he fleeth and hath ever Esau suspected, Then came
neither dare come within his danger. To thee ing to have
likewise what so ever thing affection counselleth then 53 '
or persuadeth : let it be suspected, for the t
doubtful credence of the counsellor. Jacob only m
saw the Lord : Esau as one delighting in blood After* that
liveth by the sword. To conclude, when the J ac T b saw
J * our Lord
mother asked counsel of the Lord he answered : face to face.
the elder shall be servant to the younger : but in good
the father Isaac added : thou Esau shalt do JJJSt which
service to thy brother : and the time shall come b'/facob
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 dis- the flesh
obedient persons. The one declareth what ought signified by
to be done of all men : the other told aforehand of him the
what the most part would do. Paul willeth dominforTof
that the wife be obedient to her husband: for the spirit -
better is (saith scripture) the iniquity of the man The woman
than the goodness of the woman. Our Eve is filth a! 81 ""
carnal affection, whose eyes the subtle and crafty
serpent daily troubleth and vexeth with tempta-
tion, and she once corrupted goeth forth and gj a e of
ceaseth not to provoke and entice the man also foiioweth
through consent to be partaker of the iniquity or of the spirft
mischievous deed. But what readest thou of the thing! 17
ioo ENCHIRIDION
new woman, of her I mean that is obedient to
her husband? I will put hatred between thee
The woman (meaning the serpent and the woman) and
affection, between her generation and thine, she shall tread
reason." down thy head and thou shalt lay await to her
heel. The serpent was cast down on his breast,
Abraham the death of Christ weakened his violence, he
bytis 801 now oiu y Iteth await to her heel privily. But the
Agar whose woman through grace of faith changed as it were
* n * ;o a man Boldly treadeth down his venomous
nea< ^- Grace is increased and the tyranny of the
his wife flesh is diminished. When Sara was minished
he called and decayed, then did Abraham (God being the
ismael author) grow and increase. And then she calleth
SSJ/thS him not husband but lord, neither yet could she
lang btain to have a child before she was dried up
together an ^ barren. What I pray thee brought she forth
entreated a t the last to her lord Abraham now in her old
Wherewith, days, yea, and past child bearing ? Verily Isaac,
pleased, that is to say joy, for as soon as affections have
Abraham: waxed old and are weakened in a man, then at
thy secant the last springeth up the blessed tranquillity of
* an innocent mind, with sure quietness of the
Abraham s P irit > as ^ were a continual feast. And as the
was loth to father let not his wife have her pleasure without
do but God _ .
commanded advisement : even so hath the sporting of the
hisw?fe*s ey children together suspect, I mean of Isaac
request. ^^ Jsmael g ara WQuld not the child of &
bondwoman and the child of a free woman
should have conversation together at that age:
but that Ismael (while as yet youth is fervent)
CHAPTER VI 101
should be banished out of presence, lest under Let youth
a colour of pastime he might entice and draw occasion of
into his own manners Isaac yet young and tender sm -
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, verily I dare not affirm, perad venture it were Trouble of
, . /> T i the flesh is
not expedient, for even unto Paul was given expedient
unquietness and trouble of the flesh, the messenger exercise of
of Satan, to vex him withal. And at the third time
he refused to have the messenger taken from him. humility.
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 weak-
ness. 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, which one
example of the apostle putteth us in re mem- when thou
brance and warneth us of many things. First of feu t t e mpted
all that when we be assaulted of vices, immediately P ra y er -
102
ENCHIRIDION
ft p
Hydra was
a serpent
with many
heads, of
which one
was
immortal.
With her
fought
Hercules
and when
he smote
one head,
seven
rang: for
At the
last he
fought with
a burning
sword, and
so severed
he their
necks that
they could
no more
spring.
Protheus,
that is to
say, affec-
tion, 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
compul-
sion.
Virgil
rehearseth
of Aristaeus
which had
lost his
we must give ourselves to prayer again, and
desire help of God. 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 Jayeth 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 im-
portunate 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, 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
CHAPTER VI 103
red mane, or shall counterfeit the quick sound of beasts, and
the flame of fire. But here have in remembrance Sthhis^
what followeth. The more he changeth himself cyrene, a
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 them
fables of poets, thou shalt by the example of the She sent
holy patriarch Jacob learn to endure and to Protheus,
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 Then ,
reward of his victory and great virtue that Protheus, ;
mighty and excellent strong wrestler obtained, it dead and
is certainly very profitable to hear. First of all they might
God blessed him in that same place. For ever- Jjjaf,?* 01
more after that the temptation is overcome, a
certain singular increase of divine grace is added Jacob
L i_ i. i. u i. J.T. wrestled
unto a man, whereby he should be another time with an
much more surely armed than he was before night, a
against the assault of his enemy. Furthermore the m
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 blessed him
in the same
by the mouth of his prophet which halt on both place.
their feet, that is to say, them which will both smotelus
live carnally, and please God also. But they be thesinews
happy in whom carnal affections be so mortified, that Jacob
that they bear and lean most of all to the right the^oneTeg
foot, that is, to the spirit. Finally, his name was after that -
changed : of Jacob he was made Israel, and of a
104 ENCHIRIDION
busy wrestler a quiet person. After that thou
hast chastised thy flesh or thy body, and crucified
him with vices and concupiscences, then shall
God tranquillity and quietness without all trouble
after a come unto thee, that thou mayst be at leisure to
fempest. behold the Lord, that thou mayst taste and feel
Silked* that tne Lord is pleasant and sweet, for that
and d x? S thing is signified by Israel. God is not seen in
nights unto fi re neither in the whirlwind and troublous rage
tn6 mount
of Oreb of temptation, but after the tempest of the devil
prayed in (if so be that thou shalt endure perseveringly)
voice bade followeth the hissing of a thin air or wind of
forth C and spiritual consolation. After that air hath breathed
God. d An? quietly upon thee, then apply thine inward eyes,
a h great me and tnou sna ^ ke Israel, and shalt say with him,
I have seen my Lord, and my soul is made whole,
quaking, Thou shalt see him that said : No flesh shall see
then fire,
and God me, that is to say, no carnal man. Consider
fire.^Thln thyself diligently, if thou be flesh, thou shalt not
thehissing see God : if thou see him not, thy soul shall not
andthen air be made whole. Take heed therefore that thou
appeared be a Spirit.
Elyas.
Origene in
^F Of three parts of man, the spirit, the soul, and
the flesh. CHAP. vn.
m
book r u P on npHESE things afore written had been and that
A a g r eat deal more than sufficient : neverthe-
^ ess ^ a t ^hou ma y s t be somewhat more sensibly
maketh known unto thyself, I will rehearse compendiously
sion. the division of a man, after the description of
CHAPTER VII 105
Origene, for he followeth Paul making three
parts, the spirit, the soul and the flesh, which
three parts Paul joined together, writing to the
Thessalonieences. That your spirit (saith he)
your soul and your body may be kept clean and
uncorrupt, that ye be not blamed or accused
at the coming of our Lord Jesu Christ. And
Esaias (leaving out the lowest part) maketh
mention of two, saying, My soul shall desire and
long for thee in the night, yea, and in my spirit
and my heart strings I will wake in the mornings
for to please thee. Also Daniel saith, Let the
spirits and souls of good men laud God. Out of
the which places of scripture Origene gathereth The flesh.
not against reason the three partitions of man,
that is to wit, the body, otherwise called the
flesh, the most vile part of us, wherein the
malicious serpent through original trespass hath
written the law of sin, wherewithal we be
provoked to filthiness. And also if we be
overcome, we be coupled and made one with
the devil. Then the spirit wherein we The spirit.
represent the similitude of the nature of God,
in which also our most blessed maker after the
original pattern and example of his own mind
hath graven the eternal law of honesty with his
finger, that is, with his spirit the Holy Ghost.
By this part we be knit to God, and made
one with him. In the third place, and in the
midst between these two he putteth the soul,
which is partaker of the sensible wits and natural
106 ENCHIRIDION
motions. She is in a seditious and wrangling
Thou must commonwealth and must needs join herself to the
r 6m 6m be r
the soul one part or the other, she is troubled of both
spirit to be parts, she is at her liberty to whether part she
stance^but wi U incline. If she forsake the flesh and convey
herself to the parts of the spirit, she herself shall
be s P iritual also - But if she cast herself down to
t ^ ie a PP etites f tne body she shall grow out of
spirit is the kind into the manner of the body. This is it
and far- that Paul meant writing to the Chorintes.
corruption, Remember ye not that he that joineth himself
* an harlot is made one body with her : but he
S n o e four" that deaveth to the Lord, is one spirit with him.
gui. He calleth the harlot the frail and weak part of
Godim- the man. This is that pleasant and flattering
mediately
wherein woman of whom thou readest in the second
graven the chapter of Proverbs on this wise. That thou
honety, mayst be delivered from a strange woman and
say! the fr m a woman of another countiy, which maketh
natural ker wor( ^ s sweet and pleasant, and forsaketh
after the her husband to whom she was married in her
similitude
of the youth, and hath forgot the promise she made to
eternal law :; T n , , , ,
of his own her Lord God : her house boweth down to death
and her path is to hell. Whosoever goeth into
hell, shall never return : nor shall attain the path
of life. And in the vi. chapter. That thou
mayst keep thee from an evil woman, and from
the flattering tongue of a strange woman, let not
thy heart melt on her beauty, be not thou
deceived with her beckonings, for the price of an
harlot is scarce worth a piece of bread : but the
CHAPTER VII 107
woman taketh away the precious soul of the man.
Did he not when he made mention of the harlot,
the heart and the soul express by name three
parts of the man? Again, in the ix. chapter:
A foolish woman ever babbling and full of words,
swimming in pleasures, and hath no learning at
all, sitteth in the doors of her house upon a stool
in a high place of the city to call them that pass
by the way and be going in their journey, Who-
soever is a child, let him turn in to me : and she
said unto a fool and an heartless person, Water
that is stolen is pleasanter, and bread that is hid
privily is sweeter. And he was not aware that
there be giants, and their jests be in the bottom
of hell. For whosoever shall be coupled to her,
he shall descend into hell. And whosoever shall
depart from her, shall be saved. I beseech thee
with what colours could more workmanly have
been painted and set out either the venomous
enticements and wanton pleasures of the poisoned
flesh, provoking and tempting the soul to filthiness
of sin, or else the importunity of the same crying
and striving against the spirit, or the wretched
end that followeth when she doth overcome the
spirit. To conclude therefore, the spirit maketh
us gods, the flesh maketh us beasts : the soul
maketh us men : the spirit maketh us religious,
obedient to God, kind and merciful. The flesh
maketh us despisers of God, disobedient to God,
unkind and cruel. The soul maketh us indiffer-
ent, that is to say, neither good nor bad. The
io8 ENCHIRIDION
spirit desireth celestial things : the flesh desireth
delicate and pleasant things : the soul desireth
necessary things : the spirit carryeth us up to
heaven : the flesh thrusteth us down to hell. To
the soul nothing is imputed, that is to say, it doth
neither good nor harm : whatsoever is carnal or
springeth of the flesh that is filthy ; whatsoever is
spiritual proceeding of the spirit, that is pure,
perfect and godly : whatsoever is natural and pro-
ceedeth of the soul, is a medium and indifferent
thing, neither good nor bad. Wilt thou more
plainly have the diversity of these three parts
shewed unto thee as it were with a man's finger ?
That which Certainly I will essay. Thou doest reverence to
Xserveth thy father and mother : thou lovest thy brother,
no reward. thy children and thy friend : it is not of so great
virtue to do these things, as it is abominable not
to do them. For why shouldest thou not being
a Christian man do that thing which the gentiles
by the teaching of nature do, yea which brute
beasts do ? That thing that is natural shall not
be imputed unto merit. But thou art come in
to such a strait case that either the reverence
toward thy father must be despised, the inward
love towards thy children must be subdued, the
benevolence to thy friend set at nought, or God
must be offended. What wilt thou now do ? The
soul standeth in the midst between two ways :
the flesh crieth upon her on the one side, the
spirit on the other side. The spirit saith, God is
above thy father : thou art bound to thy father
CHAPTER VII 109
but for thy body only. To God thou art bound
for all thing that thou hast. The flesh putteth
thee in remembrance, saying : Except thou obey
thy father, he will disinherit thee, thou shalt be
called of every man an unkind and unnatural
child, look to thy profit, have respect to thy
good name and fame. God either doth not see,
or else dissimuleth and wittingly looketh beside
it, or at the least, will be soon pacified again.
Now thy soul doubteth, now she wavereth hither The soul
and thither, to whether of either part she turn dc
herself. That same shall she be, that that thing
is she went unto. If she obey the harlot, that is
to say the flesh (the spirit despised) she shall be
one body with the flesh. But if she lift up her-
self and ascend to the spirit (the flesh set at
nought) she shall be transposed and changed to
the nature of the spirit. After this manner
accustom to examine thyself prudently. The
error of those men is exceeding great which
oftentimes weeneth that thing to be perfect
virtue and goodness which is but of nature and
no virtue at all. Certain affections somewhat some afiec-
honest in appearance, and as they were disguised
with visors of virtue, deceiveth negligent persons.
The judge is hasty and cruel against the felon, or ^ am le f
him that hath trespassed the law, he seemeth to th e judge.
himself constant and of gravity uncorrupt and a
man of good conscience, wilt thou have this man
discussed ? If he favour his own mind too much
and follow a certain natural rigorousness without
110
ENCHIRIDION
Some men
rejoice
naturally
with some
certain
things.
The rule of
true piety.
Let a
Christian
man mark
this well.
any grief of mind, peradventure with some pleasure
or delectation : yet not leaning from the office and
duty of a judge, let him not forthwith stand too
much in his own conceit : it is an indifferent thing
that he doth. But if he abuse the law for
private hate or lucre, now it is carnal that he
doth, and he committeth murder. But and if
he feel great sorrow in his mind because he is
compelled to destroy and kill him, whom he had
liefer amended and saved : also if he enjoin
punishment according to the trespass with such
a mind, with such sorrow of heart, as the father
commandeth his singularly beloved son to be cut,
lanced or seared : of this manner shall it be
spiritual that he doth. The most part of men
through proneness of nature and some special
property, either rejoice in, or abhor certain
things. Some there be whom bodily lust tick-
leth not at all : let not them by and by ascribe
that unto virtue which is an indifferent thing,
for not to lack bodily lust, but to overcome bodily
lust is the office of virtue. Another man hath
a pleasure to fast, a pleasure to be at mass, a
pleasure to be much at church and to say a great
deal of psalmody : examine after this rule that
thing which he doeth : if he regard the common
fame or advantage, it smell eth of the flesh and
not of the spirit : if he do follow but his own
inclination (for he doth that which pleaseth his
own mind) then he hath not whereof he so ought
greatly to rejoice, but rather whereof he ought to
CHAPTER VIII in
fear. Behold a jeopardous thing unto thyself.
Thou prayest, and judgest him that prayeth not.
Thou fasteth, and condemneth him that fasteth
not. Whosoever doeth not that thou doest, thou
thinkest thyself better than he : beware lest thy
fast pertain to thy flesh. Thy brother hath need
of thy help, thou in the mean space mumblest in
thy prayers unto God, and wilt not be known of
thy brother's necessity. God shall abhor these
prayers : for how shall God hear thee while thou
prayest, when thou which art a man canst not
find in thy heart to hear another man. Perceive
also another thing. Thou lovest thy wife for this
cause only, that she is thy wife. Thou doest no
great thing, for this thing is common as well to
infidels as to thee : or else thou lovest her for
none other thing but because she is to thee
pleasant and delectable. Thy love now draweth
to thee fleshward. But thou lovest her for this The chaste
thing chiefly, because thou hast perceived in her towards
the image of Christ, which is godly reverence, thy Wlfe>
modesty, soberness, chastity : and now lovest not
her in her self but in Christ : yea rather Christ
in her. After this manner lovest spiritually.
Notwithstanding we shall say more of these
things in their places.
N
IF Certain general rules of true Christian living.
CHAP. vin.
OW for because we have opened as me
seemeth the way (howsoever we have done
112
ENCHIRIDION
En-
chiridion.
Learn the
craft of
virtue.
it), and have prepared as it were certain stuff and
matter unto the thing which was purposed, we
must haste to that which remaineth, lest it should
not be an Enchiridion, that is to say, a little
treatise handsome to be carried in a man's hand,
but rather a great volume ; we will enforce to give
certain rules, as they were certain points of wrest-
ling, by whose guiding and conveyance, as it were
by the guiding of the thread of Dedalus, men may
easily plunge up out of the blind errors of this
world, as out of Labirinthus, which is a certain
cumbrous maze, and come into the pure and clear
light of spiritual living. None other science is
there which hath not her rules. And shall the
craft of blessed living only be without the help
of all manner of precepts ? There is without fail
a certain craft of virtuous living and a discipline,
in which whosoever exercise themselves manfully,
them shall favour that Holy Spirit, which is the
promoter and bringer forward of all holy enforce-
ment and godly purposes. But whosoever saith,
Depart from us we will not have the knowledge
of thy ways : these men the mercy of God
refuseth, because they first have refused know-
ledge. These rules shall be taken partly of the
person of God, of the person of the devil, and
of our person, partly of things, that is to say, of
virtues and vices, and of things to them annexed,
partly of the matter or stuff whereof virtues or
vices be wrought. They shall profit singularly
against the evil things remaining of original sin.
CHAPTER VIII 113
For though baptism hath wiped away the spot, yet
there cleaveth still in us a certain thing of the
old disease left behind, both partly for the custody
of humility, and also for the matter and increase
of virtue. These be blindness, the flesh and
infirmity or weakness. Blindness with the mist
of ignorance dimmeth the judgment of reason.
For partly the sin of our first progenitors hath
not a little dusked that so pure a light of the
countenance, resemblance, or similitude of God,
which our creator hath shewed upon us. And
much more corrupt bringing up, lewd company,
froward affections, darkness of vices, custom of Nota.
sin hath so cankered it, that of the law graven
in us of God scarce any signs or tokens doth
appear. Then as I began, blindness causeth that
we in the election of things be as good as half
blinded and deceived with error, in the stead of
the best, following the worst, preferring things of
less value before things of greater price. The
flesh troubleth the affection so much, that even
though we know what is best, yet love we the
contrary. Infirmity and weakness maketh us
that we being overcome either with tediousness
or with temptation, forsake the virtue which we
had once gotten and attained. Blindness hurteth
the judgment, the flesh corrupteth the will, infir-
mity weakeneth constancy. The first point there- Evil must
fore is that thou can discern things to be refused and had in
from things to be accepted : and therefore blind- hate<
ness must be taken away lest we stumble or
8
ii4 ENCHIRIDION
stagger in the election of things. The next is,
that thou hate the evil as soon as it is once
known, and love that which is honest and good :
and in this thing the flesh must be overcome,
lest contrary to the judgment of the mind we
should love sweet and delectable things in the
stead of wholesome things. The third is, that
Perse- we continue in these things which we began well :
mlistTbe an d therefore the weakness must be underset, lest
we forsake the way of virtue with greater shame
than if we had been never about to walk or enter
therein. Ignorance must be remedied, that thou
mayst see which way to go. The flesh must be
tamed, lest she lead thee aside out of the high-
way, once known, into bypaths. Weakness must
be comforted, lest when thou hast entered into
the strait way thou shouldst either faint or stop
or turn back again, or lest after thou hast once
set thy hand to the plough shouldst look back-
ward, but shouldst rejoice as a strong giant to
haste the way, ever stretching forth thyself to
those things which be afore thee, without remem-
brance of those things which be behind thee,
until thou mayst lay hand on the reward appointed
and on the crown promised to them that continue
unto these three things : therefore we shall apply
certain rules according to our little power.
CHAPTER IX 115
IT Against the evil of ignorance. Thejirst rule.
CHAP. ix.
BUT inasmuch as faith is the only gate unto
Christ, the first rule must be that thou judge We must
very well both of him and also of scripture given J Jf s lrip^ e
by his spirit, and that thou believe not with ture>
mouth only, not faintly, not negligently, not
doubtfully, as the common rascal of Christian
men do : but let it be set fast and immovable
throughout all thy breast, not one jot to be''
contained in them that appertaineth not greatly
unto thy health. Let it move thee nothing at Counterfeit
J not evil
all that thou seest a great part of men so live, persons.
as though heaven and hell were but some manner
of tales of old wives, to fear or flatter young
children withal : but believe thou surely and
make no haste, though the whole world should Probations
be mad at once, though the elements should be faith" 3
changed, though the angels should rebel : yet
verity cannot lie, it cannot but come which God
told before should come. If thou believe he is
God, thou must needs believe that he is true also,
and on this wise think without wavering, nothing
to be so true, nothing to be so sure, and without
doubt of the things which thou hearest with thine
ears, which thou presently beholdest with thine
eyes, which thou handiest with thy hands, as
those things be true which thou readest in the
scriptures, that God of heaven, that is to say
verity, gave by inspiration, which the holy prophets
n6 ENCHIRIDION
brought forth, and the blood of so many martyrs
hath approved : unto which now so many hundred
years the consent of all good men hath agreed
and set their seals : which Christ here being in
flesh, both taught in his doctrine and expressly
represented or counterfeited in his manners and
living. Unto which also miracles bear witness,
the devils confess and so much believe, that they
quake and tremble for fear. Last of all which be
so agreeable unto the equity of nature, which
so agree between themselves, and be everywhere
like themselves, which so ravisheth the minds of
them that attend, so moveth and changeth them.
If these so great tokens agree unto them alone,
what devil's madness is it to doubt in the faith ?
Yea of those things past thou mayst easily
conjecture what shall follow : how many and
great things also, how incredible to be spoken
did the prophets tell before of Christ : which of
these things came not to pass ? Shall he in other
things deceive which in them deceived not ? In
conclusion, the prophets lied not, and shall Christ
the Lord of prophets lie ? If with this and such
other like cogitations thou often stir up the flame
of faith, and then fervently desire of" God to
increase thy faith, I shall marvel if thou canst
be any long time an evil man. For who is all
together so unhappy and full of mischief that
would not depart from vices, if so be he utterly
believed, that with these momentary pleasures,
beside the unhappy vexation of conscience and
CHAPTER X 117
mind, is purchased also eternal punishments : on
the other side, if he surely believed for this tem-
poral and little worldly vexation to be rewarded
or recompensed to good men an hundred fold joy
of pure conscience presently : and at the last life
immortal.
II The second rule. CHAP. x.
LET the first point be therefore that thou doubt We must
in no wise of the promises of God. The next the way of
that thou go unto the way of life, not slothfully, salvation
not fearfully : but with sure purpose, with all thy w th \ an
heart, with a confident mind, and (if I may so
say) with such mind as he hath that would rather
fight than drink: so that thou be ready at all *
hours for Christ's sake to lose both life and goods.
A slothful man will and will not. The kingdom
of heaven is not gotten of negligent and reckless
persons, but plainly rejoiceth to suffer violence :
and violent persons violently obtain it. Suffer
not the affection of them whom thou lovest
singularly to hold thee back hasting thither ward :
let not the pleasures of this world call thee back Egypt
again : let not the care of thy household be bondage,
any hindrance to thee. The chain of worldly
business must be cut asunder, for surely it cannot bl
otherwise be loosed. Egypt must be forsaken in JJjJ {, s e r |!"
such a manner that thou turn not again in thy f n h d u e n s | ^ ed
mind at any time unto the pots of the flesh, wished to
Sodoma must be forsaken utterly hastily, yea, and again to
n8 ENCHIRIDION
Egypt, at once : it is not lawful to look back. The
Mosef, t0 woman looked back and she was turned into the
were we ?Py ima ge of a stone. The man had no leisure any-
satMthere wner e to abide in any region, but was commanded
offlesh p ts to naste into tne mountain, unless that he had
Lot was ^ ie ^ er to nave perished. The prophet crieth out
commanded that we should flee out of the midst of Babylon.
hastily out The departing of the Israelytes from Egypt is
and notTo called flight or running away. We be commanded
H?s k wife k ' to flee out of Babylon hastily, and not to remove
baSfand a little and a little slowlv - Thou mayst see the
into asaff* mos * ; P al *t ^ men prolong the time, and with very
stone. So slow purpose go about to flee from vices. When
neither I have once rid myself out of such and such
Israelytes matters, say they, yea when I have brought that
back\g afn an( l that business to pass. Oh fool, what and
su*res e o P r lea ~ if God this same dav take again thy soul from
5ces P and f ^ nee - ? Perceivest thou not one business to rise
si " _ neither o f another, and one vice to call in another ? Why
with the
wife of rather doest thou not to-day that thing which
look back the sooner thou doest, the easier shall it be done ?
our Sd con- Be diligent some other where. In this matter
lon ' to do rashly, to run headlong and suddenly, is
chiefest of all and most profitable. Regard not
nor P on ^ er now much thou forsakest, but be sure
fleeing Christ only shall be sufficient for all things : only
be bold to commit thyself to him with all thine
inGod? nce heart: set thou mistrust in thine own self,
adventure to put unto him all the governance of
thyself: trust to thyself no longer, but with full
confidence cast thyself from thyself to him, and
CH AFTER X 119
he shall receive thee : commit thy care and
thought to the Lord, and he shall nourish thee Serve
up, that thou mayst sing the song of the same altogether
prophet. The Lord is my governor, and I shall m an else.
lack nothing. In a place of pasture he hath set
me, by the water side of comfort he hath brought
up me : he hath converted my soul. Be not
minded to part thyself into two, to the world
and to Christ : thou canst not serve two masters :
there is no fellowship between God and Belial.
God cannot away with them which halt on
both their legs : his stomach abhorreth them
which be neither hot nor cold, but lukewarm.
God is a very jealous lover of souls : he will
possess only and altogether that thing which he
redeemed with his blood : he cannot suffer the
fellowship of the devil, whom he once overcame
with death. There be but two ways only, the TWO ways
one which by obedience of the affections leadeth The one of
to perdition : the other which through mortifying
of the flesh, leadeth to life. Why doubtest thou f Q P e
in thyself, there is no third way, into one of these
two thou must needs enter, wilt thou or wilt
thou not, whatsoever thou art, or of what
degree, thou must needs enter into this strait
way, in which few mortal men walk? But this
way Christ himself hath trod, and have trodden
since the world began whosoever pleased God.
This is doubtless the inevitable necessity of the Adrastia,
' Nemesis,
goddess Adrastia, otherwise called Nemesis or or Rham-
T,, . , nusia is a
Khamnusia, that is to say, it cannot be chosen goddess
120
ENCHIRIDION
which
punisheth
insolence.
She for-
biddeth
that am
too high.
If any so
do he
escapeth
not un-
punished
though it
be never
so late.
If any be
too full of
insolence
we say :
Take heed,
Rhamnu-
sia seeth
thee well
enough.
Every man
putteth to
another
the life of
Christ and
sayings of
his
apostles.
The world.
The
reward is
given to
him that
laboureth.
but that thou be crucified with Christ as
touching the world, if thou purpose to live with
Christ. Why like fools flatter we ourselves, why
in so weighty a matter deceive we ourselves ? One
saith, I am not of the clergy or a spiritual man,
I am of the world, I cannot but use the world.
Another thinketh, though I be a priest yet am I
no monk, let him look upon it. And the monk
also hath found a thing to flatter himself withal,
though I be a monk yet am I not of so strait an
order as such and such. Another saith, I am a
young man, I am a gentleman, I am rich, I am
a courtier, and to be short, a prince, those things
pertain not to me which were spoken to the
apostles. Oh wretch, then appertaineth it noth-
ing to thee that thou shouldst live in Christ ? If
thou be in the world, in Christ thou art not :
if thou call the sky, the earth, the sea and this
common air the world : so is there no man which
is not in the world : but and if thou call the
world ambition, that is to say, desire of honour,
promotion, or authority : if thou call the world
pleasures, covetousness, bodily lust: certainly if
thou be worldly, thou art not a Christian man.
Christ spake indifferently to all men : whosoever
would not take his cross and follow him, could
be no meet man for him, or be his disciple : to
die with Christ as touching the flesh is nothing
to thee, if to live by his spirit pertaineth nothing
to thee: to be crucified as touching the world
pertaineth nothing to thee, if to live godly or in
CHAPTER X I2i
God, pertain nothing to thee: to be buried
together with Christ belongeth nothing to thee,
if to arise again to eternal glory belong nothing
to thee : the humility, poverty, tribulation, vile
reputation, the laborious agonies and sorrows of
Christ, pertain nothing at all unto thee, if the
kingdom of him pertain nothing unto thee. What
can be more lewd than to think the reward to
be common as well to thee as to other : and yet
nevertheless to put the labours whereby the
reward is obtained, from thee, to a certain few
persons ? What can be more a wanton thing than
to desire to reign with the Head, and yet wilt
thou take no pain with him? Therefore, my
brother, look not so greatly what other men do,
and in comparison of them flatter or please thy-
self. To die as touching sin : to die as touching
carnal desires : to die as touching the world is a
certain hard thing and known to very few, yea
though they be monks, and yet this is the common Monks.
or general profession of all Christian men. This
thing a great while agone thou hast sworn and
holily promised in the time of baptism : than which
vow what other thing can there be either more
holy or religious ? Either we must perish, or else
without exception we must go this way to health,
whether we be knights or ploughmen. Notwith-
standing though it fortune not to all men to attain
the perfect counterfeiting or following of the
Head, yet all must enforce with feet and hands to
come thereto. He hath a great part of a Christian
122 ENCHIRIDION
man's living, which with all his heart, with a sure
and steadfast purpose, hath determined to be a
Christian man.
IT The third rule. CHAP. xi.
BUT lest that thing fear thee from the way
of virtue because it seemeth sharp and
grievous, partly because thou must forsake worldly
commodities, partly because thou must fight
continually against three very cruel enemies, the
flesh, the devil, and the world, set this third rule
before thee alway, bear thyself in hand that all
the fearful things and fantasies which appear
forthwith unto thee as it were in the first
entering of hell ought to be counted for a thing
Eneas in of nought, by the example of Virgilius' Eneas.
book of For certainly, if thou shalt consider the very
wentdown thing somewhat groundly and steadfastly (setting
accom 6 - 11 a ^ nought these apparent things which beguiled
thine eyes) thou shalt perceive that none other
way is more commodious than the way of Christ :
thVfiYst though thou account this thing not at all, that
appeared this way only leadeth to eternal life, yea and
fantasies though thou have no respect unto the reward,
wonderful For I beseech thee what kind of living after the
common course of the world is there that thou
Efdeed as canst choose in which thou shall not bear and
they suffer things enough abundantly both careful and
grievous? Who is he that knoweth not the
life of courtiers to be full of grievous labour and
CHAPTER XI 123
wretched misery, except it be either he that
never proved it or certainly a very natural fool ?
Oh immortal God, what bondage, how long and
how ungoodly must there be suffered even unto
the life's end ! What a cumbrous business is there
in seeking in purchasing the prince's love and
grace ! A man must flatter to obtain the favour
of all such as may either hinder or further one.
The countenances must now and then be feigned
and new fashioned. The injuries of the greater
men must be whispered or muttered with silence
secretly. Consequently, what kind of evil life The life of
can be imagined whereof the life of warriors is w
not full ? Of either life then mayst thou be a
very good witness, which hast learned both at
thine own peril. And as touching the merchant The life of
man what is that he either doth not or suffereth
not fleeing poverty by sea, by land, through fire
and water ? In matrimony what a mountain of The
household cares be there ? What misery feel not matrimony.
they there which proveth and hath experience
of it ! In bearing of offices how much vexation, i n bearing
how much labour, and how much peril is there !
which way so ever thou turn thyself an huge
company of incommodities meeteth thee. The
very life of mortal men of itself without addition
of any other thing is cumbered and tangled with
a thousand miseries which be common and in-
different as well to good as bad. They all shall A Christian
grow into a great heap of merits unto thee if Sh^mentTn
they shall find thee in the way of Christ : if not everything.
124 ENCHIRIDION
they shall be the more grievous, moreover fruit-
less, and yet must nevertheless be suffered.
Whosoever be soldiers of this world, first how
many years do they pant, blow, sweat, and
canvass the world, tormenting themselves with
thought and care, moreover for how transitory
and things of naught? Last of all, in how
doubtful hope? Add to this that there is no
rest or easement of miseries, in so much that
the more they have laboured, the more grievous
is the pain. And when all is past, what shall
the end be of so tedious and laborious a life ?
verily eternal punishment. So now and with this
life compare the way of virtue, which at the
first ceaseth to be tedious, in process is made
easier, is made pleasant and delectable, by which
way also we go with very sure hope to eternal
felicity. Were it not the uttermost madness to
have liefer with equal labour to purchase eternal
death rather than life immortal ? Yet are these
worldly men much madder than so, that they
would have choose with extreme labour to go to labour
joined with
Apollo's everlasting, rather than with less labours to go
was cast of to immortal quietness. Moreover if the way of
do I wn ( fo piety, or obedience to God were so much more
laborious than the way of the world, yet here
heait ever the grievousness of the labour is assuaged with
increasing hope of reward, and the comfort of God is not
again.
The mean- lacking which turneth the bitterness of the gall
ing of the
fable is this, into the sweetness of honey. There one care
greaTman calleth in another, of one sorrow springeth an-
CHAPTER XI 125
other, no quietness is there at all. The labour and could
not be con-
and affliction withouttorth, the grievous cares tented but
. i . r , , would have
and thoughts withmforth cause the very ease- more, and
ments to be sharp and bitter. These things so
to be was not unknown to the poets of the
gentiles which, by the punishment of Ticius, p
Ixion, Tantalus, Sisiphus, and of Pentheus, out of his
painted and described the miserable and grievous wMdi was
life of lewd and wretched persons : of whom is his mother.
also the late confession in the book of Sapyence. subdued
We be wearied in the way of iniquity and per-
dition, we have walked hard ways, but the way of
God we know not. What could be either filthier ^
or more laborious than the servitude of Egypt ? lived in
&<7 r care and
What could be more grievous than the captivity misery
of Babylon ? What more intolerable than the lowest sort
yoke of Pharao and of Nabugodonosor ? But not obtain
what saith Christ? Take my yoke upon your
necks and ye shall find rest unto your souls :
my yoke, saith he, is pleasant and my burden
light. To speak briefly, no pleasure is lacking
where is not lacking a quiet conscience. No runneth
round and
misery is there lacking where an unhappy con- continually
science crucifieth the mind. These things must
be taken as of most certainty, but and if thou ctraldnot
yet doubt go ask of them which in time past
have been converted out of the middle
Babylon, unto the Lord : and by experience J he th hil i foot
of them at the least way believe nothing to be then slideth
more troublous and grievous than vices, nothing and he de-
to be more easy or of quicker speed than not fetch him
126 ENCHIRIDION
up again, to be drowned in business, nothing more cheerful
Ambition is
ever at the and more comfortable than is virtue. Neverthe-
He is never less go to let it be that the wages be like,, and that
thaK but the labours be like also, yet for all that how
hai more to g re atly ought a man to desire to war under the
seeth'o'mj standard of Christ, rather than under the banners
Yea, how much liefer were it to
coveteth. be vexed or to suffer affliction with Christ, than
Tantalus
standeth to swim in pleasures with the devil. Moreover,
in a river ought not a man with wind and weather, with
ship sail an( l swiftness of horses, to fly from a
Iord not verv filth } 7 onl y> but very cruel and
Deceitful, which requireth so cruel service and
and^yethe so strait a task, which promiseth again things
hungry so uncertain, so caduke, so transitory, which so
suffered to soon fade and vanish away, of the which very
drink oreat. ,, . . , .,-,-, .1
same things yet deceiveth he the wretches, and
men e dare that not seldom. Or though he perform his
theirgoods P rom ise once, yet another time when it pleaseth
hungry and ^ im ^ e taketh them away again, so that the
thirsty for sorrow and thought for the loss of things once
possessed is much more than was the errievous
Pentheus F
was turned labour in purchasing them. After that the
hart and merchant man hath mingled together both right
own dogs, 18 and wrong for the intent of increasing his goods,
Sne h othl d r after he hath P ut his honest reputation of good
re P 01 't that is sprung of him, his life, his soul in
foiiowdo s a thousand jeopardies, if it so be then that the
so he con- ' chance of fortune hap aright at the latter end
sumed him-
self and his with all his travail, what other thing hath he
substance
like a fool prepared for himself more than the matter of
CHAPTER XI 127
miserable care if he keep his goods, if he lose wretchedly
them a perpetual torment ? If fortune chance beastly.
amiss what remaineth but that he should be , The troub-
lous care
made twice a wretch wrapped in double misery, of a mer-
partly because he is disappointed of the thing
whereon his hope hanged, beside that because
he cannot remember so great labour spent in
waste without much both sorrow of heart and
grief of mind? No man enforceth with sure
purpose to come to good living or conversation
which hath not attained it. Christ as he is not
mocked, so neither he mocketh any man. Re-
member another thing, when thou fliest out of
the world unto Christ, if the world have any
commodities or pleasures that thou forsakest
them not, but changest trifles with things of
more value. Who will not be very glad to
change silver for gold, flint for precious stone?
Thy friends be displeased? What then? thou
shalt find more pleasant and better companions.
Thou shalt lack outward pleasures of thy
body, but thou shalt enjoy the inward pleasures
of the mind, which be better, purer, and
more certain. Thy goods must be diminished,
nevertheless these riches increase which neither
the moths destroy nor thieves take away. Thou
ceasest to be of price in the world, but thou for
all that art well beloved of Christ : thou pleasest
the fewer, but yet the better. Thy body waxeth
lean, but thy mind waxeth fat. The beauty of
thy skin vanisheth away, but the beauty of thy
128 ENCHIRIDION
mind appeareth bright. And in like manner if
thou shalt reckon all other things thou shalt
perceive nothing not of all these apparent good
things to be forsaken in this world, that is not
recompensed largely with greater advantage and
more excellent a great way. But if there be any
things which though they cannot be desired
Many without vice, yet without vice may be possessed :
be'receivec! of which kind of things is the good estimation of
sewed but *^ e P eo pl e > favour of the commonalty, love or to
not desired. fo e m conceit, authority, friends, honour due to
virtue : for the most part it chanceth that all
these things be given without searching for, to
them that above all things seek the kingdom of
heaven, which selfsame thing Christ promised and
God performed to Salomon. Fortune for the
most part followeth them that flieth from her,
and flieth from them that follow her. Certainly
whatsoever shall happen to them that love,
nothing can be but prosperous unto whom loss is
turned to advantage, torment, vexation or adver-
sity to solace, rebukes to laud, punishment to
pleasure, bitter things to sweetness, evil things
to good. Doubtest thou then to enter in to this
way and forsake that other way, seeing there is
so unequal comparison, yea none at all, of God
unto the devil, of hope to hope, of reward to
reward, of labour to labour, of solace to solace.
CHAPTER XII 129
IF The fourth rule. CHAP. xu.
BUT that thou mayst haste and make speed
unto felicity with a more sure course, let Let^Christ
this be unto thee the fourth rule, that thou have
Christ alway in thy sight as the only mark of all
thy living and conversation, unto whom only thou
shouldst direct all thine enforcements, all thy
pastimes and purposes, all thy rest and quietness,
and also thy business. And think thou not What
Christ to be a voice or sound without significa-
tion, but think him to be nothing else save charity,
simplicity, or innocency, patience, cleanness, and
shortly whatsoever Christ taught. Understand
well also that the devil is none other thing but What the
whatsoever calleth away from such things as
Christ taught. He directeth his journey to
Christ which is carried to virtue only. And he
becometh bond to the devil which giveth himself
to vices. Let thine eye therefore be pure, and
all thy body shall be bright and full of light. Let
thine eye look unto Christ alone as unto only and
very felicity, so that thou love nothing, marvel at
nothing, desire nothing but either Christ or else
for Christ. Also that thou hate nothing, abhor
nothing, fly nothing, nothing avoid but only sin or
else for sin's sake. By this means it will come to
pass that whatsoever thou shalt do, whether thou
sleep, whether thou wake, whether thou eat,
whether thou drink, and to conclude that thy
very sports and pastimes, yea (I will speak more
9
130
ENCHIRIDION
How far
forth things
preferred
unsought
for ought
to be
refused
Three
orders of
things.
Things
honest.
boldly) that some vices of the lighter sort into
which we fall now and then while we haste to
virtue, all the whole shall grow and turn in thee
unto a great heap of rewards. But and if thine
eye shall not be pure, but look any otherward
than unto Christ, yea though thou do certain
things which be good or honest of themselves,
yet shall they be unfruitful or peradventure very
perilous and hurtful. For it is a great fault to do
a good thing not well. And therefore that man
that hasteth the strait way unto the mark of very
felicity, whatsoever things shall come and meet
him by the way, so far forth ought he either
refuse or receive them, as they either further or
hinder his journey: of which things there be
three orders or three degrees. Certain things
verily be of such manner filthy that they cannot
be honest, as to avenge wrong, to wish evil to
another. These things ought alway to be had in
hate, yea though thou shouldest have never so
great advantage to commit them, or never so
great punishment if thou didst them not, for
nothing can hurt a good man but filthiness only.
Certain things on the other side be in such
manner honest that they cannot be filthy, of
which kind be to will or wish all men good, to
help thy friends with honest means, to hate
vices, to rejoice with virtuous communication.
Certain things verily be indifferent or between
both, of their own nature neither good nor bad,
honest nor filthy: as health, beauty, strength,
CHAPTER XII 131
fecundity, cunning, and such other. Of this last
kind of things therefore nothing ought to be
desired for itself, neither ought to be usurped
more or less, but as far forth as they make and
be necessary to the chief mark, I mean, to follow
Christ's living. The very philosophers have
certain marks also imperfect and indifferent, in
which a man ought not to stand still nor tarry,
which also a man may conveniently use, referring
them to a better purpose, and not to enjoy them
and tarry upon them, putting his whole felicity in
them : notwithstanding those mean and indifferent
things do not all after one manner and equally
either further or hinder them that be going unto
Christ, therefore they must be received or refused,
after as each of them is more or less of value unto
thy purpose. Knowledge helpeth more unto Piet
piety than beauty or strength of body or riches :
and though all learning may be applied to Christ,
yet some helpeth more compendiously than some.
Of this end and purpose, see thou measure the
profitableness or unprofitableness of all mean Science
things. Thou lovest learning, it is very well ifvedfor
thou do it for Christ's sake : but if thou love
it therefore only because thou wouldst know
it, then makest thou a stop and tarrying
therefrom whence thou oughtest to have made
a step to climb further. But if thou desire
sciences that thou by their help mightest
more clearly behold Christ hid in the secrets
of scripture, and when thou knowest him love
132
ENCHIRIDION
How far
forth the
letters of
the gentiles
be to be
read. Look
in the
second
chapter
what this
meaneth.
Money
should
this wise
be lored.
him, when thou knowest and lovest him teach,
declare, and open him to other men, and in
thyself enjoy him : then prepare thyself unto
study of sciences, but no further than thou
mayst think them profitable to good living.
If thou have confidence in thyself and trust to
have great advantage in Christ, go forth boldly
as an adventurous merchant to walk as a stranger
somewhat further, yea in the learning of gentiles,
and apply the riches or treasure of the Egyptians
unto the honesting of the temple of God. But
if thou fear greater loss than thou hopest of
advantage, then return again to our first rule :
know thyself and pass not thy bounds, keep
thee within thy lists. It is better to have less
knowledge and more of love, than to have more
of knowledge and not to love. Knowledge
therefore hath the mastery or chief room
amongst mean things. After that is health,
the gifts of nature, eloquence, beauty, strength,
dignity, favour, authority, prosperity, good
reputation, kin, friends, stuff of household.
Every one of these things as it helpeth most
and nighest way unto virtue, so shall it most
chiefly be applied in case they be offered unto
us hasting in our way, if not then may we not
for cause of them turn aside from our journey
purposed. Money chanced unto thee, if it let
nothing to good living, minister it, make friends
with the wicked mammon : but if thou feW loss
of virtue and good mind, despise that adavntage
CHAPTER XII 133
full of damage and loss, and follow thou even
Crates of Thebes flinging thy grievous and Crates of
cumbrous pack into the sea, rather than it Thebes
should hold thee back from Christ. That thing
mayst thou do the easier, if, as I have said, thou ?h e g s ea, into
shalt custom thyself to marvel at none of those ff y ,J nff '
things which be without thee. that is to say. mischiev-
J ' ous riches :
which pertain not unto the inner man, for by better it is
that means it will come to pass that thou canst drown you
neither wax proud or forget thyself. If these me*" "fie
things fortune unto thee, neither thou shalt be ?{? he^
vexed in thy mind if they should either be
denied thee or taken from thee. forasmuch as ri .ches and
virtue both
thou puttest thy whole felicity in Christ only, together.
But and if it chance they come unto thee besides
thine own labour, be more diligent and circum-
spect, having no less care than thou hadst
before : have in mind that a matter to exercise
thyself virtuously on, is given to thee of God,
but yet not without jeopardy and danger. But Because
if thou have the benignity of fortune suspected, theusliad
counterfeit Prometheus, do not receive the
deceitful box, and go light and naked unto JJJien from
that which is only very felicity. Certainly kf. a y en P ut
whosoever with great thought and care desire hil ", Jupy-
money as a precious thing, and count the chief Pandora a
succour of life to be therein, thinking themselves with a box
happy as long as it is safe, calling themselves
wretches when it is lost : those men no doubt himj-mt to
have made or feigned unto themselves many gods. r ^^ as
Thou hast set up thy money and made it equal provided
134 ENCHIRIDION
and refused unto Christ, if it can make thee happy or un-
brother- 13 happy. That I have spoken of money under-
stand the same likewise of honours, voluptuous-
andi e o d pened ness ' health, yea and of the very life of the body.
it and then w e mus t enforce to come to our only mark, which
all manner
of sick- is Christ, so fervently that we should have no
nesses flew
abroad. leisure to care for any of these things, either
theus when they be given us, or else when they be
me? civ e taken from us, for the time is short as saith
manner? 5 * Paul : Henceforward, saith he, they that use
the world > must be as the y used it: not ' This
no rule mind I know well the world laugheth to scorn
amongst
them but as foolish and mad: nevertheless it pleaseth
soiitari- God by this foolishness to save them that
Cfgaii 111 " " believe. And the foolishness of God is wiser
misen?to than man. After this rule thou shalt examine,
mVruie ar " vea whatsoever thou doest. Thou exercisest a
' craft ? It; is ver wel1 done if thou do ii; without
Epyme- fraud : but whereunto lookest thou to find thy
theus took
the misery household? But for what intent to find thy
household, to win thy household to Christ?
labour is Thou runnest well. Thou fastest, verily a good
profitable. wor j c ag jj. a pp e areth outward : but unto what
When fast- end referrest thou thyself, to spare thy victuals
supersti- or that thou mayst be counted the more holy?
Thine eye is wanton, corrupt, and not pure.
Peradventure thou fastest lest thou should fall
into some disease or sickness. Why fearest thou
sickness ? Lest it would take thee from the use
of voluptuous pleasures : thine eye is corrupt.
But thou desireth health because thou mayst
CHAPTER XII 135
be able to study. To what purpose I beseech
thee referrest thou thy study, to get thee a
benefice withal ? With what mind desirest thou
a benefice ? Verily to live at thine own pleasure,
not at Christ's. Thou hast missed the mark
which a Christian man ought to have every-
where prefixed before his eyes. Thou takest
meat that thou mightest be strong in thy body,
and thou wilt have thy body strong that thou
mightest be sufficient unto holy exercises and
watch. Thou hast hit the mark. But thou
providest for health and good living lest thou
shouldest be more evil favoured or deformed,
lest thou shouldst not be strong enough unto
bodily lust, thou hast fallen from Christ
making unto thee another God. There be The super-
which honour certain saints with certain cere- honouring
monies. One saluteth Christofer every day, of saints -
but not except he behold his image. Whither Christofer.
looketh he ? Verily to this point, he hath
borne himself in hand that he shall be all that
day sure from evil death. Another worshippeth
one Rochus, but why ? Because he believeth that Rochus.
he will keep away the pestilence from his body.
Another mumbleth certain prayers to Barbara Barbara.
or George, lest he should fall into his enemy's George,
hands. This man fasteth to Saint Apolyne lest Apolyne.
his teeth should ache. That man visiteth the
image of holy Job, because he should be with- Job.
out scabs. Some assign and name certain
portion of their winning to poor men, lest
136 ENCHIRIDION
their merchandise should perish by shipwreck.
jherom. A taper is light before Saint Hierom to the
intent that thing which is lost may be had
again. In conclusion after this same manner
look how many things be which we either
favour or else love, so many saints have we
made governors of the same things, which same
saints be divers in divers natures : so that Paul
doth the same thing among the Frenchmen that
Hieron doth with our countrymen the Almayns,
and neither James nor John can do that thing
in everywhere which they do in this or that place :
which honouring of saints truly, except it be
referred from the respect of corporal commodities
or incommodities unto Christ, is not for a Christian
man, insomuch that it is not far from the super-
stitiousness of them which in time past vowed
the tenth part of their goods to Hercules, to
A cock to the intent they might wax rich, or a cock to
s ' Esculapius that they might be recovered of their
A bull to diseases : or which sacrificed a bull to Neptunus
Neptunus.
that they might have good passage by sea and
prosperous sailing. The names be changed, but
verily they have both one end and intent. Thou
Thou prayest God that thou mayst not die too soon, or
long life. r while thou art young, and prayest not rather
that he would give to thee a good mind that in
whatsoever place death should come upon thee
he should not find thee unprepared. Thou
thinkest not of changing thy life, and prayest
God thou mightest not die. What prayest thou
CHAPTER XII 137
for then ? Certainly that thou mightest sin as long
as is possible. Thou desireth riches and cannot
use riches, doest not thou then desire thine own
confusion? Thou desirest health and canst not
use health, is not now thy honouring of God
dishonouring of God ? In this place I am sure
some of our holy men will cry out against me
with open mouths, which think lucre to be to
the honouring of God, and as the same Paul
saith, with certain sweet benedictions deceive the
minds of innocent persons while they obey and
serve their belly and not Jesu Christ. Then
will they say, forbiddest thou worship of saints
in whom God is honoured ? I verily dispraise
not them so greatly which do those things with They
certain simple and childish superstition for lack honouring 6
of instruction or capacity of wit, as I do them absolute f01
which seeking their own advantage prayeth and
magnifieth those things for most great and perfect
holiness, which things peradventure be tolerable
and may be suffered, and for their own profit and
advantage cherish and maintain the ignorance of
the people, which neither I myself do despise,
but I cannot suffer that they should account
things to be highest and most chief, which of
themselves be neither good nor bad, and those
things to be greatest and of most value which
be smallest and of least value. I will praise it
and be content that they desire health of Rochus
whom they so greatly honour, if they consecrate
it unto Christ. But I will praise it more if they
138 ENCHIRIDION
would pray for nothing else but that with the
hate of vices the love of virtues might be in-
creased : and as touching to live or to die let
them put it into the hands of God, and let them
say with Paul, whether we live, whether we die,
to God and at God's pleasure we live or die. It
shall be a perfect thing if they desire to be
dissolved from the body and to be with Christ :
if they put their glory and joy in diseases or
sickness, in loss or other damages of fortune, that
they might be accounted worthy, which even in
this world should be like or conformable unto their
head. To do therefore such manner of things is
not so much to be rebuked as it is perilous to
abide still and cleave to them. I suffer infirmity
and weakness, but with Paul I show a more
excellent way. If thou shalt examine thy studies
and all thy acts by this rule, and shalt not stand
anywhere in mean things till thou come even
unto Christ, thou shalt neither go out of thy
way at any time, neither shalt do or suffer any
thing in all thy life which shall not turn and be
unto thee a matter of serving and honouring
God.
IF The ffth rule. CHAP. xm.
LET us add also the fifth rule as an aider unto
this foresaid fourth rule, that thou put
perfect piety, that is to say the honouring of God,
in this thing only, if thou shalt enforce alway from
things visible, which almost every one be imperfect
CHAPTER XIII 139
or else indifferent to ascend to things invisible
after the division of a man above rehearsed. This
precept is appertaining to the matter so neces-
sarily, that whether it be through negligence or
for lack of knowledge of it, the most part of
Christian men instead of true honourers of God
are but plain superstitious, and in all other things
save in the name of Christian men only, vary not
greatly from the superstition of the gentiles.
Let us imagine therefore two worlds, the one Two
intelligible the other visible. The intelligible w '
which also we may call the angelical world,
wherein God is with blessed minds. The visible
world, the circle of heaven, the planets, and stars,
with all that included is in them as the four
elements. Then let us imagine man as a certain
third world, partaker of both the other : of the
visible world if thou behold his body, of the
invisible world if thou consider his soul. In the
visible world because we be but strangers we
ought never rest, but what thing soever offereth
itself to the sensible powers, that is to say to
the five wits, that must we under a certain apt
comparison or similitude apply to the angelical
world, or else (which is most profitable) unto
manners and to that part of man which is corre-
spondent to the angelic world, that is to say to
the soul of man. What this visible sun is in the
visible world that is the divine mind, that is to The sun is
say God, in the intelligible world, and in that
part of thee which is of that same nature, that is Godt
140
ENCHIRIDION
The occa-
sion of
piety.
The glory
of God ap-
peared in
the face of
to say in the spirit. Look what the moon is in
the visible world, that in the invisible world is
the congregation of angels and of blessed souls
called the triumphant church, and that in thee
is the spirit. Whatsoever heavens above worketh
in the earth under them, that same doth God in
the soul. The sun goeth down, ariseth, rageth
in heat, is temperate, quickeneth, bringeth forth,
maketh ripe, draweth to him, maketh subtle and
thin, purgeth, hardeneth, mollifieth, illumineth,
cleareth, cherisheth and comforteth. Therefore
whatsoever thou beholdest in him, yea whatsoever
thou seest in the gross part of this world of the
elements which many have separated from the
heavens above and circles of the firmament, in
conclusion whatsoever thou considerest in the
grosser part of thyself, accustom to apply it to
God and to the invisible portion of thyself. So
shall it come to pass that whatsoever thing shall
anywhere offer itself to any of the sensible wits,
that same thing shall be to thee an occasion of
piety, to honour God. When it delighteth thy
corporal eyes as oft as this visible sun spreadeth
himself on the earth with new light, by and by
call to remembrance how great the pleasure is of
the inhabitants of heaven, unto whom the eternal
sun ever springeth and ariseth, but never goeth
down. How great are the joys of that pure
mind whereupon the light of God always shineth
and casteth his beams. Thus by occasion of the
visible creature pray with the words of Paul,
CHAPTER XIII 141
that he which commanded light to shine out of Moses,
darkness may shine in thy heart, to give light behoTd the
and knowledge of the glory of God in the face GocPinthe
of Jesu Christ. Repeat such like places of holy
scripture in which here and there the grace o
the spirit of God is compared to light. The
night seemeth tedious to thee and dark, think and night is
compared
on a soul destitute of the light of God and dark to sin.
with vices : yea and if thou canst perceive any
darkness of night in thee, pray that the sun of
justice may arise unto thee. This wise think
and surely believe that things invisible which
thou seest not are so excellent, so pure, so
perfect, that things which be seen in comparison
of them are scarce very shadows representing to
the eyes a small and a thin similitude of them.
Therefore in this outward corporal things what-
soever thy sensible wits either desire or abhor,
it shall be a great deal meeter that the spirit
love or hate the same thing in inward and in-
corporal things. The goodly beauty of thy body
pleaseth thine eyes, think then how honest a Whatso-
thmg is the beauty of the soul. A deformed ceived in
J , . the body
visage seemetn an unpleasant thing, remember that same
how odious a thing is a mind defiled with vices : understood
and of all other thine do likewise. For as the jjji n d?
soul hath certain beauty wherewith one while
she pleaseth God, and a deformity wherewith
another while she pleaseth the devil, as like
unto like : so hath she also her youth, her age,
sickness, health, death, life, poverty, riches, joy,
142 ENCHIRIDION
sorrow, war, peace, cold, heat, thirst, drink,
hunger, meat. To conclude shortly, whatsoever
is filthy in the body, that same is to be under-
stood in the soul. Therefore in this thing
resteth the journey to the spiritual and pure life,
if by a little and little we shall accustom to
withdraw ourself from these things which be not
of h fiith ature tru ty in ver y deed, but partly appear to be that
pleasure, they be not : as filthy and voluptuous pleasure,
honour of this world, partly vanish away and haste
to return to naught, and shall be ravished and
earned to these things which indeed are eternal,
immutable and pure : which thing Socrates saw
full well, a philosopher not so much in tongue
and words as in living and deeds, for he saith
that so only shall the soul depart happily from
her body at the last end, if aforehand she have
diligently through true knowledge recorded and
practised death, and also have long time before
by the despising of things corporal, and by the
contemplation and loving of things spiritual, used
herself to be as it were in a manner absent from
What is the body. Neither the cross unto which Christ
Christ. calleth and exhorteth us, neither that death in
which Paul willeth us to die with our head,
as also the prophet saith : for thy sake we be
slain all the day long, we be accounted as sheep
appointed to be killed : neither that which the
apostle writeth in other terms saying, seek those
things that be above, not which be on the earth.
Taste and have perceivance of things above,
CHAPTER XIII 143
meaneth it any other thing than that we unto
things corporal should be dull and made as
though we were insensible and utterly without
capacity? So that the less feeling we have in
things of the body, so much the more sweetness
we might find in things pertaining to the spirit,
and might begin to live so much the trulier
inwardly in the spirit, the less we lived
outwardly in the body. In conclusion to speak
more plainly, so much the less should move us
things caduke and transitory, the more acquainted
we were with things eternal. So much the less
should we regard the shadows of things, the more
we have begun to look up upon the very true
things. This rule therefore must be had ever
ready at hand, that we in no wise stand still
anywhere in temporal things, but that we rise
thence making as it were a step unto the love of
spiritual things by matching the one with the
other, or else in comparison of things which are
invisible that we begin to despise that which is
visible. The disease of thy body will be the
easier if thou wouldest think it to be a remedy
for thy soul. Thou shouldest care the less for
the health of thy body if thou wouldest turn
all thy care to defend and maintain the health
of the mind. The death of the body putteth
thee in fear, the death of the soul is much more
to be feared. Thou abhorrest the poison which
thou seest with thine eyes, because it bringeth
mischief to the body : much more is the poison
144
ENCHIRIDION
Cicuta is
a poison
herb.
The mys-
tery in all
thing's must
be looked
upon.
Holy scrip-
ture is
Silenus
of Alcibi-
ades.
Silenus be
images
made with
joints so
that they
may be
opened.con-
taining out-
ward the
similitude
of a fool or
to be abhorred which slayeth the soul. Cicuta
is poison of the body, but voluptuousness is
much more and ready poison to the soul. Thou
quakest and tremblest for fear, thy hair standeth
upright, thou art speechless, thy spirits forsake
thee and thou waxest pale, fearing lest the
lightning which appeareth out of the clouds
should smite thee, but how much more is it to
be feared lest there should come on thee the
invisible lightning of the wrath of God, which
saith : Go ye cursed persons into eternal fire ?
The beauty of the body ravisheth thee, why
rather lovest thou not fervently that fairness
that is not seen? Translate thy love into that
beauty that is perpetual, that is celestial, that is
without corruption, and the discreetlier shalt thou
love the caduke and transitory shape of the body.
Thou prayest that thy field may be watered with
rain lest it dry up, pray rather that God will
vouchsafe to water thy mind lest it wax barren
from the fruit of virtues. Thou restorest and
increasest again with great care the waste of
thy money: the greatest care of all oughtest
thou have to restore again the loss of the mind.
Thou hast a respect long aforehand to age, lest
anything should be lacking to thy body : and
shouldest thou not provide that nothing be
lacking to the mind ? And this verily ought to
be done in those things which daily meeteth
our sensible wits, and as everything is of a
diverse kind, even so diversely doth move us
CHAPTER XIII 145
with hope, fear, love, hate, sorrow and joy. an ape or
The same thing must be observed and kept trifles 1 ; and
in all manner of learning which include in
themselves a plain sense and a mystery, even as
they were made of a body and a soul, that the
literal sense little regarded thou shouldest look marvellous
chiefly to the mystery. Of which manner are such things
the letters of all poets and philosophers, chiefly a nobleman
the followers of Plato. But most of all, holy compared
scripture, which being in a manner like to gopher 10 "
Silenus of Alcibiades, under a rude and foolish Socrates,
7 tor boc-
covering include pure divine and godly things : rate . s was
for else if thou shalt read without the allegory outward,
the image of Adam formed of moist clay and the excellent
soul breathed into him, and Eve plucked out mwar *
of the rib, how they were forbid the tree of
knowledge of good and evil, the serpent enticing
to eat, God walking at the air: when they
knew they had sinned, how they hid themselves,
the angel set at the doors with a turning sword
lest after they were ejected, the way to them
should be open to come again shortly : if thou
shouldest read the whole history of the making
of the world, if thou read (I say) superficially
these things, seeking no further than appeareth
outwardly, I cannot perceive what other great
thing thou shalt do than if thou shouldest sing
of the image of clay made by Prometheus, or The fable
of fire stolen from heaven by subtlety and put giants.
into the image to give life to the clay. Yea number of
peradventure a poet's fable in the allegory shall SSided
10
146 ENCHIRIDION
mountain be read with somewhat more fruit than a nar-
ration of holy books, if thou rest in the rind
of 1 or outer part. If when thou readest the fable
Jupiter' but of tne g ian ts, & warneth and putteth thee in
undermined remembrance that thou strive not with God and
their moun-
tains and things more mighty than thou. or that thou
slew them & J
with light- oughtest to abstain from such studies as nature
abhorreth, and that thou shouldest set thy mind
unto these things (if so be they be honest)
whereunto thou art most apt naturally. That
thou tangle not thyself with matrimony, if
chastity be more agreeable to thy manners.
Again that thou bind not thyself to chastity
Circe was if thou seem more apt to marriage : for most
commonly those things come evil to pass which
thou provest against nature. If the cup of
Circe teach that men with voluptuousness as
with witcncra ft fall out f their mind and be
poisons or changed utterly from men unto beasts. If
thirsty Tantalus teach thee that it is a very
Tantalus, miserable thing for a man to sit gaping upon
his riches heaped together and dare not use
Sisyphus, them. The stone of Sisyphus, that ambition is
Thelabours laborious and miserable. If the labours of Her-
s> cules putteth thee in remembrance that heaven
must be obtained with honest labours and en-
forcements indefatigable : leamest thou not that
thing in the fable which the philosophers teach
and also divines, masters of good living ? But
allegory if (without allegory) thou shalt read the infants
^barren. wrestling in their mother's belly, the inheritance
CHAPTER XIII 147
of the elder brother sold for a mess of pottage,
the blessing of the father prevented and taken
away by fraud, Goly smitten with the sling of
David, and the hair of Sampson shaven : it is Many
not of so great value as if thou shouldest read
the feigning of some poet. What difference is
there whether thou read the book of Kings or
the Judges in the Old Testament, or else the
history of Titus Livyus, so thou have respect to
the allegory nere nother ? For in the one, that
is to say Titus Livyus, be many things which
would amend the common manners : in the
other be some things, yea, ungoodly as they seem
at the first looking on, which also if they
be understood superficially should hurt good
manners : as the theft of David, and adultery David
bought with homicide, how the daughters
Lot lay with their father by stealth, and con- ^be^nd
ceived, and a thousand other like matters. u US e her
Therefore the flesh of the scripture despised husband to
chiefly of the Old Testament, it shall be meet
and convenient to search out the mystery of the
spirit. Manna to thee shall have such taste as
thou bringest with thee in thy mouth. But in
opening of mysteries thou mayst not follow the
conjectures of thine own mind, but the rule The mys-
must be known and a certain craft, which one
Dionisius teacheth in a book entitled De divinis
nommibus, that is to say, of the names of God :
and Saint Augustyne in a certain work called
Doctrina Christiana, that is to say, the doctrine
148
ENCHIRIDION
Our
of a Christian man. The apostle Paul after
Allegory. Christ opened certain fountains of allegory,
whom Origene followed,, and in that part of
divinity obtained doubtless the chief room and
mastery. But our divines either set naught by
the allegory or handle it very dreamingly and
unfruitfully : yet are they in subtlety of dispu-
tation equal or rather superiors to old divines.
But in treating of this craft that is to say in
pure, apt, and fruitful handling, the allegory
not once to be compared with them, and that
specially as I guess for two causes. The one,
that the mystery can be but weak and barren
that is not fortified with strength of eloquence,
and tempered with certain sweetness of speaking,
in which our elders were passing excellent, and
we not once taste of it. Another cause is, for
they content with Arystotle only, expel from
schools the sect of Plato and Pictagoras, and yet
Saint Augustyn preferreth these latter, not only
because they have many sentences much agree-
able to our religion, but also because the very
manner of open and clear speech, which they use
(as I have said before) full of allegories, draweth
very nigh to the style of holy scripture. No
marvel therefore though they have more corn-
Old divines niodiously handled the allegories of the word of
with help God, which with plenteous oration were able to
quence increase and dilate to colour and garnish any
handled the *
allegories manner thing never so barren, simple, or homely,
well favour- , . . , . '
ediy. which men also being most expert and cunning
Arystotle
days>
CHAPTER XIII 149
of all antiquity had practised and exercised long
before in poets and books of Plato, that thing
which they should do after in divine mysteries.
I had liefer that thou shouldest read the com-
mentaries of those men, for I would instruct and
induce thee not unto contention of arguments,
but rather unto a pure mind. But and if thou
cannot attain the mystery, remember yet that
some thing lieth hid which though it be not
known, yet verily to have trust to obtain it shall
be better than to rest in the letter which killeth.
And that see thou do not only in the Old
Testament, but also in the New. The gospel
hath her flesh, she hath also her spirit : for The gospel
though the veil be pulled from the face of flesh and
Moses, nevertheless yet unto this day Paul spint>
saith per speculum in enigmate, not the thing itself
and clearly, but the image or similitude of the
very thing as it were in a glass imperfectly and
obscurely : and as Christ himself sayeth in his
gospel of John, The flesh profiteth nothing at
all, it is the spirit that giveth life. I verily would
have been afraid to have said it profiteth not at
all, it should have been enough to say the flesh
profiteth somewhat, but much more the spirit :
but now verity himself hath said it profiteth not
at all. And so greatly it profiteth not, that after
the mind of Paul it is but death, except it be
referred to the spirit: yet at the least way in
this thing is the flesh profitable for that she
leadeth our infirmity as it were with certain
150 ENCHIRIDION
graces or steps unto the spirit. The body with-
out the spirit can have no being : the spirit of
the body hath no need. Wherefore if after the
doctrine of Christ the spirit be so great and
excellent a thing, that he only giveth life : hither
to this point must our journey be, that in all
manner letters, in all our acts, we have respect
to the spirit, and not to the flesh. And if a man
would take heed, he should soon perceive that
this thing only is it whereunto exhorteth us
among the prophets specially Esaias, among the
apostles Paul, which almost in every epistle
playeth this part and crieth that we should have
no confidence in the flesh, and that in the spirit
Adoption is is life, liberty, light, adoption : and those noble
fruits so greatly to be desired which he numbereth.
The flesh everywhere he despiseth, condemneth,
and counselleth from her. Take heed and thou
shalt perceive that our master Christ doth the
same thing here and there, whiles in pulling
the ass out of the pit, in restoring the sight to
the blind, in rubbing the ears of corn, in un-
washen hands, in the feasts of sinners, in the
parable of the pharisee and the publican, in
fastings, in the carnal brethren, in the rejoicing
of the Jews that they were the children of
Abraham, in offering of gifts in the temple, in
terfes were P ra y^ n ^ m dilating of their phylacteries, and in
wlnchthe man 7 ^^ e pl aces ne despiseth the flesh of the
Pharisees law, and superstition of them which had liefer
high in be Jews openly in the sight of man than privily
CHAPTER XIII 151
in the sight of God. And when he said to the their fore-
woman of Samary, believe me that the hour shall having the
come when ye shall honour the father neither Sandments
in this mountain,, neither in Jerusalem : but the j^^f n
hour shall be and now is when the very true
worshippers shall worship the father in spirit and
verity : for surely the father requireth such to
honour him : the father is a spirit, and they
which honour him must honour in spirit and
verity. He signified the same thing indeed
when at the marriage he turned the water of the
cold and unsavoury letter into wine of the spirit,
making drunk the spiritual souls, even unto the
contempt and despising of their life. And lest
thou shouldest think it a great thing that
Christ despised these things which now I have
rehearsed, yea he despised the eating of his
own flesh and drinking of his own blood, except
it were done spiritually. To whom thinkest
thou spake he these things : The flesh profiteth
nothing at all, it is the spirit that quickeneth
and giveth life ? Verily not to them which with
Saint John's gospel or an agnus del hanging Saint
about their necks think themselves sure from all gospel
manner of harm, and suppose that thing to be thSf^Jcks.
the very perfect religion of a Christian man : but
to them to whom he opened the high mystery
of eating his own body. If so great a thing be
of no value, yea if it be pernicious or perilous :
what cause is there wherefore we should have
confidence in any other carnal things except the
152 ENCHIRIDION
spirit be present? Thou peradventure sayest
mass daily and livest at thine own pleasure, and
art not once moved with thy neighbour's hurts,
no, 110 more than if they pertained nothing at
all to thee : thou art yet in the flesh of the
sacrament : but and if while thou sayest, thou
enforcest to be the very same thing which is
signified by receiving that sacrament, that is to
say, to be one spirit with the spirit of Christ,
to be one body with the body of Christ, to be
a quick member of the church : if thou love
nothing but in Christ, if thou think all thy
goods to be common to all men, if the incom-
modities of all men grieve thee even as thine
own : then no doubt thou sayest mass with great
fruit, and that because thou doest it spiritually.
If thou perceive that thou art in a manner
transfigured and changed into Christ, and that
thou livest now less and less in thine own self,
give thanks to the spirit which only quickeneth
and giveth life. Many been wont to number
how many masses they have been at every day,
and having confidence in this thing as of most
value (as though now they were no farther bound
to Christ) as soon as they be departed out of the
church return to their old manners again : that
they embrace the flesh of piety, that is to say of
pure life or service of God I dispraise not : that
they there stop I praise not : let that be performed
in thee which is there represented to thine eyes.
There is represented to thee, the death of thy head :
CHAPTER XIII 153
discuss thyself withinforth, and (as the saying Let it be
is) in thy bosom, how nigh thou art dead to the Ef theetliat
world. For if thou be possessed wholly with sentedln
wrath, ambition, covetousness, envy, yea though the mass '
thou touch the altar, yet art thou far from mass.
Christ was slain for thee, flee thou therefore these
beasts, sacrifice thyself to him which for thy sake
sacrificed himself to his father : if thou once think
not on these things, and hast confidence in the
other, God hateth thy carnal and gross religion.
Thou art baptised, think not forthwith that thou
art a Christian man, thy mind altogether fav-
oureth nothing but this world : thou art in the
sight of the world a Christian man, but secret
and before God thou art more heathen than
any heathen man. Why so ? For thou hast the
body of the sacrament and art without the spirit
which only profiteth. Thy body is washed, what
matter maketh that while thy mind remaineth
still defiled and inquinate ? Thy body is touched
with salt, what then when thy mind is yet
unsavoury ? Thy body is anointed, but thy mind
unanointed. But if thou be buried with Christ
withinforth, and studiest to walk with him in the
new life I then know thee for a Christian man.
Thou art sprinkled with holy water, what good Sprinkling
doth that, if so be thou wipe not away the water.
inward filth from thy mind? Thou honourest
saints and art joyous and glad to touch their
relics, but thou despiseth the chief relics which Touching
they left behind them, that is to be understood f relics '
154 ENCHIRIDION
the examples of pure living. There is no honour
The true more pleasant to Mary than if thou shouldest
of saints? counterfeit her humility. No religion is more
acceptable to saints or more appropriate than
if thou wouldest labour to represent and follow
their virtues. Wilt thou deserve the love and
favour of Peter or of Paul, counterfeit the one's
faith, and the other's charity, and thou shalt do a
greater thing than if thou shouldest run to Rome
x. times. Wilt thou worship Saint Fraunces
singularly? Thou art high minded, thou art a
great lover of money, thou art stubborn and self-
willed, full of contention, wise in thine own
opinion, give this to the saint, assuage thy
mind, and by the example of Saint Fraunces be
more sober, humble or meek, despise filthy lucre,
and be desirous of riches of the mind, put away
striving and debates with thy neighbours and
with goodness overcome evil. The saint setteth
more by this honour than if thou shouldest set
before him, a thousand burning tapers. Thou
thinkest it a special thing to be put in thy grave
wrapped in the cowl or habit of Saint Fraunces ?
Trust me, like vesture shall profit thee nothing at
all when thou art dead, if thy living and manners
be found unlike when thou were alive. And
though the sure example of all true virtue and
pure life, shewing how thou shouldest honour
God in everything, is set of Christ most
commodiously in such manner, that in no wise
thou canst be deceived. Nevertheless if the
CHAPTER XIII 155
worshipping of Christ in his saints delight thee Let us
so greatly, see that thou counterfeit Christ in Christ in
his saints, and for the honour of every saint look 1
thou put away all vices, vice by vice, so that thou
sacrifice to every saint singularly some one vice
singularly, or else study to embrace and counter-
feit some one singular virtue in every saint, such
as thou perceivest to have reigned most chiefly
in every saint, singularly of them which thou
worshippest so specially. If this shall come to
pass, then will I not reprove those things which
be done outwardly. Thou hast in great reverence
the ashes of Paul, I damn it not, if thy religion
be perfect in every point, but if thou have in
reverence the dead ashes or powder of his body,
and settest no store by his quick image yet speak-
ing, and as it were breathing, which remaineth in
his doctrine : is not thy religion preposterous and
out of order and according to the common pro-
verb, the cart set before the horse ? Honourest Let us
thou the bones of Paul hid in the shrine, and the^qukk
honourest thou not the mind of Paul hid in his gg e of
writings ? Magnifiest thou a piece of his carcase
shining through a glass, and regardest not thou
the whole mind of Paul shining through his
letters ? Thou worshippest the ashes in whose
presence now and then the deformities and
diseases of bodies be taken away, why rather
honourest thou not his doctrine, wherewith the
deformities and diseases of souls are cured and
remedied? Let the unfaithful marvel at these
I 5 6
ENCHIRIDION
The very
image of
Christ is
expressly
painted in
the gospel.
Apelles
was the
most
cunning
painter
that ever
was.
miracles and signs for whom they be wrought:
but thou that art a faithful man embrace his
books, that as thou doubtest not, but that God
can do all things, even so thou mightest learn
to love him above all things. Thou honourest
the image of the bodily countenance of Christ
formed in stone or tree, or else portrayed with
colours : with much greater reverence is to be
honoured the image of his mind, which by work-
manship of the Holy Ghost is figured and
expressed in the gospels. Never any Apelles so
expressly fashioned with pencil the proportions
and figure of the body as in the oration and
doctrine of every man appeareth the image of
the mind, namely in Christ, which when he was
very simplicity and pure verity, no discord, no
unlike thing at all could be between the spirit
and chief pattern of his divine mind and the
image of his doctrine and learning from thence
deduct and derivate, as nothing is more like the
father of heaven than his son, which is the word,
the wisdom and knowledge of the father, springing
forth of his most secret heart : so is nothing more
like unto Christ than the word, the doctrine and
teaching of Christ, given forth out of the privy
parts of his most holy breast : and ponderest thou
not this image ? Honourest it not ? Lookest thou
not substantially with devout eyes upon it?
Embracest it not in thy heart ? Hast thou of thy
lord and master relics so holy, so full of virtue
and strength, and setting them at nought, seekest
CHAPTER XIII 157
thou things much more alienate, stranger and
farther off? Thou behold est a coat or a sudorye,
that is said to have been Christ's, astonied
thereat as though thy wits were rapt : and
art thou in a dream or a slumber when thou
readest the divine oracles or answers of Christ ?
Thou believest it to be a great thing, yea a
greater than the greatest that thou possessest The hon-
at home a little piece of the cross : but thTcfoss.
that is nothing to be compared to this, if thou
bear shrined in thy heart the mystery of the
cross. Or else if such things make a man
religious and devout, what can be more religious
than the Jews, of which very many (though they
were never so wicked) yet with their eyes saw
Jesus Christ living bodily, heard him with their
ears, with their hands handled him. What is
more happy than Judas, which with his mouth
kissed the divine mouth of Christ ? So much doth
the flesh without the spirit profit nothing at all,
that it should not once have profited the holy
virgin his mother that she of her own flesh begat
him, except she in her spirit had conceived his
spirit also : this is a very great thing, but hear
a greater. The apostles enjoyed the corporal
presence and fellowship of Christ (readest thou
not) how weak, how childish they were, how gross The very
and without capacity. Who would desire any
other thing unto the most perfect health of his
soul, than so long familiarity and conversation
together with him that was both God and man ?
158 ENCHIRIDION
Yet after so many miracles shewed, after the
doctrine of his own mouth taught and declared
to them, after sure and evident tokens that he
was risen again, did he not at the last hour when
he should be received up into heaven cast in
their teeth their unstability in the faith ? What
was then the cause ? Verily the flesh of Christ
did let : and thence it is that he saith : Except
I go away, the Holy Ghost will not come, it is
expedient for you that I depart. The corporal
presence of Christ is unprofitable unto health.
And dare we in any corporal thing beside that
put perfect piety, that is to say, the love and
honour of God ? Paul saw Christ in his humanity,
what supposest thou to be a greater thing than
that ? Yet setteth he nought by it, saying, though
(saith he) we have known Christ carnally, now
we do not so. Why knew he him not carnally ?
For he had profited and ascended unto more
perfect gifts of the spirit. I use peradventure
more words in disputing these things than should
be meet for him which giveth rules : nevertheless
I do it the more diligently (and not without a
great cause) for that in very deed I do perceive
this error to be the common pestilence of all
Christendom : which bringeth and occasioneth,
yea for this causeth, the greater mischief: foras-
much as in semblance and appearance it is next
unto godly love or holiness. For there are no
vices more perilous than they which counterfeit
virtue : for besides this that good men may lightly
CHAPTER XIII 159
fall into them : none are with more difficulty cured,
because the common people unlearned thinketh
our religion to be violate when such things are
rebuked : let incontinent all the world cry out
against me, let certain preachers, such as are
wont to cry out in their pulpits, bark which with
right good will sing these things inwardly in their
own stomachs looking verily not unto Christ,
but unto their own advantage, through whose
either superstition without learning, or feigned
holiness, I am compelled oftentimes to shew and
declare that I in no wise rebuke or check the
corporal ceremonies of Christian men and devout
minds of simple persons : namely in such things
that are approved by authority of the church.
For they are now and then partly signs of piety
and partly helpers thereunto. And because they
are somewhat necessary to young infants in
Christ, till they wax older and grow up unto The use
a perfect man : therefore it is not meet they monies',
should be disdained of them which are perfect,
lest by their example the weak person should
take harm. That thou doest I approve, so the
end be not amiss. Moreover if thou stop not there
whence thou oughtest to ascend to things more
near to health : but to worship Christ with visible
things instead of invisible and in them to put the
highest point of religion, and for them to stand in
thine own conceit, to condemn other men, to set
thy whole mind upon them, and also to die in them,
and to speak shortly that thou be withdrawn from
i6o ENCHIRIDION
Christ with the very same things which be
ordained for the intent only that they should help
unto Christ : this is verily to depart from the law
of the gospel which is spiritual, and fall into
certain superstition of ceremonies like unto the
Jews : which thing peradventure is of no less
jeopardy than if without such superstition thou
shouldest be infect with great and manifest vices
of the mind : this is forsooth the more deadly
disease. Be it, but the other is worse to be
cured. How much everywhere sweateth the
chief defender of the spirit Paul to call away
the Jews from the confidence of deeds and
ceremonies, and to promote them unto those
The com- things which are spiritual : and now I see the
turned to IS commonality of Christian men to be returned
dence of" hither again. But what said I the commonality ?
ceremonies. That mig ht be yet suffered had not this error
invaded and caught a great part both of priests
and doctors : and to be short, the flocks of them
almost throughout which profess in title and
habit a spiritual life. If they which should be
the very salt be unsavoury: wherewithal shall
other be seasoned ? I am ashamed to rehearse
Supersti- with what superstition the most part of them
persons are observe certain ceremonies of men's inventions,
touched. y efc not ms tjt u tg for sucn purpose. How odiously
they require them of other men : what confidence
without mistrust they have in them : how indif-
ferently they judge other men : how earnestly
they defend [them. To these their deeds they
CHAPTER XIII 161
think heaven to be due, in which if they be
once rooted at once they think themselves Pauls Paul and
and Antonys. They begin, O good Lord, with S ny
what gravity, with how great authority, to correct Jf gassing
other men's lives, after the rule of fools and indis- {Jersat?on.
creet persons (as saith Terence), so that they think
nothing well done but that they do themselves. The
But for all that when they be waxen old sires in ofcere-
their manner of living thou shalt see that as yet
they savour or taste of Christ nothing at all : but
to be beastly swimming in certain churlish vices
in their living and pastime froward, and scarce
can suffer and forbear their own self: in charity
cold : in wrath fervent : in hate as tough as white
leather: in their tongues venemous and full of
poison : in exercising and putting forth of their
malice conquerors and not able to be overcome :
ready to strive for every little trifle : and so far
from the perfection of Christ, that they be not
once endued with these common virtues, which
the very ethnics or heathen men have learned,
either by reason given to them of nature, or by
use of living, or by the precepts of philosophers.
Thou shalt also see them in spiritual things clean
without capacity, fierce that no man shall know
how to entreat or handle them, full of strife and
contention, greedy upon voluptuous pleasure, at
the word of God ready to spue, kind to no man,
misdeeming other men, flattering their own
selves. It is come to this point now at last with
the labours of so many years, that thou shouldest
II
1 62 ENCHIRIDION
be of all men the worst, and yet think thyself
the best : that instead of a Christian man thou
shouldest be but a plain Jew, observing only
unfruitful traditions and ceremonies of the inven-
tions of man, that thou shouldest have thy glory
and joy, not in secret before God, but openly
afore the world. / But and if thou hast walked in
the spirit and not in the flesh : where be the
fruits of the spirit ? Where is charity ? Where is
that cheerfulness or joyous mirth of a pure mind ?
Where is tranquillity and peace towards all men ?
Where is patience ? Where is perseverance of soft
mind, wherewith thou lookest day by day con-
tinually for the amendment even of thine
enemies ? where is courtesy or gentleness, where
is freeness of heart, where is meekness, fidelity,
discretion, measure or soberness, temperance and
chastity? where is the image of Christ in thy
manners ? I am, sayst thou, no keeper of whores,
no thief, no violator of holy things, I keep my
profession. But what other thing is this to say
The hypo- than I am not like other men, extortioners,
religious adulterers, yea and I fast twice in a week? I
persons. na( j }i e f er have a publican humble and lowly
asking mercy than this kind of pharisees rehears-
ing their good deeds. But what is thy pro-
fession ? is it I pray thee that thou shouldest not
perform that thing thou promised long ago when
thou wert baptised, which was that thou wouldest
be a Christian man, that is to say, a spiritual
person, and not a carnal Jew, which for the
CHAPTER XIII 163
traditions of man shouldest transgress the com-
mandments of God ? Is not the life of a Chris-
tian man spiritual? Hear Paul speaking to
the Romans. No damnation is to them that
are grafted in Christ Jesu, which walk not
carnally or after the flesh : for the law of the
spirit of life in Christ Jesu hath delivered me
from the law of sin and death : for that which the
law weakened by reason of the flesh could not
perform or make good, that same, God made good,
sending his Son in the similitude of flesh prone to
sin, and of sin condemned sin in the flesh, that
the justifying of the law might be fulfilled in us
which walk not after the flesh but after the
spirit : for they that be in the flesh, be wise in
things pertaining to the flesh : but they which be
in the spirit perceive those things that pertain to
the spirit : for wisdom of the flesh is death, and
wisdom of the spirit is life and peace : for the
wisdom of the flesh is an enemy to God because
she is not obedient to the law of God, nor yet
can be. They that be in the flesh, they cannot
please God : what could be spoken more largely ?
What more plainly ? nevertheless many men
subtle and crafty to flatter or favour their own
vices : but prone and ready without advisement
to check other men's, think these things to pertain The ex-
to themselves nothing at all : and that Paul spake and mind
of walking carnally or after the flesh, they refer to
adulterers only and keepers of queans : that he
spake of wisdom of the flesh which is enemy
1 64 ENCHIRIDION
to God, they turned it to them which have
learned humanity, or that they call secular
sciences : in either other they set up their crests,
and clap their hands for joy, both that they
neither be adulterers, and in all sciences stark
fools. Moreover to live in the spirit they dream
to be none other thing than to do as they them-
selves do : which persons if they would as dili-
The flesh gently observe the tongue of Paul as they
spirit after maliciously despise Tully's, they should soon
perceive that the apostle calleth the flesh that
thing that is visible and the spirit that thing
that is invisible : for he teacheth everywhere that
things visible ought to serve to things invisible :
and not contrarywise invisible things to serve
things visible. Thou of a preposterous order
appliest Christ to those things which were meet
to be applied unto Christ : requirest thou of me
record that this word flesh pertaineth not only to
filthy and superstitious lust of the body ? Hold
and understand that thing which the said apostle
(doing that same which he in all places doth)
writeth to the Colocenses. Let no man mislead
you for the nonce in the humility and religion of
angels which things he never saw, walking in vain,
inflate with the imagination of the flesh, and not
holding the head, that is to say Christ, of whom
all the body by couples and joints ministered up
and compact, groweth into the increase of God.
And lest thou shouldest doubt any thing that he
spake of them which having confidence in certain
CHAPTER XIII 165
corporal ceremonies bark against the spiritual
purposes of other men : take heed what followeth :
If ye be dead with Christ, ab elementis hujus mundi,
from traditions, ceremonies and inventions of
men : why have ye yet such decrees among you,
as though ye lived unto the world ? And anon
after calling us from the same things, saith : If ye
be risen up again with Christ, seek those things
that are above where Christ sitteth on the right
hand of God. Be expert and wise in those things
that be above, and not on the earth. Moreover
giving precepts of the spiritual life, what
exhorteth he us to do at last ? whether that we
should use such or such ceremonies : whether
that we should be this or that wise arrayed, that
we should live with this or that meats, that we
should say customably any certain number of
psalms? he made mention of no such things.
What then ? Mortify (said he) your members Mortify
which be on the earth, fornication, uncleanness, members
bodily lust, evil concupiscence, and avarice which
is the service of idols : arid a little after, that now
put from you all such things, wrath, indignation,
malice: and again, spoiling yourself of the old
man with all his acts putting on you the new man
which is renewed in knowledge of God after the
image of him which made him. But who is the
old man ? Verily Adam, he that was made of The old
the earth, whose conversation is in earth, not in man '
heaven. By the earth understand whatsoever is
visible, and therefore temporal and transitory.
i66 ENCHIRIDION
Who is that new man? Verily the celestial
man that descended from heaven, Christ. And
by heaven understand whatsoever is invisible, and
therefore eternal and everlasting. At the last,
lest we should be minded to purchase the favour
of God after the manner of the Jews with certain
observances, as ceremonies magical, he teacheth
that our deeds are pleasant and allowed of God,
so long as they are referred unto charity, and also
spring thereof, saying: Above all these things
keep charity the bond of perfection, and let the
peace of God rejoice as a victor in your hearts,
in which also ye be called in one body. I will
give thee a more plain token and evident pro-
bation that this word flesh signifieth not the lust
of the body only. Paul nameth often the flesh,
often the spirit, writing to a certain people
named Galatas, which he called not only from
lust of the body to chaste living but enforceth
to withdraw them from the sect of the Jews
and confidence of work into which they were
induced by false apostles. In this place therefore
numbering the deeds of the flesh, mark what
vices he rehearseth. The deeds of the flesh
(saith he) be manifest, which are fornication,
uncleanness, to be shameless, lechery, worshipping
of idols, witchcraft, privy hate, discord, otherwise
called contention or strife, emulation that may
be called indignation or disdain, ire otherwise
called wrath, scolding dissension, that is to say,
diversity in maintaining of opinions, sects, or
CHAPTER XIII 167
maintaining of quarrels, envy, homicide, drunken-
ness, excess in eating, and such like. And not
long after he saith : If we live in the spirit, let
us walk in the spirit. After that as declaring
and uttering a pestilence contrary to the spirit,
he addeth : Let us not be made desirous of vain- Vainglory
IS 3, pGSti-
glory, provoking one the other, and envying one lence con-
another. The tree is known by the fruit. That thelpirit.
thou omittest not watch, fasting, silence, orisons,
and such other like observances, I pass not there-
on, I will not believe that thou art in the spirit
except I may see the fruits of the spirit. Why
may I not affirm thee to be in the flesh when
after almost a hundred years exercise of these
things, yet in thee I find the deeds of the flesh,
enviousness more than is in any woman, continual
wrath and fierceness as in a man of war,
scolding, lust and pleasure insatiable, malicious
cursing, backbiting with tongue more venemous
than the poison of a serpent, an high mind,
stubbornness, light of thy promise, vanity,
feigning, flattering? Thou judgest thy brother
in his meat, drink or raiment, but Paul judgeth
thee of thy deeds. Doth that separate thee from
worldly and carnal men, that thou art in lighter
causes verily but yet with the same vices infected ?
is he more filthy, which, for his inheritance taken
from him or it came to his hands, for his
daughter defiled, for hurt done to his father, for
some office, for his prince's favour : conceiveth
wrath, hatred, emulation (which may be called
1 68 ENCHIRIDION
indignation or disdain), than thou which (I am
ashamed to tell) for how little a trifle, yea for
nothing, doest all the same things much more
maliciously, the lighter occasion to sin lighteneth
not, but aggravateth the sin, neither it maketh
matter in how little or great a thing thou sin,
so it be done with like affection : and yet is
there difference verily : for so much the grievouser
doth every man trespass, the less the occasion is
wherewith he is pulled away from honesty. I
Monks. speak not now of those monks or religious persons
whose manners even the whole world abhorreth,
but of them whom the common people honoureth
not as men, but as angels, which selfsame not-
withstanding ought not to be displeased with
these words, which rebuketh the vices and noteth
not the persons : but and if they be good men,
let them also be glad to be warned of whatsoever
man it be, in those things which pertaineth to
health : neither it is unknown to me that amongst
them are very many which holpen with learning
and wit have tasted the mysteries of the spirit,
(but as Livius saith) it fortuneth almost every
where, that the greater part overcometh the
better. Notwithstanding (if it be lawful to con-
fess the truth) see we not all the most strait
kind of monks to put the chief point of religion
either in ceremonies or in a certain manner or
form of saying, that they call their divine service,
or in a labour of the body, which monks if a man
should examine and appose of spiritual things,
CHAPTER XIII 169
he should scarce find any at all that walked not
in the flesh. And hereof cometh this so great
infirmity of minds, trembling for fear where is
no fear, and therein surety and careless where is
most peril of all : hereof cometh the perpetual
infancy in Christ (to speak no more grievously)
that the preposterous esteemers of things make Prepos-
most of such things which by themselves are setting 18
of no value : those set at nought which only
are sufficient, ever living under tutors or school- be before -
masters, ever in bondage, never advancing ourselves
up to the liberty of the spirit, never growing
up to the large stature of charity: when Paul
crieth to a certain people called Galathas, Stand
fast, be not ye locked again under the yoke of
bondage. And in another place the law was
our tutor or schoolmaster in Christ, that of
faith we should be justified. But seeing that
faith is come, now we be no more under a tutor
or schoolmaster : for every one of you (saith he)
is the very son of God through faith which he
hath in Christ Jesu. And not much after he
saith, And we also when we were little ones were
in service and bondage under the ceremonies
and law of this world. But when the time
was fully expired, God sent his Son made of a
woman, made under the law, to redeem them
which were under the law, that we by adoption
should be his sons. And for because ye be the
sons of God, God hath sent the spirit of his
Son into your hearts, crying, Abba, pater (as a
170 ENCHIRIDION
man would say, Dada, father). And so is he not
now a servant but a son to God. And again
in another place: Brethren ye be called into
liberty, let not your liberty be an occasion
unto you to live in the flesh, but in charity of
the spirit serve one another: for all the law is
fulfilled in one saying : Love thy neighbour
as thyself, but and if ye bite and eat one the
other, take heed lest ye be consumed one of
another. And again, to the Romans: Ye
have not received the spirit of bondage again
in fear, but the spirit that maketh you the
sons of God by adoption, in whom we cry^
Dada, father. Unto the same also pertaineth
that he writeth to Timothy, saying : Exercise
thyself under the deeds of piety : for bodily
exercise is good but for a small thing, piety
is good unto all manner things. And to the
Corynthes: God is a spirit, and where the
spirit is, there is liberty. But why rehearse
I one or two places, when Paul is altogether
at this point, that the flesh which is full of
contention should be despised, and that he
might settle us in the spirit which is the
author of charity and liberty. For these
companions be ever inseparable, on the one
side, the flesh, bondage, unquietness, contention
or strife : and on the other side, the spirit,
peace, love, liberty. These things everywhere
Paul mingleth with other sayings. And seek
we a better master of our religion, namely
CHAPTER XIII 171
when all divine scripture agreeth to him ? This
was the greatest commandment in the law of
Moses. This Christ iterateth and finisheth
in the gospel : and for this cause chiefly was
he born : for this cause died he, to teach us
not ,to counterfeit the Jews, but to love. After TO love is
the last supper made the even before his est com**"
passion, how diligently, how tenderly, and how mandment -
affectionately gave he charge to his disciples,
not of meat, not of drink, but of charity to be Christ
kept one towards another : what other thing wameth us
teacheth he, what other thing desireth his of charity '
disciple John, than that we love one another?
Paul everywhere (as I have said) commendeth
charity, but specially writing unto the Coiynthes
he preferreth charity both before miracles and
prophecies, and also before the tongues of angels.
And say not thou by and by that charity is, to be
oft at the church, to crouch down before the
images of saints, to light tapers or wax candles,
to say many lady psalters or Saint Katheryne's
knots. God hath no need of these things.
Paul calleth charity to edify thy neighbour, What
to count that we all be members of one body, charity.
to think that we all are but one in Christ, to
rejoice in God of thy neighbour's wealth even
as thou doest of thine own, to remedy his
incommodities or losses as thine own. If any
brother en* or go out of the right way, to warn
him, to admonish him, to tell him his fault meekly,
soberly and courteously : to teach the ignorant :
172 ENCHIRIDION
to lift up him that is fallen: to comfort and
courage him that is in heaviness : to help him
that laboureth : to succour the needy. In con-
clusion to refer all riches and substance, all
thy study, all thy cares to this point, that thou
in Christ shouldest help as much as thy power
extendeth to. That as he neither was born for
himself, nor lived to his own pleasure, neither
died for himself but dedicate himself wholly to
our profits: even so should we apply ourselves,
and await upon the commodities of our brethren,
and not our own : which thing if it were used,
nothing should be either more pleasant or else
easy than the life of religious persons, which
The life of we see now clean contrary, grievous almost
merfis US everywhere and laborious, and also full of
superstition, like unto the Jews, neither pure
tedious. from any vices of the lay people, and in many
sundry things much more defiled, which kind
Saint of men Saint Augustyne (of whom many glory
wouidUio? 6 an d rejoice as of the author and founder of
monks and their living) if he now might live again, certainly
hfs n own f wou ld not once know, and would cry out, saying
religion if that he would approve nothing less than this
now alive, kind of life, and that he had instituted an order
and manner of living, not after the superstition
of the Jews, but after the rule of the apostles.
But I hear even now what certain men (which
are somewhat well advised) will answer unto
me. A man must take heed in little and
small things, lest a little and a little he should
CHAPTER XIII 173
fall into greater vices, I hear it right well, and
I allow the saying, nevertheless thou oughtest
to take heed a great deal more that thou so How far
cleave not to these little and small things that ought to
thou shouldest fall clean from the most chief the n^01
and greatest things. There is the jeopardy thmfiS>
more evident, but here more grievous. So flee
Scylla that thou fall not into Charybdis. To Scylla and
observe these little things is wholesome verily : Loowhat
but to cleave utterly unto them is very jeopardous.
Paul forbiddeth not thee to use the law and
ceremonies, but he will not him to be bound
to the law and ceremonies which is free in
Christ: he condemneth not the law of deeds,
if a man use it lawfully : without these things
peradventure thou shalt not be a Christian
man, but they make thee not a Christian man,
they will help unto piety and godliness, even Corporal
so yet if thou use them for that purpose. But
and if thou shalt begin to enjoy them, to put
thy trust and confidence in them, at once they
utterly destroy all the living of a Christian man.
The apostle setteth nought by the deeds of
Abraham, which to have been very perfect no Vyctyma
man doubteth : and hast thou confidence in was the
thine ? God disdaineth certain sacrifices called a beast
, ,.ii j whereof he
victim, the sabbotes and certain holy days that offered
called Neomenye of his people the Jews, of part, and
which things he himself was author and
commander, and darest thou compare thine es
own observances with the precepts of the law The caul,
174 ENCHIRIDION
the kidneys of God ? yet hear God ready to spue at them
about them and aggrieved with them. ', For what intent
( saith he ) offer y e to me the multitude of
vic tims, I am full- As f or holocausts of
wetners > tallow or inward suet and fat of
tions is also beasts, blood of calves, of lambs and goats, I
hostia. would not have, when ye come before my
Holocausts, presence, who hath required these things of
whoie\east y ur hands that ye might walk in my houses ?
ye no more sacrifice in vain, your
*ig n part i ncense is abomination to me, I will not suffer
hereof. anv more the feast of the Neomenye and sabbath
oabbot day day, with other feast days. The companies of
seventh you are infected with iniquity, my soul hath
sunday OUr hated your kalendas and your solemn feasts.
These things be grievous unto me, I was even
thentwo/ Sick t0 abide them ' And when y e P ut forth
Kalendas y our hands, I will turn mine eyes from you,
that same when ye rehearse the observances and manners
neomenyes of holy feasts and sacrifice : moreover the multi-
plying of prayers, noteth he not them as though
he pointed them with his finger, which measure
their religion with a certain number of psalms
and prayers, which they call daily service. Mark
also another thing, how marvellously the facundy-
Esayas. ous prophet expresseth heaping together the
disdain or indignation of God : so that he now
could suffer neither with ears, neither eyes.
What things (I beseech thee)? verily those
things which he himself had ordained to be
kept so religiously, which also were observed
CHAPTER XIII 175
so reverently so many years of holy kings and
prophets. And these things abhorreth he as yet
in the carnal law. And trustest thou in cere-
monies made at home in thine own house, now
in the law of the spirit ? God in another place
biddeth the same prophet to cry incessantly and
to put out his breast after the manner of a trump,
as in an earnest matter and worthy to be rebuked
sharply, and such a matter as unneth could be
obtained of these men but with much ado. Me
(saith he) they seek from day to day, and know
they well my ways, as a people that hath done
justice, and hath not forsaken the judgment of
their God. They ask me for the judgments of
justice, and desire to draw nigh to God : why
have we fasted (say they) and thou hast not
looked upon us and meeked our souls, and thou
wouldest not know it : lo, in the day of your fast
(answereth the prophet) your own will is found
in you, and ye seek out all your debtors, lo, unto
strife and contention ye fast, and ye smite with
your fist cruelly, fast ye not as ye have fasted
unto this day, that your cry might be heard on
high. Is this the fast that I have chosen, that
a man should vex and trouble himself for one
day, either that a man should bow down his head
as a hook or circle, and to straw underneath him
sackcloth and ashes ? wilt thou call this a fast or
a day acceptable unto God ? But what shall we
say this to be? doth God condemn that thing,
which he himself commanded ? Nay, forsooth.
1 76 ENCHIRIDION
What then ? but to cleave and stick fast in the
flesh of the law, and to have confidence of a
thing of nothing, that is it verily which he hateth
deadly. Therefore he sheweth that he would
have added in either place. Be ye washed (said
he) and made clean, take away your evil cogita-
tions and thoughts out of my sight. When thou
hearest the evil thoughts rehearsed, toucheth he
not evidently the spirit and the inward man ?
The eyes of God seeth not outward, but in secret,
\j neither he judge th after the sight of the eyes,
^ neither rebuketh after the hearing of the ears.
God knoweth not the foolish virgins, smooth and
gay outward, empty of good works inward : he
knoweth not them which say with lips, Master,
master. Moreover he putteth us in remembrance
The use of that the use of the spiritual life standeth not so
l5e ntl greatly in ceremonies as in the charity of thy
neighbour. Seek (saith he) judgment or justice,
succour him that is oppressed, give true judg-
ment and right to him that is fatherless and
motherless or friendless, defend the widow. Such
like things did he knit to the other place, where
he speaketh of fasting. Is not this rather (saith
Esayas. he) that fast I have chosen : loose or cancel cruel
obligations, unbind the burdens which make
them stoop to the ground that bear them: let
them that be bruised go free and break asunder
all burden : break thy bread to hungry. The
needy and them which hath no place of habita-
tion, lead in to thy house. When thou seest a
CHAPTER XIII 177
naked man clothe him, and despise not thine
own flesh. What shall a Christian man do then ?
Shall he despise the commandments of the
church? Shall he set at naught the honest
traditions of forefathers ? Shall he condemn The tradi-
godly and holy customs ? Nay, if he be weak elders!
and as a beginner he shall observe them as things
necessary, but and if he be strong and perfect so
much the rather shall he observe them, lest with
his knowledge he should hurt his brother which
is yet weak, lest he also should kill him for whom
Christ died : we may not omit these things, but
of necessity we must do other things. Corporal
deeds be not condemned, but spiritual are
preferred. This visible honouring of God is not
condemned, but God is not pleased saving with
invisible piety and service. God is a spirit and
is moved and stirred with invisible sacrifice. It
is a great shame for Christian men not to know
that thing which a certain poet being a gentile
knew right well, which giving a precept of due
serving God, saith : If God be a mind as scripture
sheweth us, see that thou honour him chiefly
with a pure mind. Let us not despise the author
being either an heathen man or without degree
of school, the sentence becometh yea a right great
divine : and (as I very well have perceived) is
likewise understood of few as it is read of many.
The intellection of the sentence verily is this,
like rejoysen with like. Thou thinkest God to
be moved greatly with an ox killed and sacrificed,
12
ENCHIRIDION
Inward
things be
repre-
sented by
inward
things.
or with the vapour or smoke of frankincense, as
though he were a body. God is a mind, and
verily mind most pure, most subtle and perfect,
therefore ought he to be honoured most chiefly
with a pure mind. Thou thinkest that a taper
lighted is sacrifice, but a sacrifice to God (saith
David) is a woeful or sorrowful spirit. And
though he hath despised the blood of goats and
calves, yet will he not despise a heart contrite
and humble. If thou do that thing which is
given to the eyes of men, much rather take heed
that thing not to be away which the eyes of God
require. Thy body is covered with a cowl or habit :
what is that to the purpose if thy mind bear a
secular vesture ? If thy outer man be cloaked in
a cloak white as snow, let the vestments of thy
inner man be white as snow also, agreeable to
the same. Thou keepest silence outward, much
more procure that thy mind be quiet within. In
the visible temple thou bowest down the knees
of thy body : that is nothing worthy if in the
temple of thy breast thou stand upright against
God. Thou honourest the tree of the cross, much
more follow the mystery of the cross. Thou
keepest the fasting day and abstainest from those
things which defile not a man : and why abstain-
est thou not from filthy talking, which polluteth
thine own conscience and other men's also ?
Meat is withdrawn from the body, but why
glutteth thy soul herself with cods of beans,
peasej
and such like which are meat meet for
CHAPTER XIII 179
swine ? Thou makest the church of stone gay
with goodly ornaments, thou honourest holy
places : what is it to the purpose if the temple
of thy heart, whose walls the prophet Ezechyell
bored through, be profaned or polluted with the
abominations of Egypt? Thou keepest the
sabbath day outward, and within all things be The
unquiet through the rage and tumbling of vices day the
together. Thy body committeth no adultery, dayofrest<
but thou art covetous : now is thy mind a forni-
cator. Thou singest or prayest with thy bodily
tongue, but take heed within what thy mind
saith. With thy mouth thou blessest, and with
thy heart thou cursest. In thy body thou art
closed within a strait cell, and in thy cogitation
thou wanderest throughout all the world. Thou
hearest the word of God with thy corporal ears,
rather hear it within. What saith the prophet ?
Except ye hear within, your soul shall mourn and
weep. Yea, and what readest thou in the gospel ?
that when they see they should not see, and
when they hear they should not hear. And
again the prophet saith, with your ear ye shall
hear and ye shall not perceive. Blessed be they
therefore which hear the word of God within.
Happy are they to whom God speaketh within,
and their souls shall be saved. This ear to incline
is commanded, that noble daughter of the king,
whose beauty and goodliness is altogether within
in golden hems. Finally what availeth it if thou
do not those evil things outward, which with
i8o ENCHIRIDION
affection thou desirest and covetest inward?
What availeth it to do good deeds outward, unto
which within are committed things clean contrary ?
Is it so great a thing if thou go to Hierusalem
in thy body, when within thine own self is both
Pugrrim- Sodome, Egypt, and Babylon? It is no great
hfiy S jJi2ces. thing to have trodden the steps of Christ with
thy bodily heels, but it is a great thing to follow
the steps of Christ in affection. If it be a very
great thing to have touched the sepulchre of
Christ, shall it not be also a veiy great thing to
have expressed the mystery of his burying ? Thou
Confession, accusest and utterest thy sins to a priest, which
is a man : take heed how thou accusest and
utterest them before God, for to accuse them
afore him is to hate them inwardly. Thou
believest perchance all thy sins and offences to
be washed away at once with a little paper or
parchment sealed with wax, with a little money
or images of wax offered, with a little pilgrimage
going. Thou art utterly deceived and clean out
of the way. The wound is received inwardly,
the medicine therefore must needs be laid to
within : thine affection is corrupt, thou hast loved
that which was worthy of hate, and hated that
which ought to have been beloved. Sweet was
to thee sour, and bitter was sweet. I regard not
what thou show outward : but and if clean con-
trary thou shalt begin to hate, to fly, to abhor
that which thou lately lovedst, if that wax sweet
to thine appetite which lately had the taste of
CHAPTER XIII 181
gall : of this wise at the last I perceive and take
a token of health. Magdalayne loved much, and
many sins were forgiven her. The more thou
lovest Christ, the more thou shalt hate vices:
for the hate of sin followeth the love of piety
as the shadow followeth the body. I had liefer
have thee hate once thy vicious manners within
and in deed, than to defy them before a priest
ten times in word. Therefore (as I have rehearsed i n all busi-
certain things for love of example) in the whole "pirlt is
spectacle and sight of this visible world, in the within<
old law, in the new law, in all the commandments
of the church, finally in thyself and in all business
appertaining to man, withoutforth is there a
certain flesh, and within a spirit. In which
things if we shall not make a preposterous order,
neither in things which are seen shall put very
great confidence, but even as they do help to what
better things, and shall always have respect to follow 5
the spirit and to things of charity : then shall we charit y-
wax not heavy as men in sorrow and pain (as
those men be) not feeble, ever children (as it is
a proverb) not beastly and dry bones (as saith the
prophet) without life, drowsy and forgetful as
men diseased of the lethargy, not dull having no
quickness, not brawlers and scolders, not envious
and whisperers or backbiters, but excellent in
Christ, large in charity, strong and stable both
in prosperity and adversity, looking beside small Prosperity
things and enforcing up to things of most profit, si?y. ad
full of mirth, full also of knowledge: which
1 82 ENCHIRIDION
knowledge whosoever refuseth them doth that
noble lord of all knowledge refuse. For verily
ignorance or lack of experience, whom for the
most part accompanieth dulness of learning, and
that gentlewoman whom the Greeks call Phil-
ancia, that is to say, love of thyself, only bringeth
to pass (as Esayas saith) that we put confidence
in things of nothing, and speak vanities, that we
conceive labour and bring forth iniquity, and that
we always be fearful and vile bond servants unto
the ceremonies of the Jews. Of which manner
persons Paul speaking saith, I bear them
record that the zeal of God they have, but
not after knowledge. But what knew they
not? Verily that the end of the law is Christ,
and Christ verily is a spirit, he is also charity.
But Esayas more plainly describeth the miser-
able and unprofitable bondage of these men
in the flesh : Therefore, saith he, my people
be led in captivity because they had no
knowledge, and the nobles of them perished
for hunger, and the multitude of them dried
away for thirst. It is no marvel that the common
people be servants to the law and principles of
this world, as they which are unlearned, neither
have wisdom more than they borrow of other
men's heads : it is more to be marvelled that
they which are as chief of Christ's religion, in
the same captivity perish for hunger, and wither
away for thirst. Why perish they for hunger?
Because they have not learned of Christ to break
CHAPTER XIII 183
barley loaves, they only lick round about the
rough and sharp cod or husk, they suck out no
marrow or sweet liquor. And why wither they
so away for thirst ? For because they have not
learned of Moses to fetch water out of the
spiritual rock of stone, neither have drunk of the
rivers of the water of life which floweth, issueth,
or springeth out of the belly of Christ : and that
was spoken verily of the spirit, not of the flesh.
Thou therefore my brother, lest with sorrowful
labours thou shouldest not much prevail, but that
with mean exercise mightest shortly wax big in
Christ and lusty, diligently embrace this rule,
and creep not alway on the ground with the
unclean beasts, but always sustained with those
wings which Plato believeth to spring ever afresh, By the
through the heat of love in the mind of men.
Lift up thyself as it were with certain steps of S^fo t2e
the ladder of Jacob, from the body to the spirit, s P int -
from the visible world unto the invisible, from
the letter to the mystery, from things sensible
to things intelligible, from things gross and com-
pound unto things single and pure. Whosoever
after this manner shall approach and draw near
to the Lord, the Lord of his part shall again
approach and draw nigh to him. And if thou
for thy part shalt endeavour to arise out of the
darkness and troubles of the sensual powers, he f" gitabie
will come against thee pleasantly and for thy
profit, out of his light inaccessible, and out of hen
with man's
that noble silence incogitable : in which not only reason.
1 84 ENCHIRIDION
all rage of sensual powers, but also similitudes or
imaginations of all the intelligible powers doth
cease and keep silence.
A 1
1F The sixth rule. CHAP. xiv.
ND forasmuch as in sudden writing, one
thing calleth another to remembrance, I
will now add the sixth rule, which is in a manner
of kindred to them that go before : a rule for all
men as necessary unto health as it is of few re-
garded. That rule is thus, that the mind of him
Thou must which enforceth and laboureth to Christward, vary
the com- as much as is possible both from the deeds and
e * also opinions of the common lay people, and that
The the example of piety be not set of any other save
of Christ only : for he is the only chief patron, the
only and chief example or form of living, from
whom whosoever wrieth one inch or nail breadth,
goeth besides the right path and roameth out of
the way. Wherefore Plato with gravity, verily
as he doth many things in his books of the
governance of a city or commonwealth, denieth
any man to be able to defend virtue constantly
which hath not instructed his mind with sure and
undoubted opinions of filthiness and of honesty.
But how much more perilous is it if false opinions
of the things which pertain to health should sink
into the deep bottom of the mind. For that
consideration therefore he thinketh that this
thing should be cared for and looked upon
CHAPTER XIV 185
chiefly, that the governors themselves whom it
behoveth to lack all manner of uncleanliness,
grave in their own minds very good opinions of
things to be ensued and eschewed, that is to say
of good and evil, of vices and of virtues, and
that they have them very assured, all doubt laid
apart as certain laws very holy and goodly : for
whatsoever thing cleaveth in the mind surely
rooted with steadfast belief, that, every man
declareth in his manners and conversation.
Therefore the chief care of Christian men ought The
to be applied to this point, that their children ujJof m|
straightway from the cradle, amongst the very menV a
flatterings of the nurses, whiles the father and children -
mother kiss them, may receive and suck under
the hands of them which are learned opinions
and persuasions meet and worthy of Christ :
because that nothing either sinketh deeper or
cleaveth faster in the mind than that which (as
Fabyus saith) in the young and tender years is
poured in. Let be afar off from the ears of little
bodies wanton songs of love, which Christian men
sing at home and wheresoever they ride or go,
much more filthy than ever the common people
of the heathen men would suffer to be had in
use. Let them not hear their mother wail and
wring her hands for a little loss of worldly goods,
nor for the loss of her sister let them hear her
cry out, alas that ever she was born, saying that
she is but a wretch, a woman lost or cast away,
left alone, desolate and destitute. Let them not
1 86 ENCHIRIDION
hear their father rebuking and upbraiding him
of cowardice which hath not recompensed injury
or wrong with double : neither yet lauding them
which have gathered together great abundance
of worldly substance, by whatsoever manner it
were. The disposition of man is frail and prone
to vices, he catcheth mischievous example at
once: none otherwise than tow catcheth fire if
it be put to. How be it this selfsame thing is to
be done in every age, that all the errors of the
lay people might be plucked out again from the
mind by the hard roots, and in their places might
be planted wholesome opinions, and so might
be roborate that with no violence they could be
shaken or plucked asunder : which thing whoso-
ever hath done shall easily and without business
Virtue is by his own accord follow virtue, and shall account
iedge n of W them that do otherwise worthy to be lamented
lS S ed be and pitied, and not to be counterfeited or followed,
things to be Unto tnis tnin pertaineth that not indiscreet
saying of Socrates (though it were rebuked of
Aristotle), that virtue was nothing else but
the knowledge of things to be ensued and
followed, and of things to be eschewed or fled :
not but that Socrates saw the difference between
knowledge of honesty and the love of the same.
But as Demosthenes answered, pronunciation to
be the first, the second, and also the third point
of eloquence, signifying that to be the chief
part, in so much that he thought eloquence to
rest altogether in that thing only: in likewise
CHAPTER XIV 187
Socrates, disputing with Prothagoras, proveth by
arguments, knowledge in all virtue to bear such
room, that vices can no other whence proceed
than of false opinions. For certainly, brother, Sin spring-
both he that loveth Christ, and he also that opinions,
loveth voluptuousness, money, false honour, doth
follow that thing which is to either of them
sweet, good, and beautiful, but the one slideth
through ignorance, instead of a sweet thing
embracing a thing out of measure sour, fleeing
as a sour thing that which is sweetest of all:
also following that thing for good and for lucre
which is naught else but damage and loss, and
fearing that thing for loss, which is chief gains or
advantage : and judging that thing to be fair which
is foul, and weening or trowing that to be shameful
which only is glorious and praiseful. In conclusion,
if a man were surely and inwardly brought in
belief, and if also it were digested in to the
substance of his mind as meat in to the substance
of the body, that only virtue were best, most
sweet, most fair, most honest, most profitable.
And on the other side filthiness only to be an
evil thing, a painful torment or punishment, a
foul thing, shameful, full of damage or loss:
and did measure these things not by the opinion
of the common people, but by the very nature
of the things, it could not be (such persuasion or
belief enduring) that he should stick fast and
cleave long time in evil things. For now long
ago the common people is found to be the most
1 88
ENCHIRIDION
The
common
people is
the worst
author or
institutor
of living.
Plato will-
eth that
we should
imagine a
certain
number of
men to be
bound with
their heads
upright so
that they
could not
once stir,
before them
a wall, a
cave at
their backs
higher than
their heads,
without
that a fire
and that all
things
should
come to
and fro
between
the fire and
the cave's
mischievous author or captain both of living and
also of judgment : neither was the world ever in
so good state and condition, but that the worst
hath pleased the most part. Beware lest thou
this wise think: no man is there that doth not
this, mine elders before me have walked in these
steps, of this opinion is such a man, so great
a philosopher, so great a divine : this is the
custom and manner of living of kings, this wise
live great men, this do both bishops and popes,
these verily are no common people. Let not
these great names move thee one inch. I
measure or judge not the common or rascal sort
by the room, estate, or degree, but by the mind
and stomach. Whosoever in the famous cave of
Plato bound with the bonds of their own affec-
tions wonder at the vain images and shadows
of things instead of very true things, they be the
common people. Should he not do preposter-
ously or out of order if a man would go about
to try not the stone by the ruler or square, but
the ruler by the stone ? And were it not much
more unreasonable if a man would go about to
bow and turn, not the manners of men to Christ,
but Christ to the living of men? Think it not
therefore well or aright because that great men
or because that the most men do it, but this
wise only shall it be well and right whatsoever
is done, if it agree to the rule of Christ: yea
and therefore ought a thing to be suspected
because it pleaseth the most part. It is a small
CHAPTER XIV 189
flock and ever shall be, to whom is pleasant the mouth, that
simplicity or plainness, the poverty, the verity shadows of
of Christ. It is a small flock verily but a
blessed, as unto whom doubtless is due only
the kingdom of heaven. Strait is the way
virtue and of very few trodden on, but none should they
* see nothing
other leadeth to life. To conclude, whether but
doth a wise builder fetch his example of the so be the
most common and used or of the best work ?
Painters set afore them none but the best tables
or patrons of imagery. Our example is Christ,
in whom only be all rules of blessed living, him
may we counterfeit without exception. But in they never
good and virtuous men it shall be meet that thou truth with
call to example everything, so far forth as it reason.
shall agree with the first example of Christ. As The flock
touching the common sort of Christian men think
thus, that they were never more corrupt, no not small>
amongst the gentiles, as appertaining to the The
opinions of their manners. Moreover as touching
their faith what opinions they have advise them.
This surely is doubtless and to be abidden by,
faith without manners worthy of faith prevaileth
nothing, insomuch also that it groweth to a heap
of damnation. Search the histories of antiquity,
to them compare the manners that be now-a-days. The
When was virtue and true honesty more despised ?
When was so had in price riches gotten not Jj w ,j a "
regarded whence ? In what world at any time
was truer that saying of Horacius : verily that Horace
lady money giveth a wife with dowry, credence, the poet
ipo ENCHIRIDION
friendship, nobleness, noble kin and also beauty.
And again this saying of the same Horace, noble-
ness and virtue, except a man have good withal,
is viler than a rush or a straw. Who readeth not
in good earnest that biting mock of the same
poet: Oh citizens, citizens, first seek money,
after seek virtue. When was riot or excess more
immoderate than now ? When was adultery and
all other kinds of unchaste living either more
appert in the sight of every man, or more un-
punished, or else less had in shame, rebuke or
abomination ? W T hile princes favour their own
vices, in other men suffering them unpunished,
and every man accounteth that most comely and
beautiful to be done whatsoever is used and
taken up among courtiers. To whom seemeth
not poverty extreme evil, and uttermost shame
The liberty and rebuke ? In time past against keepers of
1 tune. q ueans ^ filthy nigards, glorious or gorgeous persons,
lovers and regarders of money, were cast in the
teeth with rebukeful and slanderous scoffings
and jestings, yea with authority. And also
in comedies, tragedies, and other common plays
of the gentiles a great clapping of hands
and a shout was made for joy of the lay
people, when vices were craftily and properly
rebuked and checked : at the which same
vices now-a-days being evil praised there is
made a shout and clapping of hands for
joy even of the nobles and estates of Christian
men. The Athenes in their common house
CHAPTER XIV 191
appointed for disguisings and interludes could When the
. , . ambassa-
not forbear nor suffer a jester in playing a dors of
certain tragedy of Euripides, to sing the words of hatfoffered
a certain covetous man which preferred money
only before all other commodities and pleasure
of man's life : and they would plainly have
clapped out of the play, yea and violently cast them say-
out of the house the player with all the fable, you may
. , ' iii i spare them
except the poet by and by arising up had desired well
them to tarry a little and behold to what point
that so great a wonderer at money should come,
How many examples be there in the histories of r r n "to hild "
gentiles, of them which of the commonwealth JjJ^J"^
well governed and ministered brought nothing hard to
in to their poor household but an honest opinion come to
or reputation : which set more by fidelity than honour as
money, by chastity than by. life, whom neither phofyon"'
prosperity could make proud, wild and wanton, [f5Jy ered>
neither adversity could overcome and make heavy
hearted, which regarded honest jeopardies and j^j
dangers before voluptuousness and pleasures, possession
which contented only with the conscience of them which
pure life, desired neither honours, neither riches, brought me
nor any other commodities of fortune. And to honour?tf at
overhyp and make no rehearsal of the holiness s hJuid be
of Phocion, of poverty of Fabricius more excellent y^^ e n "'
than riches, of the strong and courageous mind that their
of Camyllus, of the strait and indifferent justice nourished
of Brutus, of the chastity of Pithagoras, of the mented at
temperance of Socrates, of the sound and con- my c
stant virtue of Cato : and a thousand most goodly was a
192
ENCHIRIDION
nobleman
of Rome
whom no
man could
make to
possess
riches or
receive
gifts or to
use craft
or fraud
beams of all sorts of virtues which are read
everywhere in the histories of the Lacedemones,
of the Perces, of the Athenes, and of the
Romanes, to our great shame verily. Holy
Aurelius Augustyne, as he of himself witnesseth
in the commentaries of his own confessions, long
time before he put Christ on him despised money,
time of counted honours for naught, was not moved with
mortal war.
Camyllus glory, praise, or fame, and to voluptuousness kept
constant of the bridle so strait that he then a young man
no'fortune was content with one little wench, to whom he
Km norno 3 kept also promise and faith of marriage. Such
couuTmake examples among courtiers, among men of the
him h unkind c ^ urc ^ : I w ^ a ^ so sav amon gst religious persons,
common- shall not a man lightly find ; or else if any such
Brute slew shall be, by and by he shall be pointed, wondered,
his own , , .
sons be- or mocked at as it were an ass among apes : he
conspired 7 shall be called with one voice of all men a doting
common-* 16 fool, a gross head, an hypocrite in nothing expert,
Pyctagoras melancholy mad, and shall not be judged to be a
was the man. So we Christian men honour the doctrine
author of
of Christ : so counterfeit we it that every where
now-a-days nothing is accounted more foolish,
more vile, more to be ashamed of, than to be a
Christian man indeed, with all the mind and
heart : as though that either Christ in vain had
been conversant in earth, or that Christendom
chaste
living.
Socrates
said that
he knew
well him-
self to be
unlearned
and he
never
laughed
and yet were some other thing now than in time past, or
merry. a s it indifferently pertained not to all men. I
continence will therefore that thou from these men vary
Augustyne. with all thy mind, and esteem the value of every-
CHAPTER XIV 193
thing by the communion or fellowship of Christ
only. Who thinketh it not everywhere to be an To be a
excellent thing, and to be numbered among the tian man is
chief of all good things, if a man descend of Jverywhere
a worshipful stock and of honourable ancestors, thlngf Vlle
which thing they call nobleness ? Let it not The vanity
move thee one whit when thou hearest the wise men
men of this world, men of sadness endued with
great authority, so earnestly disputing of the
degrees of their genealogies or lineage, having
their forehead and upper brows drawn together
with veiy great gravity, as it were a matter of
marvellous difficulty, yea and with great enforce-
ment bringing forth plain trifles. Nor let it
move thee when thou seest other so high minded
for the noble acts of their grandfathers or great
grandfathers, that think other in comparison of
themselves scarce to be men : but thou laughing
at the error of these men after the manner of
Democrytus shalt count (as true it is indeed) that Democry-
the only and most perfect nobleness is to be at S whafso e
regenerate in Christ, and to be grafted and SET don"*
planted in the body of him, to be one body and
one spirit with God. Let other men be kings'
sons : to thee let it be greatest honour that i? in j. s ?
foolish a
can be, that thou art called, and art so indeed, thing.
the son of God. Let them stand in their own The chief-
conceits, because they are daily conversant in nesses to
great princes' courts : choose thou rather to be O f God. 80 '
with David, vile abject in the house of God.
Take heed what manner fellows Christ chooseth,
'3
194 ENCHIRIDION
feeble persons, fools, vile as touching this world.
In Adam we are all born of low degree. In
Christ we are all one thing, neither high nor low
of degree one more than another. Very noble-
ness is to despise this vain nobleness : very
nobleness is to be servant to Christ. Think them
to be thine ancestors whose virtues thou both
lovest and counterfeitest. Also hark what the
true esteemer of nobleness said in the gospel
against the Jews which boasted themselves to be
of the generation of Abraham : a man verily not
excellent only, not rich only, not the conqueror
of kings only, but also for his divine virtues
lauded of God himself. Who would not think
this to be a noble thing and worthy whereof a man
might rejoice ? Hark yet what they heard : ye
are (said Christ) of your father the devil, and the
You may deeds of your father ye do. And hear also Paul,
how Paul how he esteemeth gentle blood, according to his
noblebbod. master's rule : Not all they (saith he) which be of
circumcision of Israel be Israelites, neither all they
that be of the seed of Abraham be the sons of Abra-
ham. It is a low degree and shameful to serve
nlthiness, and to have no kindred with Christ which
acknowledgeth kindred with no man but with
such as fulfilleth the will of his Father in heaven.
He is with much shame a bastard which hath the
devil to his father, and verily whosoever doth the
deeds of the devil hath the devil to his father,
except Christ lied : but the truth cannot lie.
The highest degree that can be is to be the
CHAPTER XIV 195
son and heir ot God, the brother and co-heir
with Christ : what their badges and cogni-
sances mean let them take heed. The badges The badges
of Christ be common to all men, and the most nobleness.
honourable, which be the cross, the crown of
thorn, the nails, the spear, the signs or tokens
which Paul rejoiceth to bear in his body. Of
nobleness therefore thou seest how much other-
wise I would have thee to judge and think than
the lay people imagine. Who calleth not him
blessed, rich, and happy among the common
people which hath heaped together at home a
great deal of gold? But judge thou him to be Rich men
blessed enough, yea that he only is blessed which bfessed.
possesseth Christ, very felicity, and of all things
the best. Judge him happy which hath bought
the noble and precious margaryte of pure mind
with the loss either of all his goods or his
body also, which hath found the treasure of
wisdom preciouser than all riches, which to be
made rich hath bought of Christ, that is most rich,
gold purified and proved with fire. What things
then be these which the common people won-
clereth at, as gold, precious stones, livelihood ? What is
., , . -, . ,, riches ?
in a wrong name they be riches, in the true name
they be very thorns, which choke the seed of the
word of God, according to the parable of the
Gospel. They be packs or fardels with which
whosoever be laden neither can follow poor Christ
by strait way, neither enter by the low door into
the kingdom of heaven. Think not thyself better
196 ENCHIRIDION
by one hair if thou shouldest pass in riches
Mydas and either Mydas or Cresus, but think thyself more
were two bound, more tangled, more laden. He hath
" n&Sf abundantly enough that can utterly despise such
things. He is provided for sufficiently to whom
Christ promised nothing should be lacking. He
shall not be an hungered to whose mouth manna
of the word of God seemeth pleasant. He shall
not be naked which hath put Christ upon him.
Think this only to be a loss, as oft as any thing of
There is no godliness is minished, and anything of vices is
thJlofsof increased. Think it a great lucre or advantage
riches. when thy mind through increase of virtue is
waxed better. Think thou lackest nothing as
long as thou possessest him in whom is all things.
But what is this which wretches call pleasure ?
Surely it is nothing less than that it is called.
What is it then ? Pure madness it is, and plainly
Ayax in his (as Greeks be wont to say) the laughter of Ayax,
hanged up sweet poison, pleasant mischief. True and only
sw?n? reat pleasure is the inward joy of a pure conscience.
the one"? The most noble and daintiest dish that can be is
A aV arnenon ^ e s t u( ty f hlv scripture. The most delectable
the other songs be the psalms indited of the Holy Ghost.
two mortal The most pleasant fellowship is the communion
then with of all saints. The highest dainties of all is the
fruition and enjoying of the very truth. Purge
a'galnst now tnv eves > purge thy ears, purge thy mouth,
casting and Christ shall begin to wax sweet and pleasant
man y , to thee which tasted once sourly : yea. if Milesii
injuries in J J '
their teeth, Sibarite, if all incontinent rioters and epicureans,
CHAPTER XIV 197
shortly if the university of imaginers and devisers but when
of pleasures should heap together all their com e to his
flattering subtleties and dainty dishes, in
comparison of him only they shall seem to
provoke ye to spue. That is not by and by
sweet which is savoury, but that which is savoury voluptuous
to a whole man : if water have the taste of wine foiioweth
to him which burneth in a hot fever, no man may be well
will call that a pleasure but a disease. Thou art faughte/of
deceived if thou believe not that the very tears
be much more pleasant to devout and holy men
than be to wicked men laughings, mockings, lived
jestings or scoffings : if thou also believe not delicately,
fasting to be sweeter to the one than to the other put
plovers, quails, pheasants, partridges, pike, trout, wiuptuous-
porpoise, or the fresh sturgeon. And the That is
moderate boards of the one appointed with herbs
and fruits to be much more delicate than the
costly and disdainful feasts of the other. Finally man.
the true pleasure is, for the love of Christ not
to be once moved with false apparent pleasures.
Behold now how much the world abuseth the
names of love and hate. When a foolish young
man is clear out of his wit and mad for a wench's
sake, that the common people calleth love, and Foolish
yet is there no verier hate in the world. True
love even with his own loss desireth to see unto
another man's profit. Whereunto looketh he save
unto his own pleasure, therefore he loveth not
her but himself : yet loveth he not himself verily,
for no man can love another except he love him-
1 98 ENCHIRIDION
self first, yea and except he love himself
aright. No man can hate any man at all except
he first hate himself. Nevertheless sometime
to love well is to hate well, and to hate well
is to love well. Whosoever therefore for his
little pleasure (as he supposeth it) layeth await
and goeth about to beguile a maiden with
flattering and gifts, with fair promises to pluck
from her the best thing she hath, that is to wit
her perfectness, her chastity, her simplicity, her
innocency, her good mind, and her good name,
whether seemeth this man to hate or to love ?
Certainly there is no hate more cruel than is this
hate, when the foolish father and mother favour
the vices of their children : the common saying
Tenderness is, how tenderly love they their children. But I
their pi'ay thee how cruelly hate they their children
en ' which (while they follow their own affections)
regard not at all the wealth of their children.
What other wisheth to us our most hateful enemy
the devil, than that we here sinning unpunished
should fall into eternal punishment? They call
him an easy master and a merciful prince, which
at certain grievous offences either wink or favour
them, that the more unpunished men sin, the
more boldly and at large they might sin. But
what other thing threateneth God by his prophet
to them whom he judgeth unworthy of his mercy ?
I will not (saith he) visit their daughters when
they commit fornication, nor their daughters-in-
law when they commit adultery. Unto David
CHAPTER XIV 199
what promised he ? I will (saith he) with a rod
look upon their iniquities, and with whips their
sins, but I will not take my mercy from them.
Thou seest how all things are renewed in Christ,
and how the names of things are changed. Whoso-
ever love himself otherwise than well, hateth.
himself deadly. Whosoever be evil merciful
toward himself is a tyrant most cruel. To
care well is not to regard. To hurt well
is to do good. To destroy well is to save.
Thou shalt care well for thyself if thou shalt
despise the desires of the flesh, if in good
manner thou shalt rage against vices, thou shalt
do to the man a good turn. If thou shalt kill
the sinner thou shalt save the man. If thou
shalt destroy that man hath made, thou shalt
restore that God hath made. Come off now and
let us go further: What thinketh the error of
the people, power, wickedness, manhood, and
cowardness to be ? Call they not him mighty
which can lightly hurt whom him list ? though
it be a very odious power to be able to hurt,
for in that are they resembled to noisome worms
and scorpions, and to the devil himself, that is
to wit in doing harm. Only God is mighty
indeed, which neither can hurt if he would,
neither yet would if he could, for his nature is
to do good. But this mighty fellow, how doth he
I beseech thee hurt a man ? He shall take away
thy money ? He shall beat thy body ? He shall
rob thee of thy life ? If he do it to him that
200 ENCHIRIDION
feareth God well, he hath done a good deed
instead of an evil : but and if he have done it to
an evil man, the one hath ministered an occasion
verily,, but the other hath hurt himself: for no
man is hurt but of himself. No man goeth about
to hurt another except the same man hath much
more grievously hurt himself aforehand. Thou
enforcest to hurt me in my money or goods. Now
hast thou through the loss of charity hurt thyself
most grievously. Thou canst not fasten a wound
in me, but if thou have received a wound much
more grievous. Thou canst not take from me
the life of my body, unless thou have slain thine
own soul before. But Paul, which to do wrong
was a man very weak and feeble, to suffer wrong
most valiant and strong, rejoice th that he could
do all thing in Christ. They call him every-
where manly and bold which being fierce and
of impotent mind, for the least displeasure that
can be rageth, seetheth, or boileth in wrath, and
acquitteth a shrewd word with a shrewd word, a
check with a check, one evil turn with another.
On the other side whosoever when he hath
received wrong maketh nothing ado, but dis-
simuleth as no such thing were done, him they
call a coward, a bastard, heartless, meet for
nothing: yea but what is more contrary to the
greatness of the mind than with a little word
to be put aside from the quiet and constancy of
the spirit, and to be so unable to set at naught
another man's foolishness, that thou shouldest
CHAPTER XIV 201
think thyself to be no man except thou shouldest
overcome one shrewd turn with another. But
how much more manful is it with an excellent
and large mind to be able to despise all manner
injuries, and moreover for an evil deed to recom-
pense a good ? I would not call him a bold man
which durst jeopard on his enemy, which scale
castle or town walls, which (his life not regarded) A bold
putteth himself in all manner jeopardies, a thing a strong
common almost to all warriors, but whosoever m
could overcome his own mind, whosoever could
will them good which doth him harm, pray for
them which curse him. To this man is due the
proper name of a bold and strong man and
of excellent mind. Let us also discuss another
thing, what the world calleth praise, rebuke, and True
shame. Thou art praised, for what cause and of pl
whom ? If for filthy things and of filthy persons,
this verily is a false praise and a true rebuke.
Thou art dispraised, thou art mocked or laughed
at, for what cause and of whom ? For godliness
and innocency, and that of evil men : this is not
a rebuke, no, there is no truer praise. Be it that
all the world reprove, refuse, and disallow it, yet
can it not be but glorious and of great praise that
Christ approveth. And though whatsoever is in
the world agree, consent, and allow, crying with
a shout that is a noble deed, yet can it not be
but shameful that displeaseth God. They call
wisdom everywhere, to get good stoutly, when it Wisdom of
, the world.
is gotten to maintain it lustily, and to provide
202 ENCHIRIDION
long before for the time to come : for so we hear
them say everywhere and in good earnest of them
which in short time get substance somewhat
abundantly, he is a thrifty man, ware and wise,
circumspect and provident. / Thus saith the
world which is both a liar himself and also
his father. But what saith verity : Fool, saith
he, I will set again this night thy soul from thee.
He had filled his barns with corn, he had stuffed
his store-houses with provision of all victuals,
and had laid up at home abundantly of money
enough : he thought nothing was to be done
more. Thus had he done, not because he
intended as a needy keeper to sit abroad on his
riches heaped together, as the poets feign the
dragon to have kept the golden fleece (which
thing men do almost everywhere), but he intended
to have spent joyously, and yet doth the gospel
call this man a fool. For what is more foolish,
what is more gross imagination or more fondness
While we than to gape at the shadows, and lose the very
shadows things, a thing which we be wont to laugh at in
weose e ^ f amous ^ Q g Q f Ysope : and in the manners of
Christian men is it not more to be laughed at, or
whi?h rather to be wept at ? He may be counted a rude
gapedat anc * unex P ert merchant that knew not this say-
los 6 t h!is dOW ing of Terence : To refuse money at a season is
bone in the sometime a great advantage, or whosoever would
receive a little advantage in hand when he knew
great loss should follow. How much more foolish-
ness and unadvisedness is it to make provision
CHAPTER XIV 203
with so great care for this present life which is
but a shadow, every hour ready to fail : namely
when God (if we believe the gospel) will minister
all thing necessary for this life, if we have confi-
dence in him, and for the life to come to make
no provision at all, which we must lead alway full
of misery and wretchedness, if provision be not
made now aforehand with great diligence. Hear
another error : they call him peerless, politic and
in all things expert, which hearkening for all
manner tidings knoweth what is done through-
out all the world, what is the chance of merchan-
dise, what the king of England intendeth, what TO
new thing is done at Rome, what is chanced
in France, how the Danes and the Sytes live, countries
what matters great princes have in council : to is rebuked,
make an end shortly, whoever can babble with
all kinds of men of all manner business, him they
say to be wise. But what can be farther from
the thought of a wise man, or near to the nature
of a fool, than to search for those things which
be done afar off and pertain to thee nothing at
all, and not so much as once verily to think on
those things which are done in thine own breast
and pertain to thee only. Thou tellest me of the
trouble and business of England, tell me rather
what trouble maketh in thy breast, wrath, envy,
bodily lust, ambition, how nigh these be brought
into subjection, what hope is of victory, how
much of this host is put to flight, how reason is
decked or appointed. In these things if thou
204 ENCHIRIDION
shalt be watching and have a quick ear and also
an eye, if thou shalt smell, if thou shalt be
circumspect, I will call thee politic and peerless :
and that thing which the world is wont to cast
against us, I will hurl again at him : he is not
wise at all, which is not wise for his own profit.
After this manner if thou shalt examine all the
cares of mortal men, their joys, hopes, fears, studies,
their minds or judgments, thou shalt find all
thing full of error while they call good evil, and
evil good, while they make sweet sour and sour
sweet, make light darkness and darkness light.
And this sort of men is the most part by a great
deal. Notwithstanding thou must even at once
both defy them and set no store of them, lest
thou should est be minded to be like them : and
also pity them so that thou wouldest fain have
them like unto thee. And to use the words of
Saint Augustyn : then is it meet both to weep for
them which are worthy to be laughed at, and
to laugh at them which are worthy to be wept
for. Be not in evil things conformable to this
world but be reformed in the new wit, that thou
mayst approve not those things which men
wonder at, but what is the will of God, which is
good, well pleasing and perfect. Thou art very
nigh jeopardy and no doubt fallest suddenly from
the true way if thou shalt begin to look about
thee what the most part of men do, and to
hearken what they think or imagine : but suffer
thou, which art the child of life and of light also,
CHAPTER XIV 205
that dead men bury their dead bodies : and let
the blind captains of blind men go away together
into the ditch : see thou once move not the eyes
of thy heart any whither from the first patron
and chief example of Christ. Thou shalt not Eurypus is
go out of the way, if thou follow the guiding of p i ac e in the
verity. Thou shalt not stumble in darkness, if
thou walk after light, the light shining before
thee : if thou shalt separate coloured good things,
from good things indeed : and evil things indeed oft a night
so that no
from apparent evil things : thou shalt abhor and ship can
f ,1 i T i f i -i sa " against
not counterfeit the blindness of the common the stream.
people, raging and chafing themselves after the Bragman-
manner of the ebbing and flowing of the sea at people of a
the most vain illusions and worldly things, with
certain caresses of affections of wrath, envy, love,
hate, hope, fear, joy, sorrow, raging more un-
quietly than any Euripus. The Bragmanyes, {J
Cynikes, Stoikes be wont to defend their
principles stiffly with tooth and nail : and even riches,
, , -n -i possessions
the whole world repugning, all men crying and and all
darkening against them, yet hold they stiffly that thingsf
thing; whereunto they once have given sure Cinikes be
T> 4.u u 11 vi /?, , thefollowers
credence. Be thou bold likewise to fasten surely ofDyogenes
in thy mind the decrees of thy sect. Be bold osopher
without mistrust, and with all that thou canst,
make to follow the mind of thine author, de-
parting from all contrary opinions and sects. of men.
206
ENCHIRIDION
A Christian
man is not
born for
himself
either
to follow
his own
pleasure.
He must
defy and
abhor the
vices, but
not the
man.
H Here follow opinions meet for a Christian
man. CHAP. xv.
LET this excellent learning and paradoxes of
the true Christian faith be sure and stedfast
with thee, that no Christian man may think
that he is born for himself: neither ought to
have the mind to live to himself: but whatsoever
he hath, whatsoever he is, that altogether let
him ascribe not to himself, but unto God the
author thereof, and of whom it came, all his
goods let him think to be common to all men.
The charity of a Christian man knoweth no
property : let him love good men in Christ, evil
men for Christ's sake, which so loved us first
when we were yet his enemies, that he bestowed
himself on us altogether for our redemption : let
him embrace the one because they be good : the
other nevertheless to make them good : he shall
hate no man at all, no more verily than a faithful
physician hateth a sick man : let him be an
enemy only unto vices : the greater the disease
is, the greater cure will pure charity put thereto :
he is an adulterer, he hath committed sacrilege,
he is a Turk : let a Christian man defy the
adulterer, not the man : let him despise the
committer of sacrilege, not the man: let him
kill the Turk, not the man : let him find the
means that the evil man perish such as he hath
made himself to be, but let the man be saved
whom God made : let him will well, wish well,
CHAPTER XV 207
and do well, to all men unfeignedly : neither hurt
them which have deserved it, but do good to
them which have not deserved it ; let him be
glad of all men's commodities as w r ell as of his
own, and also be sorry for all men's harms none
otherwise than for his own. For verily this is that
which the apostle commandeth : to weep with
them that weep, to joy with them that joy, yea
let him rather take another man's harm grievouser
than his own : and of his brother's wealth be
gladder than of his own. It is not a Christian
man's part to think on this wise : what have I to
do with this fellow, I know not whether he be
black or white, he is unknown to me, he is a
stranger to me, he never did aught for me, he
hath hurt me sometime, but did me never good.
Think none of these things : remember only for
what deserving can those things which Christ
hath done for thee, which would his kindness done
to thee, should be recompensed, not in himself,
but in thy neighbour. Only see of what things
he hath need, and what thou art able to do for
him. Think this thing only, he is my brother
in our Lord, co-heir in Christ, a member of the
same body, redeemed with one blood, a fellow
in the common faith, called unto the very same
grace and felicity of the life to come, even as the
apostle said, one body and one spirit as ye be
called in one hope of your calling, one lord and
one faith, one baptism, one God, and father of all
which is above all and everywhere, and in all us.
208 ENCHIRIDION
How can he be a stranger to whom thou art
coupled with so manifold bonds of unity ?
Among the gentiles let those circumstances of
rhetoricians be of no little value and weight,
either unto benevolence or unto malevolence, he
is a citizen of the same city, he is of alliance, he
is my cousin, he is my familiar friend, he is my
father's friend, he hath well deserved, he is kind,
born of an honest stock, rich or otherwise. In
Christ all these things either be nothing, or after
the mind of Paul be all one, and the very
selfsame thing : let this be ever present before
thine eyes and let this suffice thee, he is my
flesh, he is my brother in Christ. Whatsoever is
bestowed upon any member reboundeth it not
to all the body, and from thence into the head ?
We all be members each one of another, members
cleaving together make a body. The head of
the body is Jesu Christ, the head of Christ is God.
It is done to thee it is done to everyone, it is
done to Christ it is done to God : whatsoever
is done to any one member whichsoever it be,
whether it be w r ell done or evil : All these
things are one, God, Christ, the body, and the
members. That saying hath no place conveniently
among Christian men, like with like. And the
other saying, diversity is mother of hate : for unto
what purpose pertain words of dissension where
so great unity is, it savoureth not of Christian
faith that commonly a courtier to a town dweller :
one of the country to an inhabiter of the city : a
CHAPTER XV 209
man of high degree, to another of low degree :
an officer, to him that is officeless : the rich
to the poor : a man of honour, to a vile
person : the mighty to the weak : the Italyen to
the Germayne : the Frenssheman to the Englyssh-
man : the Englysshe to the Scotte : the grammarian
to the divine : the logician to the grammarian :
the physician to the man of law : the learned to
the unlearned : the eloquent to him that is not
facounde and lacketh utterance : the single to
the married : the young to the old ; the clerk
to the layman : the priest to the monk : the
Carmelytes to the Jacobytes : and that (lest I
rehearse all diversities) in a very trifle unlike to
unlike, is somewhat partial and unkind : where
is charity which loveth even his enemy : when Charity is
the surname changed, when the colour of the which hate
vesture a little altered, when the girdle or the e
shoe and like fantasies of men make me hated
unto thee ? Why rather leave we not these
childish trifles, and accustom to have before our altered and
changed.
eyes that which pertaineth to the very thing :
whereof Paul warneth us in many places, that
all we in Christ our head be members of one
body, endued with life by one spirit (if so be we
live in him) so that we should neither envy the
happier members, and should gladly succour and
aid the weak members : that we might perceive
that we ourselves have received a good turn, when
we have done any benefit to our neighbour : and
that we ourselves be hurt, when hurt is done to our
14
210 ENCHIRIDION
brother : and that we might understand how no
man ought to study privately for himself, but
Let every every man for his own part should bestow in
bestow in common that thing which he hath received of
whatsoever God, that all things might redound and rebound
of God? lve thither again, from whence they sprung, that is
to wit, from the head. This verily is the thing
which Paul writeth to the Corynthes, saying,
As the body is one and hath many members, and
all the members of the body though they be
many, yet be they but one body : even so like-
wise is Christ, for in one spirit we be all baptised
to make one body, whether we be Jews or
gentiles, whether we be bond or free, and all we
have drunk of one spirit, for the body (saith Paul)
is not one member but many : if the foot shall
say, I am not the hand, I am not of the body : is
he therefore not of the body ? If the ear shall
say, I am not the eye, I am not of the body : is
he therefore not of the body ? If all the body
should be the eye, where is then the hearing : if
all the body were the hearing, where then should
be the smelling? But now God hath put the
members every one of them in the body, as it
pleased him : for if all were but one member,
where were the body? but now verily be there
many members, yet but one body. The eye
cannot say to the hand I have no need of thy
help, or again the head to the feet, ye be not to
me necessary : but those members of the body
which seem to be the weaker are much more
CHAPTER XV 2ii
necessary : and to those which we think to be
the viler members of the body we give more
abundant honour : and those which be our un-
honest members have more abundant honesty,
for our honest members have need of nothing.
But God hath tempered and ordered the body,
giving plenteous honour to that part which lacked,
because there should be no division, debate or strife
in the body, but that the members should care one
for another indifferently. But it is ye which are the
body of Christ and members one depending of
another. He writeth like things to the Romans,
saying, in one body we have many members, and all
members have not one office. Even so we being Every
many are but one body in Christ : but singularly hath his
we be members each one of another, having gifts Secesfary"
divers after the grace which is given to us. And of the sou?
again to the Epheses. Working verity (saith he)
in charity, let us in all manner things grow in him
which is the head, that is to wit Christ, in whom
all the body compact and knit by every joint,
whereby one part ministereth to another accord-
ing to the operation and virtue which springeth
of the head and capacity of every member, in
receiving maketh the increase of the body for
the edifying of himself in charity. And in
another place he biddeth every man to bear one
another's burden, because we be members one of
another. Look then whether they pertain unto
this body whom thou hearest speaking everywhere
after this manner, it is my good, it came to me
212 ENCHIRIDION
by inheritance, I possess it by right and not by
fraud, why shall not I use it and abuse it after
mine own mind, why should I give them of it
any deal at all to whom I owe nothing ? I spill,
I waste, I destroy, that which perisheth is mine
own, it maketh no matter to other men. Thy
member complaineth and grinneth for hunger and
thou spuest up partridges. Thy naked brother
shivereth for cold, and with thee so great plenty
of raiment is corrupt with moths and long lying.
One night's dicing hath lost thee a thousand
pieces of gold, while in the mean season some
wretched wench (need compelling her) hath set
forth her chastity to sell, and is become a common
harlot, and thus perisheth the soul for whom Christ
hath bestowed his life. Thou sayest again : what
is that to me ? I entreat that which is mine own
after mine own fashion : and after all this with this
so corrupt mind thinkest thou thyself to be a
Christian man, which art not once a man verily ?
Thou hearest in the presence of a great multi-
tude the good name or fame of this or that man
to be hurt, thou boldest thy peace, or peradven-
ture rejoicest and art well content with the
backbiter. Thou sayest, I would have reproved
him if those things which were spoken had per-
tained to me, but I have nothing ado with him
which was there slandered. Then to conclude,
thou hast nothing ado with the body, if thou have
nothing ado with the member, neither hast thou
aught ado with the head, verily, if the body
CHAPTER XV 213
nothing appertain to thee. A man (say they
now-a-days) with violence may defend and put
aback violence : what the Emperour's laws permit
I pass not thereon. This I marvel, how these
voices came in to the manners of Christian men.
I hurt him, but I was provoked, I had liefer
hurt than be hurt. Be it man's laws punish not
that which they have permitted. But what
will the Emperour Christ do, if thou beguile
his law which is written in Matthew ? I com- Desire not
vengeance,
mand you (saith Christ there) not once to
withstand harm : but if a man shall give thee a
blow on the right cheek, offer to him also the
other. And whosoever will strive with thee in
the law, and take from thee thy coat, yield up to
him also thy cloak or mantle. And whosoever
shall compel thee to go with him one mile, go
with him two more other. Love your enemies,
and do good to them which hate you, and pray
for them which persecute you and pick matters
against you, that ye may be the sons of your
father which is in heaven, which maketh the
sun to rise upon good and evil, and sendeth rain
upon just and unjust. Thou answerest, he spake
not this to me, he spake it to his apostles, he spake
it to perfect persons. Heardest thou not how he
said that ye may be the sons of your father ? if
thou care not to be the son of God, that law
pertaineth not to thee. Nevertheless he is not This is
good verily which would not be perfect. Hark to aif"
also another thing : if thou desire no reward, the men, ia
214 ENCHIRIDION
commandment belongeth not to thee : for it
followeth. If ye love them which love you,
what reward shall ye have ? as who should say,
none : for verily, to do these things (that is
to say, to love them that loveth thee) is not
virtue : but not to do it, is an evil thing : there
is debt of neither side where is just recom-
pense made of both sides. Hear Paul, both a
great wise man and cunning and an interpreter
also of Christ's law. Bless (saith he) them that
persecute you, bless them, and curse them in no
wise, rendering to no man evil for evil, if it may
be as much as in you is, having rest and peace
with all men, not defending yourself, my best
beloved brethren, but give place and withstand
ye not wrath : for it is written, Vengeance shall
be reserved to me and I will requite them saith
our Lord. But if thine enemy shall be hungry,
give to him meat : if he be athirst, give to him
drink : for if thou do this, thou shalt heap coals
of fire upon his head, that is to say, thou shalt
make him to love fervently. Be not overcome of
evil, but overcome evil in goodness. What shall
then follow, sayest thou, if I shall with my softness
nourish up the knappyshnes or malice and froward
audacity of another man, and in suffering an old
injury provoke a new ? If thou can without thine
Toa own evil either avoid or put by evil, no man
Christian forbiddeth thee to do it : but if not, look thou say
man, it is
better to not, it is better to do than to suffer. Amend
to do. thine enemy if thou can, either lading him with
CHAPTER XV 215
benefits, or overcoming him with meekness : if
that help not, it is better that the one perish than
both : it is better that thou wax rich with the
lucre and advantage of patience than that while
either to other rendereth evil both be made evil.
Let this therefore be a decree among Christian The decree
men, to compare with all men in love, in meekness, men*!" 3
and in benefits, or doing good : but in striving,
hate or backbiting, in rebukes and injury, to
give place ever to them that be of lowest
degree, and that with good will. But he is
unworthy to whom a good turn should be done,
or an evil forgiven, yet is it meet for thee to
do it, and Christ is worthy for whose sake
it is done. I will neither (say they) hurt any
man, neither suffer myself to be hurt : yet when
thou art hurt, see thou forgive the trespass with
all thy heart, providing always that nothing be
which any man should remit or forgive unto thee.
Be as ware and diligent in avoiding that none
offence or trespass proceed from thee, as thou art
easy and ready to remit another man's. The offences
greater man thou art, so much the more submit forgiven.
thyself, that thou in charity apply thyself to all
men. If thou come of a noble stock, manners A gentle-
worthy of Christ shall not dishonour, but honour m
the nobleness of thy birth. If thou be cunning A cunning
and well learned, so much the more soberly suffer m
and amend the ignorance of the unlearned.
The more is committed and lent to thee, the more A rich
art thou bound to thy brother. Thou art rich,
216 ENCHIRIDION
remember thou art the dispenser, not the lord :
take heed circumspectly how thou entreatest the
common good. Believest thou that property or
Poverty impropriation was prohibit and voluntary poverty
enjoined enjoined to monks only ? Thou art deceived,
only. both pertain indifferently to all Christian men.
The law punisheth thee if thou take away any-
thing of another man's : it punisheth not if thou
withdraw thine own from thy needy brother:
but Christ will punish both. If thou be an
officer, let not the honour make thee more fierce,
but let the charge make thee more diligent and
fuller of care. I bear not (sayest thou) no office
of the church, I am not a shepherd or a bishop.
Let us grant you that, but also art thou not a
Christian man, consider thou of whence thou art,
if thou be not of the church. So greatly Christ
is coming into contempt to the world, that they
think it a goodly and excellent thing to have
nothing to do with him : and that so much the
more every man should be despised, the more
coupled he were to him. Hearest thou not
daily of the lay persons in their fury, the
names of a clerk, of a priest, of a monk, to be
Incest is to cast in our teeth, instead of a sharp and cruel
with their rebuke, saying, thou clerk, thou priest, thou monk,
Sacrilege tnat tnou art : an( * it is done, utterly with none
violate other mind, with none other voice or pronouncing,
persons than if they should cast in our teeth incest or
sacred to
God, or sacrilege. I verily marvel why they also cast
churches, not in our teeth baptism, why also object they
CHAPTER XV 217
not against us with the Sarazyns the name of
Christ as an opprobrious thing. If they said, an
evil clerk, an unworthy priest, or an unreligious
monk, in that they might be suffered as men
which note the manners of the persons, and not
despise the profession of virtue. But whosoever
counteth praise in themselves the deflowering of
virgins, good taken away in war, money either
won or lost at dice or other chance, and have
nothing to lay against another man more spiteful
or opprobrious or more to be ashamed of, than
the names of a monk or a priest. Certainly it
is easy to conjecture what these, in name only
Christian men, judge of Christ. There is not one
Lord of the bishops and another of the temporal
officers, but both be under one, and to the same
both must give accounts : If thou look any other
where save unto him only, either when thou
receivest the office or when thou ministerest it,
it maketh no matter though the world call thee
not a symonyake, he surely will punish thee as a Symon-
symonyake. If thou labour and make means to ya e '
obtain a common office, not to profit in common,
but to provide for thine own wealth privately,
and to avenge thyself of them to whom thou
owest a grudge, thy office is bribery or robbery
afore God. Thou huntest after thieves not that
he should receive his own that is robbed, but lest
it should not be with thee which is with the
thieves. How much difference I pray thee is
there between the thieves and thee, except
218
ENCHIRIDION
A pretty
note for
shrieves
and other
officers.
He is
worthy to
be an
officer
which is
in office
against
his will.
Christ is
Lord both
of laymen
and also
of priests
Desire but
that which
is right.
peradventure that they be the robbers ot
merchants, and thou the robber of robbers. In
conclusion, except thou bear thine office with this
mind, that thou be ready, and that with the
loss, I will not say of thy goods but, of thy
life to defend that which is right, Christ will
not approve thy administration. I will add also
another thing of the mind or judgment of Plato :
no man is worthy of an office which is gladly in
an office. If thou be a prince, beware lest these
perilous witches, the voices of flatterers, do enchant
or bewitch thee. Thou art a lord, over the laws
thou art free, whatsoever thou doest is honest,
to thee is lawful whatsoever thou list. Those
things pertain not to thee which are preached
daily of priests to the common people : yea, but
think thou rather which is true, that there is
one master over all men, and he is Christ Jesus,
to whom thou oughtest to be as like as is possible,
to whom thou oughtest to conform thyself in all
things, as unto him certainly whose authority
or room thou bearest. No man ought to follow
his doctrine more straitly than thou, of whom he
will ask accounts more straitly than of other.
Think not straightway that to be right that thou
wilt, but only will thou which is right. Whatso-
ever may be filthy to any man in the world, see
that thou think not that an honest thing to thee,
but see thou in no wise permit to thyself any
thing which is used to be forgiven and pardoned
among the common sort. That which in other
CHAPTER XV 219
men is but a small trespass, think in thyself to
be a great outrage or excess. Let not thy riches
greater than the common people bring unto thee
honour, reverence, and dignity, favour, and
authority : but let thy manners better than the
common people's utterly deserve them. Suffer
not the common people to wonder at those things The
in thee, wherewith are provoked and enticed the O f 'good
very same mischievous deeds which thou punishest m
daily. Take away this wondering and praise of
riches, and where be thieves, where be oppressors
of the commonwealth, where be committers of
sacrilege, where be errant thieves and robbers
or rievers : take away wondering at voluptuous-
ness, and where be ravishers of women, where be
adulterers ? As often as thou wilt appear some-
what according after thy degree among thy
friends and subjects or them over whom thou
bearest office, room or authority, set not open thy
riches and treasure to the eyes of foolish persons.
When thou wilt seem somewhat wealthy, shew
not in boast the riotous example of expense and
voluptuousness. First of all let them learn in thee
to despise such things, let them learn to honour
virtue, to have measure in price, to rejoice in
temperance, to give honour to sober lowliness
or meekness. Let none of those things be seen
in thy manners and conversation, which thine
authority punisheth in the manners and con-
versation of the people. Thou shalt banish
evil deeds in the best wise, if men shall not see
220 ENCHIRIDION
riches and voluptuousness, the matter and ground
of evil deeds to be magnified in thee. Thou
shalt not despise in comparison of thyself any
man, no not the vilest of the lowest degree, for
common and indifferent is the price wherewith
ye both were redeemed. Let not the noise of
ambition, neither fierceness, neither weapons, nor
men of the guard, defend thee from contempt,
but pureness of living, gravity, manners uncorrupt
and sound from all manner vices of the common
The rule of people. Nothing forbiddeth (in bearing rule) to
princes. keep the chief room, and yet in charity to discern
no room. Think bearing of room or rule to be
this, not to excel and go before other men in
abundance of riches, but to profit all men as
much as is possible. Turn not to thine own
profit things which are common, but bestow
those things which be thine own, and thine own
self, altogether upon the commonwealth. The
common people oweth very many things to thee,
but thou owest all things to them. Though thine
ears be compelled to suffer names of ambition,
as most mighty, most christened, holiness, and
majesty, yet let thy mind not be a-knowen of
them, but refer all these things unto Christ, to
whom only they agree. Let the crime of treason
against thine own person (which other with great
words make an heinous offence) be counted of
The thee a very trifle. He violateth the majesty
of a prince indeed, which in the prince's name
doth any thing cruelly, violently, mischievously,
CHAPTER XV 221
contrary to right. Let no man's injury move thee
less than that which pertaineth to thee privately :
remember thou art a public person, and that thou
oughtest not to think but of common matters.
If thou have any courage with thee and readiness
of wit, consider with thyself not how great a
man thou art, but how great a charge thou
bearest on thy back: and the more in jeopardy
thou art so much the less favour thyself, fetching
example of ministering thine office not of thy
predecessors or else of flatterers, but of Christ : The
for what is more unreasonable than that a and form
Christian prince should set before him for an
example Hanyball, great Alexandre, Cesar or christ. f
Pompey, in the which same persons when he
cannot attain some certain virtues, he shall
counterfeit those things most chiefly which only
were to be refused and avoided. Let it not forth
withal be taken for an example if Cesar have
done anything lauded in histories, but if he
have done anything which varyeth not from
the doctrine of our Lord Jesu Christ, or be such
that though it be not worthy to be counterfeited
yet may it be applied to the study or exercise of
virtue. Let not an whole empire be of so great
value to thee that thou wouldest wittingly once
bow from the right : put off that rather than thou
shouldest put off Christ. Doubt not Christ
hath to make thee amends for the empire
refused, far better than the empire. Nothing What is
, ,, . . . . comely for
is so comely, so excellent, so glorious unto kings princes.
222 ENCHIRIDION
as to draw as nigh as is possible unto the
similitude of the highest king Jesu, which as he
greatest, was the greatest so was he also the best. But
the best. that he was the greatest, that dissimuled he, and
hid secret here in earth : that he was the best,
that he had liefer we should perceive and feel,
because he had liefer we should counterfeit that.
He denied his kingdom to be of this world, when
he was Lord of heaven and earth also. But the
princes of the gentiles use dominion upon them.
A Christian man exerciseth no power over his but
charity, and he which is the chiefest thinketh
himself to be minister unto all men, not master
or lord. Wherefore I marvel the more a great
Theclergry deal how these ambitious names of power and
of ambition dominion were brought in, even unto the very
titles* of popes and bishops, and that our divines be not
ashamed no less indiscreetly than ambitiously to
be called everywhere our masters, when Christ
forbade his disciples that they should not suffer
to be called either lords, or masters : for we must
remember that one is in heaven both lord and
master Christ Jesus, which is also head unto us
The names all. Apostle, a shepherd, a bishop, be names of
office or service, not of dominion and rule : A
pope, an abbot, be names of love, not of power.
But why enter I into that great sea of the
common errors? Unto whatsoever kind of men
he shall turn himself, a very spiritual man shall
see many things which he may laugh at, and
more which he ought to weep at, he shall see
CHAPTER XV 223
very many opinions so far corrupt and varying
from the doctrine of Christ both far and wide :
of the which a great part springeth there hence,
that we have brought even into Christendom a
certain world, and that which is read of the
world among the old divines, men of small
learning now-a-days refer to them which be not
monks. The world in the gospel, with the
apostles, with Saint Augustyne, Ambrose, and
Hierome, be called infidels, strangers from the
faith, the enemies of the cross of Christ. Blas-
phemers of God, they that are such care for
to-morrow and for the time to come, for whoso-
ever mistrusteth Christ neither believe on him,
they be they which fight and strive for riches,
for rule, for worldly pleasure, as men which,
blinded with delyces of sensible things, set their
minds and whole affections upon apparent good
things, instead of very good things. This world
hath not known Christ the very and true light.
This world is altogether set on mischief, loveth
himself, liveth to himself, studyeth for himself
and for his own pleasure, and all for lack he
hath not put upon him Christ which is very
and true charity. From this world separated
Christ not his apostles only, but all men whoso-
ever and as many as he judged worthy of him.
After what manner then and fashion I pray you do
we mingle with Christendom this world, every-
where in holy scripture condemned ? And with
the vain name of the world favour, flatter, and main-
224 ENCHIRIDION
tain our own vices. Many doctors and teachers
augment this pestilence, which corrupting the
word of God (as Paul saith) wrest and fashion
his holy scripture according to the manners of
every time, when it were more convenient that
the manners should be addressed and amended by
the rule of his scripture. And no mischievouser
kind of flattering verily is there, than when with
the words of the gospel and of the prophets we
flatter the diseases of the mind and cure them
All power not. A prince heareth all power is of God :
forthwith (as the proverb saith) his comb riseth.
Why hath the scripture made thee high or
swelling in mind rather than circumspect and
careful ? Thinkest thou that God hath committed
to thee an empire to be governed, and thinkest
thou not that the same will require of thee a strait
reckoning of the ordering thereof? The covetous
man heareth it to be forbid unto Christian men
Thou shalt to have two coats at once. The divine
two^oats. interpreteth the second coat to be whatsoever
should be superfluous and more than enough for
the necessity of nature, and should appertain to
the disease of covetousness : that is very well
(saith the gross fellow) for I yet lack very many
things. The natural wise man and cold from
charity heareth this to be the order of charity,
A new order that thou shouldest regard and set more of thine
own money than of another man's, of thine own
life than of another man's, of thine own fame than
of another man's. I will therefore, saith he, give
CHAPTER XV 225
nothing lest peradventure I should lack myself.
I will not defend another man's good fame or
good name, lest mine own be spotted thereby.
I will forsake my brother in jeopardy, lest I
myself should fall in peril also. To speak shortly
I will live altogether to myself that no incom-
modity come to me for any other man's cause.
We have also learned if holy men have done any-
thing not to be counterfeited or followed, that
only to take of them and draw in to the example
of living. Adulterers and murderers flatter and
clawen themselves with the example of David.
Such as gapeth after worldly riches lay against us
for their excuse rich Abraham. Princes which
count it but a sport or pastime everywhere to
corrupt and defile virgins, number and reckon
up to cloke their vice the queens concubines of
Salomon. They whose belly is their god, layeth
for their excuse the drunkenness of Noe. Incests
which pollute their own kinswomen, cloke and
cover their filthiness with the example of Loth,
which lay with his own daughters. Why turn
we our eyes from Christ to these men ? I dare be
bold to say that it ought not to be counterfeited Nothing
and followed, no not so much as in the prophets counter-
or Christ's apostles verily, if anything swerve or
wry from the doctrine of Christ. But if it Christ. from
delight men so greatly to counterfeit holy
sinners, I do not gainsay them, so that they
counterfeit them whole and altogether. Thou
hast followed David in adultery, much more
'5
226 ENCHIRIDION
follow him in repentance. Thou hast counter-
feited Mary Magdalayne a sinner, counterfeit
her also loving much, counterfeit her weeping,
counterfeit her casting herself down at the feet
of Jesu. Thou hast persecuted the church of
God as Paul did, thou hast forsworn thyself as
Peter did : see likewise that thou stretch forth
thy neck for the faith and religion of Christ
after the example of Paul, and that thou fear
not the cross no more than Peter. For this
cause God suffereth even great and right ex-
cellent men also to fall into certain vices, that
we when we have fallen should not despair, but
with this condition, if that we, as we have been
their fellows in sinning and doing amiss, even so
will be their companions and partners in the
amending of our sins and misdeeds. Now do
We turn we greatly praise and magnify that same thing
toevil hinrS which was not to be counterfeited and followed,
and certain things which were well done of them,
we do deprave and corrupt, after the manner
of spiders sucking out the poison only, if any
be therein, or else turning even the wholesome
A covetous juice also into poison to ourselves. What doth
Jth n not 10W Abraham's example belong to thee, which makest
Abraham. of th y money ^y God ? Because he was enriched
with increase of cattle (God making his substance
and goods prosperously to multiply) and that in
the old law which was but carnal : shall it there-
fore be lawful to thee which art a Christian man,
by right or wrong, by hook or crook, from whence-
CHAPTER XV 227
soever it be, to heap together riches as much as
ever king Cresus had (whose exceeding great Cresus.
riches is come into a common proverb), which
riches once gotten thou mightest either evil
spend and lewdly waste, or else (which is a great
deal worse) hide and bury most covetously deep
in the ground ? How little Abraham did set his
mind upon his goods and riches, which came to
him abundantly by their own accord, even this
thing may be an evident token and proof, that
without delay at the voice of God commanding
him, he brought forth his only son to be slain.
How much thinkest thou despised he his droves
of oxen which despised even his own son ? And
thinkest thou which dreamest nothing else but
of filthy lucre and advantage, which praises t and
settest by nothing but only money, which art
ready as soon as there chance any hope of
lucre, be it never so little, either to deceive Ready to
thy brother, or to set Christ at naught, brother for 7
that there is any similitude or like thing
between thee and Abraham? The simple
and innocent wenches, the daughters of
Loth, when they beheld all the region round
about on every part burning and flaming with
fire, and supposed that it, which was then
in sight afore their eyes, had been all the
whole world, and that no man was preserved
from that so large and wasteful fire but
only themselves, lay privily and by stealth
with their own father, not of a filthy but
228
ENCHIRIDION
The wed-
lock of
some men
is worse
than the
incest of
Loth's
daughters.
The mis-
deeds or
sins of
holy men
we pass
far now- a-
days, and
that many
ways.
virtuous and holy purpose, that is to
wit, lest none issue of mankind should
have remained after them, and that, when
this precept of God (grow and multiply)
was as yet in full vigour and strength. And
darest thou compare thy filthy and prodigious
voluptuousness and lechery with the deed of
these wenches ? Nay 1 would not doubt to count
thy matrimony not so good as their incest com-
mitted with their father, if in matrimony thou
dost not study for issue, but to satisfy thine own
voluptuous appetite or lust. David, after so
many excellent and noble examples of virtue and
good living shewed, fell once into adultery by
occasion and opportunity given him : and shall
it be lawful therefore to thee straightway at thy
liberty, to roll, welter, and tumble from house to
house in other men's beds all thy life long ? Peter
once for fear of death denied his master Christ,
for whose sake afterward he died with good will :
Shall it be lawful thinkest thou then to thee for
that cause, to forswear thyself for every trifle ?
Paul sinned not purposely and for the nonce,
but fell through ignorance : when he was warned
and taught, he repented forthwith and came into
the right way. Thou both ware and wise, and
seeing what thou doest, wittingly and willingly
continuest from youth to age in vices and sins,
and yet by the example of Paul strokest thou
thine own head. Matthew being commanded but
with one word, without any tarrying, at once
CHAPTER XV 229
utterly forsook all his office of receiving custom or
tollage : but thou art so sworn and married to thy
money that neither so many examples of holy
men, neither the gospels of often heard, nor so
many preachings can divorce or pluck thee from
it. The bishops say unto me. Saint Augustyne (as Saint
i \ i i , i . Austen is
it is read) had two sovereign ladies or concubines : excused he
yea but he then was an heathen man, and we be one at
nourished up in Christendom : he was young, and or
our heads be hoar for age. A worshipful com-
parison, because that he being young, and also an
heathen man, to avoid the snares of matrimony,
had a little wench instead of a wife, and yet to
her which was not his wife kept he the promise
of wedlock. Shall it be therefore the less shame
for us Christian men being old, being priests, yea
being bishops, to be altogether spotted and denied
in every puddle one after another of bodily lusts ?
Farewell good manners when we have given to
vices the names of virtues, and have begun to be
more wily and subtle in defending our vices than
diligent to amend them, most specially when we
have learned to nourish, to underset, and to
strengthen our froward opinions, with the help
and aid of holy scripture. Thou therefore my
most sweet brother (the common people alto-
gether set at naught with their both opinions and
deeds) purely and wholly hasten thee unto the
Christian sect. Whatsoever in this life appeareth
to thy sensible powers either to be hated or loved,
all that for the love of piety and virtuous life
230 ENCHIRIDION
indifferently despised, let Christ only to thee be
sufficient, the only author both of true judging
and also of blessed living. And this verily the
world thinketh to be pure foolishness and mad-
ness : nevertheless by this foolishness it pleaseth
God to save them which on him believe. And he
is happily a fool that is wise in Christ : and he
is wofully wise that is foolish in Christ. But
nearest thou, as I would have thee to vary
A man strongly from the common people, so I would not
bark that thou shewing a point of currishness, shouldst
where everywhere bark against the opinions and deeds
dfedTof f other men, and with authority condemn them,
other men. p ra ttj e odiously against all men, furiously preach
against the living of every person, lest thou pur-
chase to thyself two evils together. The one that
thou shouldest fall into hate of all men : the other
that when thou art hated thou shouldest do good
to no man. But be thou all things to all men,
to win all men to Christ; as much as may be
(piety not offended) so shape and fashion thyself
to all men outwardly, that within thy purpose
remain sure, stedfast and unmoved, withoutforth
let gentleness, courteous language, softness, profit-
ableness allure and entice thy brother, whom
it is meet with fair means to be induced to
Christ, and not to be feared with cruelness. In
conclusion that which is in thy breast is not so
greatly to be roared forth with cruel words, as to
be declared and uttered with honest manners.
And again thou oughtest not so to favour the
CHAPTER XVI 231
infirmity of the common people that thou durst
not at a time strongly defend the verity : with
humanity men must be amended, and not
deceived.
1T The seventh rule. CHAP. xvi.
MOREOVER if through infancy and feeble-
ness of mind we cannot as yet attain to We must
. .-, T still be
these spiritual things, we ought nevertheless to climbing
study not the sluggisher one deal, that at the least
we draw as nigh as is possible. How be it the very
and compendious way to felicity is, if at once we
shall turn our whole mind to the contemplation and
beholding of celestial things so fervently, that as
the body bringeth with him his shadow, even
so the love of Christ, the love of eternal things
and honest, bringeth with him naturally the
loathsomeness of caduke and transitory things
and the hate of filthy things. For either other
necessarily followeth the other : and the one with
the other either augmenteth or minisheth. As
much as thou shalt profit in the love of Christ, so
much shalt thou hate the world. The more thou
shalt love and set by things invisible, the more
vile shall wax things vain and momentary. We
must therefore do even that same in the discip-
line of virtue which Fabius counselleth to be done
in sciences or faculties of learning, that we at
once press up to the best, which thing yet if
through our own fault will not come to pass,
232 ENCHIRIDION
the next of all is that we at the least may by
certain natural prudence abstain from great vices,
and keep ourselves (as much as may be) whole and
sound to the beneficence of God. For as that
body is near unto health, which (though it be
w r asted) is free yet and out of the danger of
noisome humours, even so is that mind more
Capax apt capax of the benefit of God, which is not yet in-
quynate or defiled with grievous offences, though
she lack yet true and perfect virtue. If we be
too weak to follow the apostles, to follow the mar-
IHhou tyrs, to follow the virgins, at the least way let
counterfeit us not commit that the Ethnykes or heathen men
be no?yet S ' should seem to over-run us in this plain or lists.
heathen Of ^ ne which very many when they neither knew
God whom they should dread, neither believed
any hell whom they should fear : yet determined
they that a man ought by all crafts to avoid and
eschew filthiness for the thing itself. In so
much that many of them chose rather to suffer
the loss of fame, loss of goods, in conclusion to
suffer loss of life, than to depart from honesty.
If sin itself be such a manner thing, that for no
commodities or incommodities proffered to man
it ought to be committed, certainly if neither
the justice of God fear us, neither his beneficence
discourage us and move us to the contrary, if no
hope of immortality or fear of eternal pain call us
aback, or else if the very natural filthiness of sin
withdraw us not, which could withdraw the minds
of the very gentiles, at the least way let a
men<
CHAPTER XVI 233
thousand incommodities which accompany the Ponder in
. ,. thy mind
sinner in this lire put a Christian man in rear : the incom-
as infamy, loss or waste of goods, poverty, the s j n .
contempt and hate of good men, grief of mind,
unquietness and torment of conscience most
miserable of all, which though many feel not now
presently, either because they be blinded with
dulness of youth, or made drunk with the voluptu-
ousness and pleasure of sin, yet shall they feel it
hereafter : and plainly the later it happeneth, so
much the more unhappily shall they feel it :
wherefore young men most specially should be
warned and exhorted that they would rather
believe so many authors that the very nature
and property of sin were thus indeed than with
miserable and woful experience learn it in them-
selves, and that they would not contaminate nor
defile their life before they knew surely what life
meant. If Christ be to thee vile, to whom thou
art so costly, at the leastway for thine own sake
refrain thyself from filthy things. And though
it be very perilous to tarry any while in this state,
as between the ways (as it is in the proverb),
nevertheless unto them which cannot as yet climb
up to the pure, perfect and excellent virtue, it
shall not be a little profitable to be in the civil or Hear that
moral virtues rather than to run headlong in to O r moral
all kind of vices and uncleanliness. Here is not V1
the resting place and quiet haven of felicity, but
from hence is a shorter journey and an easier stair
up to felicity. In the mean season for all that,
234 ENCHIRIDION
we must pray God that he will vouchsafe to pluck
us up to better things.
I
IF The eighth rule. CHAP. xvn.
F the storm of temptation shall rise against
thee somewhat thick and grievously, begin
not forthwithal to be discontent with thyself, as
though for that cause God either cared not for
thee, or favoured thee not, or that thou shouldest
be but an easy Christian man, or else the less
perfect : but rather give thanks to God because
he instructeth thee as one which shall be his heir
in time to come, because he beateth or scourgeth
thee as his most singular beloved son and proveth
thee as his assured friend. It is a very great
token a man to be reject from the mercy of God
when he is vexed with no temptations. Let come
to thy mind the apostle Paul which obtained to
be admitted or let in even in to the mysteries of
the third heaven, yet was he beaten of the angel
of Satan. Let come to remembrance the friend
Tempta- of God, Job : remember Jerom, Benedict, Frauncys,
signthtt and with these innumerable other holy fathers,
Godioveth yexed and troubled of very great vices : if that
which thou sufferest be common to so great men,
be common to so many men as well as to thee,
what cause is there wherefore thou shouldest be
smit out of countenance, shouldest be abashed or
fall into despair ? Enforce rather and strive that
thou mayst overcome as they did, God shall not
CHAPTER XIX 235
forsake thee, but with temptation shall make in-
crease, that thou mayst be able to endure.
1F The ninth rule. CHAP. xvm.
AS expert captains are wont to cause, when all
things are quiet, at rest and at peace, that We must
the watch nevertheless be duly kept : likewise see watch.
thou that thou have alway thy mind watching
and circumspect against the sudden assault ^ ^^"J"
thine enemy (for he ever compasseth round about held down
seeking whom he might devour) that thou mayst beginning
, , * , ' ,. ., ./ while it is
be the more ready as soon as he assaultetn tnee f res h.
to put him back manfully, to confound him and
forthwith to tread underfoot the* head of the
pestiferous and poison serpent : for he is never The chil-
, , drenof
overcome either more easily or more surely and Babylon
perfectly, than by that means. Therefore it is a ^
very wise point to dash the young children o
Babylon (as soon as they be born) against the jjjj ons to
stone which is Christ, or they grow strong and sin -
great.
1[ The tenth rule. CHAP. xix.
B
UT the tempter is put back most of all by this Remedies
means, if thou shalt either vehemently hate, temptation.
abhor and defy, and in a manner spit at him
straightway whensoever he enticeth and moveth
thee with any temptation, or else if thou pray
fervently or get thyself to some holy occupation,
setting thine whole mind thereunto : or if thou
236 ENCHIRIDION
make answer to the tempter with words set out
of holy scripture, as I have warned thee before.
In which thing verily it shall not profit meanly
against all kind of temptation to have some
certain sentences prepared and ready, specially
those with which thou hast felt thy mind to be
moved and stirred vehemently.
11 The eleventh rule. CHAP. xx.
fear is fear ^ I ^WO dangers chiefly follow good men, one
i lest in temptation they give up their hold,
overcome. Another lest after the victory in their consolation
and spiritual joy they wax wanton and stand in their
own conceit, or else please themselves. There-
fore that thou mayst be sure not only from the
The devil night fear, but also from the devil of mid -day : look
is pride. when thine enemy stirreth thee unto filthy things
that thou behold not thine own feebleness or
weakness, but remember only that thou canst do
Remember all things in Christ, which said not to his apostles
able to do only, but to thee also and to all his members,
in Christ? even unto the very lowest : Have confidence for
I have overcome the w r orld. Again whensoever
either after thine enemy is overcome, or in doing
some holy work, thou shalt feel thy mind inwardly
to be comforted with certain privy delectations :
then beware diligently that thou ascribe nothing
thereof unto thine own merits, but thank only the
free beneficence of God for altogether, and hold
down and refrain thyself with the words of Paul,
CHAPTER XXI 237
saying: What hast thou, that thou hast not
received ? If thou have received it, why rejoicest
thou as though thou haddest not received it?
And so against this double mischief shall there
be a double remedy, if thou in the conflict
mistrusting thine own strength dost flee for
succour unto thy head Christ, putting the whole
trust of conquering in the benevolence of him
only. And if also in the spiritual comfort and
consolation, thou immediately give thanks to him
for his benefit, humbly knowing and confessing
thine unworthiness.
IF The twelfth rule. CHAP. xxi.
WHEN thou fightest with thine enemies,
think it not enough for thee to avoid his
stroke, or put it back, except thou also take the
weapon from him manfully, and lay therewith
again at the owner, killing him with his own sword.
That shall come to pass on this wise. If when Oftempta-
thou art provoked unto evil thou do not only ever^n e
abstain from sin, but thereof dost take unto S
thee an occasion of virtue : and as poets elegantly
feign that Hercules did grow and was also
hardened in courage through the dangers that
Juno put unto him of displeasure : thou likewise
give also attendance that by the instigations of
thine enemy not only thou be not the worse but
rather be made much better. Thou art stirred
unto bodily lust, know thy weakness, and also lay
238
ENCHIRIDION
purpose.
apart somewhat the more of lawful pleasures, and
add some increase unto chaste and holy occupa-
tions. Thou art pricked unto covetousness and
nyggysshe keeping : increase alms deeds. Thou
art moved unto vain glory : so much the more
Let temp- humble thyself in all things. And thus shall it
ever the be brought about that every temptation may be
a certain renewing of thy holy purpose, and an
increase of piety and virtuous living. And verily
other means is there none at all of so great
virtue and strength to vanquish and overthrow
our enemy : for he shall be afraid to provoke
thee afresh, lest he which rejoiceth to be the
beginner and chief captain of wickedness should
minister an occasion of piety, virtue and godli-
ness.
11" The thirteenth rule. CHAP. xxn.
BUT alway take heed that thou fight with this
mind and hope, as though that should be
the last fight that ever thou shalt have, if thou
get the over hand : for it may be verily that the
benignity of God will give and grant this reward
unto thy virtue and noble act : that thine enemy
once overcome to his shame, shall never afterward
come upon thee again. A thing which we read
to have happened to divers holy men : neither
believeth Origene against reason, that when
Christian men overcome, then is the power of
their enemies minished, whiles the adversary
once put back manfully is never suffered to
CHAPTER XXIII 239
return again to make a fresh battle. Be bold
therefore in the conflict, to hope for perpetual
peace. But again after thou hast overcome, so
behave thyself as though thou shouldest go again After one
to fight straightway, for after one temptation, we SSwUook
must look ever for another : we may never depart foranother -
from our harness and weapons : we may never
forsake our standing : we may never leave off
watch as long as we war in the garrison of this
body. Every man must have alway that saying
of the prophet in his heart, I will keep my
standing.
1" The fourteenth rule. CHAP. xxm.
WE must take very good heed that we despise
not any vice as light, for no enemy over-
cometh oftener than he which is not set off: in
which thing I perceive not a few men to be greatly
deceived : for they deceive themselves while they
favour themselves in one or two vices, which every Some men
man after his own appetite thinketh to be venial,
and all other grievously abhor. A great part of
them which the common people call perfect
and uncorrupt, greatly defieth theft, extortion,
murder, adultery, incest : but single fornication
and moderate use of voluptuous pleasures as a
small trespass, they refuse not all. Some one
man being unto all other things uncorrupt
enough is somewhat a good drinker, is in riot
and expenses somewhat wasteful. Another is
240 ENCHIRIDION
somewhat liberal of his tongue. Another is
cumbered with vanity, vainglory and boasting.
At the last, what vice shall we lack if every man
after this manner shall favour his own vice ? It
The images is an evident token that those men which favour
any vice at all should not truly possess the other
virtues but rather some images of virtues which
either nature or bringing up, finally very custom,
hath grafted in the minds of the very gentiles.
But he, which with Christian hatred abhorreth
any one vice, must needs abhor all : for he whose
mind true charity hath once possessed hateth
indifferently the whole host of evil things, and
flattereth not himself so much as in venial sins,
lest he might fall a little and a little from the
smallest to the greatest : and while he is negligent
in light things might fall from the chiefest things
Daily must of all. And though thou as yet canst not pluck
of our evils up by the roots the whole generation of vices :
away, and nevertheless somewhat of our evil properties must
things d be ^ e plucked away day by day, and something
added. added to good manners : after that manner
diminisheth or augmenteth the great heap of
Hesiodus.
1F The fifteenth rule. CHAP. xxiv.
IF the labour which thou must take in the con-
flict of temptation shall fear thee, this shall
be a remedy. See thou compare not the grief of
the fight with the pleasure of the sin : but match
me the present bitterness of the fight with the
CHAPTER XXV 241
bitterness of the sin hereafter which followeth The bitter-
him that is overthrown : and then set the present fight must
sweetness of the sin which enticeth thee, with par ed with
the pleasure of the victory hereafter, and with which m
the tranquillity of mind which followeth him that ^ s w n e . th
fighteth lustily : and anon thou shalt perceive
how unequal a comparison there shall be. But
in this thing they which be but little circumspect
are deceived, because they compare the dis-
pleasure of the fight with the pleasure of the sin,
and consider not what followeth the one and the
other. For there followeth him which is over-
come, grief both more painful a great deal and
also of longer continuance than he should have
had in time of fight, if he had won the victory.
And likewise there followeth the conquerors more
pleasure by a great deal and of longer endurance
than was the pleasure which carried him into sin
that was overcome : which thing he shall lightly
judge, that hath had the proof of both. But no
man that is christened ought to be so outright a
coward though he were daily subdued of tempta- Prove
tion, but that he should once at the least do his what it
endeavour to prove what thing it is to overcome overcome?
temptation, which thing the oftener he shall do,
the pleasanter shall the victory be made unto
him.
B
^[ The sixteenth rule. CHAP. xxv.
UT if at any time it shall fortune thee to
receive a deadly wound, beware lest by and
16
2 4 2
ENCHIRIDION
Despair
not though
them be
overcome.
A fall
sometimes
courageth
a man to
wrestle
more
strongly.
by (thy shield cast away and weapons forsaken) thou
yield thyself to thine enemies' hands, which thing
I have perceived to happen unto many, whose
minds naturally are somewhat feeble and soft
without resistance, that after they were once
overthrown, they ceased to wrestle any more, but
permitted and gave themselves altogether unto
affections, never thinking any more to recover
their liberty again. Too too much perilous is
this weakness of spirit, which now and then though
it be not coupled with the most wits in the world,
yet is it wont to bring to that point which is
worst of all, to desperation verily. Against this
weakness therefore thy mind must be aforehand
armed with this rule, that after we have fallen
into sin not only we should not despair, but
counterfeit bold men of war, whom not seldom
shame of rebuke and grief of the wound received
not only putteth not to flight but sharpeneth and
refresheth again to fight more fiercely than they
did before. In like case also after that we have
been brought in to deadly sin, let us haste anon to
come again to ourselves and to take a good heart
to us, and to repair again the rebuke and shame
of the fall with new courage and lustiness of
strength. Thou shalt heal one wound sooner
than many : thou shalt easier cure a fresh wound
than that which is now old and putrefied.
Comfort thyself with that famous verse which
Demostenes is said to have used : A man that
fleeth will yet fight again. Call to remembrance
CHAPTER XXVI 243
David the prophet, Salomon the king. Peter a
captain of the church, Paul the apostle, so great
lights of holiness : into what great sins for all that
fell they ? Which all peradventure even for this
cause God suffered to fall, lest thou when thou
haddest fallen shouldest despair : rise up again
therefore upon thy feet but that quickly and with
a lusty courage, and go to it afresh, both fiercer
and also more circumspect. It happeneth some-
time that deadly offences grow to good men into
a heap of virtuous living, while they love more
fervently which erred most shamefully.
The seventeenth rule. CHAP. xxvi.
BUT against sundry and diverse assaults of the
tempter thine enemy, sundry and diverse
remedies are very meet and convenient. Neverthe-
less the only and chief remedy which of all remedies
is of most efficacy and strength against all kinds
either of adversity or else temptation is the cross of The cross
Christ. The which selfsame is both an example
to them that go out of the way, and a refreshing
to them that labour, and also armour or harness
to them that fight. This is a thing to be cast
against all manner weapons and darts of our most
wicked enemy. And therefore it is necessary to
be exercised diligently therein, not after the
common manner, as some men repeat daily the
history of the passion of Christ, or honour the
image of the cross, or with a thousand signs of it
244 ENCHIRIDION
arm all their body round on every side, or keep
some piece of that holy tree laid up at home
in their house, or at certain hours so call to
remembrance Christ's punishment, that they
may have compassion and weep for him with
natural affection, as they would for a man that
is very just and suffereth great wrong unworthily.
The very This is not the true fruit of that tree : never-
crossis 6 theless let it in the mean season be the milk of
ofour ymg the souls which be younglings and weak in Christ.
But climb thou U P into the date tree > that is
S Ks?ons ir to sav ^ tree f victory, that thou mayest take
and affeV hold of the true fruits thereof. These be the
chief if we, which be members, shall endeavour our-
selves to be semblable unto our head in mortifying
our affections, which be our members upon the
earth, which thing unto us ought only to be
nothing bitter, but also very pleasant and fervently
to be desired, if so be the spirit of Christ live
in us. For who loveth truly and heartily that
person to whom he rejoiceth to be as unlike as
may be, and in living and conversation clean
contrary ? Notwithstanding that thou mayest
the more profit, in thy mind record the mystery
of the cross. It shall behoveful that every man
prepare unto himself a certain way and godly
craft of fighting and therein diligently exercise,
that as soon as need shall require it may be ready
at hand. Such may the craft be, that in certi-
fying of every thine affections thou mayest apply
that part of the cross which most specially thereto
CHAPTER XXVI 245
agreeth : for there is not at all any either tempta-
tion, either adversity, which hath not his proper
remedy in the cross. As when thou art tickled with Affections
ambition of this world, when thou art ashamed W i se
to be had in derision and to be set at naught : cr
consider thou then, most vile member, how Nota.
great Christ thy head is, and unto what vileness
he humbled himself for thy sake. When the
evil of envy invadeth thy mind, remember how
kindly, how lovingly he bestowed himself every
whit unto our use and profit, how good he is
even unto the worst. When thou art moved
with gluttony, have in mind how he drank gall
with eysell. When thou art tempted with filthy
pleasure, call to remembrance how far from all
manner of pleasure the whole life of thy head
was, and how full of incommodities, vexation, and
grief. When ire provoketh thee, let him come
immediately to thy mind, which like a lamb
before the shearer held his peace and opened
not his mouth. If poverty wring thee evil, or
covetousness disquiet thee, anon let him be
rolled in thy mind that is the Lord of all things,
and yet was made so poor and needy for thy sake
that he had not whereupon to rest his head.
And after the same manner if thou shalt do in
all other temptations also, not only it shall not
be grievous to have oppressed thine affections,
but surely pleasant and delectable, for because
thou shalt perceive that thou by this means art
conformed and shapen like unto thy head, and
246 ENCHIRIDION
that thou dost as it were recompense him for
his infinite sorrows, which for thy sake he suffered
unto the uttermost.
A 1
11" The eighteenth rule. CHAP. xxvn.
ND verily this manner of remedy, though it
alone of all remedies be most present and
ready, most sure and quick in working to them
which be meanly entered in the way of living,
nevertheless to the weaker sort these things also
Consider shall somewhat profit : if when affection moveth
nels of sin unto iniquity, then at once they call before the
dignit/of eyes of the mind how filthy, how abominable,
how mischievous a thing sin is : on the other side
how great is the dignity of man. In trifles and
matters such as skilleth not if all the world knew,
we take some deliberation and advisement with
ourselves. In this matter of all matters most
weighty and worthy to be pondered, before that
with consent as with our own hand writing we
bind ourselves to the fiend, shall we not reckon and
account with our mind of how noble a craftsman
we were made, in how excellent estate we are
set, with how exceeding great price we are
bought, unto how great felicity we are called,
and that man is that gentle and noble creature
for whose sake only God hath forged the
marvellous building of this world, that he is of
the company of angels, the son of God, the heir
of immortality, a member of Christ, a member
CHAPTER XXVIII 247
of the church, that our bodies be the temple of
the Holy Ghost, our minds the images and also
the secret habitations of the deity. And on the
other side that sin is the most filthy pestilence
and consumption both of the mind and of the
body also, for both of them through innocency
springeth anew into their own natural kind, and
through contagion of sin both putrefy and rot
even in this world. Sin is that deadly poison of
the most filthy serpent, the prest wages of the
devil, and of that service which is not most filthy
only, but also most miserable. After thou hast
considered this and such like with thyself,
ponder wisely and take sure advisement and
deliberation whether it should be wisely done or
no, for an apparent momentary and poisoned little
short pleasure of sin, to fall from so great dignity
into so vile and wretched estate, from whence
thou canst not rid and deliver thyself by thine
own power and help.
11 The nineteenth rule. CHAP. xxvm.
TT^URTHERMORE compare together those two
JL captains by themselves most contrary and
unlike, God and the devil, of which the one thou
makest thine enemy when thou sinnest, and the
other thy lord and master. Through innocency
and grace thou art called in to the number of the
friends of God, art elect unto the right title and
inheritance of the sons of God. By sin verily
248 ENCHIRIDION
We must thou art made both the bond servant and son
mind the of the devil. The one of them is that eternal
of ofodTand fountain and original patron and true example of
ficenceor very and sure beauty, of very true pleasure, of
of the devil. mos ^ perfect goodness, ministering himself to all
things. The other is father of all mischief,
of extreme filthiness, of uttermost infelicity.
Remember the benefits and goodness of the one
done to thee, and the evil deeds of the other.
With what goodness hath the one made thee ?
With what mercy redeemed thee? With what
liberty and freedom endued thee ? With what
tenderness daily suffereth he and sustaineth
thee, a wretched sinner, patiently abiding
and looking for amendment ? With what joy
and gladness doth he receive thee amended,
and when thou art come again to thyself?
Contrary to all these things with how natural
hate and envy long ago did the devil lay wait
to thy health ? Into what grievous and cumbrous
vexation hath he cast thee, and also what other
thing imagineth he daily but to draw all mankind
with him into eternal mischief ? All these things
on this side and that side, well and substantially
weighed and pondered, thus think with thyself:
shall I unmindful of mine original beginning
from whence I came, unmindful of so great and
manifold benefits, for so small a morsel of feigned
and false pleasure, unkindly depart from so noble,
from so loving, from so beneficial a father, and
shall mancipate and make myself bond willingly
CHAPTER XXIX 249
unto a most filthy and a most cruel master ? Shall
I not at the least way make good to the one that
thing which I would perform to a vile man,
which had shewed kindness, or done me any
good? Shall I not fly from the other, which
would fly from a man that coveted or were about
to do me hurt ?
A
IF The twentieth rule. CHAP. xxix.
ND verilv the rewards be no less unequal than The
J reward of
the captains and givers ot them be contrary virtue is
and unlike. For what is more unequal than eternal
death and immortal life ? Than without end to
enjoy everlasting felicity and blessedness, in the
company and fellowship of the heavenly citizens,
and without end to be tormented and punished
with extreme vengeance, in the most unhappy
and wretched company of damned souls ? And
whosoever doubteth of this thing, he is not so
much as a man verily, and therefore he is no
Christian man. And whosoever thinketh not on
this, nor hath it in remembrance, is even madder
than madness itself. Moreover and besides all The fruits
this, virtue and wickedness hath in the mean this'world.
season even in this life their fruits very much
unlike, for of the one is reaped assured tranquillity
and quietness of mind, and that blessed joy of
pure and clean conscience, which joy, whosoever
shall once have tasted, there is nothing in all
this world so precious nor nothing so pleasant,
250 ENCHIRIDION
wherewith he would be glad or desirous to
change it. Contrariwise there followeth the
other, that is to say wickedness, a thousand
other evils, but most specially that most wretched
torment and vexation of unclean conscience.
That is that hundredfold reward of spiritual joy
which Christ promised in the gospel, as a certain
earnest or taste of eternal felicity. These be
those marvellous rewards that the apostle
speaketh of which eye neither saw nor ear hath
heard, neither hath sunk into the heart of any
man, which God hath prepared for them that
love him, and verily in this life, when in the
mean season the worm of wicked men dieth not,
The fruit and they suffer their hell pains here even in this
this world, world. Neither any other thing is that flame in
which is tormented the rich glutton of whom is
made mention in the gospel : neither any other
things be those punishments of them in hell of
whom the poets write so many things, save a
perpetual grief, unquietness or gnawing of the
mind which accompanieth the custom of sin.
He that will therefore, let him set aside the
reward of the life to come, which be so diverse
and unlike : yet in this life virtue hath annexed
to her wherefore she abundantly ought to be
desired, and vice hath coupled unto him for
whose sake he ought to be abhorred.
CHAPTER XXXI 251
IF The twenty-jirst ride. CHAP. xxx.
MOREOVER consider how full of grief and
misery, how short and transitory is this
present life, how on every side death lieth in
await against us, how everywhere he catcheth us
suddenly and unaware. And when no man is sure,
no not of one moment of life, how great peril it is
to prolong and continue that kind of life in which
(as it often fortuneth) if sudden death should take
thee thou were but lost and undone for ever.
IT The twenty -second rule. CHAP. xxxi.
BESIDES all this impenitency or obduration
of mind is to be feared of all mischiefs the
extreme and worst : namely if a man would ponder
this one thing of so many, how few there be which
truly and with all their hearts come to themselves
again, and be clean converted from sin, and with
due repentance reconciled to God again : specially
of them which have drawn along the lives of
iniquity even unto the last end of their life.
Slippery verily and easy is the fall or descent The fox
into filthiness, but to return back again there- Sat the
hence, and to scape up unto spiritual light, this both1nto d
is a work, this is a labour. Therefore at the Jr?^
leastway thou being monished and warned by the J^" the 7
chance of Esope's goat, before thou descend into they could
the pit of sin, remember that there is not so easy out again,
i i therefore
coming back again.
252
ENCHIRIDION
had the
goat to
stand up
against
the wall,
and the
fox leapt
upon his
back and
promising
afore to
pull up the
goat after ;
the goat
desired the
fox to
fulfil his
promise
and to
help him
up, the fox
answered,
oh goat,
goat, if
thou
haddest
had as
much wit
in thy
head as
thou hast
hair in
thy beard
thou
wouldest
not have
entered in
except
thou
haddest
known
how to
come out.
Weapons
against
bodily lust.
Aloes is
a bitter
thing and
is put for
bitterness.
IF Remedies against certain sins and special
vices, and Jtrst against bodily lust.
CHAP. xxxn.
HITHERTO have we verily opened and
declared (howsoever it be done) common
remedies against all kind of vices. Now we shall
assay to give also certain special and particular
remedies, how and by what means thou oughtest
withstand every vice and sin, and first of all how
thou mayst resist the lust of the body. Than the
which evil there is none other that sooner
invadeth us, neither sharper assaileth or vexeth
us, nor extendeth larger nor draweth more unto
their utter destruction. If at any time therefore
filthy lust shall stir thy mind, with these weapons
and armour remember forthwith to meet him :
first think how uncleanly, how filthy, how
unworthy for any man whatsoever he be that
pleasure is which assimuleth and maketh us, that
be a divine work, equal not to beasts only, but
also unto filthy swine, to goats, to dogs, and of
all brute beasts, unto the most brute, yea which
farther forth casteth down far under the condi-
tion and state of beasts, us which be appointed
unto the company of angels and fellowship of the
deity. Let come to thy mind also how moment-
ary the same is, how impure, how ever having
more aloes than of honey. And on the contrary
side how noble a thing the soul is, how worshipful
a thing the body of a man is, as I have rehearsed
CHAPTER XXXII 253
in the rules above. What the devil's peevishness
is it that for so little, so uncleanly tickling of
momentary pleasures to defile at one time both
soul and body with ungodly manners ? To
profane and pollute that temple which Christ
hath consecrate to himself with his blood ?
Consider that also what an heap of mischievous The incom-
incommodities that nattering pleasant pestilence O f bodily
bringeth with him. First of all it pulleth from lust '
thee thy good fame, a possession far-away most
precious, for the rumour of no vice stinketh more
carenly than the name of lechery : it consumeth
thy patrimony, it killeth at once both the strength
and also the beauty of the body, it decayeth and
greatly hurteth health, it engendereth diseases
innumerable and them filthy, it disfigureth the
flower of youth long before the day, it hasteth
or accelerateth reviled and evil favoured age, it
taketh away the quickness and strength of the
wit, it dulleth the sight of the mind, and grafteth
in a man as it were a beastly mind, it with-
draweth at once from all honest studies and
pastimes, and plungeth and souseth a man every-
whit in the puddle and mire be he never so
excellent, that now he hath lust to think on
nothing but that which is sluttish, vile, and filthy :
and it taketh away the use of reason which was
the native property of man, it maketh youth mad,
peevish, and slanderous, and age odious, filthy,
and wretched. Be wise therefore and on this
wise reckon with thyself name by name, this and
254 ENCHIRIDION
that pleasure came so evil to pass, brought with
her so much loss, so much disworship, dishonour
and dishonesty, so much tediousness, labour and
disease : and shall I now, a fool most natural,
devour that hook wittingly? Shall I again
commit that thing whereof I should repent of
Refrain fresh ? And likewise refrain thyself by the ex-
by y the ample of other men, which thou hast known to
have followed voluptuous pleasures filthily and
unfortunately. On the other side courage and
bold thyself unto chastity by the examples of so
many young men, of so many young and tender
virgins nourished up delicately and in pleasures :
And (the circumstances compared together) lay
against thyself thy sluggishness, why thou at the
last should not be able to do that thing which
such and such, of that kind or sex, of that age,
so born, so brought up were and yet be able to
do ? Love as much as they did, and thou shalt
be able to do no less than they did. Think how
honest, how pleasant, how lusty and flourishing
a thing is pureness of body and of mind, the
most of all maketh us acquainted and familiar
with angels, and apt to receive the Holy Ghost :
for verily that noble spirit, the lover of pureness,
so greatly fleeth back from no vice at all as
from uncleanliness, he resteth and sporteth him
nowhere so much as in pure virgins' minds. Set
The before thine eyes how ungoodly it is, how
offi?e<?f ly altogether a mad thing to love, to wax pale, to
lovers. be made lean, to weep, to flatter, and shamefully
CH AFTER XXXII 255
to submit thyself unto a stinking harlot most
filthy and rotten, to gape and sing all night at
her chamber window, to be made to the lure
and be obedient at a beck, nor dare do anything
except she nod or wag her head, to suffer a
foolish woman to reign over thee, to chide thee :
to lay unkindness one against the other, to fall
out, to be made at one again, to give thyself
willing unto a quean, that she might mock,
kocke, mangle and spoil thee. Where is, I
beseech thee, among all these things the name
of a man ? Where is thy beard ? Where is that
noble mind created unto most beautiful and
noble things ? Consider also another thing with
thyself, how great a flock of mischiefs voluptuous-
ness (if she be let in) is wont to bring with
her. Other vices peradventure have some ac-
quaintance with certain virtues, filthy lust hath
none at all, but is annexed and alway coupled
with those sins that be greatest and most in
number. Let it be but a trifle or a light matter
to follow queans, yet is it a grievous thing not to
regard thy father and mother, to set at naught
thy friends, to consume thy father's good in waste,
to pluck away from other men, to forswear thyself,
to drink all night, to rob, to use witchcraft, to
fight, to commit murder, to blaspheme. Into
which all and grievouser than these, the lady
pleasure will draw thee headlong, after thou once
hast ceased to be thine own man, and hast put
thy wretched head under her girdle. Ponder
2 5 6
ENCHIRIDION
Sudden
death.
The
straitness
of the
extreme
judgment.
The joys of
Sure mind
> much
sweeter
than is the
pleasure
of sin.
moreover how this life vanisheth away faster than
smoke, less of substance than a shadow, and how
many snares death pitcheth for us, laying await
in every place and at all seasons. Here and at
this point it shall profit singularly, to call to
remembrance and that name by name, if that
sudden death hath taken away any sometime of
thine acquaintance, of thy familiar friends, of thy
companions, or else of them which were younger
than thou : and most specially of them which
in time passed thou hast had fellows of filthy
pastime. And learn of another man's peril to
be more ware and circumspect. Remember how
deliciously they lived, but how bitterly they
departed : how late they waxed wise, how late
they began to hate their mortiferous and deadly
pleasures. Let come to remembrance the sharp-
ness of the extreme judgment, and the terrible
lightning of that fearful sentence never to be
revoked, sending wicked men into eternal fire,
and that this pleasure of an hour, short and little,
must be punished with eternal torments. In this
place weigh diligently in a pair of balances, how
unequal a change it is for the most filthy and
very short delectation of lust, both to lose in
this life the joy of the mind, being much sweeter
and more excellent, and in the life to come to
be spoiled of joys everlasting. Moreover with
so shadow-like and little vain pleasure to purchase
sorrows never to be ended. Finally if it seem a
hard thing to despise that so small delectation
CHAPTER XXXII 257
for Christ's sake, remember what pains he took
upon him for the tender love he bare to thee.
And beside the common injuries of man's life,
how much of his holy blood shed he, how shame-
ful, how bitter death suffered he, and all for
thee. And thou of all those things unmindful
crucifiest again the son of God, iterating afresh
those mad pleasures which caused and compelled
thy head and lord unto so cruel torments. Then
according to the rule above rehearsed, call to
mind how much of benefits he heaped on thee, The
when as yet thou haddest deserved nothing at
all : for the which although no sufficient or like
recompense can be made of thy part for the least,
yet desireth he again none other thank but that
thou, after his example, shouldest refrain thy mind
from deadly and mortal pleasures, and turn thee
unto the love of infinite goodness and of infinite
pleasures and beauty. Compare together these Venus isi
two, Venus and two Cupydes of Plato, that is to
say honest love and filthy love, holy pleasure and
uncleanly pastime, compare together the unlike {hegod of
matter of either other. Compare the natures, j ^' and is
compare the rewards : and in all temptations, for love -
but namely when thou art stirred to filthy lust, Here is a
set to thee before thine eyes thy good angel, forevery e
which is thy keeper and continual beholder and
witness of all things thou doest or thinkest, and
God ever looking on, unto whose eyes all things
are open, which sitteth above the heavens and
beholdeth the secret places of the earth : and
258 ENCHIRIDION
wilt not thou be afraid before the angel present
and even hard by thee, before God, and all the
company of heaven looking on and abhorring, to
commit a thing so abominable and filthy that it
would shame thee to do the same thing in the
presence of one vile man ? This thing I wouldest
thou shouldest think as it is indeed. And if it
were so that thou haddest eyes much sharper
Lynx is a of sight than hath a beast called lynx, or much
most purest clearer than hath the eagle, yet with these eyes
among all in the most clearest light that could be, could est
thou not behold more surely that thing which a
man doeth before thee, than all the privy and secret
parts of thy mind be open unto the sight of God
Obstinacy and of his angels. This also count in thy mind
war/mind when thou art overcome of bodily lust, of two
ofbodUy h things the one must follow, either that voluptu-
lust. ousness, once tasted, so shall enchant and darken
thy mind, that thou must go from filthiness to
filthiness, until thou clean blinded shall be
brought in sensum reprobum, that is to say, into
a lewd and reproved judgment : and so, made
obstinate and sturdy in evil, canst not, no truly
not then, yield up filthy pleasure when she hath
forsaken thee, which thing we see to have
happened to very many, that when the body is
wasted, when beauty is withered and vanished,
when the blood is cold, when strength faileth,
and the eyes wax dim, yet still continually they
itch without ceasing. And with greater mischief
are now filthy speakers than before time, they
CHAPTER XXXII 259
have been unshameful livers, than which thing
what can be more abominable and monstrous ? The
other is, if peradventure it shall happen thee by
the special favour of God to come again to thy-
self. Then must that short and fugitive pleasure
be purged with very great sorrow of mind, with
mighty and strong labour, with continual streams
of tears : how much more wisdom therefore is it
not to receive at all the poison of carnal pleasure,
than either to be brought into so uncurable
blindness, or else to recompense so little, and that
also false pleasure, with so great grievance and
dolorous pain. Moreover thou mayst take many
things of the circumstance of thine own person,
which might call thee back from voluptuous
pleasure. Thou art a priest, remember that thou A priest.
art altogether consecrate to things pertaining
unto God : what a mischievous deed, how
ungoodly, how unmeet, and how unworthy it
should be to touch the rotten and stinking flesh
of an whore with that mouth wherewith thou
receivest that precious body so greatly to be
honoured, and to handle loathsome and abomin-
able filth with the same hands wherewithal (even
the angels ministering to thee and assisting thee)
thou executest that ineffable and incomprehensible
mystery. Now these things agree not, to be
made one body and one spirit with God, and to
be made one body with an whore. If thou be if thou be
learned, so much the nobler and liker unto God earned>
is thy mind, and so much the more unworthy of
260
ENCHIRIDION
A gentle-
A married
man.
A young
man.
Filthy
pleasure
leaveth
behind her
sting in our
minds.
A woman.
A man.
this shame and rebuke. If thou be a gentleman,
if thou be a prince, the more aperte and open the
abomination is : the grievouser occasion giveth it
unto other inferiors to follow the same. If thou
be married, remember what an honest thing is a
bed undefiled. And give diligence (as much as
infirmity shall suffer) that thy wedlock may
counterfeit the most holy marriage of Christ and
his church, whose image it beareth : that is to
wit, that thy marriage may be clean barren in
uncleanliness, and plenteous in procreation : for
in no kind of living can it be but very filthy to
serve and be bound to uncleanly lusts. If thou be
a young man, take good heed busily that thou
pollute not unadvisedly the flower of thy youth,
which shall never spring again : and that thou
cast not away upon a thing most filthy thy best
and very golden years, which flee away most
swiftly, and never return again : beware also lest
now through the ignorance and negligence of
youth, thou commit that thing which should
grudge thee hereafter by all thy whole life, the
conscience of thy misdeeds ever persecuting thee
with those his most bitter, most grievous and
sharp stings, which when pleasure departeth she
leaveth behind her in our minds. If thou be a
woman, this kind nothing more becometh than
chastity, than shame, and fear of dishonesty. If
thou be a man, so much the more art thou
meet and worthy of greater things, and unmeet
and unworthy of these so lewd things. If thou
CHAPTER XXXII 261
be old, wish thou haddest some other man's eyes An old
to behold thyself withal, that thou mightest see
how evil voluptuousness should become thee,
which in youth verily is miserable and to be
bridled, but in an old fool verily wonderful and
monstrous, and also even unto the very followers
of pleasure, a jesting and mocking stock. Among
all monsters none is more wonderful than filthy
lust in age. Oh dotypol, oh too much forgetful Against
of thyself : at the least way behold at a glass the
hoar hairs and white snow of thy head, thy fore- andwomen -
head furrowed with wrinkles, and thy carrion face
most like unto a dead corpse : and now at the
last end when thou art come even unto the pit's David was
brink care for other things more agreeable unto he could &
thy years : at the leastway that which became
thee to have done before time (reason moving Bought the
thee) do now, thy years putting thee in remem- J^* e D^J d
brance or rather compelling: thee. Even now Abisac a
fair young'
pleasure herself casteth thee off, saving:, neither maid which
J lay with
1 now am comely unto thee, neither yet him and
thou meet or apt unto me. Thou hast played warm Hie
enough, thou hast eaten enough, thou hast drunk
enough, it is time for thee to depart, why boldest
thou yet so fast and art so greedy on pleasures of
this life, when very life herself forsaketh thee. wisdom, a
. . r i . . thing most
Now it is time for that mystical concubine Abysac meet for
that once she may begin to rest in thy bosom, let ifthmess
her with holy rage of love heat thy mind, and cleanness
with the embracings of her keep thee warm and laid apart -
comfort thy cold members.
262
ENCHIRIDION
Avoiding:
occasions.
Syrenes
be mere
maidens.
1F A short recapitulation of remedies agaitist the
flame of lust. CHAP, xxxin.
FINALLY to make a short and compendious
conclusion, these be the most special things
which will make thee sure from pleasures and
enticings of the flesh, first of all, circumspect and
diligent avoiding of all occasions, which precept
though it be meet to be observed also in other
things, because that he which loveth perils is
worthy to perish therein, yet these be most chiefly
those Syrenes which almost never man at all
hath escaped, save he which hath kept far off.
Secondly, moderation of eating and drinking
and of sleep, temperance and abstinence from
pleasures, yea from such as be lawful and per-
mitted : the regard of thine own death, and the
contemplation of the death of Christ, and those
things also will help if thou shalt live with such
as be chaste and uncorrupted : if thou shalt eschew
as a certain pestilence the communication of
corrupt and wanton persons : if thou shalt flee
idle solitariness and sluggish idleness : if thou
shalt exercise thy mind strongly in the medita-
tion of celestial things, and in honest studies. But
specially if thou shalt consecrate thyself with all
thy might unto the investigation or searching of
mysteries of holy scripture : if thou shalt pray
both oft and purely, most of all when temptation
invadeth and assaulteth thee.
CHAPTER XXXIV 263
IF Against the enticings and provokmgs unto
avarice. CHAP, xxxiv.
IF thou shall perceive that thou art either
by nature anything inclined to the vice of Avarice.
avarice, or stirred by the devil: call to remem-
brance (according to the rules above rehearsed)
the dignity of thy condition or state, which for
this thing only wast created, for this redeemed,
that thou ever shouldest enjoy that infinite good
thing God, for God hath forged all the whole
building of this world that all things should obey
unto thy use and necessity. How filthy then
and of how strait and narrow a mind is it, not
to use but so greatly to wonder at things dumb
and most vile : take away the error of men, what
shall gold and silver be but red earth and white ?
Shalt thou be the disciple of poor Christ and,
called to a better possession, wonder at that as
a certain great and excellent thing which no
philosopher of the gentiles did not set at naught ?
Not to possess riches, but to despise riches, is a To despise
noble thing. But the commonalty of Christian noble thing.
men by name only cry out against me, and be
glad to deceive themselves most craftily: very
necessity (say they) compelleth us to gather good
together, whereof if there should be none at all,
then could we not once live verily : if it should
be thin and poor, then should we live in much
misery without pleasure. But and if it be some-
what clean and honest, and somewhat plenteous
264 ENCHIRIDION
withal, it bringeth many commodities to man.
The good liking of body is well seen unto,
provision is made for our children, we lend and
profit our friends, we are delivered from con-
tempt and be the more set by : in conclusion
also a man shall have the better name when he is
somewhat wealthy. Of a great many thousands
of Christian men thou canst scarce find one or two
that doth not both say and think the same.
Nevertheless to answer these men unto both
parts. First of all because they cloak their
Christ, in covetousness with the name of necessity, I will
of \iatt- lay against them the parable rehearsed in the
hfsd'iscipies gospel of the lilies and of the birds living from
formeat are da 7 to da 7 without farther provision, whose
cfothes r example Christ exhorteth us to counterfeit. I
t^behoiS" wi ^ k*y a ainst tnem tnat the same Christ would
the lilies not once suffer so much as a scrip to be carried
about of his disciples. I will lay against them,
the bfrdt" that he commandeth us (all other things laid apart)
were fS before all things to seek the kingdom of heaven,
your n &ther an d promiseth that all things shall be cast and
maSfpro- g iven to us - When at any time had not they
vif^thte s tnin g s necessary to maintain life withal suffici-
muchmore eiitly, which with all their hearts have given
lack whom themselves to virtue and to the true life of a
helovethso , ,, ,, . . .,
singularly, chnstian man ? And how small a thing is that
which nature requireth of us ? But thou
measurest necessity not by the needs of nature,
but by the bounds of covetousness. But unto
good men even that is enough that scarcely
CHAPTER XXXIV 265
contenteth nature. How-be-it verily I do not so
greatly set of these which forsake at one chop Friars,
their whole substance every whit that they might
the more shamefully beg of other. It is none
offence to possess money, but to love and set
store by money that is a vice and cousin to sin.
If riches flow unto thee, use the office of a good
dispenser : but and if it ebb and go away, be not
consumed with thought, as though thou were
robbed of a greater thing, but rather rejoice that
thou art delivered of a perilous fardel. Notwith-
standing he which consumeth the chief study
and pastime of his life in heaping up riches
together, which gapeth at them as a certain
excellent or noble thing, and highly to be
desired, and layeth them up in store, that he
may have enough to serve him for long time,
yea though he should live even to the age of
Nestor : this man peradventure may well be Nestor
called a good merchant, but verily I would not hundred 66
say that he were a very good Christian man, that years>
hangeth all together of himself, and hath distrust
of the promises of Christ, whose goodness, it is
easy to wit, shall not fail a good man putting his
trust in him, seeing that he so liberally both
feedeth and clotheth the poor sparrows. But let
us now cast accounts of the commodities, which
riches is believed to bring with him. First of
all even by the common consent of the gentile
philosophers : among the good things which are
called bona utilia, that is to say, good profitable
266
ENCHIRIDION
Riches
among
profitable
things
obtain the
lowest
room.
Riches
helpeth
nothing
to virtue.
To false
pleasures
and vain
honours
they help
somewhat.
Honour is
the reward
of virtue,
and not of
riches.
things, riches hath the lowest place. And when
all other things (after the division of Epictetus)
are without man, except only virtue of the mind :
yet nothing is so much without us as money is,
nothing bringeth so little commodity. For what-
soever there is anywhere of gold, whatsoever
there is of precious stones, if thou alone hadst it
every deal in thy possession, shall thy mind be
therefore the better by the value of one hair?
Shalt thou be the wiser? Shalt thou be the
cunninger? Shalt thou be any whit the more
in good health of body? Shall it make thee
more strong and lusty ? More fair and beauteous ?
More young ? No, truly. But you will say that
it purchaseth pleasures, truth it is : but they be
deadly pleasures ; it getteth a man honour : but
what honour I pray you? Verily false honour,
which they give, that prayeth nothing, setteth
by nothing but only foolish things, and of whom
to be praised, is well near to be dispraised. True
honour is to be lauded of them which are
commendable and praiseworthy themselves. The
highest honour that can be is to have pleased
Christ. True honour is the reward, not of
riches, but of virtue. The foolish people giveth
thee room and place, gazeth upon thee, and
giveth thee honour and reverence. Oh fool,
they wonder at thine apparel, and honoureth
it, and not thee : Why dost thou not descend
into thine own conscience, and consider the
miserable poverty of thy mind? Which if the
CHAPTER XXXIV 267
common people saw, then would they judge thee
as miserable and wretched, as they now call thee
happy and blessed. But good getteth friends. I
grant, but yet feigned and false friends : neither
getteth it friends to thee but to itself. And
certainly the rich man is in this point of all men
most unfortunate and wretched, because he can-
not so much as discern or know his true friends
and lovers from other. One hateth him privily
and secretly in heart and mind as an hard Riches
niggard. Another hath envy at him, because friends
., , .1 A j.1, IT- but those
he passeth him in riches. Another looking to false and
his own profit and advantage flattereth him, and eiffne '
holdeth up his yea and his nay, and smileth upon
him, to the end that he may scrape and get some-
thing from him. He that before his face is most
loving and kind wisheth and prayeth for his quick
and hasty death. There is none that loveth him
so heartily and entirely, but that he had liefer
have him dead than alive. No man is so familiar
with him, that he will tell him the truth. But
be it in case there were one special friend among
a thousand that loved a rich man heartily without
any manner of feigning, yet cannot the rich man
but have in suspicion and mistrust every man.
He judgeth all men to be vultures and ravenous
birds gaping for carrion : he thinketh all men
to be flies flying to him, to suck out some profit
of him for themselves. Whatsoever commodity
therefore riches seemeth to bring, it for the
most part, or else altogether is but coloured and
268 ENCHIRIDION
deceitful, it is shadow-like and full of delusion,
appearing otherwise than it is in very deed. But
they bring very many things which are evil
indeed, and taketh away very many of these
things which are good in very deed. Therefore
if thou wilt lay accounts well and perfectly of
that which is won, and that which is lost : doubt-
less thou shalt find that they never do bring so
much of commodities, but that they draw with
them too too much more of incommodities and
displeasures. With how painful and sore labours
are they gotten, and with how great jeopardies?
With how great thought and care be they kept ?
With how great heaviness and sorrow are they
Wherefore lost? For which causes Christ calleth them,
cpmpareth yea, thorns, because they rend, tear and pluck
thorns. in sunder all the tranquillity and quietness of
the mind, with a thousand cares, than the which
tranquillity of mind, nothing is to man more
sweet and pleasant, and they never quench
thirst and desire of themselves, but kindleth and
increaseth it more and more. They drive a
man headlong into all mischief. Neither natter
thyself in vain, saying nothing forbiddeth but
that a man at one time may be both rich and
good. Remember what verity saith, that it is
It is hard more easy for a camel to creep through the eve
for a rich , * ., . , . .
man to be a ot a needle than a rich man to enter into the
man ' kingdom of heaven. And plainly without ex-
ception true is that saying of Saint Jerome. A
rich man to be either unjust himself or the heir
CHAPTER XXXV 269
of an unjust man: great riches can never be
either gotten or else kept without sin. Re-
member of how much better riches they rob
thee, for he hateth the very taste and smell of Avarice
virtue, he hateth all honest crafts, whosoever idolatry,
setteth his heart upon gold. Moreover the vice
of avarice only is called idolatry of Paul. Mammon is
Neither with any other vice at all Christ hath which
less acquaintance, neither the selfsame person andstfrreth
can please God and mammon also. ousnJss."
TT The recapitulation of the remedies against the
vice of avarice. CHAP. xxxv.
THOU shalt lightly therefore cease to wonder
at money if thou wilt ponder and weigh
diligently very good things with those that be
false and apparent good, of painted arid coloured
commodities with those that be very commodi-
ties indeed. If thou wilt learn with thine inner
eyes to behold and to love that noble good
thing which is infinite, which only when it is
present, yea though all other things should be
lacking, abundantly doth satisfy the mind of man, The mind
which is wider and larger of capacity than that f great 8
it can be sufficed with all the good things of this
world. If thou shalt oft call again before thine fiUeth ifc
eyes in what condition and state thou were when
the earth first received thee when thou were Naked we
first born : likewise in what state that same shall SSdro
receive thee again when thou diest. If ever shall s a11 g0 '
270
ENCHIRIDION
be present in thy memory that famous fool of
whom is made mention in the gospel. To whom
it is said : This night I will fet again thy soul
from thee : and these things which thou hast
gathered together, whose shall they then be ?
If thou shalt turn thy mind from the corrupt
manners of the common sort unto the poverty
of Mary, Christ's mother, unto the poverty of
the apostles, of the martyrs, and most of all of
Christ thy head. And set before thee that
fearful word Vae, that is interpreted, woe be to
you : which Christ so menaceth and threateneth
unto the rich men of this world.
IF Against ambition or desire of honour and
authority. CHAP, xxxvi.
IF at any time ambition shall cumber and vex
thy mind through her enchantments, with
these remedies thou shalt arm thyself beforehand
without tarrying (according to the rules which I
gave before), take and hold this with tooth and nail,
Honour that to be honour only which springeth of true
of virtue* 1 virtue, which selfsame nevertheless a man must
only. sometime refuse, even as taught us both with
doctrine and example our master Jesus Christ.
And this to be the chief honour and only honour
which a Christian man should desire and wish for,
it is an to be praised not of men, but of God, for whom
thing to he commendeth (as saith the apostle) that man is
of G<3? ed perfect and worthy of honour indeed. But if
CHAPTER XXXVI 271
honour be given of man for an ungoodly and
unhonest thing, and so of ungoodly persons :
This is not honour but great dishonesty, shame
and rebuke. If for any mean and indifferent
thing, as for beauty, strength, riches, kin : yet
verily shall it not be called truly honour, for no Honour
man deserveth honour with that thing whereof Snh'onest
he deserveth not to be praised. If for an honest per
thing indeed it shall be honour: yet he which
deserveth it shall not desire it, but verily shall
be content with the very virtue and conscience
of his good deed. Behold therefore how foolish
and how worthy to be laughed at these honours
be, for whose desire the common people so Honour
greatly burn and rage. First of all of whom fJmmon
are they given ? Truly of them with whom is people>
no difference between honesty and dishonesty.
Wherefore are they given? Very oft for mean
things, now and then for filthy things. To
whom ? To him which is unworthy. Whosoever
therefore giveth honour, either he doth it for
fear, and then is he to be feared again, or
because thou wouldest do him a good turn,
and then he mocketh thee : or because he is
astonished at things of naught and worthy of
no honour, and then he is to be pitied : or
because he supposed thee to be endued with
such things as honour is given of duty, wherein
if he be deceived, give diligence that thou mayest
be that he supposeth thee to be. But and if he
hit aright, refer all the honour that is offered
272 ENCHIRIDION
thee unto to whom thou art bound, yea for all
those things whereunto the honour is given.
As thou oughtest not ascribe to thine own self
the virtue, so is it unfitting to take upon thee
the honour thereof. Besides this, what is greater
madness than to esteem the value of thyself by
To whom the opinions of foolish men, in whose hands it
chanceth lieth to take away again whensoever they list the
commonly, very same honour which they give, and dishonest
thee which was even now honested. Therefore
nothing can be more foolish than either to rejoice
for such honours when they happen, or to be sorry
or mourn when they be taken away, which not
to be true honours thou shalt perceive at the
least way by this probation and argument, for
so much as they be common to the worst and
lewdest persons of all : yea they chance almost
to none more plenteously than to them which of
The quiet- true honours be most unworthy. Remember how
private blessed is the quietness of a mean life, both
private, that is to say, charged with no common
business, and separate and removed out of the
way from all noise, haunt, or press. On the other
side consider how full of pricks, how full of cares,
of perils, of sorrows, is the life of great men, and
what difficulty it is not to forget thyself in pros-
perity, how hard it is for a man standing in a
slippery place not to fall, how grievous the fall is
from an high. And remember that all honour
is coupled with great charge, and how strait the
judgment of the high judge shall be against them
CHAPTER XXXVII 273
which here in usurping of honours, prefer them-
selves afore other men. For surely whosoever
shall humble and submit himself, him as an
innocent or harmless person mercy shall succour :
but whosoever exalteth himself as a perfect man., Let it not
the same person excludeth from himself the help niind be- Y
and succour of grace. Let ever the example of bearestruie
Christ thy head stick fast in thy mind. What ^ other
thing as touching to the world was more vile,
more despised or less honoured than he ? How
forsook he honours when they were proffered him,
which was greater than any honour? How set
he no store of honours when he rode upon an ass ?
How condemned he them when he was clothed
in pall and crowned with thorn ? How unglorious
or vile a death chose he ? But whom the world
despised him the father glorified. Let thy glory
be in the cross of Christ, in whom also is thy
health, wealth, saving, defence and protection.
What good shall worldly honours do to thee if
God cast thee away and depise thee, and the
angels loathe, abhor, and defy thee?
IT Against elation otherwise called pride or
swelling of the mind. CHAP, xxxvii.
THOU shalt not swell in thy mind if, (accord-
ing to the common proverb used of every
man) thou wouldest know thyself : that is whatso- Know
ever great thing, whatsoever goodly or beautiful thyself<
thing, whatsoever excellent thing is in thee, thou
18
274 ENCHIRIDION
account that to be the gift of God, and not thy
good. On the other side, if whatsoever is low
or vile, whatsoever is foul or filthy, whatsoever
is shrewd or evil thou ascribe that altogether
unto thine own self: if thou remember in how
much filth thou were conceived, in how much
born, how naked, how needy, how brutish, how
wretched, how miserably thou creepest into
this light. If thou remember into how many
diseases or sickness on every side, unto how many
chances, unto how many encumbrances, griefs,
and troubles this wretched body is dangered.
And again how little a thing were able shortly
to consume and bring to naught this cruel and
unruly giant, swelling with so mighty a spirit.
Perceive Ponder also this, what manner thing that is
thou stood- whereof thou takest upon thee : if it be a mean
greatly in or an indifferent thing, it is foolishness : if a filthy
conceit! thing, it is madness : if an unhonest thing, it is
unkindness. Remember also nothing to be a
more sure document or proof of stark foolishness
and lack of understanding, than if a man stand
greatly in his own conceit. And again that no
kind of folly is more uncurable, if thy mind begin
to arise and wax great because a vile man sub-
mitteth himself to thee. Think how much
greater arid mightier God hangeth over thine head,
which crusheth down every proud neck erect
straight up, and bringeth every hill unto a plain,
which spared not, no verily not so much as the
angel when he was fallen into pride. And these
CHAPTER XXXVII 275
things also shall be good though they seem some-
what as they were trifles, if thou wouldest com-
pare thyself alway with excellent persons. Thou
likest thyself because of a little beauty of thy
body : compare thyself to them which in beauty
be far before thee. A little cunning maketh thee
to set up thy feathers, turn thine eyes unto them
in comparison of whom thou mayst seem to have
learned nothing at all. Moreover if thou wilt
account riot how much of good things thou hast,
but how much thou lackest : And with Paul,
forgetful of those things which be behind thee,
wouldest stretch forth thyself to those things which
remain afore thee. Furthermore that also shall not
be an unwise thing, if when the wind of pride doth
blow, by and by we turn our very evil things
into a remedy, as it were expelling one poison
with another. That thing shall this wise come to
pass, if when any great vice or deformity of body, Consider
when any notable damage either fortune hath vkes and"
given, or folly hath brought to us which might deformities
gnaw us vehemently by the stomach, we set that
before our eyes, and by the example of the peacock
we behold ourselves chiefly in that part of us in
which we be most deformed, and so shall thy
feathers fall forthwith and thy pride abate.
Beyond all these (besides that none other vice
is more hated unto God) remember also that Arrogancy,
arrogancy, pride, and presumption is notably hated
and had in derision everywhere among men : when
contrariwise lowliness and meekness, both pur- vice -
2 7 6
ENCHIRIDION
chaseth the favour of God, and knitteth on to the
benevolence of man. Therefore to speak compen-
diously, two things chiefly shall refrain thee from
pride, if thou consider what thou art in thyself,
filthy in thy birth, a bubble (such as riseth in
the water) throughout all thy life, worms' meat
in thy death, and what Christ was made for thee.
Wrath is
a childish
thing.
Regard
little
another
1C Against wrath and desire of vengeance.
CHAP. XXXVIH.
w
HEN fervent sorrow of the mind stirreth
thee up unto vengeance, remember wrath
to be nothing less than that which it falsely coun-
terfeiteth, that is to wit fortitude or manfulness :
for nothing is so childish, so weak, nothing so
feeble and of so vile a mind as to rejoice in ven-
geance. Thou wouldest be counted a man of great
stomach, and therefore thou sufferest not injury to
be unavenged : but in conclusion by this means thou
utterest thy childishness, seeing thou canst not
rule thine own mind, which is the very property
and office of a man. How much manlier, how
much excellenter it is to set another man's folly
at naught than to counterfeit it? But he hath
y ' hurt thee, he is proud and fierce, he scorneth
thee. The filthier he is, so much the more beware
lest thou be made like him. What the devil's
madness is it that thou to avenge another man's
lewdness wouldest be made the lewder thyself?
If thou despise the rebuke, all men shall perceive
CHAPTER XXXVIII 277
that it was done to one unworthy thereof: but
and if thou be moved, thou shalt make his quarrel
which did the wrong much the better. Further-
more take the thing as it is, if any wrong be
received, that is not eased one whit with
vengeance but augmented. For in conclusion
what end shall there be of injuries on both sides
if every man go forth and proceed to revenge his
own grief? Enemies increase on both parts, the
sorrow waxeth fresh and raw again, and the
longer it endureth the more uncurable it is : but
with softness and with sufferance is healed now
and then, yea even he which did the wrong, and
after he is come to himself again, of an enemy is
made a very trusty and faithful friend. But the
very same hurt which by vengeance thou covetest
to put from thee reboundeth back again upon
thee, and not without increase of harm. And
that also shall be a sovereign remedy against
wrath if, according to the division of things
above rehearsed, thou shouldest consider that
one man cannot hurt another unless he will
himself, save in those things only which be
outward goods, which so greatly pertain not unto
man : for the very good things of the mind God
only is able to take away, which he is not wont
to do but unto unkind persons, and only he can
give them, which he hath not used to do unto
cruel and furious persons. No Christian man
therefore is hurt but of himself. Injury hurteth
no man but the worker thereof. These things
2/8 ENCHIRIDION
also help (though they be not weighty) that thou
shalt not follow the sorrow of thy mind : If,
the circumstances of rhetoricians well gathered
together, thou both make light of thine own
harms, and also minish the wrong done of another
man commonly after this manner : He hurt me,
but it will be soon amended. Moreover he is a
child, he is of things unexpert, he is a young man,
it is a woman, he did it through another man's
motion or counsel, he did it unaware, or when he
had well drunk, it is meet that I forgive him.
And on the other side he hath hurt me grievously.
Certain, but he is my father, my brother, my
master, my friend, my wife, it is according that
this grief should be forgiven, either for the love,
or else for the authority of the person. Or else
thou shalt set one thing against another, and
recompense the injury with other good benefits
done of him unto thee. Or with thine offences
done to him afore season shalt account it even,
and so make quit. This man hath hurt me verily,
but other times how oft hath he done me good.
It cometh of an unliberal mind to forget the good
benefits and only to remember a little wrong or
displeasure. Now he hath offended me, but how
oft offended of me. I will forgive him, that he in
likewise by mine example may pardon me, if I
another time trespass against him. Finally it
shall be a remedy of much greater virtue and of
strong operation, if in the misdoing of another
man against thee thou didest think in thyself,
CHAPTER XXXVIII 279
what things , how grievous, and how oft thou hast
sinned against God,, how many manner of ways
thou art in debt to him : as much as thou shalt
remit unto thy brother which is in thy debt, so Forgive
much shall God forgive unto thee. This way of
forgiving other men's debts hath he taught us
which is himself a creditor, he will not refuse the
law which he himself made. To be absolved or
loosed from thy sins thou runnest to Rome, sailest
to Saint James, buyest pardons most large. I
dispraise not verily that thing which thou doest :
but when all is done, there is no readier way, no
surer means whereby (if thou have offended) thou
mightest come to favour again and be reconciled
to God, than if thou, when thou art offended,
be reconciled again unto thy brother, forgive
a little trespass unto thy neighbour (for it
is but small whatsoever one man trespasseth
against another) that Christ may forgive thee
so many thousand offences. But it is hard (thou
sayest) to subdue the mind when he beginneth
to wax hot. Rememberest thou not, how By the
much harder things Christ suffered for thee ? of Christ
what were thou when he for thy sake bestowed ^
his precious life ? Were thou not his enemy ?
With what softness suffereth he the daily re-
peating thine old sins ? Last of all how meekly
suffered he the uttermost rebukes, bonds, stripes,
finally death most shameful ? Why ? Why ?
Boastest thou thyself of the head, if thou care not
to be in the body ? Thou shalt not be a member
280
ENCHIRIDION
We must
pardon the
unworthy.
Be angry
and ag-
grieved
with the
vice.
of Christ except thou follow the steps of Christ.
But he is unworthy to be forgiven. Even so were
not thou unworthy whom God should forgive ?
In thine own self thou wilt have mercy exercised,
and against thy brother wilt thou use extreme
and cruel justice? Is it so great a thing if thou
being a sinner thyself shouldest forgive a sinner,
when Christ prayed his father for them which
crucified him ? Is it an hard thing not to strike
thy brother whom thou art also commanded to
love ? Is it an hard thing not to pay again an
evil deed, for which except thou wouldest re-
compense a good, thou shalt not be that toward
thy fellow that Christ was toward his servant?
Finally if this man be unworthy to whom for an
evil turn a good should be recompensed, yet art
thou worthy to do it, Christ is worthy, for whose
sake it is done. But in suffering an old dis-
pleasure I call in a new, he will do injury again if
he should escape unpunished for this : if without
offence thou canst avoid, avoid it : if thou canst
ease or remedy it, ease it : if thou canst heal a
mad man, heal him, if not let him perish himself
alone rather than with thee. This man which
thinketh himself to have done harm, think thou
worthy to be pitied, and not to be punished.
Wilt thou be angry to thy commendation and
laud ? Be angry with the vice, not with the man.
But the more thou art inclined by nature to this
kind of vice, so much the more diligently arm
thyself long beforehand, and once for alto-
CHAPTER XXXVIII 281
gather print sure in thy mind this decree or
purpose : that thou neither say nor do anything
at any time while thou art angry : believe not
thyself when thou art moved : have suspected
whatsoever that sudden motion or rage of the
mind designeth or judgeth, yea though it be
honest. Remember none other difference to be Say nor do
between a frantic person and him that rageth in thou S *
ire than is between a short madness that dureth angr y-
but a season and a continual perseverant madness.
Call to mind how many things in anger thou hast
said or done worthy to be repeated, which now
though in vain thou wouldest fain were changed.
Therefore when that wrath waxeth hot and
boileth : if thou cannot straightway save and
deliver thyself altogether from anger, at the least
way come thus far forth to thyself and soberness
that thou remember thyself not to be well ad-
vised or in thy right mind : To remember this
is a great part of health. On this wise reason
with thyself, now verily so am I minded, but
anon hereafter I shall be of another mind much
contrary, why should I in the mean season say
against my friend (while I am moved) that thing
which hereafter when I am appeased and my
malice ceased I could not change : why should I
now do in my malice or anger that thing which
when I am sobered and come to myself again I
should greatly sorrow and repent. Why rather
should not reason, why should not pity, at the
last why should not Christ obtain that of me
282
ENCHIRIDION
The mind
must be
hardened
against
wrath.
Behold
thine own
counten-
ance when
thou art
angry.
now, which a little pause of time shall shortly
hereafter obtain. To no man (I suppose) hath
nature given so much of black colour but at the
least way he might so far forth rule himself. But
it shall be a very good thing for thee thus
instructed to harden thy mind with reason, with
continuance and custom that thou couldest not be
moved at all : it shall be a perfect thing, if thou,
having indignation only at the vice, for a displea-
sure or rebuke done to thee, shalt render again
a deed of charity. To conclude, even natural
temperance, which ought to be in every man,
requireth that thou shouldst not suffer affections
to rule thee utterly. Not to be wroth at all is a
thing most like unto God, and therefore most
comely and beautiful. To overcome evil with
goodness, malice with kindness, is to counterfeit
the perfect charity of Christ Jesu. To hold wrath
under and keep him back with a bridle is the pro-
perty of a wise man. To follow the appetite of
wrath is not a point of a man verily, but plainly of
beasts, and that of wild beasts. But if thou would-
est know how much uncomely it were to a man to
be overcome with wrath, look when thou art sober
that thou mark the countenance of an angry person,
or else when thou thyself art angry, go unto a glass.
When thine eyes so burn flaming in fire, when thy
cheeks be pale, when thy mouth is drawn awry, thy
lips foam, all thy members quake, when thy voice
soundeth so maliciously, neither thy gestures be of
one fashion, who would judge thee to be a man ?
CHAPTER XXXVIII 283
Thou perceivest now my most sweetest friend
how large a sea is open all abroad to dispute
of other vices after this same manner. But
we in the midst of our course will strike sail
leaving the rest to thy discretion. Neither
certain was it my mind, purpose, or intention
(for that should be an infinite work) as I began,
even so to dissuade thee from every vice,
vice by vice, as it were with sundry declama- Declama-
tions, and to bold and courage thee to the Sermons,
contrary virtues. This only was my desire Preach 1 - 8 '
(which I thought sufficient for thee) to shew mgs '
a certain manner and craft of a new kind of
war, how thou mightest arm thyself against the
evils of the old life burgeoning forth again and
springing afresh. Therefore as we have done in
one or two things (because of example) so must
thou thyself do partly in everything, one by one :
but most of all in the things whereunto thou
shalt perceive thyself to be stirred or instigate
peculiarly, w r hether it be through vice of nature,
custom, or evil bringing up, against these things
some certain decrees must be written in the table Certain
of thy mind, and they must be renewed now and must be
then, lest they should fail or be forgotten through JJur minds
disuse, as against the vices of backbiting, filthy
speaking, envy, guile, and other like : these be
the only enemies of Christ's soldiers, against
whose assault the mind must be armed long
aforehand with prayer, with noble sayings of wise
men, with the doctrine of holy scripture, with
284
ENCHIRIDION
Why he
book 6
Religious
The order
of monks.
example of devout and holy men, and specially
of Christ. Though I doubt not but that the
reading of holy scripture shall minister all these
things to thee abundantly, nevertheless charity
which one brother oweth to another hath moved
and exhorted me that at the least way with this
sudden and hasty writings, I should further and
help thy holy purpose as much as lieth in me : a
thing which I have done somewhat the rather
because I somewhat feared lest thou shouldest
^ a ^ ^ n ^ that superstitious kind of religious men,
which partly awaiting on their own advantage,
partly with great zeal, but not according to
knowledge, walk round about both by sea and
land, and if anywhere they get a man recovering
from vices unto virtue, him straightway with most
importune and lewd exhortations, threatenings,
and Batterings they enforce to thrust into the
order of monks, even as though without a cowl
there were no Christendom. Furthermore when
they have filled his breast with pure scrupulosity
and doubts insoluble, then they bind him to
certain traditions found by man, and plainly thrust
the wretched person headlong into a certain
bondage of ceremonies like unto the manner of
the Jews, and teach him to tremble and fear,
but not to love. The order of monkship is not
pj et y^ k u t a ki n( j o f Hying to every man after
the disposition of his body and his mind, also
either profitable or unprofitable, whereunto verily
as I do not courage thee, so likewise I counsel
CHAPTER XXXVIII 285
not from it. This thing only I warn thee of,
that thou put piety neither in meat nor in
raiment or habit, nor in any visible thing, but
in those things which have been declared and
shewed thee afore : and in whatsoever persons thou
shalt find or perceive the true image of Christ,
with them couple thyself. Moreover when such
men be lacking whose conversation should make
thee better, withdraw thyself as much as thou
mayst from the company of man, and call the What
holy prophet, Christ and the apostles unto com-
munication, but specially make Paul of familiar choose to
acquaintance with thee. This fellow must be had live withaL
ever in thy bosom to be read and studied both
night and day : finally and to be learned without
the book word by word, upon whom we have now
a good while enforced with great diligence to
make a comment or a narration, a bold deed
truly. But notwithstanding we, trusting in the
help of God, will endeavour ourself busily, lest
after Origene, Ambrose, and Augustyne, lest after
so many new interpreters we should seem to have
taken this labour upon us utterly either without
a cause or without fruit: and also that certain
busy and unquiet pick-quarrels, which think it
perfect religion to know nothing at all of good
learning, may understand and well perceive that
whereas we in youth have embraced and made
much of the pure learning of old authors, and
also have gotten, and that not without great
sweat and watch, a mean understanding of both
286 ENCHIRIDION
Good the tongues Greke and Latyn. We have not in
profiteth so doing looked unto a vain and foolish fame, or
16 y ' unto the childish pastime and pleasure of our
mind, but that we were minded long before to
adorn and garnish the Lord's temple with the
riches of other strange nations and countries to
the uttermost of our power. Which temple some
men with their ignorance and barbarousness hath
overmuch dishonested, that by the reason of such
riches excellent wits might also be inflamed unto
the love of holy scripture. But this so great a
thing a few days laid apart, we have taken upon
us this labour for thy sake, that unto thee (as
it were with a finger) we might shew the way
which leadeth straight unto Christ. And I be-
seech Jesu the father of this holy purpose (as
I hope) that he would vouchsafe benignly to
favour thy wholesome enforcements, yea that he
would in changing of thee increase his grace,
and make thee perfect, that thou mightest
quickly wax big and strong in him, and spring
up unto a perfect man. In whom also
fare thou well, brother and friend, al-
ways verily beloved in my heart,
but now much more than
before both dear and ple-
sant. At the town of
Saint Andomers,
the year of Chri-
st's birth
1501.
CHAPTER XXXVIII 287
1F Here endeth this book called Enchiridion
or the manual of the Christian knight, made
by Erasmus of Roterdame, in the which book is
contained many goodly lessons very necessary and
profitable for the soul's health of all true Christian
people : Imprinted at London by Wynkyn de
Worde, for Johan Byddell, otherwise Salisbury,
the xv. day of Novembre. And be for to sell at
the sign of our Lady of pytie next to Flete Bridge.
1533.
IT Cum privilegio regali.
Printed by
MORRISON & GIBB LIMITED
Edinburgh
3LUS, Desiderius.
Enchiridion liilitis Chris- 8517
tiani. E5
