Here begynneth the boke called the Pype, or tonne, of the lyfe of perfection The reason or cause wherof dothe playnely appere in the processe.

¶The sayd wreche vnto bothe the par∣ties y^t is to say: the souereynes & the subiectes.

I Byseche you mekely / bothe reue¦rent souereines / & deuout subiectes: {per}done my rudenes in all / & be cōtent I cōclude vn¦to you:* 1.1 w^t the sentēce of saynt Petre / y^t is / y^t you both / eueryche by thē selfe & all in cōmune: do so laboure & inforse your selfe: that (folowing y^e stepp{is} of Christ) you may attayne / & {per}fectly come vnto his cōpany / that is / to be both together: membres of hin misticall body. Howe be it: cōueniēt it is and good ryght & reasō: y^t suche {per}sones as by the auctorite of theyr age / yeres of profession / office or dignite: bene

seniores in religiō / and so in rowme or place aboue other: that also in lyke maner (in the diligent study and precise obseruaunce of the religion) they be the effectuous workers / & laudable teachers & so very examplars of the {per}fection of the same. For all the re¦sidue of the couent or cōpany: done take fourme and done cōmunely folowe: the examples / the doctrines and teachynges / the maners and byhauiours / and the auctorite of them. And therfore it is nat suffi∣cient and ynough for them / to kepe them selfe frome defaulte and offence of the religion: but that they al¦so study & labour with diligence to bryng al y^e mul∣titude vnto the same. For y^e age of the seniores: doth put them in auctorite. And the vse and experience of many thynges: doth rendre them prudent and wyse And theyr integrite & {per}fection of lyuyng / {pro}ued and openly knowen vnto the cōpany: doth put thē in cre¦dence & trust. Vnto you therfore fyrst I speke (reue¦rent souereynes & seniores of religion) y^t ben the ke¦pers & gyders of the multitude. And I humely by∣seche you in viscerib{us} Christi / y^t is / for the tēderloue of our lorde & sauiour Iesu Christe & for the bytter paynes & passion y^t he suffred for you & al mākinde: y^t you rēdre & frame your selfe vnto suche multitude & cōpany as (by y^e ordinaūce of god) bene put vnder your gouernāce: very pastores / pitious & vnfeyned fathers / wache & wake / gyue dililigēce & take good hede / loke wel on euery parte / & take care & thought y^t your flocke (for whome Christ suffred dethe) no∣ther lacke ne want any thyng necessary for the body ne yet for y^e soule / nother holy cōsolacino ne holsome doctrine & coūsayle / ne in any wyse: the very exāple of the lyfe euaūgelical / y^t is to say: y^e life of our lorde 〈…〉〈…〉

Iesu you be vnto thē theyr bysshope / & {pro}uider / per∣fourme thē y^e effecte of y^e same / fede thē / cure thē / go∣uerne thē / kepe thē: y^t none {per}ysshe: none erre ne stray For you shall make for eueryche of thē a streyte ac∣count.* 1.2 Sanguinem eius requiram de manu tua (sayth our lorde) I shall) if any by lost) require his blode of thy hand{is} / that is to say thou shalt dey for hym. And y^t you do: do nat w^t murmure or grudge or (as they say) w^t an yuell but redely / quickly / corragiou∣sly / frely & gladly w^t all herte & mynde / lokynge for none orther thāke ne gaynes: but only to please our lorde / his rowme you kepe / his busines you do / of hī loke for your wages. Seke no wages in this lyfe. For I tell you / it is a shame & rebuke: to take y^e cure & charge of a christiane cōpany: for worldly winnīg or gaynes. No man may vse y^e rowme w^t due laude or prayse: but he that doth it frely without hyre. For who so lokes for wag{is} of this worlde: doth vtterly lose the rewarde of euer lastyng blesse & so is it also of thē y^e lytel done set by any gaynes or ryches: & yet wyll make meanes to haue the honour / the dignite / the hyghe rowme & place / & to haue pleasure to com¦maūde / to be worshyped & to haue rule / dominacion & gouernaūce / & therfore shall these {per}sones haue no rewarde of god / bycause they take here theyr owne hyre and rewarde. The office of a {pre}late (I tell you) is ferre from the nature & cōdicion of a lordshyppe. Principes gentium dominantur eorum. &c.* 1.3 The prin¦ces and lordes of the worldly people: done take do∣minacion / lordshyppe and estate ouer them & done accoūte theyr subiectes: as bonde seruaūtes (saythe our sauioure vnto his disciples) but among you it may nat be so / but rather contrarie the {pre}late & soue∣reine:

muste be the seruaunt. The office of a prelate ther∣fore: is nat a rowme of tyranny: but an administra∣cion. The souereyne thā is presidēt and set in place aboue the other: nat to be as a kynge / & to reygne / & so to haue the lucre and pleasure of the goodes & pos¦sessiōs / nor yet to haue more liberte and ease: but ra∣ther that (accordynge vnto the graces supposed in hym / whan he was elected) he shulde more profytte in religion. Remembre therfore the nature and con¦dicion of your office and rowme / & whose place and persone you done vse (good reuerent souereynes) & so byhaue your selfe in al thyng{is}: y^t your lyfe maye: nat only vnto your subiect{is}: but also vnto al christi¦anes: by very exāplar & fourme of y^e lyfe euāgelical let your subiect{is} (by your maners & byhauour) lerne to dispise & to set at noght al worldly lucre or auāta¦ge / let thē also lerne at you to set at noght al worldly honoures & dignit{is} / & let thē lerne by you to hope & trust to haue the merite / mede / & rewarde of al theyr offices & obseruaūces of our lorde & sauiour Christ alone / and in the meane tyme nothynge to loke fore nor to care fore but that the thinge they do be honest in it selfe and also pleasaunt and thankful vnto our lorde. Do you therfore (reuerent souereynes) your office and duete / as good shepherders: without re∣warde all frely / howe be it in dede it shal nat be fre / and without rewarde that you do. For whan the prince of al prelates and shepherders Iesus Christ that dyd render and gyue hym selfe all hole for his shepe (parte wherof: he hath cōmitted vnto your go¦uernaunce) shal come forthe and shewe hym selfe at the day appoynted: than shall you (for the vyle and mortall rewarde of your tēporal laboures) receyue

the glorious crowne of your office and rowme: set and garnisshed with flores that neuer shall fade. Desyre you nat therfore ne wyll or haue appetitte: to take that thynge here by your owne auctorite: y^t you shulde tary ond loke fore: of your prince and ca¦pitayne. Byde your tyme appoynted and do neuer present you ne teken byforehande vpon that day: y^t he wolde / shulde vnto al christianes be vncerteyne. Truste for your rewarde and thankes of him onely that leueth nothynge vnrewarded our lorde god / & moste swete sauiour Iesu Christe.* 1.4 Nowe deuoute bretherne and systers religious: I byseche you con∣sider: howe that as vnto the seniores: apperteyneth to be vnto you as pituous / kynde / and louyng parē¦tes: So (for your parte) apperteyneth vnto you: by good maner & lowely byhauiour: to submitte your selfe in all thynges vnto the seniores / and in due ho¦noure and reuerent loue: to take and accounte them as your very naturall parentes / and yet aboue the carnall parētes. So moche more (bycause they ben spiritual) as the soule is aboue the body and the spi¦rite aboue the flesshe. And lyke as the seniores done (by euangelicall charite / and for the loue of Christ) submitte them selfe in all ministeries vnto all perso¦nes: So shulde you nat misuse the myldnes & gen∣tell intreates of the seniores / nor in any wyse shulde you take any boldnes if they (for your reformaciō & quietude) be familier with you / and many tymes done suffre and bere: more thā bycōmeth them. But rather shulde you be the more meke and gentell vn∣to them in more prompte & redy obedience: bycause they done nat misuse theyr auctorite ne {pre}sume there vpon / and neuer shulde you forgette the saynge of

holy saynt Augustyne in his rule / that is / that you shulde haue pitie and compassion vpon theyr labou¦res.* 1.5 For the more hyghe they be in rowme and auc∣torite: the more ben they in peryll and ieoparty / let therfore charite ben euer among you. For where charite is {pre}sent: the souereynes ben neuer yrke / nor wery / nor yet the subiectes / wylde or vnreuly. For those persones that haue the dignite: done alwaye study howe they maye profytte / and promote theyr chyldren vnto vertue. And the charitable subiectes done wilfully perfourme and do: more thā they ben required / let therfore vn bothe the parties: be kynde and louing gentelnes: mylde and lowly byhauiour That shall cause that nother the seniores shalbe we¦ry of theyr laboure and diligence / nor the subiectes be greued with theyr auctorite and gouernāce / our lorde (I tell you) hateth moch a stubburne / and selfe wylly herte and stomake. And he hatethe moche de∣lectacion and pleasure in them that ben meke and lowely. For vnto those persones that haue lyttell truste and smale opinion in them selfe: doth he most gladly departe his gyftes of grace. And the other that set moche by hym selfe / and that done stāde wel in theyr owne fauoure / doth he repel and put away: as vnworthy his benefites or giftes. Those {per}sones that done dimitte and make them lowe: doth he con¦ueye on heght / and reyse vp. And those that in theyr owne myndes done clymbe on heght: doth he pluck downe & make lowe / vnto thē y^e done truste ī theyr owne vertues: doth he disdayne to gyue his gyftes but those that nothyng truste in theyr owne worke•• but done hange holly vpon hym: those doth he nou∣rysshe / conforte / and defende. Submitte you there¦fore

(in due maner) eyther vnto other / nat for y^e dred of mā but for y^e dred of god. For he hath cure of you / & doth care for you / & he wyl nat suffer you to peris∣she. Youth ī worldly {per}sones: is redy vnto plesures / disport{is} / ydle pastimes / & wātones: but it bycōmeth religious {per}sones of euery age: to be sade / sobre / dili¦gent / circumspecte / well ware of them selfe. For the great enimy / and aduersary of our saluacion: dothe neuer slepe / but euer walketh aboute / as an hongry rauenous Lyon / sykynge and spyryng where / and how he may cayche and deuoure y^e christiane soule / and no angle ne corner leueth he vnsoght / to fynde an entre among religious persones. For somtyme dothe he craftely awayte thē by vayne voluptuous pleasures / sometyme openly assayle them by trou∣blous / and vnrestfull persecucions. But gyue no place vnto hym good religous persones. Rather withstande strongly / with hole and vnfeynted her∣tes. For althoughe his power be very great & migh¦tye: yet is he more stronge and myghtye / that hathe the cure of you / our lorde Iesu Christe. Put your truste in hym with all your hertes: And than your aduersary can nothyng preuayle / agayne them that haue faynt hertes / and lyke truste in our lorde: he is very stronge / and of great power. But agayne thē that baue full feyth / & truste in god: he is but feble & faynt. If he dyd persue & assayle religious {per}sones alone: the affliction myght peraduenture (in good reason) be greuous. But nowe that he doth (by like malice) assayle all maner of persones / be they neuer so holy or deuoute (For Christe doth he persue & as∣sayle in vs) he doth inuie y^e soule helth of all maner

of persones: we shulde therfore suffer & beare more lyghtly y^e cōmune {pro}secution / affliction / & trouble of all christianes / & (w^t cōmune good wylles & hertes) stande styfly agayne our cōmune enemy. These ten¦taciōs & assayles: shall sone ouerpasse. For this lyfe is nat long & yet in the meane tyme: our lorde wyll nat leue ne forsake vs / but he that is the mouer & gy¦uer of al grace & goodnes: wyll {per}fourme in vs / that he hath bygōne / he gaue & īspired vnto vs / y^e mynde & wyll of religion: y^t we shulde pacientely bere and suffre agayne for him: suche paynes afflictions and troubles as myght bryng vs vnto eterne & euerlas∣tyng glorie / he wyll nat suffre vs to lose our palme / & crowne of victorie: if we wyll manly fyght / and styfly stande therby / he wyll be present w^t vs / & wyll helpe vs to fyght / & giue vs both strēghe & stabilite So that here for a shorte tyme somwhat afflicted & troubled / we shall hereafter come vnto the crowne of imortalite. For by his helpe: we done vanquyshe And by his liberallite & goodnes: we shall receyue the mede and rewarde therof. And therfore there is no cause in vs why we shuld gyue / thynke or applie any laude or prayse vnto our selfe. For al the glorie and prayse is due vnto our lorde alone / nat only in this worlde: but also in all worldes for euer more. Amen. For this {per}sent tyme: I haue no more to writ but that it maye please you of your charite / forgy∣uyng my rudnes: to pray for me vnto our lorde god & moste swete sauiour Iesu / who sende vs grace & mercy euer to worke his wyll. This haue we dra∣wen out of the fyrst epistle of saynt Petre / the last Chapitre. your wreched brother of Syon Rycharde Whytforde.

¶Of the seconde borde of our vessell whi¦che is: the seconde membre of this thyrde parte / that is: the seconde essenciall vowe of religi∣on / called wylfull pouerte.

¶The preface.

WHere we (ī the fyrst {per}te of this worke) dyd assimile religion vnto a Tonne / or Pype / conteynyng the moste delicate / and holsome wyne of the lyfe of {per}fection for the imitacion / and folowyng of the lyfe of our sauioure Christe Iesu / and the same Tonne or Pype: to be made of .iii. tables or bordes / those ben / the essenciall vowes / and those to be clo∣sed and bounde: with the hopys / of reules / constitu∣cions / & statut{is} / & yet those hopys: to be also boūde with the wykers of the holy ceremonies / and lauda¦ble customes of religion: we haue nowe here sent vn¦to you the seconde borde / or table of the sayd Pype / called wylfull pouerte. Wherof to intreate: we shall shewe fyrste our mynde of the selfe terme pouerte.

¶Of the selfe terme pouerte. The fyrste Chapitre.

FOr the selfe terme may be taken di∣uersly. One way: it is taken for ny¦denes / want or lacke of necessaries and so is it misery & wrechednes / which cōmune beggers / and many persones haue borne / and suffred w^t peyne and wo. Whiche natwithstandyng taken pa∣ciently with laude and prayse of god: may be moch meritorious. An other way pouerte maye be taken for scarsity / and that thyng that is sufficient for the lyfe of the persone with harde shyfte of labour and occupacion. And this pouerte: is a thynge of great honesty / and moche profyt and auayle / as well vn∣to the welth / ond good state of the body: as vnto the quietude and rest of the mynde. For what can be vn¦to the helth of the body: better than exercyse by mo∣derate laboures? whervnto pouerte doth driue and in maner constreyne: And also doth teache the {per}son to vse all thynges gotten by laboures: discretely & moderately / and to despise all superfluite. And also dothe cause persones to remembre theyr owne infir¦mite / from whens they came / and howe they shulde lyue by them selfe alone / and of them selfe / that is to say: without helpe of all other creatures / onely by y^e grace and helpe of god / and so doth it also moue thē to despise al delicates / and doth shewe and teache al persones: what is very ryches / that is to say: suche as theues can nat stele / ne tyrannes robbe / nor that may lyghtly be lost. And yet is nat this pouerte me∣ritorious: excepte it be wylfull / without force. And interprised / taken & suffred (as after we shal shewe) for the loue of god. For the wylfull forsakynge of worldly ryches and goodes: doth nat cause the me∣rite / but the ende / purpose / the intent / and cause why

the goodes ben forsaken: is the cause of merite. For paganes / gentyles / philosophers / and other infide∣les: haue clene forsaken the worlde / & all the ryches and pleasures therof / bycause they myght be voyde of the cares / busines / and turmoyles of the worlde & so to be at more quietude / rest / & liberty of minde: to study in the lernynge / and exercise of all sciences / & morall vertues. Wherin they dyd meruelously in∣crease / and were moche excellent. And yet although this maner of pouerte be good / honeste / and lauda∣ble / yet bycause (as I sayd) infideles may be of this pouerte: it is nat meritorious. But whan a {per}sone / without any forse / cōpulsion / or nede: doth (of selfe election) wylfully chose pouerte / and clerely forsake the worlde / dispisyng vtterly all the ryches / goodes cōmodit{is} / & pleasures of the worlde / & y^e wyl / mynde apptite / & desyre therof: vnto y^e ende / purpose / & ītēt: nat only to be voyde / discharged / & {per}celes of al car{is} / busynes / cōbraūce / & turmoyles of y^e world / but also to be at q̄etude / rest / & liberte of hert & mīde / to serue god / & so doth firmly appoīt & determin / & also doth applie / dedicate / & binde hīselfe holly vnto y^e seruice of god ī y^e same & ī cōtinual prayer / cōtēplaciō / medi¦taciō / & spiritual / or holy exercises: thā is wylful po¦uerte nat only / good / honest / & laudable: but also mo¦che meritorious. And yet may pouerte thus taken: be diuerse: in maner & perfection. For some {per}sones haue enterprysed / & takē this pouerte in so {pre}cise ma¦ner / y^t nothyng they wolde haue of y^e worlde: but o∣nely a skarce lyuyng / & y^t gottē by theyr owne lobou¦res alone / as we haue of saīt Paule / & of many other īvitas patrū & ī y^t colaciōs of holy fathers. Some o¦ther yet lyued more streytly / by onely herbes / rot{is} / & such as they fōde w^tout labour{is} / as saīt Io. baptiste

And some / persone•• haue solde theyr goodes and lā∣des / and made all commune / and so dyd they lyue with other persones / as in the begynnynge of the churche: the people dyd lyue vnder the Apostles. Some other dyd lyue / and yet done lyue / ī cōmune in two maners. Some without landes / possessiōs / or bodely laboures / or yet any certeyne prouision: onely vpon almes / as the freres of all orders / speci∣ally: the obseruauntes of saynt Franciskes reule. And some other done lyue in cōmune vpon the goo∣des of a monasterie / other gotten / by cōmune labou¦res / or els vpon landes and possessions / wherwith the monasterie / is indowed. Of this pouerte / so to lyue in cōmune: is our mater at this tyme. For of suche persones / that ī tyme paste: haue lyued by the onely prouision of god. As the chyldren of Israel in deserte. Helyas fed by y^e Rauyn / and by the Angell / and Mary Magdalene with many other: we wyll nat speke / nor yet of the other pouertes byfore reher∣sed.

¶Of monasticall pouerte / as it is the seconde essenciall vowe. The seconde. Chapitre.

BVt here done we intreate of that pouer¦te onely / that standeth in forsakyng the worlde (as we sayde) to be at liberte to serue our lorde / after the exāple of oure sauiour Iesu / and to be of the nombre of them that he called blessed / sayng in the gospell. Beati pauperes spiritu,* 1.6 Quoniā ipsorum est regnū ce∣lorū. That is: Blessed ben those {per}sones y^t ben pore in spirite / in the holy ghoste / pore for the loue of our

lorde: for the kyngdome of heuē is theyrs / and doth apperteyne vnto them as theyr proper heneritaūce. And yet althoughe the {per}sones of this pouerte done (as is sayd) for god forsake the worlde / yet maye they lyue in cōmune by the goodes of the worlde. Whether they take thē of gyfte or in almes / or whe∣ther they gete thē by laboures / or whether they bene prouided for by landes / rentes / or possessions. For the frute of this pouerte (as is sayd) is to be voyd of worldly cares. And to be at liberte to folowe Christ and so done the couent in euery religion. And al∣thoughe the souereine / and the officers done seme to be occupied somtyme with worldly busines: yet by∣cause / it is for the prouision / and nedes of the couēt: it is a spirituall busynes / and charite with obediēce in them: doth supplie the quietude of mynde / and y^e duete of religion / whiche the couent dothe execute & fulfyll / and so ben they all of lyke merite & {per}fection.

¶Of the profitte of this pouerte. The thyrde Chapitre.

THis maner of pouerte to lyue thus in cō∣mune: is moche cōmendable and greatly conducible / profitable and helpynge / vnto the increace of vertue / good maners & per¦fection. For our sauiour Iesu him selfe: was of this pouerte / and his disciples / as doth appere ī the gos∣pell / in that he had a cōmune purse.* 1.7 Wherof the tray¦tour Iudas was berer. And bycause he was nat cō¦tent with that maner of lyuyng ī cōmune / but wold haue {pro}priete: he lost grace / and finally fel into euer¦lastyng dampnacion. Where the other Apostles cō∣tent

to folowe theyr mayster: dyd all lyue ī cōmune / & taght al theyr disciples christianes so lykewyse to do / as doth appere in the act{is} of the Apostles.* 1.8 Wher¦by we may cōclude for a trouth: that (after y^e {per}fectiō of very christianite) this maner of pouerte: is moste nere vnto the pouerte of Christe & so to be singuler merite / among other pouertes.* 1.9 For the most nyde & paynful pouerte (althoughe wylfully takē) is nat y^e best meritorio{us} pouerte / as to lyue w^t out any world∣ly {pro}uision / except it were enterprised & vndertaken by reuelaciō. For it were rather {per}sūpcion / thā {per}fec∣tion: for any {per}sone to w^tdrawe wilfully frō hīselfe: y^e necessary sustētacion of his natural lyfe / except euer (as I sayd) reuelacion.

¶Howe Christe our sauiour dyd begynne this po¦uerte. The fourthe Chapitre.

THis wylfull pouerte: dyd our Sauioure Christ expresse & set forth / in his owne lyf. For he beyng lorde of all the worlde / was borne pore / & brought vp & nourysshed po¦rely / and in all the {pro}ces of of his lyfe: he was pore. For (as he sayd him selfe) he had nat (as they say) an hole to hyde in his hed / ne any thynge proper as his owne.* 1.10 And at the laste: he deyed / al naked and bare. Wherby doth appere: that he wel approued & loued pouerte / as the very path & most ryght way vnto {per}∣fectiō. And so he sayd hīselfe ī y^e gospel / whā a yong mā came vnto hī / & asked hī / what he myght best do or what way he myght take / most surely to be saued he answered / y^t to obserue & kepe y^e cōmādemēt{is} / of y^e lawe shuld be sufficiēt for his saluaciō.* 1.11 But if thou wyl be {per}fect: go thy way / & sel al thou hast / & come & folowe me ī y^e path of pouerte / & thou shalt haue tre∣sor & riches ī heuē. Wherby doth plaīly apper that y^e

ryght way vnto {per}fectiō: is pouerte / & y^e moste redy meane to haue ryches ī heuē: is to be pore vpō yerth yet syrsay you: euery mā is nat boūd vnto y^e {per}fectiō For our sauiour sayd it shuld be sufficiēt for our sal¦uaciō: to kepe y^e {per}cept{is} & cōmādemēt{is} of y^e law. [Obiection.] And also Christ spake w^t a cōdiciō saing. If thou wilt be {per}fect / as though he were nat bōde thervnto. Trothe it is: [Answere.] yet is it troth y^t I sayd / pouerty is y^e most redy meane vnto {per}fectiō / & also to y^e sure kepyng of those cōmādemētes / w^tout which: no {per}sone may be saued. And yet is nat pouerte sufficient alone / vnto the ke∣pyng of thē or any of thē: excepte y^t vnto pouerte: be ioyned y^t our sauiour sayd / y^t was: come (sayd he) & folowe me. Fyrst thā forsake the worlde & so all na∣ked bare & voyd of al worldly busynes & pleasures: folowe our lorde cōtinually ī y^e lyfe of penāce. For ī Luke our sauiour sayth. Si q̲s vult post me venire,* 1.12 et nō odit patrē et matrē, et vxorē et filios, fratres et so∣rores, ad huc autē et aīam suā: nō potest me{us} esse disci∣pulus. That is. If any {per}sone haue mynde / desyre / & wyll / to folowe & to cōe after me: And doth nat fyrst hate or loth / y^e carnal affectiō / of his father & mother & of his wyfe & chyldrē / & of his brothers & systers / & yet ouer al this: of his bodely lyfe: he can nat by my disciple ī y^e {per}fectiō of pouerte. Here may you se y^t th{is} {per}fectiō of pouerte: is nat a cōmādemēt / but a cōsayl For both these text{is} bē cōdicionall{is}. If thou wilt be {per}fecte / & if any {per}sō wyl folow me / & yet ī both y^e text{is} doth folowe y^t those y^t wyl folow vnto {per}fectiō: must fyrst forsake y^e world. No {per}sō is boūde. I grāt well But yet euery {per}son byware how they don entprise. How they don {pro}myse or take vpō thē this coūsaile. For if a {per}son be nat boūde by obligaciō of writīg or {pro}mise: he nede nothīg to pay ne any thīg doth he of¦fēd: ī y^t he doth nat accōplesshe y^e cōsayle. Whervnto

he is exorted and moued But whan he hathe entre∣prised and taken in hande the counsaile: than (at the leest) it is a rebuke for hym to go backe. But if he do wylfully (at the mocion) bynde hym selfe by obliga∣cion & promyse of solemne vowe vnto the counsayle than is the counsayle chaunged into bonde / and the liberte: vnto necessite. For nowe muste he nede / by the reason of the promyse and bonde: accomplysshe & fulfyll that was counsayled / or els shall he offēde / and be worthy payne and punisshement. For our sa¦uiour saythe.* 1.13 Nemo mittens manum ad aratrum, et respiciens retro: aptus est regno dei. No {per}sone (sayth he) that doth enterprise / take in hande / and promyse to folowe and kepe the coūsayles of the gospell / and afterwarde doth loke backe / fle therfrom / & forsake the entreprise: may be an apte and mete conuenient persone to entre into the kyngdome of heuen.* 1.14 And holy scripture t a nother place sayth. If thou make a vowe: loke thou render and perfourme the same.

¶Howe this pouerte was kepte in the begynnyng of the churche. The .v. Chapitre.

WHerfore we done rede / that many holy fathers / hauyng great desyre vnto {per}fec∣tion of this counsayle: dyd entreprise & take vpon them to folowe the same / with out any vowe / bonde / or promyse. So that if they loke backe / and went therfrom: they had no paine / but only the shame / and rebuke of theyr en¦treprise. And yet dyd they in that tyme: make many statutes and streyt ordinaūces / for the {per}fourmaūce of theyr entrepryse / to exclude vtterly al maner of {pro}¦priete

/ and to folowe the maner of the Apostles / all to lyue in cōmune / as dothe appere by saynt Iohan Cassian in his boke of the collacions of the olde fa∣thers / specially in the fourth boke.* 1.15 * 1.16 De institutis re∣nunciancium. That is: of the statutes and ordinaū∣ces of suche persones / as dyd that tyme forsake the worlde. And in the .vi. boke of y^e spirite of auarice. Where they ordoned:* 1.17 nat onely y^t no persone shulde haue any thyng {pro}per: but also y^t no {per}sone shulde na∣me / or call any thyng myne or thyne / as my mantell my veyle / thy boke / thy tables / or any other lyke thynge / out alway our boke / our hāde. &c. For myne or thyne: ben wordes of {pro}priete / whiche in y^e mouth of a religious persone: was among thē abhomina∣tion. They ordened also / that no {per}sone shulde haue in proper vse any thyng that they sende into the mo¦nasterie byfore theyr entre. Nor yet y^t they / brought with them. Nor that were gyuen / or sent vnto them from the worlde. Ne that thynge nother: that they yerned / or gate by any labour in the monasterie. And yet aboue all this / that is more precise:* 1.18 No per¦sone shulde vse any thynge in any maner of singula¦rite / as to marke any thyng with any proper marke as apperteinyng vnto this / or that persone. Nor to put any thynge vnder locke and key. Nor yet to lay or set any thinge / in any priuey place for theyr owne vse / or from the cōmune vse of other persones. Nor any thyng to vse in any maner: without knowlege and licence of the souereyne. Alas good religious {per}¦sones. What shall we say of our selfe and thynke. Syth they without promyse or vowe: dyd so streyt¦ly kepe and folowe theyr entreprise / and purpose w^t out violaciō or offēce. And we: that haue nat onely

enterprised / bygonne / and taken in hand this {per}fec∣tion or pouerty: but also haue in the face of the chur∣che openly promysed and professed / vnto our lorde god / his blessed mother / and vnto all sayntes / speci∣ally the patrons of our religion. And vnto our pre∣lates on theyr byhalfe / and that by solemne vowe.

The holy sacrament of Christes blessed body and sacred blode thervpon receiued: firmely to obserue / kepe / and perfourme / that holy counsayle / and per∣fection of wylfull pouerte / vnto the vttermuste of our power / continually: duryng our lyfe. Alas (I say) what may we (so bounde) suspecte and drede of our selfe. Syth in diuerse monasteries we done se & perceyue: that some persones professed / haue orde∣ned thynges for theyr owne priuate vse:* 1.19 byfore they were {pro}fessed / some after: done {pro}cure for theyr owne ease and pleasure / seuerally to be vsed: many thyng{is} and locke them fast / or hyde for thē selfe alone. And if by chaunce any of theyr felowes happe to fynde / & for a nede do vse that thynge / that so they haue ap∣poynted for thē selfe / thā wyll they anone be moued discontēt / & angry therw^t / & sometyme take it frō thē by violence / or w^tout any charitable or good religi∣ous maner. And yet forther {per}aduēture chyde / brale / & speake suche wordes as shulde neuer passe a reli∣gious mouth. I fere moche surely & dred: lest many {pro}fessed {per}sones / done by suche meanes fall into the daūger of y^e moste perilous pestilence / & moste depe dāpnable synne of {pro}priete For in y^t tyme they toke and dyd account the goodes of the monasterie:* 1.20 as consecrate goodes vnto our lorde. And therfore to be vsed w^t all due reuerēce. To be vsed: nat at plea∣sure & selfe wyll: but for very & vnfeyned nede. And

alway by the knowlege / & licence of the souereyne. For that thynge y^t were nat nedeful: shulde no {per}son vse by any licence. And yet euer (as I sayd) they shulde vse all thynges w^t reuerēce. For in y^t tyme: they dyd vse & intreate the good{is} of the monasterie w^t suche reuerēce: y^t if any {per}sone: dyd breake / lose / or yet misintreate / any goodes of the monasterie / they shulde haue meruelous great rebuke / & streyt punis¦shement.* 1.21 And y^t for a thynge of lytell price or small value. For there is shewed / what rebuke an officer / & religious {per}sō of a monasterie had / for losīg of thre graynes of otemele / y^t by negligēce dyd ouerfall hī as he broght otemele vnto y^e potte. Suche rebuke & penaūce had he: as we nowe wolde think rygorous to be gyuen / for the losyng of an oxe / or certen nōbre of bestes. Hereby may we take: that nothyng in any monasterie: shulde be reserued vnto the proper vse of priuate persone. For no persone in the monastery professed / may haue any maner thynge in any wyse / or fourme in {pro}priete. Yet maye the selfe monasterie all holly to gether haue {pro}priete.* 1.22 For all the landes possessiōs and other goodes of the monasterie done apperteyne vnto the hole monasterie: as proper / to be (natwithstandyng) diuided and ministred by the souereynes / or officers vnto the {pro}fessed {per}sones / and vnto eueryche of them / nat vnto any proper or cer∣teyne vse: but vnto the very / and vnfeyned nede of the persones. So (natwithstandynge) that nat onely the selfe thyng: but also the vse of euery thyng be euer vnto euery persone (as moche as is possi∣ble) at vncerteynte / alwaye at the wyll and discre∣cion of the souereyne / euer to be vsed in the moste commune conuenient maner. And this maner

maner of vse and fourme of priuite: is affirmed for the moste holy and moste hyghe perfection of pouer¦ty / bycause it is moste lyke vnto the lyfe of heuen.* 1.23 Where all thynges bene and shalbe moste hyghly & generally cōmune. For god ts and euer shalbe al / in all. And also bycause that our sauioure / and all his Apostles: were of that fourme and maner of lyuing And therfore many persones and nerehande al chri¦stianes in the fyrste begynnyng of the churche: dyd vse & kepe the same maner / in so moche that in some one monasterie: were. M. {per}sones or mo. And this was generall: throughe all christiane landes in eue∣ry region and countre. And euery where dyd they obserue and kepe the statutes / and ordinaunces of this perfection in moste precise and streyte maner / vtterly excludyng al maner of spices / kyndes & cōte¦naunces of propriete. And yet (as we sayd byfore) they were nat bounden thervnto / but only folowed that maner: of deuocion and fre wyll / without pro∣fession or promyse.

¶Howe this pouerte came vnto bonde and vowe. The .vi. Chapitre.

BVt after whan perfection beganne to decay: some persones wyllynge y^e same maner to continue: dyd precribe and or∣deyne certeyne rules / and firme statu∣tes / which many dyd receyue / and wyl¦fully dyd bynde them selfe perpetually to kepe / and fourme the same / of the which rules:* 1.24 thre were fyrst receiued and approued by the churche / and so incor∣porate in the lawe. That is to say: the rules of saynt

Bastle / saynt Augustyne / and saynt Benedicte / and after them was also the rule of saynt Franciske re∣ceyued / & approued of the churche ī like maner. So that nowe all persones that done wylfully professe the essēcialles after any of the sayd rules: ben vnder payne of deedly synne: boūde to obserue / & kepe the same / at the leest as vnto the said essēcialles / that is to say / these thre vowes obedience / wylful pouerte / & chastite. Syth than for the garde / & sure kepynge of this secōde vowe of wylfull pouerte: al this sayd rules haue ordened the disciples of the same: to liue all in cōmune / excludynge vtterly al maner of pro∣priete / singuler / priuate / & certen vse of any thynge temporal: the same disciples thā {pro}fessyng the same rules: muste nedes / & as theyr duete kepe theyr bōde and promyse: vnder the sayd paine of deedly sinne. And that the sayd fathers haue so ordened: doth ap∣pere ī theyr rules.* 1.25 Saynt Basyle sayth in y^e fourth Chapitre of his rule. In multis vtile esse video uitā cōmunem ducere. &c. That is. I do perceyue (sayth he) that to lyue all in cōmune amonge suche {per}sones as haue taken that way of lyuing: is for many thyn¦ges: {pro}fitable. And ī the nexte chapitre after he doth exclude propriete.* 1.26 And saynt Augustyne in the first chapitre of his rule: sayth. Hec ••gitur sunt. &c. We therfore (saythe he) done cōmaunde and charge all you that ben constituted / set / & ordred in the monas∣terie: that ye obserue / & kepe these thyng{is} y^t done fo∣lowe. Fyrst that ye abyde / & dwell in your house qⁱe¦tely / restfully / & agreable to gether in all thynges.* 1.27 For thervnto ben you gadred to gether ī one couēt. And y^t you haue in our lorde: one herte / one wyll / & one mynde. And y^t ye nother name ne call any thing

properly your owne / but that all thynges be vnto you cōmune.* 1.28 And that all thynges that ye haue / as meate drynke / and clothynge: be distributed / diui∣ded / assigned / or appoynted vnto eueryche of you / by your souereyne. And the same thynge in sentēce: haue both the other rules. For saynt Benedicte in the .xxxiii. Chapitre of his rule: sayth. Precipue hoc vicium radicitus amputetur. &c.* 1.29 Let this vice of pro¦priete (sayth he) be kytte awaye / & plucked vp clene by the rotes / so that no persones in the monasterie: do presume any thynge to gyue or receiue: without the licence of the souereyne. Nor yet to haue any thynge proper / no I say / no maner of thyng / nother boke / nor tables / nor yet a pencyl to wryte with / nor yet (I say vtterly) no maner of thynge. For nother theyr bodies nor theyr wylles be in theyr owne pro¦per power / but all thynges cōmune.* 1.30 And saynt Frā¦ciske in his rule the .vi. Chapitre: dothe also prohi∣bite all maner of propriete.

¶Of the vnderstādyng of saynt Augustines reule as vnto this purpose. The .vii. Chapitre.

BVt bycause I wryte vnto you princi∣pally that ben of saint Augustines rule I wolde you noted of the forsayd texte foure poyntes / that done natwithstan∣dyng apperteine vnto all religious {per}∣sones accordynge vnto the example of the holy A∣postles. For so dyd they lyue after the Ascencion of our sauiour / vnto suche tyme as they were cōmaū∣ded by the holy ghoste (grace receyued) to departe in sonder / and to make open the lawe of Christes

gospel. The fyrst note than is / that the couent shuld byde / and dwell to gether in one house. Wherin: ma¦ny religious {per}sone (after my pore mynde) done mo¦che amys. Specially the souereynes / hedes / and of¦ficers of some monasteries / that done lye at graun∣ges / lodged / or other places from the couent / which thyng semeth playne agayne that poynt of the rule / & very moche inconuenient & vnaccordyng / excepte they account them selfe / as none of the couent / or els some lawful necessite do cause them so to do. For I can nat iuge lawfull for thē to be frō the couent: but onely for very & vnfeyned necessite other in thē selfe by syckenes / disease / & other lyke thynges / or els for the necessite of the monasterie / whā they ben forthe in ministerie. For within y^e monasterie / they shulde neuer be from the couent / at mele tymes / ne yet lye out of the dortoure but as other of the couent for syc¦kenes. In the firmary. For syth they ben professed vnto the same rule as depely as any of the couente: they muste be one of them / & yet more streytly boūd to kepe y^e rule moste {pre}cisely: bycause they ben soue∣reynes & gyders of y^e couent / & must make a counte for al the couent. Alas / howe shal they make accoūt for thē / & be nat cōuersaūt with thē / ne done knowe what they do? it is nat well. The seconde note of y^e said texte: is / that al the couēt / shulde be of one hert / one mynde / one affection / & one felynge / & assent of our lorde. So were the disciples of our lorde Iesu The holy scripture vnto wytnes / sayng in the act{is} of the Apostles. Multitudinis credencium: erat cor v∣num, et ai a vna in dn̄o. That is:* 1.31 the multitude & cō∣pany of christianes / y^t by y^e {pre}achyng of y^e Apostles: dyd byleue and had feythe in oure lorde: was all of

one herte / one affection / one loue / one minde / one fe∣lyng / & vnderstādyng ī our lorde. By which sentēce is al parcialite excluded. Wherin those religious {per}¦sones done offēde / y^t done drawe together in cōuen∣ticles / & priuey corners / to clater & talke / & specially wordes of detractiū / makyng of discorde / discēcion & debate / & suche as ben cōbrouse & vnrestfull in the cōpany. The thyrde poynt notable of the sayd sen∣tence:* 1.32 is / that no {per}sone in the monasterie: shulde na¦me or call any thyng theyr owne / moche more shuld they thā / nothing haue as theyr owne. For so (sayth the rule) done we rede in the actes of the Apostles. / Erant illis omnia cōmunia.* 1.33 That is to say: All thyn¦ges were vnto them cōmune. This point: is slakly kepte / in many monasteries. Where some persones haue cofers / or chistes locked / & therin money / gold & syluer / cuppes / masures / peces / saltes / spones / and other plate of syluer / gylt / & golde / & in theyr houses (for I speke nat of theyr sell{is} / where they come most selden) But in theyr parlores / & offices or priuate places / hangynges / payntynges / & apparelles / fed∣derbeddes & tapettes w^t suche other / more like gen∣tylles than very christianes / & nothyng like vnto re¦ligion / clene w^tout {per}fection. And all these haue they priuately / & singuler vnto thē selfe / that the couent hath nat / ne any vse therof / ne conforte to therby.

Whiche thynges: they do nat onely cal theyr owne: but also done rekē / accoūt / & take suche thyng{is} as ve¦rely theyr owne {pro}per thyng{is}. So y^t if they were ta¦ken frō thē / or they letted / or forbeden to vse them at theyr owne pleasure: they wolde grudge / & thynke / or say verely they had wrong. And in all the tyme / they nothyng done regarde the defouling / blotting

& defacyng of theyr holy {pro}fessed rule. The fourthe poynt of the sayd texte moche notable: is / y^t all thyn¦ges in the monasterie:* 1.34 shulde be ministred & deliue¦red vnto the couent / & vnto euery {per}sone of the couēt by the souereynes or theyr officers accordyng vnto the nede of the persone. Whiche poynt was takē out of the rule of the Apostles / as appereth in the actes / where is said. Diuidebatur vnicui{que},* 1.35 prout cui{que} opus erat. That is: The goodes were diuided vnto eue∣ry persone: as vnto eueryche was nedefull. This poynt (after my reasō) is ful yuell kepte. For in the moste parte of all monasteries / as wel of mē as wo∣men: euery {per}sone {pro}fessed of the couēt: hath a certen sūme of money appoynted for theyr stipende / wher∣with to {pro}uide eueryche for thē selfe all necessaries / of habites / ary / & suche other except cōuentuall fare of meate & drynke & suche general thyng{is}. And this semeth vnto me (w^tout excuse) very {pro}priete. And di¦rectly agayne all the rules / which {pro}priete: the olde fathers: y^t (as I sayd) dyd nat bynde thē selfe vnto the contrarie:* 1.36 had / natw^tstandyng in abhominaciō / as a pestilence / & destruction of all good religion / & a let & hyndraūce of all vertues / good maners / & spi¦rituall {pro}fittes. And as a thynge more ieo{per}dous / or perilous: than disobedience / or fornicacion. For vn¦to them (as to other sinnes) we haue a {pro}uite / & natu¦rall disposicion / y^t doth moue & assayle vs w^tinforth but this moste dāpnable {pro}priete:* 1.37 is without vs / & by the mocion of the outwarde sence: doth assaile: & intice the minde vnto auarice / & dāpnable couetous¦nes. And therfore in y^t it is an outwarde mocion: it may the more lyghtly be resisted & withstande: thā any other synne at y^e fyrst tyme. But & it haue entre

into the mynde & soule / & by affecte & deliveracion / be ones wylfully admitted:* 1.38 thā doth it cleue / & stick so fast: y^e welnere impossible is to remoue it / y^e rote rēneth so ferre & so depe into the herte & affection: y^t it occupieth the hole {per}sone / & so is moste harde to be eradicate / vnrotē / & clene weded out. For whā al o∣ther synnes done begynne to decay / faynt / & fade / in man by nature: thā doth couetous / this serpēt of {pro}∣priete:* 1.39 begynne to florysshe / sprynge / and newly to growe. And therfore / no synne is more agayne na∣ture / thā it. And saynt Paule doth call it the rote of all yuelles / & the bondage or thraldome of ydoles.

¶Of this pouerte after the instituciō & ordinaūce of the churche. The .viii. Chapitre.

WHiche thynge oure mother holy churche well {per}ceyuyng / & consyderyng: hathe in diuerse maners / ordeyned vnder great paynest y^t no religious {per}sone / shal ī any wyse haue any maner of {pro}priete. In the thyrde boke of y^e decretales. De statu monacorū. Ca. Monachi. is conteyned in sentence. Qui peculiū ha∣buerit. &c. thus englesshed / what so euer religious {per}sone: hathe / or doth reteyne in {pro}per possession / or vnto his owne vse / by any meanes: any maner of thynge: excepte y^t thynge y^t by the souereyne is per∣mitted / or inioyned for cōmune ministracion / or of∣fice appoynted: let y^e religious persone be remoued frō the cōmuniō of the aulter / that is to say / frō y^e re∣ceyuyng of y^e sacramēt. And if at y^e tyme of deth / any suche religious {per}sone be foūde w^t any {pro}priete / and hath nat done due penāce therfore: let none oblaciō be done ne any praier be made for hī / nor yet he haue his burial / sepulcre / or graue: amōg y^e other religi∣ous

{per}sone. And this (sayth the pope there) done we cōmaūde of al religious {per}sones / to be obserued and kepte. And y^e souereyne y^t doth nat w^t diligēce / cure & hede wel these thyng{is}: let hī knowe for certeinte / y^t he hath offēded vnto y^e {pre}uaricaciō / & losynge of his office & rowme. And agayne ī y^t same boke & tytle. Ca. cū admonasteriū. sayth y^e pope ī y^e {per}son of y^e chur¦che. Prohibem{us} districcte ī virtute sācte obediēcie. &c. We done {pro}hibite / & streytly forbede (saythe he) in y^e vertue of holy obediēce / vnder y^e attestaciō / & record of y^e iugemēt of god y^t no religious {per}sone haue re∣teyne / or kepe ī possessiō / by any maner of meane: a∣ny thyng {pro}per. And if (by case) any religious {per}son haue any suche thīg {pro}per: let hī forthw^t resigne it / & vtterly discharge hī selfe therof. And if euer after y^e tyme: he be foūd / & {pro}ued to haue agayn any maner of {pro}priete: let hī (after reguler / & due warnyng) be expelled / & put out of y^e monasterie / neuer after any more to receyued / excepte he do penaūce accordyng vnto reguler discipline / al this sayth the sayd lawe In stede of y^e whiche / expulsiō / & puttyng out of the monasterie: is nowe inioyned / in al monasteries: y^e paine of inprisonemēt / there to remayne / vnto y^e ty∣me / y^t y^e {per}sone be {pro}ued worthely penitent. After the sayd texte of y^e lawe: doth īmediatly folowe. And if in or at the deth of any religious {per}sone: he be foūde with any maner of propriete: let the same proper thynge / in signe and token of perdicion / and euerla¦styng dampnacion: be with the same persone / buri∣ed in the dounghyl / or mouckhepe / as saint Grego∣ry in his dialoges sayth he dyd hym selfe.* 1.40 And in the same Chapitre at the ende doth folowe. And let no souereyne thynke / trowe / or suppose / that he

may dispense by any meanes with any subiecte: to haue / retayne / or kepe any maner of {pro}priete. For y^e auoydaūce of {pro}priete: is / as the possessiō of chastite so annexed & knyt vnto y^e rule of a religious {per}sone: that contrarie thervnto the pope hym selfe may nat gyue lycence / ne dispence therwith. And in the next chapitre excepte one byfore this sayd thapitre ī the same boke / & title. Ca. Su{per} quodā. the pope doth de∣termine / that euery suche religious persone / as af∣ter lawful warnyng be foūde / & proued at his dethe or after deth / with any maner of {pro}priete / y^t nat only he is vnworthy or nat worthy christiane buriall: but also / that (if it myght be without notable great slaunder) he shulde (thoughe he were buried) be ta∣ken vp agayne / & cast out of the churche / & out of all holy / or halowed groūde. Many other streyt deter∣minaciōs ben made in the lawe: agayne propriete.

¶Of the mysuse of these lawes and ordinaūces of of the churche. The .ix. Chapitre.

ANd yet al is to lytel / or at the leest doth ly∣tel auayle. For fewe monasteries shall ye fynde / or yet here tell of in Englāde: y^t ben clene voyde / & done {pre}cisely lyue without {pro}priete. For other the {pro}fessed {per}sones bretherne or systers / haue (as I sayd byfore) stipende celary or wages / that is / a certeyne sūme of money deputed / appoynted / & delyuered vnto theyr owne hand{is} cu∣stody / & disposiciō therw^t to {pro}uide for thē selfe aray & to bye al necessaries / & vse al at theyr owne wyl / & pleasure / sel agayne or chaūge y^e thynges boght af∣ter theyr mynde / & do therw^t what they wyl / as lēde & borowe / play for money at al maner of games / de∣cyng / cardyng boulīg. &c. & sōtyme at worse or more

incōueniēt thyng. And in some monasteries the bre¦therne done wryt / lumyne / paynt / make clauicord{is} / and suche other laboures / and take all the gaynes vnto them selfe. And the systers ī other places done sowe / brawdre / weue / and make sylke werkers / tea∣che chyldren / take sogiournaūtes to borde as ale wy¦ues done in the contre / and done inioye the gaynes therof / and vse the money as they wyll. And by rea∣son therof in theyr firmary / a place ordened for seke persones: they done receyue gestes / eate and drynke with them / cōmune and speake / & make good chere syng and laghe / play and sporte / and be as mery as lay people / whiche thynge is moche vnaccordynge vnto theyr state and doth nothyng agre with religi¦ous perfection. And is also agayne theyr rule and profession.

¶Of the cōmune excuse of them that haue nat ne yet ben well wyllyng to kepe precisely the rule. The .x. Chapitre.

HEre nowe muste I put you in re∣membraūce of theyr excuse and de∣fence / whiche is (as they say) the ly∣cence of the souereyne. And in very dede many of thē ben therby moche and sore deceyued. For many subiec¦tes done thinke verely they be discharged clerely in conscience: whā they haue licence of the souereynes so to vse the money receyued and gotten as byfore is sayd / as thoughe the souereyne myght gyue thē suche licence. For they done byleue: the souereyne hath power to gyue that licence / and therin (I say)

they ben deceyued. For of trouthe and sure certente: they haue no suche power / ne may gyue any suche li¦cence. Wyll you haue a sure profe therof? take hede what the pope saythe in the lawe byfore rehersed.

Wylfull pouerte voyde of all propriete / is (sayth the pope) in lybe maner as is chastite: so annexed / knyt / and ioyned vnto the rule of religious {per}sones: that cōtrarie thervnto: the pope hym selfe may nat gyue licence / ne dispense therwith. Howe than maye the souereyne gyue that lycence: that the pope may nat gyue? No man wyll graunt that the souereine may dispence / or gyue licence vnto the subiecte to abuse the body / and to breake chastite. Sythe thā all thre vowes / obedience / pouerte / and chastite / ben of lyke strengthe and state in all religious persones: no po¦wer maye dispence with one: more than with an o∣ther. For no persone makinge solempne vowe by {pro}¦fession: may be without any of them. For they bene essencialles. So that one may nothynge auayle without the other tweyne / ne tweyne without the thyrde. For in all solempne professions: they muste all thre be knytte and ioyned to gether as one. Let neuer than the religious persone be so diceyued: to say or thynke: that the licence of the souereyne is suf¦ficient to discharge concience / in that thyng / nor yet any other thynge / that the souereynes may nat law¦fully do them selfe. For suche licence: is but a colour and cloke of dampnable propriete. And yet wolde neuer the pope haue prohibite / and forboden suche licēce: excepte the souereynes: by ignoraūt or blynd presumpcion: myght or had vnlawfully taken vpō them to gyue suche vnlawfull / and dampnable ly∣cence. Here ye must take good hede vnto the subtyle

reasōs / that (as I haue herde) many persones done make in this byhalfe. [Obiection.] Syr (say they) may nat the so¦uereyne gyue licence / and also cōmaunde y^e subiecte to bye / or sel thynges necessarie / and to haue thervn¦to the custody / and ministracion of money? I muste nede graunt. [Answere.] For it is trouthe the souereyne may so do. Why than (say they) may nat my souereine gyue me licence to be a keper of money / and therwith to bye that is necessarie / for my selfe so that I make ac¦counte therof at the yeres ende / or whan I am com∣maunded? [Obiection.] [Answere.] Vnto this I m••••e answere / that the ma∣ter is nothynge like / and therfore the later doth nat folowe of that goth byfore. For the pope / and y^e hole churche hath (ī y^e lawe byfore rehersed) made plaine determinacion / and declared that any religious {per}∣sone: may lawfully for any office or cōmune minis∣traciō appoynted or cōmaūded by y^e souereine: bye or sell for the cōmune vse / & {per}fecte of y^e monasterie / & for the necessaries of y^e couent & so may he bye or sell for him selfe as for one of the hole couent. But therof doth nat folowe / y^t he (by any licence) may haue law¦fully any money / or any thyng els therw^t to bye / sell / or make {pro}uision for hym selfe as for hym selfe alone For so is that vse of money / or of any thynge els: no cōmune office ne ministery / but a priuate vse at selfe wyl / appetite and pleasure. Whiche thinge is forbo¦den in the sayd lawe as propriete. And yet that ac∣counte they speke of (I meane of the stipendes and laboures of euery singuler {per}sone in the monastery) is neuer made ne euer asked. They done vse ī some monasterie: to shewe vnto the souereynes ones a yere / by worde or wrytynge: of theyr astate and in what condicion they ben / that is to saye: what thyn¦ges they haue in theyr possession or custody / in mo-

in money plate / or other goodes / and of theyr dettes other to be payed or to be receyued. And those that haue keyes of offices: to delyuer them for the tyme / and sone after to receyue al agayne vnder a newe li∣cence / and go forthe as they dyd byfore into more synne and more depe daunger. For after the mynde and wrytyng of the reuerent father and doctour Io¦hannes tritemnius an abbotte: they ben all excom∣municate and accursed. And for a certeynte / that is trouth / in suche places that done exercise and conti∣nue that custome that he speketh of. For he saythe y^t the abbottes / prelates / and souereynes in diuerse in diuerse places of religion: done euery yere at two so¦lemne tymes: openly curse all religious proprieta∣ries. And there: therfore they muste nede be excōmu∣nicate / for in dede / the souereynes of religion: haue power by the cōmune lawe so to curse.* 1.41 And therfore take this for a playne conclusion of trouthe / that the souereyne hathe no power to gyue that licence and libertes of suche priuate and selfe ministracions as ben vsed in many monasteries or rather mysused.

And so is that excuse all voyde / deceyuable / and a dampnable blyndnes / to say / my souereyne doth dis∣pence with me / my souereyne doth gyue me licence / I do nothynge but after my souereynes mynde and wyll / whervnto: I am professed / my souereine must answere for me / I truste I am so discharged in con∣science / well saye I / this muste I nede graunt for a trouth / that the souereyne muste answere for the sub¦iecte. But I wyll nat graunt that the cōmaūdemēt / or the licēce of the souereyne / may discharge the sub∣iecte in conscience / ne yet excuse the subiecte frō sīne and the peyne therof / excepte that cōmaundement &

licence: be lawfull / & in the power of the souereyne. But (as is sayd) no souereine / nor yet the pope him selfe: may gyue licence / that any religious persone {pro}fessed by solempne vowe: may haue or vse any {pro}∣priete.

¶What is ment by this terme propriete. The .xi. Chapitre.

ANd what syr (saye they) done you cal propriete? What thynge is that {pro}pri∣ete (For so they speake cōmunely and done write that worde / that I wryte / and cal propriete) tel vs what thynge it is / what you meane therby / & howe we may knowe or coniecture: whan we done fall in [unspec 1] the daunger of that propriete? Here nowe shall folo¦we / after the lernyng of doctoures / and also by rea∣son grounded vpon auctorite: the determinacion of propriete / what thynge it is / & what the terme doth meane. Seconde / shall folowe the causes or occasi∣ons [unspec 2] of propriete. And thyrdely / the remedies for y^e same. And last howe euery thynge amonge religi∣ous [unspec 3] persones in the monasterie: may be vsed with∣out [unspec 4] the ieopardy and daunger of propriete. For the fyrste / what is that propriete.* 1.42 After the mynde of y^e said abbotte doctoure tritemnius. Propriete is the possession of any substaūce / or of any thyng tempo∣rall that any religious persone hath in his owne cu¦stody or kepynge / or yet in the kepyng of any other persone / or persones vnto the ende / purpose / or in∣tent: to haue / to vse / and to inioy that thynge for his owne selfe cōmodite / profyte / pleasure or ease / and y^t whether it be with licence / or without licence. And

the great clerke Antonine in his sūma sayth. That whan any persone spiritual or temporal hath fre li∣berte and power / and so: may (with licence or with∣out licence) alien any maner of thynge temporall / y^t is to say / make exchaunge of any thynge temporal / bye or sell and gyue one thynge for his one selfe pro¦fecte or pleasure: thā (sayth he) hath that persone {pro}∣priete. For howe by reason may any maner of {per}son in this worlde: haue / call or accoūt any thyng more properly his owne: than whan he hathe power and liberte to vse / or to do with all what he wyll. And y^t (I saye) whether so euer he haue licence or no li∣cence. For the licence there is voyde / and (as they saye) standeth in no stede. But as a man myght gyue a pore man a peny / and than gyue hym licence to do therwith what he wolde / or thought best.

This liberte and possession in temporall persones: is lawfull / but in religious {per}sones (as doth appere in the lawe byfore alleged) it is dampnable. Nowe loke well herevpon / and ye shall fynde more clere than the sonne beame: that all suche religious per∣sones / as done take stipendes / wages / celary / gyf∣tes / gayne / rewardes or almes / by thē selfe / and for them selfe: ben very {pro}prietares / whether they haue licence or none. For (as I sayd) that licence: is void and of none effecte. For the loue of our lorde / I be∣seche you loke well vpon the very / and reasonable trouthe of this mater. And neuer leyne / ne take de∣fence: of any licence / ne yet of any custome. Whiche many persones done allege for theyr discharge / say¦enge this is the custome of our place / and we do no other: than all haue done byfore vs / from the begyn¦nynge

of our foundacion / and god forbede that all these good auncient fathers or mothers / and many that were knowen / for good vertuous persones of perfecte and holy lyfe: shulde do so ferre amys as you wryte / we do nat beleue your wrytynge: so wel as theyr workynge: we wyll go forthe after our be∣gynnynge / saye what ye wyll. These wordes / or suche other like: haue many times ben spoken vnto me. But I euer make aunswere: that no custome may prescribe / pruayle nor yet discharge consciēce agayne trouthe / and the ryght lawe. I say therfore vnto you / put away / lay on parte / and vtterly for∣sake all these excuses. And applie your selfe with di¦ligens / and hole herte to folowe the promyse and so¦lempne vowe of your profession. And marke and note well the selfe wordes / letter / and the mynde or intent of your reule / & there shall ye fynde in playne texte without any glose: that no religious persone: shulde nother name ne call / any maner of thynge tē∣porall: myne or thyng. Nor to make any quarell or clayme any ryght (by any meane) or reason: vnto any maner thyng / as apperteynyng vnto hym selfe alone / but that all thynges shulde be mere / & moste indifferently cōmune. So that euery persone shuld haue that were necessarie / nat of selfe prouision: but ministred / deliuered / assigned / or appoynted by the souereyne or the officers. And yet haue therin no {pro}¦priete: but onely the vse therof / and yet that vse: at vncerteinte / remayne / euer and hangyng: in y^e wyl / iugement / and discrecion of the souereyne. So that if y^e subiecte reteyne or vse any thyng that he is

nat in wyll to resigne and render at the precepte or cōmaundement of the souereyne: that subiecte is a proprietarie / if the sayd thynge may be rendred.

¶Of the causes or occasiōs of propriete. The .xii. Chapitre.

HOwe for the seconde / that is / of the causes or occasions of this perilous pestilence of propriete. We done fynde: these stipendes / gyftes / gaynes / and suche other (as byfore we haue proued to be propriete) haue bene caused / somtyme: by the default of the souereynes. And sō∣tyme: by the default of the subiectes. In the souerei¦nes in two maners / one: by reason of parcialite.

Which in a souereyne is a great blotte / a great / and one of the greatest default / and moche odious and hatefull both vnto god and man.* 1.43 Iniquitatem odio habui, et abhominatus sum, et iniquos odio habui.

Saythe the prophete: that is: I haue (saythe oure lorde) had perfectly / and vtterly in hatred and abho¦minacion: all iniquite and also all vniuste / and par¦ciall persones / moste than the souereynes aboue o∣ther / bycause they done represent / & vse the {per}sone of our lorde god and sauiour Iesu. Whiche (by the te∣stimonie of his enimies) was clere voyde and par∣teles of parcialite. Whan the souereyne thā: by rea∣son of blode / byrthe / kynred / by requeste of states or frendes / or yet by carnall flesshly and folysshe affec¦tion / or (that is worst of all) for the loue and pleasu∣res of ryches / gyftes / rewardes or any temporal cō∣modite: dothe ministre thynges necessarie / as fode / clothynge / and suche other: nat indifferētly / but vn∣to

them so fauored: more in quātite / or better in qua¦lite / without any euident cause / but only of the selfe appetite / affection / & pleasure of the souereyne whi∣che in the same souereyne (as after shalbe shewed) is verey propriete: than haue the residue of the co∣uent or some of them: taken occasion therat / & mur∣mured or grudged therwith / and so haue desyred li¦cence / to haue a certeyn sūme of money appoynted / and to haue / and receyue the gyftes / and rewardes of theyr temporall frendes / and to inioye and vse at liberte: the gaynes of theyr owne laboures / therw^t to prouide for them selfe: as they sawe and {per}ceyued theyr company were prouided fore / whiche licence the souereynes haue permitted / & graūted althogh vnlawfully. For (as oftymes is sayd) they haue none suche power / yet (I saye) they done graūt and suffre it / for very nygardy / or auarice / whiche is an other occasion / and cause of the sayd propriete. And yet done they cal that nygardy: frugalite and good housbondry. Bycause they haue proued by experi∣ence: that lesse money is spended by that meanes / & the officers also haue lesse cares / and laboures by y^e stipendes: than by cōmune prouision. But in very dede and in effecte they so do: bycause they: that is y^e selfe souereynes: may without grudge: haue & vse propriete them selfe. For thoughe they wolde saye / they nothynge intende / meane / or purpose any such cause: yet dothe the effecte so folowe in dede. For they done spende the residue of the goodes of y^e mo∣nasterie after theyr owne minde / wyl / and appetite / and so done they suffre the officers to do with that remayneth of theyr offices / as thoughe the goodes of the monasterie were theyr proper goodes. And

so done they dispense with them selfe to be proprie∣taries. Where (if they were duely {pro}fessed) they ben as depely bounde vnto wylfull pouerte. And as moche or rather more streytly bounde to auoyde {pro}∣priete: than any of the subiectes. For ī that they ben souereynes: they haue the more charge / and so bene moste streytely bounde to obserue and kepe: all the ceremonies / all statures and constitucions. And spe¦cially the rules of theyr religion: more precisely thā any other. And therfore haue they no more ryghte nor propriete in the goodes of the monasterie: than hathe the leest of theyr subiectes. No syr (saye they) as for propriete in the goodes: the souereynes done nat take vpon them. For the propriete of all the goo¦des doth remayne in the pope and in the selfe mona¦sterie / that is the hole misticall body / that may law∣fully haue propriete / yet muste the goodes say they be ministred / distributed / diuided / and spended: af∣ter the mynde and discrecion of the souereynes.

Nay / nay / not so / I wyll in no wyse graunt thervn¦to. For the mynde and discrecion of the souereines: is many tymes contrary vnto good discrecion / and contrary also bothe vnto lawe and reason. But I graūt wel that the goodes of the monasterie: muste be spente by diuine / and well ordred discrecion / as sacred goodes / and by the diligence / and laboures of the souereynes / and theyr officers: duely and iu∣stely ministred. Yet syr (saye they) the money & goo∣des muste be deliuered forth / and ministred by theyr hand{is} / or by theyr appoītemēt. I graūt wel. For if the kynge wolde appoynt certeyn money to be delt in almes / or to by gyuen in rewardes vnto certeine persones / and wolde chose and cal one singuler tru¦sty

persone to haue the gydynge / and deliueraunce therof / after the kynges mynde / and cōmaundemēt: yet may nat that persone so chosen by the kynge: mi¦nistre / or spente that money / after his minde / nor dis¦crecion: but after the cōmaundement / and appointe¦ment of the kynge. So in lyke maner (saye I) the the souereynes (althoughe they ben chosen by elec∣tion / or by the suffraunce of our lorde) to haue y^e dis∣tribucion of the goodes and substaunce of the mo∣nasterie: yet may they nat spende it otherwyse: thā after the mynde of the kynge our lorde and sauiour Iesu.

¶Howe the souereynes and officers shulde minis∣tre the goodes of the monasterie. The .xiii. Chapitre.

SIr (saye they) Where do you fynde where our sauiour dyd appoynt the souereynes: howe / where / and vnto whome they shulde / distribute & mi∣nistre the goodes of the monasterie. Giue good eare / and herken diligē∣tely / and ye shall knowe and perceyue: howe by the doctrine of Christ: euery souereyne & officer: shulde distribute & ministre y^e good{is} of the monasterie. If I shulde here in. shewe (as y^e cōmune terme is) my balde reasō / or yet y^e auctorite of y^e cōmune doctores I knowe how they wolde puffe & blowe therat & set al at worse thā noght. I shal therfore pyght a more sure foūdaciō & groūde. Fyrst saynt Paule saythe. Quecū{que} scripta sūt: ad nostrā doctrinā scripta sūt.* 1.44

What thyng{is} (sayth he) so euer ben wrytē: they bene writē for our doctrine & lernyng. And ī cōmune auc¦torite. Oīs Christi actio: ••r̄a ē īstructio. y^t is euery act 〈…〉〈…〉

is our instruction / a lesson vnto euery Christiane.

Nowe let vs loke vpon the actes of Christe / & there shall we best lerne this mater. That Christe dyd lyue in cōmune / in wylfull pouerte / without any {pro}∣priete: no persone wyll deney. And howe he spent / & ministred that money that was in cōmune: the gos∣pell wyll testifie. That is to say after suche maner / as is writen of his parentes saynt Ioachin / & saynt Anne the father and mother of our blessed lady his mother Marie. In theyr legende is writen y^t theyr goodes were diuided and ministred in thre partes One parte vnto the temple to be spent vnto the ho∣noure of god. The seconde: vnto the pore people in almes. And the thyrde parte vnto the necessarie ex∣hibicion / and fyndynge of them selfe & of theyr hou∣sholde. Nowe let vs proue this in Christe. He by∣ganne of chyldhode to go with his parentes vnto Hierusalem vnto the hygh festes.* 1.45 And afterwarde without his disciples he continued the same / euer to make oblacion / and in al thynges he dyd accom∣plesshe and fulfyll all the cōmaūdementes and holy cerimonies of y^e lawe.* 1.46 * 1.47 And that he delte almes: doth appere in the gospel in that / whā he spake vnto Iu¦das the traytour saynge / that thou dost / or wyll do: do it shortely / his disciples (saythe the gospell) nat knowynge what he ment: supposed / and thoughte: he had boden and cōmaunded Iudas (bycause he bare the cōmune purse) to bye some thinges againe the feast / or els that he shulde gyue some almes vn∣to the poore nedy persones / whiche they wolde nat haue supposed ne thought: excepte they had byfore (by experience) knowen: that he had accustomed & vsed to gyue or cōmaunde almes vnto the pore and

nedy persones. Nowe for the thyrde / that he mini∣stred vnto his disciples all thynges necessary: doth appere by his owne wordes vnto thē sayng. Whan you went about with me (sayth he) byd you lacke or want any thyng. They sayd / nay / we lecked notīg.* 1.48 So than is proued that he dyd prouide for them al maner of thynges necessarie. And consequentely here is shewed by the auctorite of the gospel: howe Christe our lorde and sauiour: dyd spende dispose and ministre the cōmune goodes. And no man (I thynke) can shewe that he spent or disposed any ma¦ner of goodes / in any other maner. Wherby is eui∣dent vnto all them y^t haue good wyl to here / knowe & to folowe y^e trouth / & right way: howe euery soue¦rein / & officer shuld spēd / or dispose: y^e cōmune goo¦d{is} of y^e monasterie / y^t is to say / other ī ornamēt{is} of y^e churche / and that doth apperteyne vnto the deuine seruice of god / and his honoure / or els / vnto the ve∣ry / and vnfeyned nede of the monasterie / that is to say / the mayntenaunce and reparacion of al the hou¦synge / byldynge / and landes apperteynynge there vnto. And vnto the exhibicion / and necessarie fyn∣dynge of the housholde and company therof / that is to say: principally the couent / and than theyr neces∣sarie seruauntes / and all to be founde in al thynges honestly and without penury. For by the cōmune canon lawe:* 1.49 No mo persones / shulde be receiued in¦to any monastery: than by the clere reuenewes / and rentes of the same: may be honestely foūde without penury. For whan the souereynes or the officers done pynce the couent with nygardy and hardines that dothe euer ingender / and brede murmure and grudge. Specially whan the selfe souereynes and

officers done fare wel / & take plēty vnto them selfe. And the couent also done perceyue: that the souerey¦nes / or officers seruaūtes: done fare better / and ben more liberally intreated: than the couent. And whā the souereynes ben absent from y^e couent: than doth the couente take euer occasion to desyre liberte / as theyr souereynes haue. Another occasion in the so∣uereynes and officers: is the negligent cure of the seke persones in the monasterie. The charge of whome apperteyneth moste chefly vnto the souerei¦nes. For they shulde se and knowe / and nat only cō¦maunde: that the seke / shulde nothynge lacke that were necessarie. And in very dede: they bene many tymes lytel regarded / and nat charitably intreated and that doth cause / some persones to be content to haue somwhat / and to take of frendes: wherewith to releue them selfe. Where they chyfly: and than al the other of the couent shulde (as I sayd) haue without penury / all maner of thynges necessarie / ministred by the souereynes / and the officers: liberally / gētil∣ly / paciently / kyndly / louyngly / and charitably. And thā shulde they set lytel by all the hole world / & nat onely auoyde: but also abhorre & hate propriete They se thing{is} (after y^e maner byfore sayd) duely ac¦cōplesshed: & reasonable / {pro}uisiō made for y^e yere fo∣lowyng: all the residue of al the rētes & reuenuwes of y^e monasterie: shuld holly be gyuē & delt in almes vnto y^e pore & nedy people. For y^e monasteries shuld neuer kepe ne care:* 1.50 for any worldly tresour / our sa∣uiour sayd vnto his disciples. No lite the saurizare vobis the saurū su{per} terrā. That is / haue you neuer appetite ne wyll: to kepe / or ley for your selfe: any maner of treasure or ryches vpon yerth. Whiche sē∣tence:

is imparatyue / & a cōmaūdement / vnto al thē y^t haue enterprised & takē vpon thē the discipline of Christe. And than if y^e cōmaūdemēt shulde be kepte of any {per}sones: of whome (I pray you) shulde it be∣come better / & more precisely to be kept: than of thē y^t (by solēpne vowe haue enterprised / & promised to folowe Christ: y^t so cōmaūded) in pouerte. To kepe tresoure thā in places of religion: is al one / to kepe a fende / or spirite of the dyuell in a cage or cofre. Nowe ye se and may well {per}ceyue: howe (after y^e ex¦ample of our sauiour) the goodes of the monasterie shulde be spente / & nother by the wyl / pleasure / or di¦screcion of the souereynes or officers / or yet by any other meane: thā only by the sayd exāples of Christ & by the laboure & diligēce of y^e soueryne & officers.

¶Howe contarie vnto this example of Christe: the souereynes and officers done cōmunly spende y^e goodes of the monasterie. The .xiiii. Cha.

NOwe let the souereynes & officers take pa¦cience / if they fortune to rede this boke.

For here wyll I somwhat shewe / as well in parte by myne owne knowlege / in pla∣ces where I haue ben: as by the relaciō of credible religious {per}sones: that moche dyd mourne & wayle the decay or religiō. And also by the cōmune / & opē∣ly knowen lyfe of the souereynes & officers: howe moche / & ferre cōtrarie vnto the exāple of christ: the good{is} of y^e monasteries ben spēded / & distributed or rather depopulate & wasted / For wher one {per}t shuld be spēt to y^e honor of god / & to y^e maītenāce of y^e chur¦che / y^e ornamēt{is} of y^e same / & diuine seruice: it is now spēt / & dispēsed / vnto y^e homage of y^e dyuel. And yet wote I wel / what herevnto many wyll say. Syr y^e

churches and monasteries: were neuer better ne so well garnisshed / and decked with plate / Iuelles / and clothes / of golde / syluer / and sylke: as they ben nowe in this tyme. I muste nede graunt. But yet I say they done nowe as the chyldren of Israel dyd in the olde testament that wolde worshype god somtyme / and somtyme thyr ydoles / and sometyme bothe together. So done they / spende some of the goodes of the monasterie: in the ornamentes of the churche / vnto the honour of god. And yet done they spende a nother great parte / vnto the homage of the dyuell / the mayntenaunce of pryde / whiche they done saye communly is vnto the honour of the pla∣ce / for myne lordes honoure / or for myne ladyes ho∣noure / meanynge therby: the abbotte or the priour / the abbesse or the prioresse. But I wolde knowe where they fynd any auctorite: that can shewe: that any of the auctores of theyr rules / saynt Basyle saīt Augustyne / saynt Benedicte / or saynt Franciske: were caled lordes / or where they spent any of y^e goo∣des of the monasterie / for theyr honoure / or yet for y^e honoure of the place. Or where fynde they / that any of the sayd auctores of theyr rules: dyd ryde vpon so royall horses and mules and go forthe beamed w^t suche astate / very pompe and pryde / as the souerey∣nes done in this tyme. Och syr (say they) the worlde was thā nothyng lyke as nowe. And y^e people must cōforme them selfe vnto the present worlde. And so done they graūt that I proposed / that is / that with the honoure of god / the pryde of the dyuell hate {per}te also. And forther: where as we sayd by the example of Christe: the goodes in a nother parte shulde be spended and distributed / vnto the necessarie exhibi¦cion

of the persones of the monastery without pyn∣chynge or penury: they done graunt that parte of y^e goodes of the monasterie: bene / and muste be spente vnto the honoure / and vayne pleasure of the world. They muste (say they) confourme them selfe / and fo¦lowe the custome. And they knowe well / and done se openly: that the worlde doth / and of longe tyme hath continually drawē / and retourned vnto mere gentilite. And vnto the same maner of lyuyng: that was vsed among infideles byfore christianite / and by reason: if any people shulde resiste gentilite / and brynge the people therfrome: religious persones shulde moste conueniently laboure therin / & shewe moste expressely the example of Christe. For thervn¦to they haue bounde them selfe / why shulde they say and suppose to be a sufficiēt excuse for thē: passynge theyr fathers / and auctores tradicions: they muste confourme themselfe vnto the worlde? Syth also they haue vtterly forsaken the worlde / and in theyr profession proclamed them selfe enemies vnto the worlde. Why shulde they nowe make peace / or take truce with the worlde. Or rather why shulde they yelde them as bonde caytiues vnto the seruitude & thraldome of the worlde? For if they loke wel vpon theyr astate / and maner of lyuynge: in theyr maner places / graunges / lodges: so costly and pleasaūtly bylded / cyled / hanged / & rychely stored with al thyn¦ges of pleasure / plate of golde / syluer / and other me¦talles / a bushement / and company of waiters / some gentelmē / some ye men & gromes: well decked / and clenly arayde in sylkes / & cheynes of gold & syluer: & the abbesse w^t treyned gentlewemē wayters after the same maner / & all after y^e moste courtly fashon:

they may {pro}ue euidētly: they done more ap{pro}che vn∣to gentilite / & ben more like gentiles (Theyr entre∣prise of {per}fectiō weyed & accoūted) thā the prophane princes / & lay people of y^e world. Nowe for y^e thyrd: where the exāple of Christe doth shewe: howe all y^e residue / & remayne of the goodes of the monasterie / after all charges allowed: and reasonable {pro}uision made for the yere to come: all I say holly: shulde be delte / and gyuen our vnto the pore: they natw^tstan∣dynge done gyue a great parte vnto the thyrde ge∣nerall enemy of mankynde / that is the flesshe / nat o∣nely ī theyr aboūdaūce of dysshes / & su{per}fluous fare & that takē both our of due tyme & place: but also vn¦to theyr kynsfolke / & carnal frēdes. Which (as the cō¦mune sayng is) done take great parte frō the couēt. And vnto the mayntenaūce of this misordred mini¦sterie / & mispence of the goodes of monasterie: y^e so∣uereynes ben nat ashamed to take: by pacte / & com∣naunt / & by cōsent of the subiectes: a certeyn porciō of propriete (they say) vnto theyr chābre / but it is in dede / as well vnto the hale / as the chābre / & vnto the kychyn & stable. And generally to be spent & vsed / or rather misused / after theyr owne wyl & priuate plea¦sure. And if y^t be nat {pro}priete: there can be (ī my rea∣son) no propriete. Whiche thus (contrarie vnto the exāple of Christ / & the tradiciōs of theyr rules) mis¦vsed: doth cause thē the more lyghtly to dispence / & gyue licence vnto the officers / & other of the subiec∣tes: to do as they done / & so eueryche to haue a sin∣guler porcion of {pro}priate: vnder the fourme byfore sayd. I sayd to dispense / but I shulde haue sayd ra∣ther: to presume to dispense aboue theyr power / or yet (as is sayd) aboue / & beyonde any power vpon

yerth / & so done they make double offence / both vn∣to the daūger of theyr soules / & the blyndfull deceyt of theyr subiectes. These & many other offences in the souereynes: ben great occasiō of the misorder / & ruine of religion. For the souereynes muste rendre gyue account / & answere for the subiectes. And ther¦fore is nat sufficient for thē to say vnto theyr subiec∣tes: go forthe / do this / or that reguler obseruaunce: but rather shulde they say / as our sauiour sayd vn∣to his disciples: come you after me / folowe me.* 1.51 Do as ye se me do. For it is sufficient vnto the disciple: if he be as his mayster is / but that is to meane / whā he supposeth / or trusteth that his mayster doth well or els nat amys. If than the souereynes: wold leue / forsake / and clene put away this poyson of {pro}priete / in thē selfe: I doute nat it shulde nat long remayne in the subiectes / but shortely vanysshe / faynte and deye.

¶Of the occasion and causes of propriete in y^e sub∣iectes. The .xv. Chapitre.

ANd yet ben there many great defaultes & occasiōs of this {pro}priete: ī the selfe subiect{is} One / & y^t (I thynke) a principall occasiō & cause:* 1.52 of these stipendes / & suche other {pro}¦prietes: is y^e dulnes / feynt herte / lacke of mekenes / lacke of the loue of god & of y^e religiō / lacke of the re¦uerēt / dred of our lorde / in the subiect{is}. For the meke {per}sone / y^t hath the reuerēc drede / & loue of our lorde. and doth groundly / and stedfastly set the herte and minde to loue religion / and to profecte and go forth therin / vnto the honoure and laude of oure lorde / the welthe of his owne soule / and the edificacion of all christianes: wyll take no occasion / ne medle

medle / nor note / ne marke any maters w^tout thē selfe Except they were extremely gyuē / and shulde seme to redownde / & growe: vnto the dishonoure of god and hurte vnto the religion. And yet than: nothing to be vndescretly vexed therwith / nor ouer bysye in medlynge therwith / but accordynge vnto the order of the holy gospel:* 1.53 gyue monicion / with charite soft word{is} and meke and lawly byhauiour / beyng sory [unspec 2] in herte for the defaut / and pray for the parties. An other occasion in the subiecters is / that some {per}sones mynded vnto religion:* 1.54 byfore theyr entre ben infec¦ted with auarice. For they wolde be glad to serue god: so they myght be sure to lacke nothynge. And therfore they cast byfore what may fall / and so they fall by tēptacion:* 1.55 into a doute / drede or fere of theyr intreaty in religion. Howe they shalbe cherysshed and prouided fore amonge the company. And to be sure of somwhat if nede be: they make prouision / & leue some money / Iuelles / land{is} / or some other goo¦des in the custody and kepynge of theyr trusty fren∣des / that in suche case shall serue them. Whiche pro∣uision: standeth well with good policie & prudence but nat w^t good religion / as we haue shewed at lar∣ge / in your boke of statutes / in the tytle of entre into religiō / or of receiuyng.* 1.56 For ī such: entre they ben ex¦cōmunicate / & accursed by the pope. For so dyd Ana¦nie / and Saphira his wyfe / {pro}uide for them sefe / & both peryshed / stryken to deth / by the iuste iugemēt of god / executed by saynt Petre / as doth appere ī y^e actes of the Apostles. Some other persones / that (without any blemyshe of conscience) haue ryghtly entred religion: Done nat fynde there so good che∣ryshynge / & welfare: as they loked fore / & thā done

they begynne to loke backe from whens they came / what state or case they were in byfore / & howe they lacke nowe / that they were wont to haue / in thyng{is} temporall & so haue they more care for bodely plea∣sure / than for spirituall increace and perfecte. And where they promysed at theyr entre: nat only to for¦sake the worlde / and all the pleasures therof: but al∣so to here pacientely the yoke of Christ / & mekely to suffre y^e peines / & laboures of religiō: now they loke backe from the plogh / or plowe / whervnto they put theyr hande / and dyd promyse by solempne vowe:* 1.57 to folowe the same continually with diligence: vn∣to the same continually with diligēce / vnto y^e ende of theyr lyfe. And so done they retourne agayne as a dogge vnto his vomytet and rendre them selfe vn¦apte and full vnmete and vnable for the kyngdome of heuen. Turmoylyng agayne in the worlde / & set theyr mynde / and study to fynde ways / and meanes somwhat to gete of theyr kynne or frēd{is} / or by theyr owne laboures / in wrytyng or sendynge of tokens to gete acquayntaunce. And to make frendes to la∣boure for theyr promocion / or to gyue thē great gyf¦tes / for small tryfles. And than done they begynne to store / loke vp / and hede all that cōmeth to hande. And lest conscience shulde any thynge murmure / or be cōtrarious vnto theyr appetites: they aske licēce of the souereynes to vse and retayne suche thynges so obteyned. And many tymes the souereynes bene so ferre ouer sene: that they done presume to gyue y^e licēce / aboue theyr power / and so (as is sayd) bothe the parties ben dampnably deceiued. These maner of religious {per}sones:* 1.58 ben disciples vnto Iudas the traytour that solde Iesu. For so he retourned vnto

the worlde by the mysuse of money / & was dāpned [unspec 3] for his labour. An other occasiō or cause of {pro}priete in the subiectes: is mere curiosite / that is euer groū¦ded on pryde.* 1.59 And these {per}sones therfore ben moste odious / & moste vnreasonable. And that is of those: that made lawfull entre into religton / & bene there as well intreated / & cherisshed or moche better: thā euer they were in the worlde / & yet somtyme suche {per}¦sones they ben: that were of lowe byrth / pore folkes chyldrē / of pore educacion & hardly broght vp / and yet whan they haue tarred a whyle in the religion / & done {per}ceyue thē selfe felous or seniores: vnto such as in the worlde were ferre aboue thē: they beginne to set thē selfe forth / and take vpon them / as though they were of hyghe blode / & had ben of great reputa¦cion. And whan a dyshe cōmeth byfore thē that they knowe nat in flesshe / or fysshe what thynge it is (for they neuer sawe ne knewe any such byfore) yet wyll they take vpon thē to iuge the same / & also of wynes of the coloure / odoure / sauoure / or taste / and of the dressynge / and seasonyng of all thynge: as thoughe they were expert: And if they can be flaterye / gyft{is} / or pleasures: obteyne the fauoure of the souereyne: than wyll they be nothynge content w^t the cōmune fare / ne with the cōmune habite & aray: but they wyl desyre to haue sīgularites / that none other haue but they alone. And if they be denied: thā wyl they mur¦mure / & grudge / & be seke / for displesure. And do no duete of religion or very lytell / & that full dully and feyntly. And if theyr fantasy can nat be obteyned / or cōtinued of the charges of the monasterie / or els by¦cause they wyll nat stande in daūger therfore: than done they make frend{is} / & retourne so agayne vnto y^e

worlde as y^e other dyd / & w^t thē done fall into y^e dāp∣nable dongion of propriete. And these religious {per}∣sones:* 1.60 ben disciples / & subiectes vnto Giezi / y^t was disciple / & seruaūt vnto the prophete Helizey / he is theyr abbotte / & they done folowe hym. For he was nat contēt with ynoghe / but he wolde haue: y^t he ne∣uer had byfore y^e tyme / & therfore he dyd nat onely forgo and lose: the grace of propriete / that he shulde haue had by succession: but also he had the leprenes of Naaman & for euer was a lazare or lepre. And so douteles shall they haue y^t wyll be his disciples. Here ben nowe thre examples of holy scripture / of y^e daunger of propriete. One of Anany & Saphira. The seconde / of Iudas the traytoure. The thyrde of Giezi / whiche done signifie thre maner of religi∣ous persones. One / of thē y^t done bryng good{is} into the monasterie w^t thē for theyr owne vse & pleasure / & so bryng in the poyson & pestilēce of {pro}priete / & nat onely done drye thervpon thē selfe: but also done in¦fecte many other. The seconde of thē / y^t wyl haue in religion as they had byfore. And y^e thyrde of them y^t wyll in religion: haue more thā they had byfore. And surely there ben many / many / & to many mo oc¦casions in the subiectes of this serpent propriete / in gendred by folysshe & ne we fangle fantasies / by dul¦nes / negligence / and want of lernynge. They kno∣we nat theyr reuls or vnderstande them nat / some neuer red ne herde them. And so some lytell care fore them. And so done fall and leyne vnto excuses nothynge reasonable. Some wyll allege scripture for them / sayng. Beatius est magis dare, {quam} accipere.* 1.61 It is better (say they) to gyue: thā to take / that is to meane:

That {per}sone is more in welth that is of substaūce / & may gyue: than the nede {per}sone / that must take. And for that cause they wolde (they say) haue somwhat to gyue.* 1.62 But saynt Iohan Cassian doth counsayle thē nat so to abuse holy scripture. But rather let thē consyder / that if it be good to gyue: they haue done that good / & that in the moste meritorious maner. For they haue gyuē: nat onely all that they had: but also all that they were possible to haue. And yet for thermore, they haue gyuen thē selfe. So that nowe they haue nothynge to gyue. And no man wyll saye in reason: that better is / or yet that it may be good: to gyue that is nat his / but that doth apperteyne vn¦to a nother persone. They shuld therfore despysing all thynges temporall / thynke or iuge in theyr myn¦des / that better is and more happy / & gracious: to gyue / or to receyue: spiritual thynges: than tēporal thynges. And let thē thāke our lorde god / that hath (if they kepe theyr promyse / & be pore in spirite) gy∣uen vnto thē in proper possession: the kyngdome of heuen / and power so to gyue / and liberally to deele: spirituall thynges / vnto the nedy / or pore / and also vnto the riche. And so: to releue / helpe / and conforte them: And to multiplie the ryches and vertues of them selfe. Put away than all excuses / good deuout religious persones: and applie your herte / & minde with study & diligence: precisely to kepe your vowe promysed / of wylfull pouerte. And vtterly on al ma¦ner: to exclude / and exile the mortall enemie therof / that is propriete.

¶Of the remedies agayne this propriete. The .xvi. Chapitre.

OF the remedies and meanes whervn∣to: somwhat shall folowe. One good & tīguler remedy / or meane thervnto: is so call oftymes vnto mynde / and remē∣braunce / the extreme and continual po¦uerte: of our lord god and sauiour Iesu / his blessed mother / and his holy Apostles. And also to recoūte the institucions / and ordinaūces of olde fathers / spe¦cially of the vniuersall churche. And here to haue {pre}¦sent ī mynde: our promyse and solēpne vowe / made by open profession: in the face of the churche: vnto our holy rules. To remembre also the great and vn¦spekeable rewarde to be had for the obseruaunce / & kepynge of our sayd promyse. And the terrible / and moste paynfull rewarde vnto the breakers therof / as by the examples byfore rehersed may appere / of Ananie / and Saphira his wyfe / that were sodenly stryken vnto deth / by the sodeyn vengeaūce of god. Of Iudas the traytour / that hāged hym selfe. And of Giezi / that sodeynly fell lepre / and all for propri∣ete. Many examples ben hereof: in vitas Patrum / and in y^e reuelacions of our holy mother saynt Bri¦gitte / and of many other holy sayntes. The sentēce also of holy churche: is nat lytel to be regarded here in / that doth iuge all proprietaries: to be without christiane buriall / and to be buried vpon the dong∣hyll / and so nombred and accounted: as miserable soules dampned in peyne euerlastyng. These thin∣ges well considred: shulde (in my reason) moue any herte / thoughe it were (as they say) stony / and made of yren. And so: be a good remedy agayne this sayd pestilence of propriete. Another singuler remedy / & [unspec 2] meane to auoyde this daūger: is to consider the be∣nifites

/ & aboūdaūt bounty & goodnes of our lorde god / nat onely in creacion / but also in redēpcion / & dayly cōseruacion / kepyng / defendyng / fedyng & nu¦rishynge of vs with no course meates / or drynkes but with his blessed body / & holy sacred blode / and thus to fall vnto a disposicion of herty / & reuerente thankes. And to thynke than & say w^t a lowely hert. Quid retribuā dn̄o, Pro oibus que retribuit mihi? What thynge shall I rendre vnto my lorde god:* 1.63 for all that he hath gyuē vnto me? good lorde I can nat fynde what I may giue the / for thou art lorde of al / & thou nedest nothynge. Yet there thā to remembre what thynge he hath desyred of euery {per}sone: sayng, Da mihi cor tuū, et sufficit mihi. Giue vnto me (saith he) thyne herte / and that wyll suffice / & content me / as though I were in extreme nede.* 1.64 Than say with all thy hole herte.* 1.65 Calicē salutaris accipiam, et nomē domini inuocabo. That is / I wyl take vpon me the chalisse and payne of helthe & saluacion / and I wyl continually cal vpon the name of god. This senēce hathe two partes / whiche euery christiane shulde applie vnto. The fyrste parte is / to do / & to dispose hym selfe vnto the lyfe of penaūce. The seconde: to call vpon our lorde / by continuall prayer & laude / & prayse of his name. In the fyrste: he doth make pro∣myse with hym selfe / sayng. I wyll vndertake / & I wyll dispose my selfe / with all my herte / & mynde to folowe my lorde Iesu / & to walke with diligēce: in the waye of his lyfe / and take vpon me the crosse of penaunce / that is to saye / I wyll do violence vnto myne owne selfe. Whā so euer any mocion of fraylte or of myne enemye: dothe lay byfore me any cōmodi¦te

/ or excuse of {pro}priete: I wyl nothyng / obey / leyne / naepplie thervnto / but forwith: I wyl cast it frō me as a venemous serpent / & that contrarie vnto myne owne apppetite and desyre / and cōtrarie vnto myne owne reason. I wyl nat say or thynke: why shulde I nat / or why may I nat: haue this or that / it is but a tryfle / a thynge of lytell valure? No more was y^e apple / that Adam was dampned fore / but a thynge of smale price. I wyll nat (say you) reason ne dispute with the dyuell / but I wyll vse violence vnto my selfe. For I knowe well what our lorde sayth.* 1.66 Reg∣num celorum vim patitur, et violenti rapiūt illud. That is: The perfection of Christes lawe & religi∣on: dothe require violence & force / and those {per}sones that ben violent / and quicke: done rauishe & cayche it. The very pathe of Christe therfore: is violent. No {per}sone may walke therin: but by selfe violence.* 1.67 Who so euer (sayth Christ) wil saue his owne soule: shall lose it / that is: if he folowe his owne wyll: he shall forgo & lose it / & his soule also. Let hī therfore leue & slee his owne wyl. No vertue may be had: w^t out selfe violēce. So y^t the {per}son be euer cōtrarious & violent vnto his owne wyll / appetite / and desyre. Whan I spek here / of wyll: I meane nat the ordred wyll of y^e soule / nor the wyll & appetite of the spirit / but the wyll of sensualite / the appetite / and desyre of the flesshe / whiche is euer aduersaunt and cōtra∣rious:* 1.68 vnto the ordred wyll of the soule / and of the spirite. For that wyll of the soule: is euer natu∣rally inclined vnto vertue / and hathe a disposicion & naturall desire thervnto / as you may perceyue by good

reason. For no reasonable persone / is so synfull / so vngracious / or so full of misordre••: that wolde nat wyshe / wyll / and desyre to be without synne / and w^t out appetite of synne / but rather he wolde wyshe y^t he were synles and had neuer ne euer shulde do any maner of synne. But alas / the wyll of the flesshe / y^e sensualite: doth / oftymes by freylte / and somtymes by negligence of the selfe persones: vanquylshe and ouercome: that wyll of the soule. And al is: bycause they wyl nat put violence vnto them selfe / specially in the fyrst mocion. For at the fyrst temptaciō: they shulde by violent stomacke / and obstinate cruelte: kytte / and cast away the sensuall wyl and carnal ap¦petite / nat otherwyse: than they wolde kytte / & caste away a pece af theyr owne flesshe / that were poyso∣ned / and venemed / and so shulde els: in effecte / & de∣stroye the hole body. Obserue therfore & take good hede vnto the serpentes hed / for he hath sharpe teth and wyll byte sore / but he can neuer hurte ne perce your skynne / excepte ye wyll your selfe. Haue ther∣fore good awayte vpon your selfe. Serche / note / & marke well your owne appetytes / and sensuall de∣syres / and stande nat vpon your thoughtes / ne play with your mociōs / nor yet reason / or dispute: with your temptacions / caste away the pleasure / and a∣uoyde in any wyse the consent.* 1.69 For (as saynt Iohā Cassian saythe) Propriete is nat only cōmitted / in effecte and dede / by hauynge / or kepynge any thing vnlawfully: but also by affecte / wyll / and mynde: a∣ny thynge so to haue. Oftymes therfore visite your owne selfe / proue and perceyue your owne appetit{is} make a chapitre with your owne self / and examine your owne consciēce / remembre whether you haue

any thynge in your kepynge / that ye prouided / and broght in with you for your owne vse. Serche wel your thoughtes and appetites / whether they loke backe: vnto y^e state ye were of byfore / or y^t ye myght haue ben of: if ye had continued in the worlde. And if ye so fynde / and proue your mynde occupied: leye byfore it agayne for answere: the chaunce of Anany and Saphira / and of Iudas the traytoure. And if your minde wolde desyre to haue that ye had nat by¦fore / or that ye se a nother of your company haue: whiche ye haue nat: than represent vnto your owne mynde: the punisshemēt of Giezi. And by ware wel of the appetite / to store / kepe / and to ley thynges a parte / specially: for your owne priuate vse. For that doth y^e said Cassiane re{pre}hende very moche / though it were of very lytel valure / as a nedle / threde / thym¦ble / tables / pyncell / penne / or penknyfe. &c. For pro∣priete wyll crepe in / and entre at a lytel hole / & ones entred: harde to be expelled and auoided.* 1.70 And scrip¦ture saythe: Who wyll nat regarde smale thynges: shall sone and lyghtly fall into great ieoparties. And therfore I wolde aduise you: to gyue a study vnto your assayles / nat onely vnto the crafty & sub∣tyle mocions of your great enemy the dyuel: but al¦so vnto the prickes and iustigacions / of your owne fraylte. And moste of all other: to auoyde the fami∣liarite of suche {per}sones: as ben suspecte of that vice / & yet among them: of those specially: that in theyr cōmunicacion and talke: wyl defende or excuse that pestilēce of propriete. For the example / wordes and mocion of thē: is more ieopardous / and more peri∣lous: than of all the dyuelles of hel / auoyde thē ther¦fore / as a pestilēce / as poysō / as a serpent / as a raum¦pynge

/ or rauenous wylde and wode beste / and as a furious fende of hell. Whiche thynge to perfour∣me: ye muste (as I sayd) vse violence. And say with the prophete (as is sayd) Calicem salutaris accipiam I wyll take the penaunce / the exāples / and wayes: of my lorde and sauiour Iesu. And so shall ye haue singuler conforte / but you shall nat yet haue full su∣rety. For no persone of hym selfe can be able to con∣tinue. And therfore ye muste Ioyne the seconde parte of the sayd verse vnto the fyrste / and saye. Et nomen domini inuocabo. I wyll call vpon the name of our lorde. The name of Iesu: hath great & mygh¦ty power. I wyll (saye you) call vpon hym / by con∣tinuall prayer. I wyll put my hole truste in hym / & he wyll (I promyse you) perfourme your desyre. By his helpe and grace: you shal haue merueylous rest of mynde / quietude of conscience / and go forthe and increace: in religious perfection.

¶Howe to continue without ieoparty of {pro}priete. The .xvii. Chapitre.

HOwe here shall folowe as we promysed: howe ye may passe forth in religion with out the daūger of propriete / and yet haue all thynges necessarie / and many pleasu∣res also without any ieoparty of conscience. Fyrste than: ye muste considre / that ī euery perfection: ben degrees / some lowe / some meane / and some hyghe and notable. The leest and moste lowe perfection of vertue: must euer be without deedly synne. And that is accoūted as sufficiēt vnto saluacion. So y^e forther {per}fection be nat despised / & set at nought or ly¦tell regarded. For {per}sones maye be {per}fecte / & ryght good: althoughe they fal into many venial offēses.

And very fewe persones ī any vertue: done attayne & come: vnto y^e moste hyghe / & moste perfecte degre therof. A familiar exāple may be ī the vertue of cha∣stite. The lowest degre & {per}fection wherof: is neuer to haue deliberate consent vnto any carnall acte of generacion / ne vnto any byhauiour of vnclēnes vn¦lawfull. Yet in this degre / ben many {per}sones: y^t haue many affections / both naturall / & carnal / and many freyle / & lyght byhauiours / y^t done moche minisshe the {per}fection of very chastite. Some {per}sones bene of a more hyghe degre / y^t done auoyde with diligente awayte all outwarde occasions / as kyssynge / clip∣pynge / touchynge / lyght lokes / wanton contenaūce the hearyng & speakyng of all vnclene wordes / sole {pre}sence / w^t al suche other. And yet whā they be assay∣led inwardly ī mynde / or moued in body: they done nat so diligently represse the mocions / ne so hastely put them away / as good vertue wold require / but somtyme gyue thē place by delectacion only / w^tout deliberate consent: & so playe w^t them / & suffre them without great violence: to hange vpon them vnto theyr great trouble / and many tymes: vnto the ieo∣party of great inconuenience. The {per}fecte degre of this vertue: is to be so mortified in body / that suche assayles done nothynge / or very lytell: trouble the persones / but rather done inflame them in the loue of our lorde / and moue thē vnto horrour / & hatered of all maner of synne / & done excite & sturre thē vnto y^e more depe mekenes / vnto theyr great merite. Of these thīg{is} / shall we more largely speke in the nexte and thyrde membre. Nowe let vs {per}ceyue a lyke ma¦ner in this vertue of wylful pouerte. The lowest de¦gre wherof is this. Neuer to cōsent by deliberaciō:

to receyue / possede / or haue / to reteyne or kepe: any maner of thinge temporall: by licence / or without li¦cenie: vnto peculier and proper vse / that is / so to be in the power of the religious persone / that he may: by any meanes: alienate / chaūge / gyue / sel / or lende that thynge / for selfe cōmodite / at selfe wyll or liber¦tie / defendynge that thyng as his owne. Defēdyng in a religious persone / is / whan knowyng the wyll of the souereyne in the contrarie: he wolde reteyne / and nat delyuer or bystowe the same thynge: after the wyl of the souereyne / but by violence / or rather for drede of temporall payne or displeasure / thā for drede of the offēce of god. For so / to haue any thyng (althoughe by licence) is (as we sayd) very poyso∣ned propriete. For the religious professed persones can haue (without propriete) nothynge els / for selfe cōmodite: but onely the vse of any thyng temporal / and yet as we sayd byfore / that vse to be euer at vn∣certeynte / that is to say / in the power / liberte / & wyll of the souereyne / as ferre as may be conuenient. An other degre of this vertue wylfull pouerte (the con∣trarie wherof is also propriete) is: nat to haue / nor yet to consent in wyll to haue / that vncerteine vse of any thynge temporall: without the knowlege / po∣wer / and licence of the souereyne / other expresse / or vnderstande. Expresse knowlege and licence: is / whan that licence is gyuen for any certeyne thyng / vnto the subiecte: by the selfe souereyne presente / or by credible message / in worde or wrytynge. And li∣cence enterpretate or vnderstande: is / whan the sub¦iecte (nat hauynge leyser / or tyme conueniente: to gyue knowlege vnto the souereyne / and so to haue licence / for the mater) doth verely suppose / thynke /

and iuge in conscience / the souereyne wolde / & wyll be content to gyue that licence / and dothe also pur∣pose and determyne to shewe the mater afterwarde vnto his souereyne. And this licence is sufficient to discharge conscience / for the tyme and case. And so in lyke maner: whan the subiecte doth receyue any thynge / of any officer or officers appoynted by the souereyne vnto the ministracion. And yet here by∣ware / gyue good hede / and remembre / that I sayd / whan the subiecte dothe iuge in conscience: that the souereyne is content. For many officers (I fere) by folyshe affection: done many tymes: defoule / or put themselfe ī ieoparty of propriete / whā (aboue and beyonde theyr cōmission) they done ministre & giue by parcialite / for loue and personall fauour of y^e re∣ceyuers / after theyr owne mynde and pleasure / as thoughe the thyng were theyrs and in theyr power (the mynde of the souereyne / and the nede of the re∣ceyuer / lytell or nothynge regarded) and that doth oftymes seme to be true: whan they done gyue / and profer many thynges: vndesyred and vnasked / or somtymes heyre theyr felowes to do plesure for thē and gyue them rewarde after theyr owne appetite / without the souereynes mynde or consent. Here they wyll say: as byfore is sayd the souereine hathe gyuen them generall licence to ministre that is vn∣der theyr handes: after theyr owne discrecion / vnto that I haue answered / let them loke what is byfore wryten and so be content. But I wolde aduise y^e de¦uoute subiectes / that feyne wolde auoyde ieoparty / and be on the sure parte: that if they perceyue / or in conscience done suspecte any suche parcial fauoure or prodigalite: that they by no meanes do receyue /

or vse that thynge so ministred / for drede of the infec¦tion and poyson of propriete / excepte that instante nede do require / or constreyne them to receyue & vse it. And than to thynke with determinate mynde: to shewe the souereyne / therof. For the religious {per}son may vse nothynge: without (as I sayd) licence of y^e souereyne. We done rede in vitas patrum / that a re¦ligious persone (by the permission of god) dyd ap∣pere (after his deth) vnto one of his company / she∣wynge that he was in merueylous great paynes / for bycause he gaue a payre of olde showes vnto a pore body without licence of the souereyne / and re∣quired instantly / that the same showes myght be re¦stored agayne vnto the wyll of the souereyne. Let no persone therfore thynke that thynge lytell to be regarded: that doth deserue intollerable payne. Leyue: is lyght (sayth the cōmune prouerbe) This degre of wylfull pouerte is cōmune / and generally kepte / or shulde be kepte of all religious persones. And yet many {per}sones of this degre: haue somtyme a fonde or folyshe appetite: to take / vse / and kepe (by suche licence of the souereyne lawfully obteyned) many and diuerse thynges that be nat necessary / or very nedefull / but that they store / and kepe thē for a chaunce of nede to folowe. And althoughe in case / y^t may be done without great offence: yet for a surete / it doth minisshe very moche the {per}fection of this ver¦tue. yet natwithstandynge: bycause I wolde nat be noted extreme / or to harde / nor yet rendre you per¦plexed / or scrupulous: I wyll somwhat shewe / and declare my pore mynde mynde: as vnto the reteyne and kepynge of suche thinges in store. For we haue in a reuelacion shewed by our lorde vnto our holy

mother saynt Brigette and is conteined in the rule of saynt sauioure / that omnia rationabiliter debent fieri, et vt occasio a prauis excludatur. That is: All thinges shulde be done in religion reasonably / and with discrecion. So euer that occasion shulde be a∣uoyded / from all thynges inordinate. Wherfore I dare nat vtterly condempne suche store / I meane: receyued / and reteyned / by the knowlege / and licēce of the souereyne. For so: in some thynges: it may be bothe necessarie / conuenient / and lawfull. Bycause that euery persone in the monasterie: is nat in lyke state of bodely helth and condicion. Exāple / If one {per}sone do vse oftymes to swete / an other to blede / w^t suche lyke chaūces: no mā wyll thynke vnreasona∣ble y^t suche {per}sones haue shyfte in store / bysyde them remaynynge. And like wyse of spices / pilles / & me∣dicines / for singuler greues. And saynt Augustyne also in the rule: doth fauoure moche the custome of educacion. These thynges if they be nat kepte in ouer moche aboundaunce or superfluite / nor with a couetous mynde of selfe prouision: I thynke: bene tollerable. And so lykewyse do I iuge of tokens / ymages / paynted papers / and suche other / althogh there be no necessite or nede. yet the affection and pleasure of suche trifles: maye be mere vanite and minishe perfection: But that any persone in re∣ligion: shulde kepe plate of golde or syluer / or any maner of money / or suche thynges / that be of suche valoure / that myght be accounted as ryches / or sub¦stance: wyl I neuer graūt: excepte the officers / and they onely (as is sayd) for the cōmune ministracion And lykewyse of the habite / aray / beddyng / & other

thynges reguler / all to be had: without notable su∣perfluite. Alas good religious {per}sones / what shuld that profytte you: if (by example) you had auoyded and fled from a Lion / or any other wilde rauenous beste / and so escaped daūger? And wolde afterward wylfully retourne agayne to playe / or company w^t the same beste / and so be deuoured? What (in like maner) doth it auayle / or vauntage you, to forsake / flee / and escape the worlde / and al the daūgers ther¦of: And thus by folysshe affectiō / fonde appetite / vn¦der the coloure of licence: to be noted / snared / lymed and more fast imprisoned in the worlde: than euer ye ware: or thā cōmunely ben any worldly {per}sones? For surely so bene religious persones: whan they done retourne vnto any sīne / more depely bene they drouned therin / and ferre more careles / & w^tout con∣science: than any other / and therfore doth folowe of iustice: they shall be moste depely dāpned in the pit of perdicion. For the loue of our lorde than / good re¦ligious persones: nat onely fle / & forsake this raum¦pynge Lion / this poysoned serpente propriete: but rather sle / and destroye it vtterly / that is / that ye la∣boure / inforce / and gyue laborious study / and dili∣gence: to clymbe vnto the moste hyghe poynt / & per¦fection of this promysed vertue / and vowe / wylfull pouerte. The perfecte poynt of pouerte is: To no∣ther receyue / or take / nor reteyne / kepe / or haue: any maner of thynge temporall / with licēce / or without licence: but that very & vnfeyned nede doth require accordyng vnto the state / degre / and condicion of y^e persones / and to gyue a study with diligence / to {per}∣ceyue what thynge they myght spare / forgo / & haue nat / and that thyng neuer to receyue / kepe / or haue /

ne yet wyshe / wyll / couet / or desyre / by any meanes to haue. But rather / with good wyll / and glad spi∣rite: to be content with lesse than is nedefull / and so to suffre some peyne for defaulte of that were neces∣sarie / althoughe it were redy at wyll and power to be had. For saint Augustine sayth in y^e rule:* 1.71 y^e better is somewhat to want or lacke: than any thynge to haue ouermoche. This degre of wylfull pouerte: is very perfecte / and yet in the same degre: ben ma∣ny degrees / as ben in mekenes / if ye wyll se the per∣fections of this degre of pouerte set forth in experi∣ence: loke in vitas patrum / in the seconde parte / in the boke or tytle that a religious {per}sone shulde haue nothynge in possession / whiche dothe immediately folowe: the boke / or tytle of fornicacion.* 1.72 And there shall ye fynde: that the moste harde or streyte point that I haue wryten: is very large and lyght / in cō∣parison vnto that thyng that they wroght fulfylled and {per}fourmed in dede. And yet were they nothyng bounde thervnto / by any vowe or promyse of {pro}fes∣sion as we bene / but all that they dyd: was of theyr owne liberte / and fre wyll / to perfourme theyr entre¦pryse. I do sende you vnto vitas Patrum both by∣cause of the auctorite / & also bycause it shulde haue ben accounted superfluous / & labour loste: to wryte here agayne / that is wryten there / specially sythe ye haue it in englysshe. Be nat I praye you therfore / lothe to tourne the boke. I haue shewed you the place / it is but very short / and yet (as they say) very swete and profytable. Rede it ones ouer / and if ye haue a loue and desyre vnto this holy vertue wyl∣full pouerte: and ful determinate mynde: to auoyd / fle / abhorre / and vtterly to sle the cōtrarie vice poy∣soned

propriete: ye shall (I dare say) rede it ouer a∣gayne with good wyll vndesired. Our lorde moue and styrre your mynde to folowe it / or at the leest to inforce and to attēpte: to attayne vnto the toppe of the hyll the moste hyghe poynt of this perfection. For thoughe you neuer come thervnto: your dili∣gence / and good wyll: shalbe well and liberally re∣warded. For our lorde is the moste bounteous / and liberall rewarder / and gyueth aboundaūtly: vnto all persones that done loue hym. Whiche loue and rewarde: he graūt vs / that bought vs / our lorde god / and moste swete sauiour Iesu / who preserue you. The olde wreche of Syon Richarde Whytforde.

¶Thus endeth the seconde membre of this thyrde parte / whiche is the seconde borde of our vessell.

¶Of the thyrde essenciall vowe of religion. Chastite.

¶Preface.

THis is the .iii. table or borde of your Tonne or Pype.* 1.73 That is to say / pure chastite. And why we put this vowe laste ī order: ye shall haue our pore mynde & reason. All these .iii. vertues / obediēce / pouer∣te / & chastite / y^t nowe ben promised by solēpne vowe / & open {pro}fession: were in y^e begyn∣nyng of Christ{is} churche: vniuersally kepte of all spi¦ritual {per}sones: more streytly / in more {pre}cise maner / & in more full {per}fection: w^tout any vowe (as we haue sayd in y^e laste boke) or {pro}myse: thā they be nowe: w^t all {pro}myse & vowe. For in y^e tyme: these essencialles were kept by the holy Apostles / & theyr successours many yeres: as the moste {per}fecte fourme of Christes lyfe & religion / y^t is: y^e lawe of the gospell. Fyrst for obediēce: he sayd of hymselfe.* 1.74 I came nat (sayth he) into this worlde: to worke or do myne owne wyll: but (by due obediēce) to accōplysshe / & to do y^t wyll of my father. And saynt Paule sayth:* 1.75 he was for vs made obediēt vnto deth. The gospell also doth wyt¦nes / y^t in his owne {per}sone god & mā:* 1.76 he was obediēt vnto his carnal parēt{is}: mary his blessed & naturall mother / & Ioseph his supposed father. And he was alway also obedient vnto the lawe / in his circūcisi∣on / {pre}sentacion / & other holy ceremonies: althoughe he were aboue y^e lawe / & nothing subiecte / ne boūde thervnto. Thus & by many other meanes: dyd he

shewe / and set forthe obedience / as examplar of ex∣cellent vertue: of all his disciples to be folowed. And in that he had nothynge proper / but all in com¦mune: he expressed wylfull pouerte in hym selfe. And as vnto his virginall and moste pure chastite: no man euer made doute / whiche holy vertues: he dyd nat onely perfourme in hym selfe: but also he wylled / perswaded / and counsayled al his disciples and all other (called thervnto by grace) to folowe y^e same. Whiche sayd example / and coūsayle (after the ascencion of Christe / and whan they had receyued the holy ghoste) his holy Apostles: dyd folowe and kepe in moste perfecte and precise maner. And by theyr example and instruction: so dyd the prelates / and the spirituall parte of the churche: many many yeres. But whan afterwarde / the people byganne to fall vnto the maners agayne / and customes of gē¦tilite / and so these thynges bygāne moche to decay: many holy and deuoute persones: moued of grace: fled / and dyd forsake the worlde / with the vices / de∣lites / and pleasures therof / and went into wylder∣nes / where without any bonde / profession / or {pro}mise they retourned vnto the reule / and example of y^e old churche of Christe. And of theyr one deuout mynde and fre wyll: they continued and perfourmed / in {pre}∣cise maner: the said fourme of lyuyng / in them selfe and by them selfe alone. By whose example: many persones than toke the same waye. And came vnto the elders:* 1.77 and of theyr owne mynde and fre wyll: toke instruction / and were disciples & moste lowly obedient vnto them / as we rede of saynt Paule / saīt Antony / and diuerse other. And so dyd they (after the maner of the Apostles and of the fyrst churche of

Christe) make: nat only theyr good{is}: but also theyr laboures cōmune. And pure chastite: had they in re¦uerence / and euer with drede in extreme maner: a∣uoyded and fled the familiarite and presence: of the contrarie secte. yet holy fathers / perceyuyng that these holy vertues bygāne againe to decay: {pro}uided and made rules / statut{is} / & ordinaūces / for the more sure continuaūce of the same. As saynt Basile / oure holy patron saynt Augustyne / saint Benedicte / and saynt Franciske.* 1.78 Whiche rules ben nowe (by y^e auc∣torite of holy churche) incorporate in the lawe. So that who so euer do wylfully professe any of them: muste nede (vnder payne of deedly synne) kepe the same / as vnto the essencialles of the same rules / whi¦che ben: obedience / wylfull pouerte / and chastite. And so nowe those .iii. sayd vertues / whiche byfore were vnto all persones: coūsayles of liberte: ben vn¦to them that done wylfully professe them: cōmaūde∣mentes and bondes of necessite. The vertue ther∣fore of obedience is fyrste in ordre: bycause it was fyrste shewed out in example by our sauiour Iesu / that from the age of .xii. yeres dyd worke / and per∣fourme obedience vnto his carnall parentes: vnto the age of .xxx. yeres / neuer in any age disobedient. And althoughe he were euer of moste pure chastite yet was his pouerte set forthe in example / and she∣wed byfore chastite. And also bycause that the mys∣order / & misuse of worldly goodes: haue ben alway occasiō of y^e misorder of the body / and breakynge of chastite. For very fewe persones of aboūdaūt ry∣ches haue kept {pre}cisely y^e purite of meritorious cha∣stite. I saye meritorious:* 1.79 bycause euery chastite is nat meritorious. So dothe our sauiour declare by

his owne mouth sayng. Some persones ben chaste of byrthe / & naturall disposicion. Some other ben cōstreyned by violēce to be chaste / as those that ben depriued of theyr natural mēbres / called eunuches / or those y^e ben restreyned by force / and kept frō theyr owne liberte & wyll. And bothe these chastites: ben cōmunely without merite. The thyrde maner of chastite: is of suche {per}sones / as for the kyngdome of heuen / y^t is to say: for the religion of Christe: done wylfully by vowe and promyse / depriue them selfe / of al actes of generacion. And done kepe chastite in due maner accordyng vnto theyr state / condicion & callyng. And this chastite bycause of the wordes of Christe / y^t done folowe: is called a counsayle of cha¦stite / and nat a cōmaūdement or boūde thervnto. For he sayd forthwith.* 1.80 Qui potest capere: capiat. Let euery {per}sone (sayth he) y^t hath natural strengthe & grace / & may kepe this chastite / and can also vn∣derstande what I meane / & howe I speke: let that {per}¦sone I say: take this chastite vpon hym & kepe it / so that no persone is boūde thervnto but suche as may & wyll take it vpon them.* 1.81 Natwithstandyng: wher our sauiour in the gospell of Luke: dothe gyue cer∣teyne monicions vnto his owne disciples: bysyde & aboue that were gyuen or spoken vnto the cōmune people:* 1.82 he sayd. Sint lumbi vestri precincti. &c. Let your bodies (sayth he) and your wylles: be restrey∣ned from all carnal concupiscence of vnclēnes / whi¦che sayng: semeth to be a cōmaundement vnto them that than were nombred for his disciples / and dyd wylfully take vpon them to folowe hym. Wherby doth also seme: that all the clergie and all religious {per}sones: shulde of cōueniency: be boūde to kepe cha∣stite

/ in more precise maner: thā the lay people. For they also and all christianes ben boūde to kepe cha∣stite / after a due and lawfull maner / and ferce other wyse than the infideles done.

¶Of the diffinicion / or determinacion / of this worde chastite / and fyrst in generall. The fyrste Chapitre.

WE shal nowe therfore intreatyng of this noble vertue chastite: shewe fyrst of the terme / what this worde chastite dothe meane or signifie. For that name chasti¦te: may be taken generally / & in a large maner. And so doth it by token: discrecion / modera∣cion / or a due meane in all thynges to be done / as chaste in eatyng / drynkyng / slepyng / and generally in all maner of vertues / cōmune both vnto the soule and body. But as the terme chastite doth betoken: of the selfe {pro}pre significaciō: so doth it ap{per}teyn vn¦to y^e body / & vnto the clēnes & due order therof. For chastite hath {pro}perly y^e name: of chastesynge / or cor∣rection / bycause y^e chastite: doth chastice & corect the body / as y^e rod (in maner) doth y^e chylde.* 1.83 Chastite thā thus taken: may be called a restreynt of the na∣tural / & bodely acte of generation. Or (as saynt Au¦gustine sayth) Chastite is a vertue / y^e doth refrayne & subdue y^e assayles & hasty mortōs of the fylty plea∣sure of y^e body: vnder y^e yoke & rule of reason.* 1.84 * 1.85 Or as the same saynt Augustyne sayth agayne. Chastite may be called / a clene & honest state or byhauiour of al y^e hole body / by y^e restrict & rebatyng of y^e furies & wyld hasty mociōs of vice. But bicause this maner of chastite: doth extēd to al degres of christianes / as wel wedded

as singule / wedowes and virgins. And we done here intreate onely of the chastite that dothe apper∣teyne vnto religious {per}sones: we shall therfore leue that cōmune chastite / and speake of this chastite af¦ter our entreprise.

¶Of chastite as it doth apperteine vnto religious persones. The seconde Chapitre.

CHastite / than (after this purpose) maye be called a vertue / that by the promyse of so∣lēpne vowe:* 1.86 doth restreyne / and vtterly {pro}∣hibite / and forbede in all maner of wise: y^e natural acte of generacion for euer / in all {per}sones / y^t done {pro}fesse the vowe of chastite solemply. For with this chastite so bowed: may no mortall persone dis∣pence / no (I say) nat the pope hym selfe / ne the hole churche (the {per}sone remaynyng religious) howe be it that the pope & the vniuersall churche: maye for a cause reasonable (after some doctores) dispence w^t a religious {per}sone: for his religion / & so make of a re¦ligious {per}sone: a {per}sone seculer / as he was byfore. But that is nat or shulde nat be moche vsed. And therfore (as I sayd) this chastite is vndispensable. For his maner of chastite / as well as is obedience / & wylfull pouerte: is vnto euery religious {per}sone: es¦senciall. That is to say: w^tout whiche thynge no {per}∣sone may be a {per}sone religious. No more thā a mā: without a reasonable soule: maye be a man. Whan I speake here of a {per}sone / or persones religious / I meane suche {per}sones as ben {pro}fessed by solēne vowe which ī y^e cōmune canō lawe ben called mōkes.

¶Of the prayse and perfecte of chastite. The thyrde be Chapitre.

THis maner of chastite without any vowe / but purely kepte and {per}fourmed in effecte / as it was many yeres (as we shewed by∣fore) is a noble vertue / moche pleasaūt vn¦to our lorde / and of great {pro}fecte / & hyghe merite to the selfe {per}sones. For it doth make man: familiar w^t god as Angell{is} ben if they haue also other vertues accordyng. For the chast {per}sone: dothe nothynge or but lytell (in maner) diffre from Angel in y^e vertue / althoghe Angell moche doth excede in felicite. And chastite also doth vanquisshe / and put the dyuel vn¦to flyght: more strōgly & myghtely: than other ver∣tues. And chastite: doth very redely {pre}pare and opē the waye in mannes soule: vnto all other vertues. And where man by synne: is thrale & bonde vnto sē∣sualite: this vertue of chastite doth helpe hym well vnto fredome & liberte: And it also doth garnysshe / apparell & make goodly the soule w^tinforth / & make it lyke vnto the kyng{is} dogther of blesse: meruelous fresshely & pleasaūtly:* 1.87 & therfore saynt Augustyne / doth call chastite: the pulcritude / fayrnes & beaute of the soule. Yet natwithstandynge: this chastite that we done describe & intreate-entreprised / taken / & {pro}¦mysed by solēpne vowe: is moche aboue & of more hyghe meryte / & rewarde: bycause of the vowe: thā is any other chastite. And therfore y^e ghostly enemy is more busy & labourious to assayle / trouble / & des∣troy this chastite / thā any other.* 1.88 Saynt Augustine sayth / y^t emonge all the batayles & tētacions of chri¦stianes: the batayle of chastite: is (for a certeynte) more sharpe & ieo{per}dons: than any other batayle. Bycause y^t in y^e batatayle: is cōtinuall feghtynge / & rare or seldē victorie. For seldē doth synguler beute

and pure chastite: dwel and peasebly agre to gether in one {per}sone. And therfore is chastite called a bryd / rare & seldē sene vpon erth / moche like vnto a black swanne. Rara auis in terris: nigro{que} simillima cygno. yet is the batayle of religious persones:* 1.89 more hard and daungerous: than any other. And therfore of more noble victorie and moste hyghe rewarde.* 1.90 By reasō wherof: y^e religious {per}sones ben more streytly bounde to gyue hede / and to haue themselfe w^t more deligency / in awayte for the custody and kepyng of chastite / and to be more carefull and dredfull of the losynge and breakyng therof: than any other perso¦nes. For as chastite duely kepte: is of hyghe merite and glorious rewarde: So brokē: is it of most hor∣rible and depe dampnacion.

¶Of the custody of chastite / and that chastite is in the preceptes of the rule. The fourthe. Chapitre.

OVr diligence and pore mynde / shalbe therfore to intreate of those thynges y^t may sme conueniēt & moche {pro}fitable vnto y^e custody and sauegarde of this noble vertue / in thē specially / that (by solempne vowe of profession) haue bounde thēselfe thervnto. And bycause we done writ specially vnto the disciples that haue {pro}fessed the rule of oure holy patron saynt Augustyne: we shall folowe the ordre of the same. Natwithstandyng: that some persones haue sayd vnto me in quicke voyce / y^e I coulde nat fynde in the sayd reule of saynt Augustyne / that he dothe gyue any commaundement of chastite / as he

dothe of obedience and pouerty. Whervnto myne answere was: that by y^e reason / our lorde god / gaue no cōmaūdement agayne opression / extorcion / and brybrie. For the very selfe cōmaundement is onely agayne thefte. But thervnto: I was shortly answe¦red / that our lorde dyd {pro}hibite and forbede y^e more: in that he dyd forbede y^e lesse. So than dyd I bring the persone vnto the trouthe of saynt Augustynes rule. Where is expresse cōmaundement agayne the mysuse of the syght of lyght cast therof. And the payne or punisshement for the same appoynted. Wherby doth folowe / and that by the wordes of the same rule: his cōmaūdement and prohibicion to be nat onely agayne the syght: but also of all other be∣hauiours contrarious vnto the vertue of chastite. So that vnto the sure custody and garde of merito¦rious chastite: many other vertues ben required / & many vices and occasions: to be fled / exchued and a¦uoyded. And therfore saynt Augustyne: byfore he byganne to intreate of chastite: dyd bynde his dis∣ciples / vnto the loue of god and of the neghbour / as preceptes of very necessite vnto saluacion. And thā vnto vnite / of one herte / one minde / one loue / and so vnto quietude / and restfulnes among themselfe. And thā forthw^t: vnto wylful pouerte. And althogh he semeth to make none ex{pre}sse mencion of obediēce vnto the .vii. chapitre: yet is obediēce euery where vnderstande as gouernour / maystres / lady / & soue∣reyne / of all the hole rule / & euery poynt therof. For euery thyng is remitted vnto y^e wyl / discreciō / & ap¦poyntement of y^e souereyne. And all this dyd saynt Augustyne set forth byfore / bycause y^t w^tout these: chastite nothyng or lytell doth auayle.

¶Of the fyrst keper and the seconde: that is prayer and abstinence. The .v. Chapitre.

THe fyrste keper than / of chastite: doth he assigne to be prayer. The diuine seruice of al religious {per}sones. Wherby grace is obteyned & gotten / w^tout which: no {per}son can be chaste / & all these vertues ben cōteyned in the fyrste / & seconde chapitre of saynt Augustynes rule And in the begynnyng of the thyrde chapitre / doth he (for the seconde garde of chastite) ordre al his dis¦ciples vnto due temperaūce or abstinence.* 1.91 I wyll (sayth he) that you rebate & kepe lowe your bodies / by the abstinence of meate & drynke / as moche as y^e strength of nature may beare. Herein doth nat saīt Augustyne appoynt any certein dayes of abstinēce ne yet forbede any kynde of meates or drynkes / but y^t he wyll a due quantite be vsed after discrecion / & y^t to be taken in due tyme & place.* 1.92 And so meanethe saynt Augustyne / y^t the disciples of this rule: shuld kepe due tēperaunce / euery day & euery tyme. For he knewe wel y^e one tyme to fede at pleasure / & an o∣ther tyme to fast: shulde rather inflame: than rebate or correcte y^e body. And therfore wolde he: theyr fast shulde be continuall / with as moche lacke and scar∣cety: as nature myght beare. So that the body be some what punished in euery mele / and neuer to be fully saciate and contented / after sensuall desyre of appetite.* 1.93 For the olde fathers wolde say it were nat possible for any persone to kepe the very purite and clēnes of chastite / y^e wolde fede & cōtent the appetite of the body w^t onely bread & water / moche more thā

if it be fed with delicates. Wherfore saynt Augu∣stine cōmaunded the disciples of this reule:* 1.94 to take refection at due tyme. So that bysyde meletyme: they shulde take no maner of fode for any cause: ex∣cepte infirmite / or very and vnfeyned necessite / whi¦che hathe no lawe. For those persones that done nat kepe certeyne houres in fedynge: done selden / or ne¦uer: kepe due temperaūce without superfluite / but as bruyte bestes: done rather fede / and pompre: thā rebate or correcte the body. And yet may those per∣sones that done kepe theyr due tymes: moche offēd in quantite. For y^e superfluite or surfet of one mele may distempre / and vndispose the body many daies after. And where saynt Augustyne sayth. Quando sederitis ad mensam. &c. Whan ye do sit at the table. &c. There doth he cōmaunde all the disciples of his reule: to take theyr meles in one due place. And that for two causes / one: that ī y^e fedyng of theyr bodies: they shulde also / by the same lesson of the worde of god: be all in lyke maner / fed ī soule. And other cause is: to auoyde the cōpany and familiarite / of seculer persones / wherby they ben oftymes prouoked to ex¦cede due temperaunce / bysyde other occasiōs / wher¦of we shall speke hereafter. And in this poynt of the rule: done the suffreynes / and officers: most offēde / which done many tymes: more delite / and take plea¦sure to sit at mele tymes ī theyr parloures / chābres / or priuate lodgynges / with seculers / or with theyr familiares: than amonge the couent in the fraytour Whiche natwithstandynge: is theyr moste due / and moste conuenient place of fedyng / where they shuld haue the conforte and perfecte / of that holy lesson / & moche also / bothe editie / and be edified. And con∣trary

where they ben: they done oftyme here ma¦ny voyde and vayne wordes / and both gyue & take occasion. Here me semeth I do here theyr excuse. The busines of the monasterie / syr (saye they) is in cause / we can nat kepe the houres and tyme of the co¦uent / and do all our duete for necessarie ordinaūce of the monasterie. yet say I they can nat fynde / ne yet make reason / that they may (excepte in iourney beyng lawfully forth) company with any lay perso¦nes. For saynt Augustyne sayth in this rule / that y^e disciples therof: ben nat prohibite / ne letted or for∣bodē / to loke vpon the contrarie sexe whan they (for any cause reasonable) done go forth / as though by∣dyng within the monasterie / so to loke were vnlaw¦full. For it were voyde and playne foly: to gyue thē licence to loke vpon that thynge without the mona¦sterie: that they myght at liberte: se / and loke vpon within. And holy saynt Benedicte wolde nat suffre his owne natural syster (and she natwithstandyng a holy religious woman) to come w^tin y^e monastery but euer whan she came: he went forth vnto her. I thinke therfore / it were more cōuenient for any such officers / whā they myght nat kepe the due houres & tyme: than to sit in silence at a later mele / in y^e same place where the couent was / or (as the leest) in some parloure or place / appoynted for suche chaunces / & neuer in any wyse to be serued / ne yet to haue the cō¦pany of any lay persones. For els can they nat preci¦sely kepe the mynde of the rule / whiche ī this thyrde chapitre: doth ordre the disciples therof vnto absti∣nence / as a necessary keper and sure garde of chasti∣te. For who so doth excede due temperaūce: shal ne∣uer precisely kepe due chastite. So thā (after saynt

Augustyne) abstinence is necessarie vnto the religi¦ous persone that hath vowed chastite. But bycause there ben diuerse degrees of abstinence: ye wolde {per}¦aduēture / I shulde here appoynt you some fourme and maner of abstinēce. Whervnto I must answere that we do nat here intreate of abstinence ī especial / but generally as it doth apperteyne vnto the custo∣dy of chastite. And also: it is very harde to put any certeyne fourme therin / bycause of the diuerse dispo¦sicions of persones. For vnto some persones: a lytel quātite is ouermoch. And vnto some other: a large quantite is to lytell. To moderate therfore / and to kepe therin due measure: is lerned by experience & discrecion. For the very hyghe poynt of abstinence: and of all vertues doth stande euer in a due meane. That is (after the lernynge of saynt Augustyne in this place) to take fode euer with the moste scarcite. But yet so: y^t nature therby do nat suffre any hurte or notable decaye. But to be serued with aboun∣daūce of diuerse and delicate meates and drynkes: And there to kepe cōstaūtly that due measure with out excesse: I thynke verely is an hygh poynt of {per}∣fectiō / & (in maner) of the merite of virginite / or ra∣ther of martyrdome. But if we do nat atteyne vnto this hyghe poynt: yet may we w^t diligence & grace: come vnto that degre of abstinence / whervnto al re¦ligious persones ben boūde after my consciēce / that is to say: So to kepe abstinence: y^t (except a very & vnfeined nede) they neuer take fode out of due time ne out of due place. And that they neuer surfet lo ne ouercharge the body: that they be therby vnable to do & to {per}fourme the duete of religion.

¶Of the thyrde keper of chastite laboure. The .vi. Chapitre.

NOwe than let vs go forthe. Next vnto ab¦stinence: saynt Augustyne in the same cha¦pitre: dothe (for an other / custos / keper / & garde / of chastite) oppoynt / and set forth: labour / in auoydynge of ydlenes / the great enemye of chastite / whiche ydlenes: saynt Augustyne dothe there call an abhominacion / and the moste hatefull pouerte / and misorder of any monastery. Where (as he saythe) nat onely the persones of pore and lowe byrthe: but also the persones that were of great ry∣ches / honoure and noble byrthe: shulde (accor∣dyng vnto theyr strength and power) be laborious that is to say / continually occupied in laboures. For after all doctoures / no pestilence is more peri∣lous vnto chastite: than ydlenes. For it doth nat o∣nely rēdre the chaste persone / apte / and redy to take lyghtly offred occasiōs of corrupcion: but also doth furiously assayle / moue / and stere the minde: to seke and giue occasions vnto y^e same corrupcion. Where contrarie / laboure / and continual occupacion: doth gyue no place ne tyme vnto temptacion / but rather doth purifie the mynde / and so dothe kepe bothe the soule and the body: in good astate and condicion. Wherfore euery religious persone (after my poore mynde) shulde other by the cōmaundement of the so¦uereyne / or els of selfe election: be appoynted vnto some certeine occupacion / for euery day / & for euery houre of the daye / continually to be exercised with∣out interrupcion / excepte chaūce reasonable: shulde let. As the religious men / to gyue / and applie them selfe: vnto the study of holy scripture / or approued auctores / if they be lerned thervnto / or yet if they haue youth / and capacite to lerne / and if nat: thā to

be occupied in prayer and contemplacion / all y^e fore none. And in the afternone to be exercised ī some bo¦dely labour{is} / or els ī wrytyng or rehersyng of some maters red / or lerned byfore. And all this I meane for the voyde houres / bysyde diuine seruice / and all dueties of religion. For I wyl nat graunt that any religious persone: may be absent from any parte of cōmune duety (excepte onely obediēce / and cause of very and vnfeyned nede) For (as scripture saythe) better is obedience: than oblacion / or sacrifice.* 1.95 And an approued doctoure saythe. What so euer ye do (your duete of bonde: vndone or lefte) is nothynge vnto your lorde god / thankful / ne acceptable. I haue the same mynde of al religious womē / as theyr ler∣nynge doth extende. So that euer theyr occupaci∣ons be amonge them selfe / and nat in any wyse: in the presence of company of men / excepte it were for the lernynge of suche thynges as the religious wo∣men coulde nat well teache them selfe / as is cōmun∣ly / to synge / rede / and vnderstande / and yet nat ther¦fore: without the present company of some syster or syters. And that all theyr laboures: be (accordyng vnto the rule) vnto the auaūtage of the cōmunalte / and nat for theyr owne pleasure / ne singuler {per}fecte. In any wyse / se well / that by some good occupaciō: they exile and auoyde ydlenes / the nurse of all syn∣nes / specially vnclennes. For as scripture saythe. Multam maliciam docuit ociositas. Ydlenes is tea∣cher of moche malice and many mischeues / And yet sayth the englysshe prouerbe / better it is to be ydle:* 1.96 than yuell occupied. Alas than: why shulde any re∣ligious persone: of yuelles: chose the worst? That is to say: Why shulde the religious {per}sone: in auoy∣dynge

of ydlenes: folowe gēttlite? that is / for theyr passetymes: applie them selfe vnto veyne seculer & vnlawfull games? as decyng / carding / boulyng / ta¦bles / and teneyse / with suche other? Whiche games done rather apperteine vnto gentiles thā vnto chri¦stianes / nothyng framyng with good religion.* 1.97 I can nat se in conscience it myght be lawfull for reli∣gious persones / to here minstrelles / play / and syng nor yet to loke vpō these interludes & playes / wher∣in ben many thynges ful deuout / and that myght e∣difie. But, bycause there ben many other thinges of mere vanites mixed with the other: I thynke they do more harme than good / and no thynge done by∣come religiō. For without fayle they bene spectacles of mere vanites. Whiche the worlde callethe pasty∣tymes / and I call them waste tymes / specially in re¦ligion. For there shulde be no pastymes / excepte o∣nely bodely laboures / walkynge in prayer / medita¦cion or honest / sobre / and godly cōmunicacion. And al thynges to be done reasonably / w^t religious ma∣ner and byhauiour / auoydynge euery where: al oc∣casions of yuell.

¶Of the thyrde keper of chastite habite. The .vii. Chapitre.

THe thyrde custos or keper of this holy chastite: is set forth by saynt Augusti¦ne in the rule.* 1.98 Religious habite & sad aray. Wherof we haue spokē vpon y^e fourthe Chapitre of the said rule and yet more largely / in the fyrst parte of this worke / & in your locall cōstitucions. This in trouth: ye may surely beleue / if the maner and byhauiour of habite

or aray: shulde nothynge conduce or helpe vnto per¦fection: holy fathers wolde neuer haue vsed them selfe / ne yet appoynted / and ordened / for religious persones: any other habite or aray: than were com∣mune vnto al christianes. But bycause they knewe by grace / that the outwarde habite or aray / and the maner of the wering therof: doth partely shewe out¦warde: the inwarde affecte / and appetyte of y^t herte and mynde / therfore the holy fathers wolde apoynt suche habite / as shulde shewe forth vnto the edifica¦cion of al christianes: what affection and deuocion of herte / they shuld haue: that done take vpon them the perfection of religion.* 1.99 And that (as saynt Au∣gustyne saythe in the rule) in theyr araye and in all byhauiour. they shulde nat offende the syght of any persone: but do rather that shulde bycome theyr sāc¦tite and holynes. For the occasion of misordred a∣ray or habite / both gyuen and taken: hathe bene the ruyne and distruction of many {per}sones / as we fynde in scripture. In Genesis is wryten.* 1.100 Videntes filij dei filias hominum. &c. That is: The people of god that than had feyth and byleue in hym / by occasion of the araye / and misbyhauiour of the infideles: spe¦cially the women / dyd fall fyrste in affection of thē / and after with them: into ydolatry / and vnto mys∣chefe. Se nowe / howe by the syght and lokyng vp∣on theyr araye: goddes people dyd take that occasi∣on. For those infideles / were of the stocke of Cayn / and had with hym (longe byfore those dayes) forsa¦ken god and his lawes / and therfore they dyd with our drede / set forth them selfe: in habite / araye / and al mysordred byhauiour / vnto carnalite & bestlines In y^e same boke of scripture.* 1.101 Dina y^e doghter of Ia¦cob:

by occasion of aray: was rauysshed / loste her virgi∣nite / and was cause of moche blodshede / and venge¦aunce. And Iudas her broder / one of the .xii. sones of Iacob: by occasiō of aray: had carnall knowlege of his owne doughter in lawe / contrarie vnto the lawe and custome that tyme vsed. And the holy wi∣dowe Iudithe / whan se wolde desceyue the tyranne Oliferne:* 1.102 dyd put awaye her religious aray / and clothed and garnisshed her selfe in the aray / after y^e maner of gentilite. And so dyd quene Hester for the pleasure of her kynge / but whan se was at her owne liberte / out of his presence:* 1.103 she ware the aray of pe∣naunce / mekenes / and perfection. And in this tyme many women done excuse the wantones of theyr a∣ray: by the imperie and wyll of theyr housbondes / and some in very dede ben compelled: other {per}sones done allege the cōmune custome / and maner of the place or tyme. But religious persones haue none suche excuse. For they shulde folowe the rules and ordinaunces of the olde fathers / that consideringe these sayd / and many other occasions of imperfecti∣ons in the maner and weryng of araye: dyd deuise and ordeyne the habite of religious persones: to be obiecte / vile / and out of al seculer fashon. And ther vnto course / rughe / and harde / nothyng to cheryshe the body / but rather to couer the vnclene carcas / & to punisshe and kepe lowe the fals flesshe. Alas thā why shulde any religious {per}sones / y^t haue entrepri∣sed and vndertakē wylful pouerte by solempne vo∣we: and (for the same) haue clene forsaken the world And neuer (excepte nede) shulde appere in the syght and pres̄ce of any seculer persones: haue any delec∣tacion or pleasure in aray? Saynt Augustine / was

ashamed or abashed of a precious garment. And whan any suche garmentes were offred / or gyuen vnto hym: he wolde nat were them but rather sell them / and make the money cōmune. But the world (as they saye in the englysshe prouerbe) is tourned vp so downe / that is to meane: vnto a cōtrarie four∣me or maner. For nowe / fewe persones seculer: haue more fyne or precious araye: than haue some religious persones. And yet (that is more abho∣minable) more seculer: than gentyles or, turkes. And therfore / theyr chastite is kepte therafter / oure lorde amende it. Saint Augustyne in the rule doth cōmaunde the disciple therof / saynge:* 1.104 Let neuer your habite nor araye be notable / ne euer haue you pleasure / in clothynge or apparell: but in good re∣ligious maners and byhauiour.

¶Of the fourthe keper of chastite. The .viii. Chapitre.

ANd forth with after the precept:* 1.105 he doth adioyne an other keper and {pre}seruer of chastite. That is to say / gesture and out¦warde byhauiour of the body. Wherof also we haue wryten vnto you at large: in the fyrste boke of these thre vowes. Saynt Am∣brose sayth / that the gesture and byhauioure of the body: is as a voyce or speche / that doth shewe / and telforthe: the inwarde affectes / and appetites of the herte and mynde. And here in the rule / saynt Augu¦styne wyll:* 1.106 they gyue good hede / and diligence vn∣to religious gestures / and byhauiours / sayng vnto the disciples of the same. Whan ye go forth / go to gyther. And whan ye come / whether ye went: byde

to gether / and in your pase goynge / and in your ha¦bite werynge / and in your standyng / or restyng. And in all our mouynges / sterynges / gestures / & byhauiours / loke you shewe euer / y^e exāple of good and godly conuersacion. So that you nothyng do: that shulde slaunder / gyue occasion / or offende the syghte of any persone / all vnto edificacion / and as shulde bycome / or byseme your sanctite / holynes / & perfection. In these wordes and sentēces / ben ma∣ny [unspec 1] thynges notable. Fyrste where he sayth go to ge¦ther: is noted that a persone religious: shuld neuer be alone / that is to say: without some persone or {per}∣sones of his owne couent or religion / as after shall [unspec 2] be shewed. The secōde notable: is / the pase ī goyng that is nat one byfore a nother / but bothe together. [unspec 3] The thyrde notable / the fourme and fashon of y^e ha∣bite / both in lyke shapen / of lyke length and brede / or wydnes / or one coloure / nat one violet / an other blacke / or one price & valure / nat one fyne / an other course / ne yet one pynshed / and an other playne. And in the weryng therof also all in lyke. Nat one tucked or gyrd / an other louce / and so forth. In like maner / in stacions / inclinacions / and in all other bo¦dely gestures and byhauioures / auoydynge euery where: all occasions of wāton & worldly lyghtnes.

¶Of the .v. keper of chastite: the garde of the syght The .ix. Chapitre.

[unspec 5] THe .v. custos / or keper of Chastite: is the garde and kepyng of the syghte. Whiche saynt Augustyne doth appoynt in y^e same Chapitre of the rule immediatly after the sayd gesture. And forth with after y^t garde of syght

doth folowe / the garde / and warnes of the corrupte affection / and carnall desyre of the mynde. For (as he there sayth) frayle concupiscence: workyng in y^e affecte & in the inwarde desyre of mynde: doth lede and in maner doth rauyshe violently the syght of y^e eye: vnto the beholdyng of those {per}sones that byfore were had in affecte / appetite / and desyre. Although peraduenture that affecte or desyre: were fyrst ingē¦dred by the syght. Whiche two: that is to say / syght and affecte / ioyned to gether: done (with a lytell cu∣stome) kyndle a furious flame of wylde fyre in the herte / nat easy or lyght to be quēched. And therfore (sayth he there) That persone that hath a lyght eye or syght: can neuer saye for trought: he hath a chaste mynde or a chaste herte. For a lyght eye / or syght: is an euident sygne / and token of a lyght mynde. It is (sayth saynt Augustine in this same place) a mes∣senger of the lyght / and vnclene herte. The lyght eye / or syght: is lyke an alestake / or the tauerne ga∣relonde / that dothe shewe outwarde: what is to sell within. And the persone also of light loke: is assimi¦led vnto a Basiliske / that is / a poysoned serpent: y^e dothe sle and destroye: onely by syght or lokynge. And yet the light loke is worse than y^e Basiliske / by cause the selfe persones ben many tymes slayne by theyr owne selfe syght. As dothe appere in Dauid Salamon / Sampson / and many other. The olde fathers therfore: dyd euer fle / and auoyde the syght of y^e cōtrarie sexe. So y^e nother they wolde se / nor be sene.* 1.107 We rede y^t whā a woman by importune instance / & clamour: wolde nedely se her owne sone / y^t was a religious mā / he moche loth thervnto: but by y^e cōmaūdemēt of his souereyne / & for obedience: went forth

vnto his mother / with his eyes closed / wynkynge. And so suffred his mother to loke vpon hym / but in no wise wolde he loke vpon her. In vitas Patrum also:* 1.108 An other holy father whan he was instauntly desyred to be sene and locked vpon of a great hono∣rable and vertuous woman / that by feruent deuo∣ciō / and desyre to se that good father: had laboured out of ferre countres / he wolde nat yet graunt her peticion. But by prayer vnto our lorde: he obtey∣ned grace / to appere vnto her slepynge by vision. And vnto her great confort: he dyd moche better so content / and satisfie her mynde than otherwyse. Hereby ye may take / that to fle / and auoyde syght / and in no wyse to be sene / or loked vpon: is of more perfection and merite: than to se / or be sene / whiche thynge we haue of auctorite / by the reuelaciō of our lorde vnto our holy mother saynt Brigitte / in oure rule. Wherfore saynt Augustine in this place of the rule: dothe speke sharpely agayne the lyght cast of the syght / appoyntyng great punisshement for the same.

¶Of the .vi. keper of chastite / the garde of the tonge. The .x. Chapitre.

OTher abuses dothe he also touche in y^e same place / that (as semeth) were ī his mynde more shamefull / or more abho∣minable: than shulde bycome his per∣fection to speake of at large. As where he hayth. Tacente lingua. That is: The tonge ke∣pynge silence / nothynge spekynge / as thoughe to speake wordes of lyghtnes: were ferre worse than to loke. Or els / as thoughe to speake: were nat so

lawfull for religious persones / out of theyr mona∣sterie: as it is to loke. For in speche or cōmunicaciō is more ieoparty than in lokynge. Byleue saynt Paule. Corrumpunt bonos mores: colloquia praua.* 1.109 Vnordinate & yuell speache or talke: doth corrupte and destroye good maners and vertues. And that is trouthe / both in the hearers and spekers. For in hearyng the mynde is moued. And y^e speache: doth shewe forth the affection of the mynde.* 1.110 Ex abundan cia cordis (sayth our lorde) os loquitur. The mouthe doth speke of y^e aboūdaūce / & affection of the herte. The fyrste begynnynge of carnall affection: dothe cōmunely aryse / spryng / and take rote: of the syght And afterwarde: is nurysshed / & groweth by talke and cōmunicacion. And therfore althoughe saynt Augustyne gaue licence vnto his disciples (beyng forth of the monasterie) to loke: yet dyd he nat gyue them licence to speke / nor yet to here cōmunicacion. Wherfore all religious persones / muste be very cir∣cumspecte / well aduised and ware: nat onely what they done speake / but also what thynge they done heare spoken / for the lyght wordes of a {per}sone: done gyue boldnes vnto the hearers. And whan the spea¦kers done perceyue that theyr wordes ben peasably herde: they take boldnes therof forther to {pro}cede in theyr foly of vnclene desyre. Let therfore the good religious persone: fle and auoide al vayne talkyng specially: word{is} of vnclēnes. Sepi aures tuas spinis.* 1.111 Hedge and close thyne eares and hearyng: w^t thor∣nes (sayth saynt Augustyne) That is to say / if thou heare a leude worde: gyue sharpe answere thervn∣to / and let the speakers knowe wel / thou arte nat cō¦tent to heare any suche / and than doste thou hedge

thynge eares with thornes. And euer thynke vpon the sayd wordes of saynt Paule. yuel wordes: done done hurte good maners.

¶Of the .vii. keper of chastite / garde of touchyng, The .xi. Chapitre.

THe fyrst messenger of mischefe (as I said) is the syght or loke. The seconde / wantō / rude / vayne / or voyde / & specially vnclene wordes. The thyrde worse than bothe the other / is touchyng / brought ī: cōmunly by the other twayne. For touchynge bothe nat onely moue or stere: but also doth inflame / and set on fyre the affec¦tion. And so consequently: doth many tymes bryng the mynde / vnto a soden furie or madnes. So that nat onely good honestie / worshype / honoure / name or fame: but also heuen and hell: is clene forgotten. Whiche thynge hath ben proued / in suche persones of grauite: as (of longe tyme) haue ben knowen / of hyghe and meruelous perfection / and of most clene & chaste lyuynge.* 1.112 The scripture sayth as is ī the {pro}∣uerbe. Qui tangit picem, coinquinabitur ab ea. Who so wyl touche pytche: shalbe spotted therw^t / it bycō∣meth nat therfore y^e {per}sones religious to vse any tou¦chyng / nor to folowe the maner of seculer {per}sones / y^t in theyr cōgresses / & cōmune metyng{is} or departyng done vse to kysse / take hād{is} / or such other touching{is} that good religious {per}sones: shulde vtterly auoyde. And w^t a meke & lowe inclinacion salute the {per}sones w^t fewe word{is} / castyng downe the syght / & but very selden / & short tyme loking vpon the {per}sones. And in al the tyme of theyr cōmunicaciō: let euer theyr han¦des be couered and kepte close w^tin the habite. Tou¦chyng on all maner leyde on parte and auoyded.

For saynt Augustyne here in the rule sayth. Inta∣ctis ab immunda violacione corporibus. &c. That is to say: that chastite may be chased away and dryuē frō the hertes: without any touchyng of the bodies as though touchyng muste nede dryue away chasti¦te. And therfore diuerse holy fathers / as Gersō / An¦tonyne. auctor speculi spiritualium. and many other done {pro}hibite and torbede religious {per}sones / one to touche an other / for any familiarite / or without some necessite / althoughe both were of one sexe. And some of thē done say: That to touche wylfully & by deliberaciō: any naked parte / as hāde / or arme w^tout any cause nedefull / & with affection or carnall pleasure (althoughe no cōsent / nor mynde / were vn¦to any vnclene acte of the body) yet bycause the {per}so∣nes so touchynge / done wylfully put thē selfe in ieo∣perty: it shulde be deedly synne. For scripture sayth Who so loueth or hath pleasure in peryll or ieo{per}ty: shall fall or persshe therin.* 1.113 And the englysshe pro∣uerbe is. Who so wyll none yuell do: shulde do no∣thyng y^t longeth therto. The holy fathers therfore wyll nat allowe in any wyse: the cōmune excuse of many {per}sones / y^t done say / they be nothynge moued / ne done {per}ceiue any hurte or ieoparty: by honest kys¦synge or touchyng after good maner. The sayd fa∣thers wyll nat allowe those termes as agreable to¦gether / honest / & kyssyng / good maners: & touching excepte onely in maried makes / but ī no wyse amōg religious {per}sones. They ben vtterly deceyued y^t so done say. For the {per}sones so touchyng / without any consent of yuell done nat (peraduenture) for that tyme: perceyue any mocion of ieoparty / or peryll of synne: yet doth the ymage / the prynte / the fourme or

all maner maner of that kyssyng or touchyng: byde and remaine in the mynde and soule. And wyl an o∣ther tyme come vnto remembraunce vncalled / vnto the great trouble and vexacion of the deuout soule. We rede of a holy father / whome a good deuout wo man mekely bysoght to haue her in remembraunce and he answered sayng.* 1.114 I byseche our lorde dame (saythe he) that I neuer thynke vpon the whyle I lyue / many persones haue ben sore wounded & hurt that (for the tyme) felt no grefe therof. Yet sone after the wounde hath smerted full sore / and full long so continued vnheyled. The expert profe herof: is wry∣tyng for remēbraunce by the olde fathers. And so in lyke maner / of the syght and speache. Whiche thre done (for the moste parte) folowe eche other.

¶Of the .viii. keper of chastite / that is / warenes of familiarite. The .xii. Chapitre.

ANd yet of them thre doth yssue & spring an other enemy of chastite / more {per}ilous (excepte good awayte and resistence) & more ieopardous / than all them thre. That is to saye: familiarite / the continu¦ance of affection / and acquayntaūce / which sayd fa¦miliarite: is kepte forth and nuryshed / nat onely by the sayd thre vices: wanton loke / light wordes / and carnall touchyng: but also dothe growe & increace And that in the absence of the persones: by wrytyn∣ges / messages / gyftes and tokens. Saynt Augu∣stine therfore / here in the rule doth forbede that any of the disciples of the same: shulde other sende forth or yet receyue / priuely without knowlege of the so∣uereine:

any maner of thyng / lytel or moche / sayng.* 1.115 But if any {per}sones (sayth he) be so ferre ouersene / & so ferre do passe into so great yuell & notable offēce y^e they priuely receyue or sende any lettres / or any other gyftes or tokens. &c. Note wel / that he calleth suche receyte: a great notable yuel and offence. For he wolde the souereyne: shulde be of counsayle / and shulde considre: the reason and grounde / the cause or occasion: of suche sendyng or receyuyng. For ma¦ny {per}sones haue a disposicion and appetite to haue acquayntaūce / and to seke / and make meanes ther∣vnto / & to continue the same. Whiche acquayntaūce so gottē: many religious {per}sones done cal theyr frē∣des. Where in very dede: they ben rather theyr fose / and yet they: moste foo vnto them. For among reli∣gious persones: worldly frendes / good acquayn∣taūce / and good religion: done selden well accorde or agre to gether. For surely it is moche cōtrarious vnto the religion of olde fathers. For they wylfully fled and lost acquayntaūce of all persones / of theyr owne parētes kynne / nat onely gottē: but borne frē∣des. And also / suche sendyng / wrytynges & receyte: shulde well be consydred: lest that some tymes (vn∣der the colour and contenaūce of spirituall edifica∣cion) a token go forth / or a cōmemoracion: of carnal affection. Saynt Augustyne wolde therfore: the so¦uereynes shulde be iuges of all the actes and dedes of theyr subiectes. For they muste make answere to our lorde for them. Let than y^e souereines take hede of all occasions in the subiectes / that may ingendre affection / although it were vnto suche persones / as ben named of great holynes and synguler {per}fection For of those maner of persones: many haue bothe

deceyued / and ben deceyued. Let (I say) the souerei¦nes / therfore seclude all occasions / but specially the moste chefe occasion / or cause of affection / that is fa¦miliarite.

¶Of the .ix. keper of chastite / whiche is: the auoy∣daunce of sole presence. The .xiii. Chapitre.

IN auoydyng wherof: y^e holy fathers: dyd vtterly forbede sole presence / that is to say that no religious {per}sone shulde euer be a∣lone with any persone of the cōtrarie se••e or kynde. For that sole presence: dyd they accounte as one of the moste perilous pestilences / and moste deedly enemy of chastite. And saynt Augustyne al∣so here in this rule: doth forbede sole presēce / where he sayth.* 1.116 In y^e sayd fourth Chapi. Whā ye go forth go to gether / byde to gether. &c. And in the .vi. Cha∣pitre.* 1.117 Whan they go forth (sayth he) they shal go no lesse in company / than tweyne in nombre / or thre {per}∣sones. Nor yet (sayth he) shall that {per}sone / that hath nedfull cause to go forth: haue choyse of a felowe / or go with whome he wolde: but with suche as the so∣uereyne wyll cōmaunde or appoynt / it muste nede than / be more agayne the rule / to be alone with any seculer within the monasterie / specially with the cō¦trarie sexe / as man and womā to gether alone / whi¦che shulde neuer be suffred in any good religious monasterie / for any maner cause / no (I saye) nat for confession / nor in confession. For religious women shulde make theyr cōfession at grat{is} / or els in some open place / where they may be herde and nat sene. For the subtyle and crafty assayle of the dyuell: is

no where absent / and the flesshe is neuer without fraylte / whyle we byde in this lyfe.* 1.118 We rede ī vitas Patrum of a holy father ī wyldernes / vnto whome a pore mā of the cite resorted / to sell his mattes / bas∣kettes / and his other laboures. And whan he came nat vpon a tyme after his custome: the olde father / cōmaunded his disciple to go vnto the cite to seke y^e man. Whervnto he was very lothe / natwithstan∣dyng / yet for obedience he went forth / and by great diligence: he foūde the house / and no body at home but a yonge womā alone / by the byhauiour of who¦me: he was in ieoparty of corrupcion / but that god (by miracle) for the merite of obediēce and the pray¦ers of his holy father: sodenly set hym at home. So than sole presence is nat without ieoparty in any persones.

¶Of the .x. keper of chastite / nat to haue power nor liberte to be alone. The .xiiii. Chapitre.

ANd so is also the power and liberte of sole {pre}sence moch perilous / that is to say / whā persones of cōtrary sexe: may be to gether alone if they wyll. Wherof is euidence in y^e same boke vitas patrū.* 1.119 Where is shewed of a wo¦mā vnclene of lyuyng / y^e {pro}mised vnto certeyne men of her familiarite / to bryng a solitarie / & a holy man frō y^e good lyfe vnto the worlde. Which sayd womā came vnto his sell in y^e euyntyde / as though she had lost her way / & ther she made great lamētaciō / y^t she shuld be destroyed w^t wyld best{is} / except he wolde of petie & cōpassiō take her ī / & so he dyd / & leyde her ī a corner by / & after whā he shulde rest: he bygan to be sore assayled

For the rebatyng wherof. he went vnto a candell / & brent one of his fyngers / and yet after whan he re∣membred the sole presence of them tweyne alone / & the occasion and liberte: he was agayne inflamed / and he agayne arose and brent an other fynger / and so he neuer rested: tyll he had brent all his fyngers vnto the stumpes. In the mornyng yerly the yonge men came vnto the sell / & asked for the womā / he an∣swered here she lyeth / take her vp. And she (by the iuste iugement of god) was deed. Than shewed he vnto them his handes / and howe he was temted w^t her / and than fel vnto prayer / and so reysed the deed corse / and forthwith were all his fyngers restored vnto hym agayne / and the woman and all the men conuerted vnto the state of perfecte lyuyng. Al this haue we shewed / that ye shulde perceyue the ieo{per}ty of sole presēce / and of the occasion and liberte of sole presence. Syth specially it was so {pro}ued in {per}sones of so hyghe perfection: howe than shulde any perso¦nes (in this tyme of corrupcion / where in all vertue exiled: synne raygneth) haue truste in them selfe. And why shulde nat al religious persones: be glad to be inclosed / for the more surety of theyr vowe and promyse. Let no good religious persone: thynke ly¦tell or gyue lytell force of sole presence / or of the li∣berte and power of sole presēce. The cōmune canon lawe: dothe also forbede sole presence / vnto {per}sones religious / specially women. So that no religious woman shulde any tyme / speke with any man / al∣thoughe he were also religious:* 1.120 without the com∣pany of sufficient and honest wytnes. For sole pre∣sence in the lawe is a great presumpcion / and argu¦ment or euidence of suspicion. The lawe therfore

doth prohibite and forbede / that religious {per}sones / or yet seculer prestes: shulde be alone.* 1.121 And the wyse man sayth. Vesoli. Wo and ieoparty: be vnto the {per}∣sone alone. For if (by case) he fall: he hathe no {per}sone to helpe hym vp. And in the lawe also. De vita et ho¦nestate clericorum. If any man of custome: do vse to entre any monasterie of religious women to accō∣pany / and be familiar with thē: And after due war∣nyng: doth nat withdrawe and leue that resorte: let hym (sayth the lawe) if he be of y^e clergy: be deposed And if he be a lay mā: let hym be excōmunicate and cursed. And in an other place. 18. q̄. 2. {per}uenit ad nos. The lawe sayth / that women shulde nat come with in the monasterie of men. Many other monicions and counsayles: bene gyuen / in the cōmune canon lawe and by holy fathers: for the prohibicion / con∣dempnacion and reproue of sole presence / as a peri∣lous enemy of chastite.

¶Of the .xi. keper of Chastite / that is / cure of the body. The .xv. Chapitre.

YEt (after saynt Augustyne) doth folo∣we an other enemy of chastite moche subtyle / and as nat moche greuous / so moche more ieopardous. That is to saye: delectacion and pleasure in clene clothynge / and in the pykyng & curyng of the body For the prohivicion and letting wherof: he sayth in the begynnyng of the .vi. Chapitre of the rule. Let your clothyng (saythe he) be laundred or wasshen / at the appoītemēt / and after the wyll of y^e souereyne And yet agayne. Baynes also for y^e body. &c. Where

saynt Augustyne wyl that the disciples of this rule shulde haue shyft of clene clothes / and purgacion of the body: accordyng vnto discrecion / and as nede & the honestie of religion doth require / but nat after the appetite or desyre of the persones / lest (sayth he) the superfluous pleasure / of fayre and clene clothes shulde defoule and make the soule vnclene & fylthy. And in very dede / I haue knowen diuerse religi∣ous persones / that after theyr shyftynge into clene clothes: haue bene more troubled with vnclene mo∣cions: than they were at other tymes. And so lyke wyse of the waysshyng / and pykyng of the body. Wherin to be ouercurious: is contrarie vnto the pu¦rite of chastite. And nothyng to care therfore: is cō∣trarie vnto the honeste of religion / specially ī them that done lyue in congregacion. And therfore saint Augustyne wyll / the seke persones / althoughe they deney: shulde (natwithstandynge) take by the com∣maundement of the souereyne: that were necessarie and honeste / and if (any shulde desyre that were nat expedient: they shulde be denyed. All these thynges haue we set forth here: for the garde and custody of chastite / accordyng vnto the order and very mynde of the selfe rule of saynt Augustyne. That the disci∣ples therof: hauynge zele vnto the obseruaunce of theyr rule: shulde the more diligentely applie them selfe and gyue study / to perfourme the solempne {pro}∣fession / and promyse of theyr vowe.

¶Of the .xii. keper of Chastite / whiche is disposi∣cion in the selfe persones. &c. The .xvi. Chapitre.

NOwe shal I shewe a litel of my pore mynde / of y^e most sure excellēt garde and custody of chastite. Fyrste vnto all vertues to be obteyned and kepte and all vices and synnes to be remo∣ued and secluded muste be a disposi∣cion and good wyll in the selfe {per}sones. For althou∣ghe man by sinne was brought into suche bondage that of hym selfe: he myght neuer helpe him selfe / ne yet dispose hym selfe: yet hath our lorde god / of his bounte and gracious goodnes / so prynted in man his owne ymage / and therwith the fredome and li∣berte of wyll: y^e after his ordinate iustice god maye no more take from man fre wyll: than he maye take from hym his ymage. And this is euident in scrip∣ture / in Cayn / the eldest sone of Adam / after his con¦sent vnto synne. Vnto whome our lorde sayd.* 1.122 Why arte thou wrothe? why dothe thy chere fall / and thy countenaunce feyle the? If thou well do: I wyll so accepte it / and if thou do nat well: the defaulte is o∣pen & redy to be knowen / yet is thy passion in thyne owne power and thou mayste by lorde and gyther therof / as hauynge thy wyll & disposicion: in thyne owne fre power and liberte. This haue I sayd to confounde the false opinion of this great heretyke Luther / and his folowers. The fyrst than is: to di∣spose your selfe / and for the dred & loue of god / & for y^e merite of y^e excellēt vertue chastite: to make a sta∣tute and a cōnaūt with your selfe / by tired purpose: to forsake vtterly / nat onely the vice / or acte of the fleshe: but also all maner of occasions / that by any

meane may apperteyne thervnto. Than next after this / to serche well your owne astate / and to {per}ceyue howe ferre ye haue therin bene (in tyme past) ouer∣sene / and be it lytell / be it moche: rase and scrape all clene out of the boke of your conscience / by contrici∣on / confession / and specially by purpose neuer to cō¦mitte or consent any more vnto any suche.

¶Of awayte of cogitacions or thoughtes. The .xvii. Chapitre.

THan gyue good hede / and awayte vn¦to your cogitacions and thoughtes. For those wyll best teche you of what desyre your fraylte is. For by the co∣gitacions: done aryse the troubles & assayles of the fesshe. And those cogitaciōs ben cau∣sed in the mynde diuersely. Sometyme: of aboun∣daunce of blode / that is caused by superfluite of fe∣dynge. For the whiche: the olde fathers / wolde say / it were nat possible to be without vnclene cogitaci∣ons: without due temperaūce. In so moche as they wolde forbed theyr disciples / that were troubled w^t vnclene thoughtes: to fede vpon breade onely & wa¦ter / at wyll and appetite. Default also of due custo∣dy and garde of the outwarde sēses: is also a cause of vnclene thought{is} / as of hearing / seyng / touching &c. Wherof we haue spoken byfore. An other occasi¦on of vnclene thoughtes: is the malice of the great enymy the dyuell. But his malice (althoughe it be subtyle and busye) yet may it lyghtly / & sone be van¦quysshed / & he put vnto flyght / w^t one worde alone / as Iesus / or with one lytell sygne of the crosse / or

one good thought / if he be dispised & set at nought. But if vnclene cogitaciōs: do remayne in y^e mynde as ymages / steppes / or print{is} / of any vnclene actes or byhauiours / or of any vnlawfull consentes / and haue (by vayne pleasure accustomed and vsed) takē theyr habitacion / theyr lodgyng / & dwellyng place in the mynde: they wyll nat than be so lyghtly remo¦ued and put away. For than wyll they (in maner) {pre}¦cribe & saye: whan laboure is made agayne thē: we haue nowe ben here abydyng so longe: y^t this place is vnto vs as naturall (For custome doth alter na∣ture) And therfore we wyll nat hens / be nat aboute to dryue vs awaye / it boteth nat / all is last loboure / ye had power: at fyrste begynnynge of our entre: to shyt vs out and with smale diligence and lytell la∣boure: myght you haue chased vs away. But now that we be admitted by custome: it is nat (as saynt Isodoure sayth) possible to remoue vs. Impossi∣ble or nat possible: is many tymes taken / for harde to bryng to passe. And so doth sait Isodour meane.

¶Of the remedy agayne yuell thoughtes. The .vxiii. Chapitre.

REmedy therfore may be had. For the good¦nes of our lorde: neuer lefte man without helpe / & redy meane to recouer all default / if man wyl take the remedy / and folowe y^e doctrine and counsayle of scripture. In the fyrste boke wherof:* 1.123 called Genesis is a notable doctrine to auoyde vayne thoughtes. Our lorde god made promyse vnto Abram / that afterwarde was named Abraham / that he shulde haue in heneritaūce / that

that lande / wherin he dwelled that tyme / and Abra∣ham asked our lorde how he myght haue sure know¦lege that he shulde haue peasable and restfull posses¦sion therof. And our lorde than cōmaunded hym to take certeyne bestes and diuide them in sondre and certeyne byrdes / and all them he caste forthe vpon y^e playne felde / and forthwithe crowes and byrd{is} dyd lyght vpon the deed carkes. And Abrahā euer dyd chase them away / tyll they lefte and came no more. By these byrdes (saythe the glose interlinial there) ben vnderstande veyne cogitacions / that as raue∣nous fowle / done assayle the carnall mynde. And y^e laboure of Abraham: doth signifie the continual di¦ligence that man shulde gyue to chase and remoue them. The gleyde or the crowe: wyll couet / and as∣say to bylde byfore the gate. But y^e good housbond wyll destroy and caste downe the neste. And moste so doyng: he shall let them to bryng forth byrdes. So may the diligent persone / so often put away & despise vayne cogitacions: y^t they neuer shall come vnto effecte / ne moche noy the soule / althoughe they moche trouble / if they be in custome. A horse or beest vsed vnto one waye: wyll couet to kepe his course & wyl nat lyghtly out therof. Yet may a diligent per∣sone with a brydle / & a rod / or whyppe: lede & bryng the beest where he wyll. But & if the {per}sone be negli∣gent & careles: & wyll slepe vpon the beest: thā wyll the beest retourne vnto his vsed course. So is it in lyke maner / of our beest sensualite / that wyl folowe custome / excepte good diligēce by gyuen / that feyth may rule reasō / and that the dred of god do punishe and correcte the frayle appetite. The body may be corrected more lightly & soner broght from custome

than may the mynde / and yet shall the mynde neuer he refourmed: tyll the body be brought vnder / & be obedient vnto the soule / and than wyl the mynde cō¦formable to reasō: folowe feyth / and seke wayse: nat onely to chase away those thought{is}: but also vtterly to exile or destroy them for euer. And that muste be with a contrarie custome. For (as they say in pro∣uerbe) one nayle or pynne: doth dryue out an other and so doth occupie the same place & rowme: where the other pynne was. So in lyke maner / one cogi∣tacion / dryuen wel by force / may dryue out an other cogitaciō. I say by force. For it can nat be without force / without great laboure and diligence / insued and folowed by continuall vse. Whiche vse must in gendre and make an other habituall custome / cōtra¦rious vnto that was in the mynde byfore.

¶Wherwith the mynde and thoughtes shulde be occupied. The .xix. Chapitre.

HEre ye wyl aske whervpon ye shal grounde your mynde & what shall be the mater of those thought{is} that shulde be brought ī suche habituall custome / to dryue away / & destroye the other vanites. I shal shewe my pore mynde. Fyrste and prīcipall mater to be remē∣bred: is our lorde god / and the cōtemplacion of him whiche to wryt here: were ouer long. The lyfe also passiō & deth of our sauiour Iesu. And next hervn∣to: is y^e study of holy scripture / to such {per}sons as ben entred ī gramer / & though they haue none ētre: yet if they be vnder y^e age of .xliiii. or .xlvi. yer{is}: I wolde cōsayle thē / be men /

or be they women (if they be of substance / and maye applie the tyme) to gyue thē selfe vnto the lernynge of theyr gramer. For they may in two or thre yeres haue suche knowlege / that may be sufficient to vn∣derstande the texte and sentence of the gospell / whi∣che I wolde euery christiane shulde vnderstande. And as vnto the spendynge of the tyme in lernynge that gramer: I thinke verely they can nat spende y^e tyme better / specially vnto that ende and purpose / that is to say / to exclude vayne thought{is} and to put the lyfe of our lorde in theyr rowmes. For by that study applied with courage: the mynde is fully oc∣cupied. Those {per}sones that can rede englysshe / and haue nat the meane to lerne latyne: let them be occu¦pied moche with redynge or hearynge of good and approued workes. And vnto them that can nat rede let them heare reders / and vse prayer and bodely la¦boures. Vnto suche persones as can nothynge vn∣derstande latyne: englysshe prayer well ordred in the cōmune lāgage: is more {pro}fitable (ī my mynde) thā is latyne prayers. Some occupacion of mynde must they nedely haue of custome: that shal exclude vayne and vnclene thought{is}: For ydlenes and wel∣fare: done ingendre and brede yuel cogitacions: as caren in eyre / doth brede wormes. I speke all this / vnto them / that haue tyme to spende / and nat prin∣cipally vnto them that done lyue by theyr dayly la∣boures. Nowe one worde for the conforte of them / that by no meanes can by deliuered of these carnall passions / and vnclene and vayne thoughtes / but e∣uer they hange vpon them / and moche done vexe / & trouble the sely soule. Let thē (after my pore minde) nothynge despere. But let them considre / y^t mānes

mynde: is as a rote / or a whele in a wynde: that ne∣uer doth rest / but alway tourneth and doth renewe cogitacions and thoughtes / both slepyng and wa∣kyng. So that a persone wakynge: is somtyme ra¦uisshed vnto suche maters in cogitacions and thou¦ghtes: as he neuer knewe by fore / and so ferre dothe passe somtyme therin: that he knoweth nat what he doth / but as thoughe he were in a dreme. And in all that tyme he doth nothyng offende our lorde / for y^t was the synne and sensualite that cōmunely dothe reygne and hath dominacion ī our mortal bodies / and therfore / was there no batayle for that tyme sē∣sualite / peasely reygned.* 1.124 But whā the persone doth wel perceyue wherwith the mynde is occupied: thā doth begynne y^e batayle / b••twene the persone / and his thoughtes / or rather bytwyxe hym: and the auc¦tores or mouers of those thoughtes / that is / the dy∣uell / the worlde / and the flesshe / that done worke in the sensualite accordyng vnto theyr {pro}prietes: For than if the mynde (at home with hym selfe) be negli¦gent / and (for the pleasure moued in the sensualite) be both to departe from those thoughtes / and so do play with them / and suffre them to hang vpon hym than (althoughe they were nat deedly) yet dothe the persone wylfully put hym selfe in ieoparty / and (as we oftymes haue said byfore) Who loueth {per}yl: ī {per}yl shal fal.* 1.125 But whā the {per}sone hauyng the full aduise∣ment / and deliberacion byfore sayd: doth frowne & fuast / that is to saye / rere or rayse vp the stomake & herte agayne those cogitacions / with indignacion and despite / as nothyng content / but moche displea¦sed with them: than doth that persone bygynne to fyght strongly. And if he thā with a good stomake

and trust in our lorde: wyl thrast thē vnto the stone and knocke theyr hedes thervnto: he shall without any ieoparty or doute: haue the victory. The stone is Christ / the hedes of his thoughtes: ben theyr mo¦cions fyrste (as I sayd) perceyued. The prophete sayth.* 1.126 Beatus qui tenebit & allidet paruulos suos ad petram. That is: Blessed be that persone that doth holde and restreyne his chyldren / or babes / that is to say / his fyrste mocions: and that doth thraste and crushe theyr hed vnto the stone / that is vnto Christ / and his passion and dethe. yet may it be that many of these maner of {per}sones: may be sore vexed & trou∣bled with theyr cogitacions: but they be nat vnto theyr hurte / but rather vnto theyr meryte. For sure∣ly I beleue that no penaunce ne peynes of this lyfe / may purge a synfull soule / more clene: than suche as¦sayles of thought{is}: so resisted and with horrour de∣spised. And therfore many holy persones wolde nat praye ne desyre our lorde / to be deliuered of thē / but rather to haue of hym spirituall strengthe / to van∣quishe them. All this haue we sayd hederto: for the ••uiciō and custody or garde of chastite. Specially wryten vnto them that haue made solempne vowe by profession thervnto.

¶Of the remedy for them that haue brokē chastite / and ben combred with vnclennes / and fyrste by the hurte of the goodes and body. The .xx. Chapitre.

NOwe wolde I wryt a lytell lesson / taken out of a lerned auctoure: vnto suche {per}sones as ben :: :: spotten and done continue theyr beestly appe∣tite / whether they be seculer / or (as god forbede) per¦sones religious.* 1.127 Fyrst euery persone must remēbre that the beestly synne of the body called cōmunely

lichery: contrarie vnto chastite: is the fyrst synne y^t doth moue man growing out of chyldhed / whether they be wyse / wytty / or innocentes / ydiotes or foles This pestilence doth folowe euery {per}sone & cleueth or stycketh fast vnto the flesshe / so y^t no {per}sone dothe passe vnassayled & vexed therw^t / it is therfore moste vsed / & moste of all other synnes: dothe brynge man vnto mischefe & destruccion. So that this synne: is moste ieopardous & perilous / & therfore: had nede of more study & diligence. Wherfore / let the persone prycked with y^e fyry poysoned dart of deth: Thynk fyrste (althoughe there were no god / ne any ioye or payne) how vnclene / howe fylthy / howe stynkyng / howe beestly y^e synne is / & howe moch contrarie vn¦to the honeste / & specially vnto y^e dignite of mannes soule: made vnto the ymage of god: redemed and bought: by the passion & deth of our sauiour Iesu / washed / clensed / & made bryght & beautious: in his most precious blode: nowe agayne: for so false a fla¦terous pleasure: to be rendred and made like vnto bestes / vnto swyne / vnto gotes / vnto dogges & cat∣tes / and if there by any beest more brute. And yet to say trouth to be made: vnder the state / and wors•• and more lowe in degre: than any beest / subiecte to fendes / that were ordened and made to be accompa¦nied as felowes vnto Angelles / & partakers of the hyghe diuinite of god. Let him thā remēbre howe short tyme this pleasure indureth / & yet for y^e tyme: howe vyle / how lothely / howe basheful / & shameful it is. So that y^e self doers: wold be ashamed to be sene to be herde / or to be knowen. And yet where it semeth pleasure: it is in it selfe: a payne and passion And that can the selfe persones experte: iuge / and

approue for trouth / wormouth / and nat hony / aloes and nat licoriee or sugre. And on the contrarie part let hym remēbre: howe noble a thynge his soule is / howe holy his body shulde be / the membres wherof the holy / ghost hath oftymes vsed. What a myschefe and cowardnes of herte / lacke of grace / and al good¦nes / is it than: for so lytell / so short / and so vyle / a ty∣clynge / & mouyng of fraylyte: to defoule that beau¦tious soule / and to make the body / that Christ hym selfe dyd consecrate by his precious blode: suspende and cursed? Let hym also recount: what a felyshype of fendly synnes: that swete poysō of vnclēnes doth gether and brynge to gether into his soule. Fyrst to begynne at the lowest: it sharpulethe / and waste the his temporall goodes and landes / and hathe made many ryche / and great men of landes and honour / worse than beggers / caused many to stele / robbe / & sle. And seconde as vnto the body: hathe therby ben put vnto laboures otherwise intollerable: as way∣chynge / wakynge / fastynge / rydynge / goynge / by nyght and by daye / in hete and colde / frost & snowe / hayle and rayne. And many tymes in ieoparty of lyfe / and all for the fylthy and swynishe synne of the body. And therby also hathe the body bene wasted / brought out of all fashon vnto great deformite and feblenes. And vnto diseases and sekenes vncurable as the frenche pockes / and diuerse maners of lepre∣nes / and variaūt pestilences / defaded / and wasted the floure of yonge age / & made the persones (longe byfore theyr tyme) olde / and so made the lusty youthe: sekefull and odious / and theyr age miserable and slouthsome.

¶Howe this fylthy lechery / is nat onely noyous vnto the goodes / and vnto the body / but also vnto the name or same / and vnto the soule. The .xxi. Chapitre.

YEt go forther / vnto the name and fame of man / the moste goodly and precious possession of this lyfe / ferre passyng all the goodes / ryches / and worldly sub∣stance / whiche natwithstandyng: by y^e moste abhominable synne: is lost and gonne. For y^e name and uoyse or fame of that synne: dothe more largely sprede and flye abrode / and more styncke in the eares and hearynge of all persones: than of any other synne. Yet doth the minde / the soule of man: ex¦cell all these / that is / al the temporal goodes of this worlde / all the helthe and state of the body / and also the state of that noble iuell / name or fame. yet doth this fury of fylthy vnclennes: rauysshe the mynde / take away y^e wytte / and also (that vnto mā is most proper) natural reason / and so maketh a mā (as we sayd) worse than a beest / taketh hym away from all lernynge / and honest study / and from all good ma∣ner. And causeth hym to forgette / nat only god and the dyuell / heuen and hell: but also his naturall pa∣rentes / kynne and frendes / & hym selfe also / so ferre that as a sowe in the canell / wrapped all ī stynkyng myre and fluche: he can nothynge speke ne thynke: but vnclennes / fylthe and shamefull abhominacion And thus doth he rendre and make him selfe / in his youth: infamous and lyke a madde furious {per}sone. And in age: odious hateful / miserable / wreched / fyl¦thy / and abhominable / so that no man wyll haue hī

in cōpany. Let hym therfore remēbre howe he hathe sped / & what chaūces hath happed vnto hym in the vsyng of y^e beestly lyfe / what laboures he hath takē / howe longe he hathe wayched / and howe yrke and werye he was / what sekenes and diseases he hathe caught and taken therby: many tymes in ieoparty of lyfe / to sle / or be slayne / many tymes in ieoparty to be openly shamed / and somtyme hathe ben diffa∣med therby. And mispent al his goodes / & in begge red hym selfe / & wasted & weked his body: that he is able nothynge to gette. So he muste nede other begge or stele / these & suche other lyke let hym remē¦bre. And say vnto hīselfe / wylt thou mad & furious beest: swalowe agayne that hoke: y^t so often hath ta¦ken the / & brought the into so depe mischefe? Shall I wylfully do y^e thynge agayne? y^t shall brynge me vnto newe sorowe & payne? I haue cause (I trowe) to be ware. And thā let hym call vnto our lorde for grace. Let hym also remēbre / the exāples & chaūces of other {per}sones / what ende they came vnto / y^t so mis¦used thē selfe. And on the cōtrarie {per}te: let hī corrage hym selfe w^t the good exāples of many yong {per}sones men & women / y^t haue restreyned thē frō that foly / & by theyr honeste & purite of lyuyng: haue cōmen vn¦to honoure / worshyppe / good state / & condicion. Re¦buke thy selfe & saye / thou beest: why can nat thou kepe chastite: as well as he / or she / so / or so brought vp? Thynke than / howe goodly / howe beautious / how louely vnto all {per}sones / howe worshipful / how {pro}fitable / & howe pleasaūt a thynge: is the honeste & clēnes of the soule & body / whiche maketh mā fami∣liar cōpanions w^t Angelles / for y^e clene body & soule is the tēple & lodging place of our lorde god. And y^e holy ghost / y^e singlerly doth loue purite & clēnes: is

neuer more greuously auoyded & dryuē away frō y^e soule: than by vnclēnes. And cōtrarie: neuer dothe he rest more quietly: thā in virginal soules & chaste bodies / ymagen mā & thynke: howe it / bynōmeth a christiane / a mēbre of Christ: to mourne / waxe pale / lene / to drouse / syghe / wepe / to flater & speake fayre / to gyue diligēce / & do pleasure (as a bonde captiue) vnto a stynkynge scorte / an vnclene {per}sone. And all this they do / & many thynges more incōuenient: for theyr sakes: whome they folowe in y^e folysshe affec∣tion. Where is than the name of a christiane? The seruice of god / y^e realme & regne of Christe: is chaū¦ged vnto y^e seruice & cōmaūdemēt of the fylthy scort Nowe they chyde / brale & somtyme fyght to gether And anone agayne: they done retourne into grace / fauoure & flaterie. And in a whyle agayne: They bacbyte / slaunder / & diffame eche other / & an other tyme: eche praise other (as they say) beyond y^e mone what a lyfe is this? that reasonable creature: shuld thus wylfully / put hīselfe to be so mocked / scorned / tossed / turmoyled / torne / rēt / maymed & slayne / both in soule & body. Let hī also considre: what maner of pudel / what muchepe of mischeues: this synne doth hepe & gether to gether. For w^t other synnes: some vertues done byde & dwell / but w^t this beestly vice: no vertue can agre. For all other vices ben coupled and ioyned thervnto.

¶Howe this lechery: althoughe it were no great sine: yet shuld it be auoided & abhorred. y^e. xxii. cha.

PVt a case y^t to misuse y^e body / as a scort: were but a smal sine (as they done say / y^t ben drou¦ned tehrin) yet is it a greuous thīg to be obstinat a¦gain y^e fad{er} & mod{er} / to set nothīg by theyr cōmādemēt to despise al honest frēd{is} / to wast h{is} patrimony / lād{is}

and goodes / to brybe / stele / and robbe other folkes goodes / to kyll / slee / and murther / to lye / forswere / and bere false wytnes / to vse wichcraft / charmes / to blaspheme and forsake god / and wylfully to sel him selfe vnto the duuell / to by bonde caytyue for euer. Vnto all these and vnto many mo myscheues: doth his lady lechery lede hym: that hathe forsaken hym selfe / and wylfully thrast his hed into her halter / & bondage. Let this wreche also wey / peyse / & thynke howe shorte this lyfe is / thoughe he myght lyue vn¦to the vttermost age and howe at 〈◊〉〈◊〉 vanysshed / and fled more swyftly thā smoke or wynde / and is more vayne and voyde thā a shadowe. Let hym also loke well / howe vnstable / howe vncerteyne it is / howe many grennes or snares / howe many trapp{is} / howe many lyme rodd{is} / and nettes: deth doth lay for vs / leyng and bydyng moste craftely in awayte for vs / day and nyght / euery were / on euery syde / in euery place / and euery howre. Here maye it profytte hym to remembre suche persones / as he hym selfe hathe knowen: deye and passe out of this worlde: by sodē and disconfortable dethes / specially suche persones as he knewe of y^t maner of lyuyng. And so by theyr ieoparty and peryll: to be more ware of hym selfe. Let hym remembre howe pleasauntely they lyued: but howe bytterly and miserably they deyed. How late they sawe / and perceyued thē selfe. Howe they forthought theyr pleasures / and hated theyr misera¦ble lyfe to late. Let hym than remembre the extreme and moste dredfull contenaunce and byhauiour of our lorde and sauiour Iesu / at the last day of iuge∣ment. And specially that sentence irreuocable / that neuer may be called backe / & therfore of most hyghe

disco•••••• ••e•• 〈◊〉〈◊〉 shall say, you wyked and c••••¦sed 〈…〉〈…〉 your way / dep••cte hens / with ••••••nde r•••••• leyte or lyghtnyng: into fyre and payne euerlastyng without ende / or yet without re¦mission / ea••e or ••••••••te / whome ye shal weyle / sorowe and 〈◊〉〈◊〉 ••oue short and ••••omentanie pleasure: without ••••de / 〈◊〉〈◊〉 / or measure. Here let hym than w••y••••••••n b••l••••oe and iuge: what maner of bar∣ga••ne and exchange it is: for so fylthy / and so short a pleasure / and y•••• that in dede rather payne than pleas•••••• as is an yche: or thynges for that than: to lose / in this lyfe the tranquillit•••• / rest / and pleasure of the soule and mynde: and after this lyfe / the vn∣spekeable ioyes of heuen: And to by•• and receyue a¦gayne therfore: the moste horrible place / the moste vgly and lothsome company / and moste abhomina¦ble syght offend ••••it ••ean•••••• furious fyre and all y^e moste terrible tourmentes of hell / in payne and wo euerlastynge / worlde without ende. Beholde thou lothsome fecher / wey•• and take hede: In what case: thou shalbe than: whā god and all the worlde hath forsaken the / and thou also (by despere) hast forsakē thy selfe. And thou left for euer without remedy. I wolde aduise the wreche: loke vpon these thynges byfore. And yet if thou thynke it is a payne for the to forbere thy pleasure: yet thynke agayne and reuo¦lue well in thy mynde: what paynes and laboures / what care and daungers / our lorde god thy maker / our swere sauiour Iesu thy redemer: toke and suf∣fred for the Bysyde the cōmune laboures and iniu∣ries that do••••e apperteyne vnto mā: remēbre / what perse••••••ion he had / what shamefull rebukes / what paynes and tourmentes in his body / howe moche

blode he shed / howe bytter dothe he suffred for thē. And wylt thou wreche forgette all these benefites. And for thy false ••ēdyshe pleasure put hym agayne vpon the crosse? by ••enewyng and agayne doyng y^e same mischeuous wherfore he suff••red all this wo•••• Alas vnkynde wreche dost nat thou to ••s to ••eth••••e many great gyfte the hathe gy•••••• vnto th•• / that ne¦ue•• dyddest deserue any thynge but payne? And yet for all / the last wherof: may neuer duely be recōpen¦sed: yet doth he desyre no more: but that thou for his sake / folowyng h•••• exāple: ••oldest take that lytell payne to restreyne thy furious appetite and blynd affection / from those thynges / that only shulde noy hurte / & destroye thy selfe / & neuer may greue ne {pro}∣fytte hym. And that thou woldest somwhat dispose thy selfe to loue hym that so moche hathe loued the. Alas wylt thou euer haue a stony herte•• or rather an herte of yren or style.

¶Howe this synne shulde be auoyded by the con∣sideracion of two contrarie loues / and of the ende therof. The .xxiii. Chapi.

SEt byfore thyne eyes or sight / these. ii. loues / and compare them bothe to ge∣ther / that is to say: honest loue / and vn¦clene loue / holy pleasure / and volup∣tuous and fylthy pleasure. The ioye & gladnes of the spirite / & the purite & passion / of thy false flesshe. Loke wel vpon the grounde & mater of both the loues. For the mater of honest loue: is god and all godly thynges. And the mater of other: is stynckyng synne & ••••••l. Se the ••••••ce and dispo∣sicion

of both. For the nature of honest loue: is to growe & increa••e: vnto the pleasure & {per}fecte of the {per}sone. And cōtrarie the disposicion of vnclene loue is to growe vnto hatred / vurest / displeasure and / di¦structeon. Take hede vnto the ende and rewarde of bode. For the rewarde of honest lowe: is ioy and loue perpetuall. And the rewarde of vnclene loue: payer & wo euerlastyng / Answere also herevnto. Whether ye thynke in true conscience: y^t any reaso∣nable {per}sone be so beastly and shameles: that wolde in the tyme of that fylthy furie of the fleshe: cōmitte and dothe dede in the opē market place / & wolde no¦thyng l••ttene care who shulde se / & beholde that ab¦hominacion•• I am sure ye say: none. Alas thā why doth nat the brestl•• lecher remēbre who loketh vpō him / our lorde god / the holy Angelles / specially his owne kepes / & al the blessed company of heuen. For I am sure: if he had the eyes and syght of a spynx / or of an Egle••he coulde neuer se the dede of any {per}∣sone / done byfore hym: so clerely and euidentely: as god and al heuen: done so euery thought of his hert and mynde. It shulde also some what helpe and make hym to remembre at the begynnynge of this foly and madnes: That he must come at the last vn¦to one of these two poyntes and conclusions / that is to say: other that suche false pleasure ones tasted / & entred: shall so enchaunt by wyche / and blynde his mynde: that he shall go and passe forth frō one vyle abhominacion: vnto an other vnto the tyme he co∣me (as saynt Paule sayth) in sensum reprobum:* 1.128 that is to weane: Vnto a frowarde minde and vnderstā¦dyng & felyng / forsakē of god / & obstinat ī yuel. So •• whā sine hath left hym / y^t is say / whan he hathe no

power in nature to accōplysshe that synne: yet shall hathe leue y^e synne. But by th••fore ••••longe vse therof (as we haue knowe in many p••••sones) the appetite desyre / and wyll to do syne: doth as quykly / and fre¦shely remayne and continue: whan the body to wy∣dred / the beauty and foutme: faded and defounned / whan y^e blode is colde / the symmes ••eble y^e strength gone / the hearynge dull or deffe / the eyes holowe / dyme / or blynde / the smell / sauoure / and tast / mothe varied / the handes shake / whan the mynde is obl••∣uious and forgetfull / and to conclude: whan bothe the soule and body: is clene out of s••am••: yet I saye doth that voluptuous wyll / and desyre remayne / & is as quicke & busy: as in moste story thyng youth••. And as ferre as nature wyll serue: doth euer {pro}cede and passe forthe vnto more and more myschefe / for thoughe the body wyll nat serue vnto the 〈◊〉〈◊〉: yet is the minde with vnclene thoughtes occupied and fed with that fylthy ssyn••kynge poyson. The eyes or syght / the handes: with b••ef••ly touchynge: ben ex¦ercised / and specially the mouthe and tonge: with fylthy wordes and speche: in more abhominable & more shamefull mane•••• thā any tyme byfore in most vse of that synne. And dothe more hurte and harme vnto the corrupcion of good maners in yonge per∣sones: thā euer dyd the dede. And therfore nothyng in any man: may be / more monstrous / more vncōme¦ly / more beestly / more mische••dus than the olde le∣cher. Other nowe / all this shall come to passe / that is sayd and more: or els / if by the synguler grace of our lorde: the conscience take remors to leue that lechery / than muste that lyt•••• shorte and s••••ynge pleasure: be redemed by great payne and sorowe /

by many teres / wepyng / weylyng / and mournyng / by fastyng / prayng / and other due penaunce / were it nat thā moche better / and more wysdome / to leue that carnal / fally•• and poysoned pleasure at the fyrst thā other to be brought vnto so great misery: or (by so great and greuous trouble and heuynes) to re∣deme so smale and yet that also so false and painted pleasure.

¶That this synne shulde also be left by the circum¦staunces of the selfe persone well considred. The .xxiiii. Chapitre.

MAny circumstaūces also of the selfe per¦sone / shulde reasonably withdrawe y^e beestly lyfe. Fyrste if he were a preest / or yet a religious persone / man or wo∣man / vnto whome we done here princi¦pally w••yte: they shulde remembre / howe they bene holly consecrate vnto oure lorde god / and vnto his diuine seruice / and therfore done more often appro∣che vnto the holy sacramentes / than done other pro¦phane and lay persones. Let them than considre / howe vnaccordynge / howe vncōmely / howe vnby∣semynge / or rather / howe abhominable a presump∣cion it is / with the same selfe mouthe: to receyue the the blessed body and holy sacred blode of our lorde / & to kysse & lycke: that lothely stynckyng scort & vn∣clene persone. Or yet to handle or touche in like ma¦ner. Howe moche different it is / to be one body and one spirite w^t god / & one body: w^t y^e stynckyng scorte & strūpet. If y^e {per}sone were lerned y^e soule ī so moche is more lyke vnto our lorde god / and so moche is it more contumely & rebuke vnto hī. If y^e {per}sone be no¦ble

of byrthe or estate: So moche is the offēce more open and ••launderous / and so the synne more great and greuous. If the persones were maried: let thē considre: howe honeste / howe honorable the state is of matrimonie / truely kepte / without violacion or defouiyng. And howe it doth signifie and betoken: the coniuction / and mariage of our sauiour Christ Iesu and holy churche. The purite & clennes wher¦of: all christianes: shulde (as moche as were possi∣ble) folowe and indeuoyre to kepe. That is to saye to be without vnclennes (as ferre as mannes dili∣gence maye auoyde) vsed euer with reuerence and dred of god / and yet to be in fru••e and chyldren / plen¦tuous. For it is alway lothsome / and inconuenient that any christiane in any state of this lyfe: shuld be gyuen or applied purposely: vnto any fylthy volup¦tuous pleasure. Considre nowe and loke farther / if this vnclene lyuer / be a yonge {per}sone. Howe moche damage it is: to lose & destroye the floure of youthe that neuer can be recouered ne restored agayne. And in so stynckynge and beestly lyuyng: to spende and destroye his best yeres / his very golden / ryche and noble yeres / that sone done passe / & neuer maye retourne. And yet ouer that: to cōmitte and do by wanton ignoraunce of age: that thyng: that shall e∣uer more in his lyfe: grudge the consciēce. And that shall cause in his soule and mynde: most bytter pric¦kes / and poysoned stynges of remors. Whiche that short steyng pleasure (by that wyked and vnhappy fylthynes) left behynde. If the persone be female / a woman: nothyng dothe more bycōme that sexe and kynde: than clennes and chastite / ne any thyng in a woman: can be more shamefull: than that abhomi∣nable

misuse of the body. If he were a man of full age and {per}fection: So moche the more it bycōmeth hym to playe the very man of grauite and sadnes / & nat the chylde of wanton lyghtnes. And if this pe∣stilence were in aged persones: men or women: Let them wyshe for better eyes or more clere syght / that they myght se and perceyue: howe yuell that foly be cōmeth that age / whiche foly in yonge persones: is to be weyled of all persones / and to be restreined by counsayle / or correction. But in aged persones: to be wondred and abhorred / whome also the selfe vn∣clene lyuers: done mocke & laghe to scorne. For a∣monge all y^e monsters of the worlde: none is more wonderfull: more mocked / ne more abhorred and lo¦thed: thā the olde lecher. O (saye the people) se this olde cryple / this aged sole / this wydred trotte / how clene they haue forgotten themselfe / howe they b••¦gyne to play the fole agayne. Se: howe made they be / euen at the pyttes brynke: & yet wolde they wyl∣fully quenche that lytell sparke of nature: y^e remay∣neth in that wydred carkas / gete them a glasse that they may (at the leest) se / and perceyue theyr hore he¦res as why•• as snowe / the wryncled forhed / the rug¦ged lene chekes / the holowe blered eyes / the sharpe droppynge nose / and all the defourmed face: more lyke vnto a stincking caren: thā vnto a cōmely cour¦tiour / byd them cure and take hede vnto other thyn¦ges / y^e better may bycome theyr age. For they bene past these maters. Tell thē it is beyonde reason: for theyr age to attempt suche foly. The selfe fylthy pleasure: dothe forsake and lothe you. And saythe Nother thou arte mete for me: Nor I for the Vale. Gette the hense into an other company. For

(in a surete) euery body is here wery of thy {pre}sence. A peyre of bedes: were more mete for y^e olde wreche These thynges and many worse rebukes: done the cōmune people of the worlde / saye vnto the olde fo∣lysshe vnclene lyuers. Nowe is tyme to make an ende. Here may you perceyue / that chastite is moch cōmēdable / vnto all christianes: of all maner of age and all maner of state / & contrarie / vnclene lyuyng / is odious and abhominable. Wyll ye nowe haue a shorte recount and reherse of all? lest peraduenture ye wolde be wery to rede all at lengthe.

¶Epilogus / a shorte recounte. The .xxv. Chapitre.

FIrste is / the loue desyre / & purpose of chastite. Whervnto / euery {per}sone may reasonably be moued / by the beauty / y^e honeste / y^e pleasure {pro}fect in both soule & body / of that moste noble vertue chastite. The seconde is / the vtter hatred & horroure of the contrarie vyce and aduersary / vnclēnes. Whervnto the fylthynes / shame / and yuell ende of the same: shulde moue any [unspec 1] creature reasonable. The {pre}seruers of chastite / ben [unspec 2] these prayers and temperate diete / of all maner of [unspec 3] fode taken in due tyme / due place / with due circum∣staunces [unspec 4] / and lyke wyse of wayche and slepe mode∣rate / laboure in continuaunce / and neuer ydle. Ha∣bite [unspec 5] and araye of sadnes / accordyng vnto the state & degre of the {per}sones. The gesture and byhauiour of body: after the same maner / with grauite. Speci∣ally the continence and garde: of all the .v. wittes /

as of the eares / or hearyng: frō al vayne / namely vn¦clene wordes or cōmunication. Of the eyes or sight [unspec 6] from all wanton or lyght cast therof. The nose frō the delectaciō of all swete and meritorious smelles. The tonge from al delicates of mere pleasure with [unspec 7] out nede. But specially from vayne / and vnclene / or lyght wordes. The touchynge: in precise maner / w^t [unspec 8] moste hyghe diligence and warenes / from al naked partes / excepte ī maried persones. And yet there: w^t [unspec 9] the dred of god / all honeste / and reuerence of the ho∣ly sacrament: duely obserued and kept. And aboue all other: by ware of familiarite / kepynge / or desy∣rynge acquayntaunce / and that of any maner of {per}∣sones by affection. For thoughe the persones be no∣ted and knowen: holy and of synguler sanctite / be nat yet to homely / mystrust euermore your selfe. And cōpany that is suspecte: fle you euer & auoyde [unspec 10] on all maner vtterly. Sole presence: is a perilous pestilence and as deth to be auoyded / specially of y^e contrarie sexe / as man and woman kynde to gether alone / any where / in any tyme / or any place. And so [unspec 11] in lyke maner: is the liberty and power of sole pre∣sence / that is / that the persones of cōtrarie sexe / my∣ght [unspec 12] be together alone / if they wolde. The appetite of clene / swete / and fayre / or fyne clothes: and ofte [unspec 13] waysshyng / and curious pykyng of the body: is an enemy of chastite. The great & chefe custody / garde [unspec 14] and nucyshynge of chastite: standethe in the dispo∣sicion / and feruente applicacion of the mynde vnto our lorde god / and moste swete sauiour Iesu / by cō¦tamplacion / prayer / meditacion / and by continuall appointed and determinate good and holy exercise bothe of soule and body. This Epiloge and breue

recount: haue we made / for them that bene lothe to rede longe workes. The figures in the margēt: ben set forthe / that if the reder wolde se at length any of the maters or point{is} here touched: they may tourne vnto the same figures within forth byfore: and there at one of those figures: wha•• two bene here to ge∣ther: fynde there desyre. I bese••••e oure lorde god / & moste swere sauiour Iesu / that bothe the wry∣tynge and readynge: maye be vnto the ho∣noure / laude / and prayse of hym / and vnto the intended profecte of the parties. Amen.

¶The olde Wreche of Syon. Rycharde Whitforde.

¶And thus an ende of the thyrde borde of our ves∣sell and of the thyrde membre of this thyrde parte of our worke.

¶The fourthe parte of this worke of the hole ves∣sell that is to say religion.

The fyrst Cha.

IN all-thynges diuisible: that is to say: y^t may be diuided in sondry partes: the partes ben fyrste {pre}supposed / whiche duely ioyned to gether: done make y^e hoole thyng / I sayd in thynges diuisible. For al thing{is} ben nat diuisible into sondry {per}tes / as a spirite / god / Angell & mānes soule. For althoughe y^e soule haue {per}tes spi¦rituall: yet can they nat be de{per}ted in sondre / ne any of the frō y^e selfe soule. For all were create & made at ones. In all other bodely thyng{is}: the hole is made of y^e partes ioyned (as we sayd) ryghtly to gether & framed into a certeyn fourme. The partes therfore of our vessell Pype / or Tunne / we haue some what set our byfore you yet here wyll you {per}aduēture say vnto me. Syr these part{is} y^t you haue set forth: wyll nat make your vessell {per}fecte. For here done lacke two {per}tes moste necessarie / that is to say a botome / & a hed. The botome is fyrst requyred as foundemēt and begynnyng of al the vessell. For thervnto must the bordes be fyrst framed / & thā cōpassed aboute w^t your hoppes / & they bounde with the wykers. And than muste you nedely haue an hed to couer your vessell: if you shall well preserue your wyne: al this (I graunt) is very trouthe / natw^tstandyng: I dyd verely thynke / and yet I do byleue: that al you dyd of your selfe {pre}suppose: these two partes as nat ne∣dyng our intreates. For all that we do in religion hath but one foūdement & begynnyng that is feyth

without whiche: it is (as saint Paule sayth) impos∣sible or vnpossible to please god.* 1.129 And other foūda∣ment or botome / thā is put all redy: no mā may put (sayth he) whiche is Christ Iesus / & his feythe / & al our workes muste nedely ende and be concluded in charite / or els all ben lost. Nowe you knowe wel / y^t for vs to haue enterprised any thynge to intreate of these tweyne: had bene su{per}fluous & a great presūp∣cion / seyng & perceyuyng: howe largely they be in∣treated / of so many / so auncient auctores / wherfore we humbly byseche you: to be cōtente: w^t your owne necessary part{is} {pre}supposed: and with our partes so / so porely set forthe for the perfourmaūce of our said vessell / Pype or Tunne / wherby is signified (after our enterpryse) religion monasticall / wherof to in∣treate: we shall begynne with religion in generall.

¶The definicion / determinacion / or declaracion of this terme religion. The seconde Chapitre.

TO speke of religion ī general: it semeth cō¦uenient to shewe fyrste what is ment by y^e selfe terme religion. For that thyng y^t is called religion: hath alway ben vsed in al maner of nacions / in so moche that the paganes or paynyms / sayd that religion is that thyng wherby the ceremonies of diuine worshyppe / or of goddes worshyppe:* 1.130 ben exercised & done w^t reuerēd seruice. And those {per}sones (sayth he) ben called religious y^e diligently and reuerently done intreate and mini∣stre all thynges that done apperteyne vnto the ho∣noure / and worshyppe of the goddes.* 1.131 And the olde philosophers dyd cal religion: a science or cōnynge

of thynges diuine / of suche thynges as done apper∣t••yne and bylong vnto god. But you wyl say here: Syr we care nat what infideles and miscreantes haue sayd or done say / let vs heare what christiane auctores done saye of religion / yet say I: we maye take herby that religion hath ben euer amonge all maner of people. And that those persones were cal∣led specially religious persones: that could best do seruice and honoure vnto god with speciall ceremo¦nies: and were in the same moste reuerent & deuout And those maner of persones / in all maner of naci∣ons / we••e ••••e•• of moste hyghe dignite and degre / and so had••n honoure and reuerence of al maner of people. But let vs leue them / and se what our catho¦like and christiane ••ortoures done say therof.* 1.132 Holy saynt Augustyne / saythe that religion is a due ho∣noure / or worshyppe vnto god / wherby the soule by reconciliacion and agrement agayne:* 1.133 dothe bynde it selfe vnto almyghty god / from whome it dyd w^t∣drawe it selfe by synne. And the same ī sentēce hathe saynt Isidor: So that by the mynde of al doctor{is}: we may say / that religion is a due reuerence and ho¦noure vnto god / done / shewed / & declared by certen remonies & outwarde signes or tokens / accordyng vnto a rite / or certeyne custome of auctorite / that is to say of the lawe of Christe and the ordinaunce of his churche. And of this religion ben al christianes For althoughe all christianes done nat alway she∣we outwarde (by cerimonies and outward signes the due honoure of god) yet bene we all bounde to shewe it so outwarde: if tyme and place dyd so re∣quyre. And therfore the grekes haue two diuerse termes for this worde religion / y^e tone doth signifie

the inwarde and priue honoure of god / done in the soule or mynde alone / & the tother: y^e outwarde ho∣noure after the maner byfore sayd / yet done nat we say y^t all {per}sones y^t done reuerēce / & honour vnto our lord w^t al cerimonies & outward signes (as is said) ben religious. For a lytel default of y^e d••speasur•• of god remaynynge in the soule: dothe make religion vayne & voyde / as appeteth by y^e sentēce of saint Ia¦mes the Apostle.* 1.134 If any {per}sones (sayth he) done sup∣pose & truste thēselfe to be religious / & done nat re∣freyne theyr tonges frō yuel but done deceyue theyr soule: theyr religion is vayn•• & voyde. ••o y^t the ho¦noure of god (to be therby religiō) ••••ste he done w^t a clene soule & mynde / so doth folowe ī y^e same place This is a clene & spotles religiō (faith sait Iames) anenst god & y^e father of heuē: for al christianes. To visite / conforte / helpe / & succoure pupilles / fatherles & moder••es chyldrē / wedowes & nedy {per}sones ī theyr trouble / & thā doth folowe forthw^t / & also to kepe thē selfe īmaculate / pure / clene / & spotles frō this world that is to say: frō synne / & frō all y^e occasions therof. So thā is required / y^t all {per}sones of this religiō: be synles. And so is this religiō y^t we haue described: cōmune vnto all {per}sones / & a very apte vessell to pre¦serue y^e wyne of the lyfe of {pro}tection. But this vessell is cōparable vnto y^t great fatte wherin wyne is put at the fyrst begynnyng & frō thense diriued / & diui∣ded into the other {per}ticular vesselles. And although wine may be {pre}serued in many vesselles: yet none is more apte ne more vsed: than the Tunne or Pype / whervnto (at our fyrst begynnynge) we compared this maner of religiō: wherof we haue and yet here done intreate.

¶Of religion as the terme is cōmunely vsed / that is to say of m••nasticall / or monastike religion. The thyrde Chapitre.

THis religion thā here intreated is more speciall than the other byfore discribed. And is called monasticall or monastical or monastike religion / of this latyne ter∣me / Monachus / or rather this greke worde / Mona¦chs•• / whiche is to meane a persone segregate / sepe∣rate / or departed from the cōmune sorte / and compa¦ny of other worldly persones / & that in our cōmune englys she is called a solitarie persone.* 1.135 And this ma¦ner of religion in the latyne tonge is called mona∣ch••tus / that is to meane / a state apperteynynge vn¦to monkes and solitarie persones / whiche state is nowe called onely religion. And suche persones as ben bounden vnto that state / and done lyue in reli∣gion / bene alone called religious {per}sones / and none other {per}sones ben so named cōmunly but onely they And this maner of religiō is diuersly described / or declared & shewed what it is / or what is ment by y^e terme.* 1.136 This maner of religion (sayth one) Est vita euāgelica: quae Christ{us} et cōsoluit et precepit obseruās hijs obuiācia deuitās. That is to say / religiō is the lyfe euāgelicall / or euāgelike / y^t is to say the lyfe of y^e gospel / which lyfe doth obserue & kepe: both what Christe coūsayled & what he cōmaunded / or ••is ke∣pyng: as wel those thing{is} y^t Christ dyd coūsayle: as those y^t he dyd cōmaūde / & eschewyng / auoydyng & steyng al thing{is} cōtrarie. But this definiciō or de∣claraciō is nat sufficiēt / for it doth nat alway frame w^t y^e thīg declared. For thā shuld folowe: y^t euery {per}∣sone of

any degre / wedded or syngle: y^e (of deuo••••••n) wolde and dyd kepe bothe the cōmaundementes / and the counsayles of the gospel and ••••e the contrarie / were forth with a religious {per}sone of this maner / that is monastike / whiche is nat true. And also it semethe vnto me: that the sentence in the ende: set forthe by these wordes. Hijs obuiancia deuita••••. That is to say / eschewyng or auoydyng the contrarie: this sen¦tence (I say) is superfluous and voyde. For whose euer kepeth the cōmaūdementes and counsayles of the gospelles: doth auoyde the contrarie. And who doth nat auoyde the contrarie:* 1.137 doth nat ke•••• them / nat withstandyng I thynke verely the same defini∣cion or declaracion without those last wordes: and with a fewe other wordes: shulde be sufficient and good. Thus Religion monast•••••• is that lyfe euan∣gelyke, that (by the liberal {pro}myse and wylful bond of so ••empne vowe accordynge vnto any auctorised reule) obserue and kepe those thynges that Christe caunsayled / and also that he cōmaunded.* 1.138 And here vnto agreeth well the diffinicion and declaracion of a great clerke / saynge. Religio monastica, est inte∣gra discipline monasterialis obseruacio: humana tra∣dicione constitute, at{que} ad euangelica complenda con¦filia, suos cultores astringentis certis statutis et regu¦lis determinata. That is to say: Religiō monastike / is an obseruacion or kepynge of discipline monas∣teriall / that is to say / suche maner and byhauioure as is vsed in monasteries: constitute and ordeyned by humayne tradicion / that is / by ordinaūce of mā. And constreynyng and bynding the reuerent vsers and kepers of the same discipline and maner: by cer¦teyne statutes and reules determined / vnto the coū¦sayles

of the gospell to be accōpleshed and fulfylled The same agayne in more playne termes. Religiō is an obseruacion / perfourmaunce / or kepynge: of suche religious maner as is vsed in monasteries / which maner: was ordened by holy fathers / & doth constreyne and bynde y^e disciples of the same: to ac∣compy she and fulfyll the counsayles of the gospell / whiche sayd obseruacion and kepynge of this ma∣ner: is determined and appoynted by certeyn statu¦tes and reules. And this is the religion: wherof we done here intreate as the moste apte vessell / & moste conuenient way: to preserue & to continue as moste precious wyne / the / wyne / of perfection. Al the part{is} wherof: ben described byfore and determined. But here now I do ymagyne what many persones (spe¦cially in this troublous & moste lamentable tyme) wyll say herevnto. [Obiection.] Syr (say they) what nedethe all this declaraciō of so many religious: we done sup∣pose and thynke one religion sufficiēt for al christi∣ane people. The religion of Christe is ynoughe for vs all. So that all christianes: kepe (as due bonde) all the preceptes or cōmaundementes of Christe. And euery man (at liberte) to kepe the counsayles that wyll / without any bonde at all. [Answere.] Herevnto we shal shortely answere. There haue ben euer among all maner of nacions (as we sayd byfore) some ma∣ner of persones: that more precisely / and more reue∣rently / and with more deuout cerimonies dyd ho∣noure vnto theyr god or goddes: than dyd the com∣mune sorte of the people / and those were called reli∣gious {per}sones. So y^t as wel amōg the infideles: as among the people of god: were euer some persones after this maner of religion.* 1.139 In the olde testament

were certeyne persones of this maner called ••••za∣reis / that by vowe were consecrate / and moch were different in fourme and maner of lyuyng from the other people of Israell / whiche natwithstandynge were the chosen people of god / and had a religion & lawe cōmune vnto them all / whiche was sufficient for theyr saluacion. Yet wolde our lorde god haue suche speciall diuisions / and differences of {per}fectiōs amonge his chosen people. Some were cōmune people / some prynces / some prestes / some leuites / & deakens.* 1.140 Some religious / of hyghe perfection as Helias that both in aray and fedynge was ferre frō other / and after hym ••is disciple Heliseus in lyke maner. And a lytell byfore the cōmyng of Christe were certeyne religious persones called Esseis / or Essenies / whiche were of singuler {per}fection aboue other / as Iosephus writethe.* 1.141 But nowe let all this passe and let vs loke vpon the newe testament / was nat saynt Iohan baptiste (after the incarnacion of our sauiour in the fyrste begynnyng of Christ) a re∣ligious persone:* 1.142 and of more harde lyfe / both ī diete and aray: thā ben nowe in these dayes? Saynt Io∣han chrisostomus dothe call hym a prynce and doc∣toure of monasticall religious persones. For he by ganne religion tymely in youthe / and therin dyd cō¦tinue / and byde y^e cōming of our lorde and sauioure Iesu Christe. But here (me semeth) I herde some {per}¦sones speke and say vnto me. [Obiection.] Syr we take no hede ne care any thynge / what was done in this byhalfe in any lawe / or in any nacion or people: byfore the cōmyng of Christe. For Christ is our lawe / Christ is our examplar. Bygynne at hym selfe: and if you can shewe that he kepte in hym selfe any suche mo∣nasticall

religiō: or that he instituted and ordeyned any suche to be kepte: thā may you {per}swade vs vnto your purpose. And to graunt / that aboue the lawe & religion of Christe cōmune vnto al {per}sones / as suffi¦ent vnto theyr saluacion: yet this monasticall reli∣gion / may be good and necessarie vnto perfection. For answere herevnto: [Answere.] I muste pray you to take y^e laboure to tourne backe vnto the fyrst parte of this pore worke / where in y^e answere that we made vnto these newe heretikes: I was compelled to speke of that mater / whiche els myght conueniētly haue ben reserued vnto this place. I pray you loke there frō the fourthe Chapitre vnto the .xv. & I truste verely you shalbe satisfied / & {per}ceyue that doth our sauiour Christe in him selfe / kepte this maner of religion / y^t we done call monasticall / or monastike / and ordey∣ned the same to be kept by his Apostles / and howe they receyued the same / and were bounde thervnto & dyd {per}fourme the same. And also howe they dyd consecrate other diuerse persones of bothe the sexes y^t is to say / of the male kynde / & of the female kynde of man: vnto the same maner of religiō / as doth ap∣pere in the legende of saynt. Macheu / & other of the Apostles / & of saynt Clement that was disciple vn∣to saynt Petre & after hym pope. So than we may thus make an ende of this fourth {per}te / as of our ves∣sell / Pype / or Tunne / wherby this maner of religi∣on is signified / as the moste sure vessell to {pre}serue / & continue the {pre}cious wyne of the lyfe of perfection. Wherof nowe shall folowe in breue & shorte maner as vnto the selfe thynge / bycause many treates and bokes ben therof wrytē both in englysshe & latyne.

¶Of the fyfthe & laste parte of this inter∣prise and pore laboure / that is / of the wyne to be preserued in the sayd vessell / Pype or Tunne / by the whiche wyne: we done vnderstand the lyfe of perfection. whiche is but one Chapitre.

HEre nowe in the fyfthe place we promysed to speke somewhat of the lyfe of perfection / whiche we ap¦poynted to be signified by the preci¦ous wyne to be reserued ī our sayd vessell of religion. By these termes the lyfe of perfection: we done meane a state wherin creatures done lyue perfectely. That thyng is cal∣led singulerly or simply {per}fecte: whervnto nothyng may be added or that lacketh nothyng. And so after that maner: is nothyng perfecte but onely god hym¦selfe / ne any lyfe or state of lyuynge is so / or vnder y^e fourme perfecte: but this lyfe alone. An other way. A thynge is called {per}fecte: vnto the whiche nothyng may be added as bylongyng vnto that thynge that is to say: that hath al thynges / and lacketh nothing that shulde apperteyne vnto the natural perfection of y^e thynge. And vnder this fourme is euery {per}sone of soule and body: perfecte man. But in this maner of perfection: ben many degrees. For Angell is of more perfecte or excellēt and more noble nature: thā is man. And the lyfe or state of the lyuynge of them in lyke maner. But we done speke here of the lyfe of perfection: as it doth apperteyne vnto mā. And yet nat so as it was in man byfore his lapse / and fal out

of paradyse: but as it is nowe in man. In them I meane that ben christianes. For all those by the pas¦sion / deth / and resurrection of our Sauiour: recei∣uyng his feyth / byleuyng & baptized: bene eftsones borne and renewed vnto a perfecte lyfe / or a perfect state of lyuyng / called cōmunely the state of saluaci¦on. Qui crediderit et baptizatus suerit saluus erit.* 1.143 sayth the gospell. Who so dothe byleue / and receyue the ryght feythe of Christe / and in the same is bapti¦zed: shall surely be saued. This state of lyuynge: is that lyfe of perfection that we ment and spake of sig¦nified by the doulce / swete and precious wyne to be preserued in our sayd vessell of religion. For al∣thoughe all christianes: ben put ones in this state: yet is nat that state continually kepte in all them. And although this state / and lyfe of perfection may be well kepte / and reserued in many other vesselles that is in many degrees of persones yet (as I sayd) it is nat so surely kepte of any sorte: as of religious persones. And yet natwithstandynge / I do nat de∣ney / but that some persones in euery degre of y^e peo¦ple / as some in wedloke / some in wydohed / some in virginite among the layfee / and among the clergie some (I say) may / and done preserue / kepe / and con¦tinue the sayd state / and lyfe of perfection: as well / as sure / and in as perfecte maner / as any religious persones done. But yet (as I haue often said) there is none of these degrees / that throughe out the hole degre: done kepe it so wel / as religious persones / & therfore I sayd that this vessell is moste apte / and moste cōuenient to preserue this precious wyne of the lyfe / or state of perfection. Where I say: most cō¦uenient: I do nat deney / other degrees to be conue∣nient

and very conuenient. For that is the thyng y^t these newe heretikes done ley vnto the charge of re¦ligious persones / that is where the religious per∣sones say / that the state of religion: dothe best of all other states cōmunly / kepe the sayd state of {per}fection The sayd heretikes done threpe vpon them / & falsly done accuse them: that they put thē selfe / and done affirme them selfe to be onely in the state of {per}fection And that they done despyse all other sortes / or de∣grees of people in comparison vnto them selfe / whi¦che thyng no maner of good religious persones: e∣uer sayd or thought / but rather the contrarie / they done suppose al other persones better thā they ben / natwithstandyng: yet do I iuge (as I sayd) that re¦ligion monastike duely kepte: is the most apte ves∣sell / the moste redy way / and moste sure meane to {pre}¦serue / and continue the lyfe and state of perfection / wherin the holy sacrament of baptyme / dothe put & set all persones that duely done resceyue it. And yet in that state of baptisme duely kept: ben degrees of perfection meritorious. That may be {pro}ued by the gospell. For our sauiour hym selfe ī his actes of our instruction: dyd nat alway kepe one maner / or one fourme / but somtyme he shewed hym selfe as a per∣sone vniuersall / and dyd accompany hymselfe / and be familiar / in eatynge and drynkynge / spekyng or talkyng with persones of lowe degre / wherwith y^e phariseis / and scribes were / slaundred and toke oc∣casion / and somtyme he shewed hym selfe of hygh & singuler perfection in fastyng .xl.* 1.144 dayes / in prayer / and specially in his trāsfiguracion. In the whiche those persones that were present: were so rauisshed that they wolde haue dwelled styll there: and neuer

to haue descended vnto the lyfe they vsed byfore / & yet was that lyfe: moche happy and gracious wher¦in they lyued with theyr mayster / & moche more per¦fecte: than was y^e lyfe of many other good & deuout {per}sones. So thā appereth y^t ī y^e pure state of christia¦nite: bene diuerse degrees of perfection. And as it were two maner of lyues distincte and diuerse / and yet both of hyghe perfection / whiche ben cōmunely called. The lyfe actiue / and the lyfe contemplatiue / and some {per}sones done put the thyrde lyfe and done call it the myxte lyfe. But our lorde & sauiour spake but of tweyne / preferryng the tone / & yet allowyng and praysyng both. Sayng vnto Martha that the tone lyfe is necessarie / that is the lyfe actiue / w^tout whiche no persone may be saued. But yet is the to∣ther lyfe of contemplacion: more noble and excellēt why shulde than these newe heretikes saye / that the people shulde be all of one fourme of lyuynge / sythe our Sauiour hymselfe / dyd expresse and set forthe tweyne / bothe in his owne cōuersacion / and also in the sayd wordes of the gospell / where he preferred the lyfe of contemplacion / sayng. Maria optimam partem elegit. Mary (sayth he) hath chosen the best parte. Who nowe (by good reason) wyll blame or dissalowe thē / that (with Mary Magdalene) done chose the best parte? or who wyll nat rather prayse them that so do? I trowe none. But religious per∣sones done take that parte / and moste nere done fo∣lowe the same. Ergo religion is the moste apte & cōuenient vessell / the moste sure and redy meane to preserue / kepe / and continue. this precious wyne of the lyfe of perfection. And so is our purpose of this pore laboure: concluded and ended / after our pore

vnderstandynge and rude maner. I beseche you ap¦plie all vnto the beste / and so accepte my good wyll and mynde / in our lorde god and moste swete saui∣our Iesu Christe / who preserue you al in his grace and mercy. Amen. And of your charite to praye for the sayd wreched brother of Syon / Rycharde Whytforde.

YEt whā I had thus finished my mater: I was required (bycause I had made mencion of the ∷ ∷ two lyues called actiue / and cōtemplatiue) I shuld shewe forther vnto the vnlerned people what is ment by those termes / actiue / & contēplatiue / & to shewe some example of both. And I answered the trouthe / that the request dyd passe myne vnderstan¦dyng or felyng. I myght {per}aduenture gesse therat / and do (accordyng vnto the cōmune prouerbe) as y^e blynde man doth cast his staffe. Wherfore I wyll nat take vpon me to make any worke / or treatyse of that mater / natwithstādyng I am content to shewe my pore mynde as vnto the vnderstandyng of the termes. This terme actiue: is as moche to say ī en∣glyshe / as ap{per}teynyng / or bylongyng vnto an acte dede / or worke / or vnto actes / ded{is} / or workes / done or wroght outwardly vnto the knowelege of out∣warde persones. And the {per}sones y^t done vse suche workes or ded{is}: ben called actiue {per}sones. And the lyfe or state & maner of lyuyng / of thē y^t (for y^e moste parte) ben occupied in suche maner of ac••es / dedes / or workes: is called a lyfe actiue. And vnto this lyfe done apperteyne and bylonge: the preceptes and cō¦maundementes of god specially of the secōde table. And the cōmaundementes also of the newe lawe of

Christe and of the churche / and the .vii. workes of mercy / with other good ded{is} or work{is} done in clene lyfe. For the workes of synne: ben deed / and the lyfe of theyr workers: is nat worthy the name of lyf / but rather of dethe. For deth it is in dede / and the perso¦nes that done vse it ben deed. So the byshope dyd answere saynt Iohan the euangeliste whā he asket hym for a yonge man that he lefte in his kepyng / he is deed (sayd he) what maner of deth? sayd saint Io¦han / he is (sayd he) deed in the synne of the worlde. All maner of good workes (than) done apperteyne vnto the lyfe actyue. Nowe for the other lyfe which is called cōtēplatyfe: this terme cōtemplatyfe: is as moch to meane: as apperteynyng or belongyng vn¦to contemplacion / and that lyfe is called contempla¦tyfe: that (for the moste parte) is gyuen and applied vnto cōtemplacion / and the persones that done vse and ben cōmunely occupied therin: ben called con∣templatyue persones. This terme contemplacion: in playne englyshe: is as moche to say: as a diligēt beholdyng / or inward lokyng with a desyre of hert And this beholdynge or lokynge (after the cōmune significacion / and vse of this terme cōtemplacion) doth ap{per}teyne and bylongyng rather vnto y^e soule or mynde: than vnto any bodely syght. As whan a persone wolde (for very feruente deuocion & desyre of our lorde) gyue & applie hymselfe (with diligēt study and of purpose) to sequestre / and withdrawe or put away all his herte and mynde (as moche as is possible for the tyme) frō all bodely and worldly thynges / and to fyre or fasten the same vpon thyn∣ges celestiall and heuenly / beholdyng and lokynge thervpon with the eye / & syght of the soule or minde

by cogitacion / thought / meditacion / or remēbraūce And bycause this thynge maye be done by diuerse maners / and diuerse degrees of feruour and desyre diuerse doctoures and contemplatyfe {per}sones: haue set forth in wrytyng theyr myndes therin / some ī en¦glysshe / and mo in latyne / and (I doute nat) in al o∣ther tonges / or langages. Among the which: I am required to translate one lytell worke of a great clerke / called mayster Io∣han Gerson / which worke can nat be made redy to be prynted at this tyme. Vale in Christo.

Notes

• * 1.1

  1. Pet. vlti. Seniores ergo qui in vobis suut.
• * 1.2

  Ezeh. 3.
• * 1.3

  Matth. 20. D.
• * 1.4

  Vnto the subiectes.
• * 1.5

  Ca. vlti.
• * 1.6

  Matth. 5. A. Lu. 6. C.
• * 1.7

  Io. 12. A. & 13. C.
• * 1.8

  Ca. 4.
• * 1.9

  Antonin{us} 4. parte.
• * 1.10

  Matth. 8. C.
• * 1.11

  Matth. 19. C.
• * 1.12

  Ca. 14.
• * 1.13

  Lu. 9. G.
• * 1.14

  Psal. 75, & Iosu. 2. D.
• * 1.15

  Io. Cassiā.
• * 1.16

  Ca. 6.
• * 1.17

  4. libro. Ca. 13.
• * 1.18

  Ibidem.
• * 1.19

  Ibidem. Ca. 15.
• * 1.20

  Ibidem. Ca. 20.
• * 1.21

  Ibidem.
• * 1.22

  Antonin{us} 4. pte ti. 12. Ca. 4.
• * 1.23

  Beda su{per} act. 4.
• * 1.24

  18. q. 2. {per}ni ciosam.
• * 1.25

  Basilius.
• * 1.26

  Augu. ca. 1. regule.
• * 1.27

  Basili. ca. regule. 2.
• * 1.28

  Ibidem. Ca. 5.
• * 1.29

  Benedict{us} in regula. ca. 13.
• * 1.30

  Francisc{us} in regula. ca. 6.
• * 1.31

  Ca. 4.
• * 1.32

  3. Cassianus li. 4. ca. 13. de iust. re.
• * 1.33

  4. F.
• * 1.34

  4.
• * 1.35

  In act. ca. 4.
• * 1.36

  Cassianus li. 7. de spū phila. ca. 18.
• * 1.37

  Ibidem. Ca. 1.
• * 1.38

  Ibidem. ca. 6.
• * 1.39

  Ibidem. ca. 1. 1. Ti. 6.
• * 1.40

  4. Dialo.
• * 1.41

  Ex. de offi¦ci. ordina. Ca. ab ec∣clesiastic. et de symo¦nia Ca. si∣cut tuas.
• * 1.42

  what {pro}pri∣ete is.
• * 1.43

  P. al. 118.
• * 1.44

  Ro. 15. A.
• * 1.45

  Lu. .2. G.
• * 1.46

  Io. 5. & 7.
• * 1.47

  Io. 13. C.
• * 1.48

  Luce. 22.
• * 1.49

  Ex. de in∣stib{us} ca. nō amplius & ca. aucto∣ritate.
• * 1.50

  Matth. 6. C.
• * 1.51

  Matth. 4. C. Matth. 10. E. Mar. 10. C Luce. 9. C
• * 1.52

  1. Cassianus i. 7. des pū Philar. ca. 7.
• * 1.53

  Matth. 18. B.
• * 1.54

  Ibidem. Ca. 14.
• * 1.55

  Loke vpon saynt Bri∣gittes reue∣lacions. li. 7. ca. 20.
• * 1.56

  In extra. vag. vrba∣ni 4. Sane ne ī vinea domini. Act. 5.
• * 1.57

  Luce. 9. G
• * 1.58

  Math. 26. & 27. A.
• * 1.59

  Cassianus vt supra.
• * 1.60

  4. Reg. 5.
• * 1.61

  Act. 20.
• * 1.62

  Cassianus ca. 16.
• * 1.63

  Psal. 115.
• * 1.64

  Pro. 23.
• * 1.65

  Psal. 115.
• * 1.66

  Matth. 11.
• * 1.67

  Matth. 16. Marci. 8. Luce. 9.
• * 1.68

  Galla. 5.
• * 1.69

  li. 6. de spi¦ritu phi∣largirie. ca. 21.
• * 1.70

  Ecclesias, 19. A.
• * 1.71

  Ca. 3, ī fine
• * 1.72

  Vitas pa.
• * 1.73

  The {per}face why this vowe is put last in nom¦bre.
• * 1.74

  Io. 6. D. Ibidem.
• * 1.75

  Phi. 2. B.
• * 1.76

  Luce. 2. G
• * 1.77

  In vitas pa••et ī col¦lacionib{us}.
• * 1.78

  18. q̄. 2. {per}ni crosam.
• * 1.79

  Matth. 19. B.
• * 1.80

  Matth. 19. B.
• * 1.81

  Lu. 12. D.
• * 1.82

  Ibidē. E.
• * 1.83

  Diffinicio castitatis.
• * 1.84

  De diffi.
• * 1.85

  Ibidem,
• * 1.86

  Diffinicio castitatis religioso∣rum id est monastice
• * 1.87

  Contra faustum.
• * 1.88

  Supra Matth.
• * 1.89

  Versus.
• * 1.90

  Vitas pa.
• * 1.91

  The secōde keper.
• * 1.92

  Vitas pa. ca. de disc.
• * 1.93

  Cassianus in secūda collaci. abbatis Theo. Ca. 3.
• * 1.94

  Ca. 3.
• * 1.95

  i. Reg. 15.
• * 1.96

  Eccle. 35.
• * 1.97

  Videatis Bernardū siluestrē q̲ assert{us} est o{per}ibus di∣ui Bernar.
• * 1.98

  Ca. 4.
• * 1.99

  Ca. 4.
• * 1.100

  Genes. 6.
• * 1.101

  Gene. 34.
• * 1.102

  Iudith. 1••. A.
• * 1.103

  Hester. 5. & 14. &. 15.
• * 1.104

  Ca. 4.
• * 1.105

  Gesture.
• * 1.106

  Ca. 4.
• * 1.107

  Vitas pa.
• * 1.108

  Vitas pa.
• * 1.109

  1. Cor. 15. E.
• * 1.110

  Matth. 12. C.
• * 1.111

  Augusti.
• * 1.112

  Eccl. 13. A.
• * 1.113

  Eccle. 3. D
• * 1.114

  Vitas pa.
• * 1.115

  Ca. 4.
• * 1.116

  Augusti.
• * 1.117

  Ibidem. Ca. 6.
• * 1.118

  Vitas pa.
• * 1.119

  Ibidem.
• * 1.120

  18. q̄. 2. Diffiniui∣mus. et ca. sequenti.
• * 1.121

  De statu monaco{rum}. ca. Mona. Et dist. 81. In oibus. Eccle. 4. Libro. 3. ca. Mona∣steri.
• * 1.122

  Gene. 4.
• * 1.123

  Ca. 15.
• * 1.124

  Ro. 5. & 6.
• * 1.125

  Ecclesi.
• * 1.126

  Psal. 136.
• * 1.127

  Enchirid, Erasmi.
• * 1.128

  Ro. 1.
• * 1.129

  Heb. 11. B. 1. Cor. 3. C.
• * 1.130

  Cicero de natura de orū. li. 1. Ibidem.
• * 1.131

  Plutarce.
• * 1.132

  De ci. dei li. 10.
• * 1.133

  De quan∣titate ani¦me et de ciuita. dei li. 2. Isidorus li. 18. ethi. Deffinicion
• * 1.134

  Iacobi. 1.
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.136

  The deffini¦cion of reli¦gion mona¦stical or mo¦nastike. Lodouic{us} caruaial{us} minorita contra E∣rasmum.
• * 1.137

  Definicio authoris.
• * 1.138

  Iudocus Clichto. de lande monastice religionis ca. 1.
• * 1.139

  Nu. 6. A.
• * 1.140

  Nume. 18. Deut. 18.3. Reg. 17. & 19. & 4. Reg. 1.4. Reg. 4.
• * 1.141

  Iosephus de auti. li. 18. ca. 5.
• * 1.142

  Matth. 11. Marci. 1.
• * 1.143

  Marci. 16. D.
• * 1.144

  Matth. 9. B.