¶ Here beginneth the book called the Pipe/ or Ton/ of the life of perfection. The reason or cause whereof doth plainly appear in the process.  
  

¶ Unto the devout readers.  
THis work was written years ago. And now thought necessary to be send forth: because of these new tangle persons/ which in deed been heretics/ all though they will not so be called/ that done writ new opinions/ and do not only deprave all religions that commonly been called by that name religion. But also done corrupt the high religion of all religions. The new testament of Christ/ again whom they far: Here is somewhat spoken in our common tongue/ that all you may know all their false and subtle deceits/ and the rather beware of them. I beseech you apply all unto the best/ and I most meekly do submit myself unto charitable correction. And that is the very and only cause (as oft we have showed) that we done set forth our name. The old wretched brother of Zion/ richard Whytforde.   

¶ A work of the three vows of religion/ contrary unto the great Heretics Lutherans/ moche profitable unto religious persons: gathered by a brother of Zion/ richard Whytforde.  
¶ The preface. ¶ In our lord god/ and most sweet saviour jesus: salutation.  
GOod devout religious daughter: you have often and instantly required me/ to write unto you/ & unto your sisters/ some good lesson of religion. And yet you know well/ I am but as a novisse in religion myself: more meet to learn/ then to teach religion. And (to say troth) much unworthy to speak of good religion. Nat withstanding/ trusting in the grace/ & help of our lord: by your holy prayers. I shall (according unto my poor ability) enforce/ & give diligence: somewhat to satisfy your devout mind/ & religious desire. Wherefore call unto your remembrance: the similitude/ likeness/ or example/ that I have made unto you/ & divers of your sisters (not without the authority of holy doctors) of the life of perfection. That is to say/ that the life or manner of living/ of perfection (as in this state of our mortality) is moche like unto a pleasant/ precious/ & wholesome wine/ contained/ preserved/ and kept in a pipe or ton. Which vessel been commonly made of planed boards. And those boards compassed about/ and bound fast with hopes. And yet those hopes: bound and made fast with small wykers. So that if the wykers (by any chance) be loosed or broken: the hopes forthwith/ done fly or start of. The boards than done lose/ and been divided or departed insunder. And so doth the wine flow out & perish. In like manner is it of the life of perfection: which is closed and kept most surely in religion. And religion is made and standeth principally/ in the iii evenciall vows/ obedience/ wilful poverty/ and chastity. For these three (as in manner the boards of the said vessel) been the substantial parts of religion. Which vows (not withstanding) been compassed & bound together (as the said vessel with the hopes) with the precepts/ & counsel of the holy rules: other of saint Augustine/ saint benedict/ or saint Franciske: Vel in graecis Basilij, or in greek of Basilius. And yet those rules been knit & made fast together (as the said hopes with the wykers) with the holy ceremonies of religion: which been contained in the statutes/ and constitutions/ additions/ injunctions. And in the laudable customs of every singular monastery: or of the general ordinances of the same religion. Note well now the example/ or similitude. For as in the said pipe: when the small wykers been broken or loosed: all the residue doth follow fail & decay/ unto the destruction of the wine? So in like manner/ when the holy ceremonies of religion been neglected/ forgotten/ lost/ put a way/ broken/ despised/ little or nought set by: Than done the rulers decay: and the vows loosed been little regarded or of no strength. Rreligion is gone and the life of perfection clean destroyed and lost. The decay of religion in this present time of our age (pity to say) is evident. And surely the great cause/ and occasion thereof: is the contempt/ and negligence of the wykers: the small ceremonies. For you may take this for a sure troth. That person in religion: that doth despise or set little by the least or smallest ceremony/ shall never be good ne perfit religious person. Hit doth therefore seem unto me most convenient: that we speak first of the holy ceremonies of the religion. As of the wykers/ & than of the rules/ as of the hopes. And in the third place of the essencials of religion. That is the iii vows/ obedience/ wilful poverty/ and chastity/ as of the boards. In the four place of the self religion. As of the vessel/ pipe/ or ton: And last in the fift place/ of the life of perfection: as of the pleasant/ precious/ & most wholesome wine. This shallbe the order of our institution and purpose in this your devour and religious request. Nat withstanding we have of late/ seen divers works in latin/ send out openly in print: again all manner of religion. For the great heretic Luther with all his disciples: done deprave/ and utterly condemn all manner of religyons/ except only (as they call it) the religion of Christ. And specially to make any vow/ or promise unto any of the said essencials/ that is to say/ obedience/ poverty/ or chastity/ according unto any of the said rules. Wherefore I thought necessary (unto the comfort of all such persons as have or done purpose or intend to enter religion) somewhat after my poor understanding/ to speak thereof. And so to answer/ that the readers may have some reasons and truths ready to avoid the perilous poison of such blaterers/ and to give the less credence unto their words. 
1. Cor. 15. D.  For truth it is that the holy Apostle saith. Corrumpunt bonos mores, colloquia mala. evil communication/ evil talking/ and evil words: done corrupt and destroy good manners and virtues. first than we shall rehearse their reasons and sayings again religion. And than shall we make answer (as it may please our lord) unto the same.  
¶ Here endeth the preface.   



¶ Of the reasons of the Heretics again religion: And first of their reason in general. The first chapter.  
How devout readers you must imagine that the self heretics done speak/ for the reasons that done follow: been their reasons/ and done seem to be surely grounded upon scripture. And by reason thereof/ they been the more ieoperdous: more subtilely done deceive/ and more perilously done poison the simple and unlearned souls.  

¶ The first reason general.  
almighty god after that he had suffered his chosen people the children of Israel: 
Prima ratio generalis.  long for their sins to be punished in Egypte/ by the tyranny of king Pharaoh/ did (when the time came) mightfully and marvelously: deliver them by the hand and power of Moses. And this was done in figure of Christ: that by the father of heaven was send unto this world/ made man/ conceived/ and borne of the holy virgin mary: to deliver & redeem all mankind from the bondage of the devil. So than our sweet lord & saviour jesus/ by great labours/ by marvelous pain and passion/ by most shameful death: hath bought us out of the course of the law of Moses: Which was a law of rigour/ a law of vengeance/ a law of thraldom & bondage/ and a law of fear and dread. And hath put us unto the liberty & freedom of the gospel: which is a law of pleasure/ a law of mercy/ a law of grace/ a law of liberty/ and a law of love. So that now we be not bound servants/ but we been children/ And yet not only children/ but also heirs and coheneritoures unto Christ. 
Ro. 8. C.  
Take heed now unto this subtle a false my●oue,  But alas alas for most deep sorrow/ that we now have slipped/ and been fallen and over thrown/ from that sweet and most pleasant Christian liberty: unto more thraldom and bondage/ than ever were the children of Israel in Egypt. For now we have more foolish and superstitious ceremonies/ than ever had the jews/ Scribes/ or Pharisees. So that now we be● returned from Christ unto Moses'/ and from Moses unto Pharaoh. And loathing the Manna & most sweet spiritual meat of the gospel: we take delectation & pleasure in the pots of flesh/ and pottage of Egypt. And nothing content with the quietude/ ease/ and rest of the gospel: we done wilfully give/ cell/ and bind ourself unto the servitute and thraldom of Egypt/ and unto the intolerable and lost labores of tiles and bryckes of clay/ mire/ and muck of the same. And despising the sweet and comfortable yoke of the life of Christ/ and of the light & easy burden of his laws & doctrine: we done more than wilfullybowe down/ & charge our necks under the rough/ hard/ and rigorous yoke of the manners of men: that is unto the heavy lad/ and blockysshe burden of their constitutions/ laws/ and statutes. O good lord/ how foolish/ how mad been we? what fiend/ what evil sperite/ what enchantments/ have thus be wytched us? That now so many hundredth years/ we have so miserably erred/ slipped/ and fallen clean down from the high tower/ and pleasant palace of freedom and liberty: unto the deep dungyon of thraldom and bondage. From faith/ unto mistrust. From hope/ unto doubt. From love/ unto dread: from pure religion/ unto peevish & foolish ceremonies. From Christ/ unto Moses: And from the gospel of god/ unto the old law of the jews. So that now we shall end in the flesh: that we began in the spirit. For that we enterprised & undertook spiritually/ we shall fenisshe and perform carnally. That we began ghostly/ we shall end sinfully. For in the beginning of christianity all persons (without any distinction or difference) were equally/ and in like manner Christians/ as brethren and sisters. Whether they were bond/ or free borne. All were of one calling the elect/ and chosen people of god. Holy priesthood all sacred for to offer spiritual hosts/ and sacrifice acceptable (by our lord jesus) unto almighty god. There was (I say) no difference/ all were priests. But only that women were prohibit/ and foreboden to preach: all were the children of god. And (as we said before) heirs/ and coenheritours unto Christ. But now alas/ all is turned clean contrary. For some persons been the children of saint Augustine. Some the sons & daughters of saint benedict/ called saint Benet. Some of saint Franciske: some other of saint bernard: some of saint Dominike/ & so forth of many other/ that now in stead of the children of god/ been changed unto the children of men: And that in stead of the law of god/ done keep the laws of men. And thus have they forsaken the gospel of god/ which (as we said) is a law of love/ and a law of liberty/ & have bound themself (and that by solemn vow) unto the rules and laws of these men: which been the laws of fear and dread/ and laws of thraldom and bondage. For where before the making of that vow and profession/ they were lose & in their own power/ & so might have kept the law of the gospel/ all by love/ in freedom/ liberty/ and gladness of heart & mind. Now done they keep their rules (if they keep them as in very deed few done or none: yet (say I) done they keep them for fear and dread in thraldom/ and for the bond of their vow and promise: with moche murmur and grudge/ & with an evil will. 
The author  Now done the heretics conclude: with four reasons crafty & false/ as shall appear.  
¶ Of the conclusion of the heretics/ with four subtle reasons after their exclamations.   

¶ The heretics done speak again.  
Now all you christians: all you simple and devout all though unlearned persons: se/ consider/ and perceive: how by these crafty religious persons you been deceived/ & brought in to a snare/ to believe that to be good: 
Their special reasons.  that is evil/ and noyous for to profess/ and promise these vows: is first a thing of great folly/ & foolishness. 
First reason.  second: a thing of great presumption/ & boldness. 
.2.  third a thing assure damnation. 
.3.  Or at the lest (for the fourth reason) a thing of great peril: 
.4.  and jeopardy. first: it is a thing of great folly: 
The proves.  and madness/ for what can be more roly or madness: than to obtain/ win/ or get that thing that with pain/ woe/ & labour/ in fear & dread under bondage/ that might be obtained: and had with pleasure and ease/ in love and surety/ under freedom and liberty. But the law of the gospel/ the religion of christ: is (as is said) a law of love/ and of liberty/ and sufficient unto all christians: for their salvation. Ergo: to make any more laws: or to promise any more religions: is a great folly/ and mere madness. And also it is more merit/ & more worthy reward/ or thank: to do any thing for love/ with good will and liberty/ than for dread compelled there unto by thraldom and bondage. 
A case.  Example may prove this truth/ let (in case) a person be present that is in necessity or need/ and an other person that of his own fire will/ of his own goods would help the needy person/ & relyve his necessity/ were not he more worthy thank than an other person that were bound in obligation/ and so of his det and duty should help the same needy person again his mind & will/ only for his bond and obligation/ he must need more merit that doth offer will: than the person compelled by bound. So doth appear the first reason: that to make such vows/ and to have such religions is nothing necessary/ but rather a thing of great folly/ and mere madness. For the second: 
ꝓue of the second reason.  it is a great boldness/ and marvelous presumption and rather a temptation or provocation of god: than a trust in him/ that a frail person whom god hath endowed with discretion/ and wisdom should adventure/ put himself: 
Again obedience.  that is to say his wealth and strength/ his prosperity and pleasure/ his quietude and rest/ his life/ his death/ his body and soul/ his salvation or damnation: in the governance and guiding/ in the rule and order of an other person that he never knew/ ne yet know. And that peradventure is a fool/ or hath not so good will/ so good learning/ wisdom/ reason/ ordinance/ ne conveaunce: as he hath himself. So that where a good simple person of fervent devotion/ would feel and labour to obtain perfection/ he shall put himself thrall/ and bound by vow and profession under a sovereign/ that not only doth lack: and is void of learning/ discretion/ good manner/ virtue/ but also is more vicious in living/ than the publicans/ and common persons most noted of all lewdness: and sinful abominations. So that many times: the poor subject/ that well intended and purposed/ shallbe fain: & (in manner) compelled to leave/ and forsake the laws of god/ and of the gospel: to follow (as they say for obedience) the rules and commandments of a man. And yet would to god he were a man/ and not rather a beast or a fiend/ thus their obedience is proved a foolish presumption. 
Hearne poverty.  And like wise of their wilful poverty/ a great presumption for any person so clearly/ and utterly to forsake the world/ & all the goods and commodities thereof/ without which no person may live: that (under pain of deadly sin) he may nothing have nor keep/ nor yet make any provision or shift for himself/ what need so ever he have/ but only hang at the will and pleasure of an other person/ that peradventure were more to be provided for/ than to provide for other persons/ without fail a great presumption for very need and necessity/ will many times compel them to break that vow/ which therefore had been better unmade. And for their third vow: 
●●●yne obedience.  and promise of chastity. It is a presumption above all presumpcious/ that a mortal person living here in the frail flesh: should enterprise promise/ and take upon him to live without the flesh/ which is rather the life of Angels/ than of man/ for the act of the flesh is natural/ and the most natural act without which mankind might not be continued and preserved. 
1. Co. 7. B.  The old proverb must needs also be true/ it is hard to remove from the flesh: that is breed in the bone. A great presumption therefore is it to promise by solemn vow/ that is contrary/ and prejudice unto nature/ for saint Paul saith. 
1. Co. 7. B.  It is better for any person to be married than to burn by the flame of the flesh. 
Prove of the iii reason.  Thirdly to make these vows is sure damnation/ for it is contrary unto the ordinance of god/ and of nature/ for god did make man in that condition: that (naturally) he should have in his own power: the freedom and liberty of will. Sub te erit appetitus tuus, et tu dominaberis illius. 
Gene. 4.  The words of our lord unto Cain. Thine appetite/ and passion shallbe under thy power/ and in the liberty of thy will/ & thou shallbe lord & master thereof & it shallbe under thy domination & governance/ for by the liberty of will/ as well as by reason/ understanding and memory/ man: is the very image of god. But by the promise of these vows: man maketh thrall and bound: that god made free/ and so (as much as lieth in him) man doth forsake that similitude/ and doth deprive himself thereof/ and wilfully doth leave or rather lose that liberty. Ergo: thus to promise & make vow: because it is contrarious unto the ordinance of god/ and nature is of sure & certain damnation. 
Prove of the four reason  How for the fourth reason/ it can not be denied: but (at the lest) it must needs be of most peril and jeopardy of the said damnation. 
Ecclo. 3. D  And the wise man saith. Who so loveth peril shall lightly fall thereinto. But these religious persons/ done wilfully undertake and put them unto that jeopardy. Ergo they been most like to fall thereinto. That such enterprise & promises been perilous & ieoperdous their own author done record. 
Cesarius an●onicione.  For Cesarius of them saith/ that as religion observed and kept is of most high merit. So neglect broken and not kept: 
Again obedience.  is it of most deep damnation. But how religion is kept: all the world may openly see/ perceive and know. For where they done promise by their vow & profession: obedience unto their sovereign/ they keep none/ except it be in such things/ as do please themself/ let the sovereign command/ exhort counsel what they will/ the subjects commonly in all places/ will follow no further than their used term/ the custom of the place. For if the sovereign would reform any part of theirself professed rules/ that of long time hath been neglect and overpassed/ they will soon answer & say. Sir or Madam we beseech you pardon us thereof for that was never seen ne heard of in this house. And if the sovereign would say/ yet notwithstanding: it is our very rule that we have professed. They will again answer: here have been (in time passed) wise/ sad/ and learned persons of good conscience: and they left it as they found it/ and so we beseech you to leave us as you found us/ for this was never used among us/ And we done suppose and trust/ that it may be sufficient for us to do as other have done before us/ and to keep the custom of the place. And thus in conclusion obedience shall have no place except it were by conpulsion/ And I report me: 
Again po●erte.  what manner of obedience that is. They done also profess/ and promise wilful poverty/ but as soon as their novisshipe is past and some before they take stipen selary and wages/ as secular priests done some more some less. And therewith and also with such money and gifts as their friends done give them in alms/ and such also as they done win and get by their bodily labour/ or by any other way and mean/ they done therewith buy and sell/ dice/ karde and drink/ & generally what they will at more proper liberty/ and more near unto themself/ than been worldly persons/ and when they come abroad they been well appointed/ and lack nothing to be desired. Their kin and friends been setforth and promoted with the best/ and yet done they call this poverty. 
Again chastity.  And as for their third vow chastity: how so ever they done profess and promise it/ they keep it but slenderly/ which thing is so evident: that it needeth no farther proof. And surely so is it of all the other as you may see & perceive so openly/ that none excuse can be made/ wherefore all though it were a lawful thing to make these vows/ yet were it better that none were made/ except they were better kept. notwithstanding▪ they that can find no manner of ground nor authority/ in all the law of god/ old/ nor new/ that any such vows were made ne should be made. And finally it is again good reason/ and contrary unto the common wealth/ that such persons should be suffered to give away/ and to forsake their own goods and lands/ and than to live in sloth/ and mere/ and clean idleness. These been the words and reasons of the heretics.   

¶ Now speaketh the author unto the readers.  
GOod devour readers & hearers/ I beseech you be not slandered ne offended nor any thing marvel or doubt that I set forth the reasons of the heretics so plain and extremely for the more stronger and unassoylable that a reason doth appear in setting forth/ the more feeble and of less authority is it/ when it is (by the troth) assoiled for (of a surety) these reasons whereby these heretics as adversaries and enemies of christ/ done blaspheme & detract holy religion/ and so done delude/ deceive/ & corrupt the simple minds of many devout persons: done seem very strong as surely founded & grounded upon the truths of scripture/ as all heresies been/ but when they been tried & well looked upon they been proved in deed full of falsehood for when they have for their ground: and first or chief argument/ put a troth of scripture: than done they subtly & craftily bring in an other proposition or sentence/ which schoolmen done call a minore/ that is to mean a second proposition/ where upon with the other that went before: they done conclude and prove/ or rather done seem to prove their purpose: and heresy which second proposition: is evermore an heresy/ or utterly false/ and that proposition done/ they with out probation or proof/ suppose for a troth which in deed is false/ & so done they conclude a falsehood or an heresy/ that to the simple and unlearned persons/ doth seem true and so been they blinded and deceived/ as you shall evidently see & perceive in the process that shall follow. Take patience I beseech you for I must need rehearse many things again that before been said to make the answer plain unto every person.    

¶ Of the answers after order/ unto the reasons of the heretics before written again religion/ and the essential vows thereof/ and first again their first reason general. The second. chapiter.  
FIrst you must perceive what thing is their mind and purpose to conclude and prove as a troth/ and to perswage and cause the people to believe the same. That is: that all religions wherein these vows been made and professed/ and consequently all manner of vows or bounds of promise/ should be contrary unto the law of Christ and unto the liberty of the same. And to ꝓue this by/ they done put forth a proposition or sentence/ which among scolemen is called a mayor/ that is a chief or principal proposition or sentence put for a ground of truth/ whereby with the second proposition the conclusion may be proved. And that maiore or chief sentence/ is here in their reason/ this in some/ that as our lord god the father of heaven: delivered the children of Israel his chosen people (by the hand of Moses) out of the land of Epipte/ & from the captivity of Pharaoh So did he (by our lord and saviour jesus) deliver all Christians from the bondage and thraldom of the devil/ and out of the land and realm of sin wherein all mankind was bond and thrall by the trespass of Adam. So that now by the death of Christ and his other acts of our salvation/ we been discharged of the cures & rigour of the old law/ and restored & put unto freedom & unto the liberty of the gospel. This is now their first proposition which is all true and catholic/ well grounded up on the truth of scripture. But now take good heed unto the minore. Their second ꝓposition where they say/ alas alas/ with many gay terms to move the people to believe them/ but all they done say of their own brain/ and malicious mind/ without any ground or authority/ & without any good reason/ alas (say they) that we been overthrown/ and have forsaken the most sweet & pleasant freedom and liberty of the gospel/ and been come now unto more thraldom and bondage: than ever were the children of Israel in Egipte/ all these words and those that done follow: been spoken by their rhetoric which is a science/ craft/ or cunning/ to persuade their purpose whether it be true or false/ for in deed they been very false/ which shallbe evident if you take good heed unto these two terms liberty/ and bondage/ or freedom and and thraldom/ for in these two terms: they done marvelously delude/ deceive/ and beguile their audience/ for they done declare them unto the people after the carnal letter/ & common use of the carnal and unlearned persons/ for they done take bondage & thraldom/ for a let or with drawing of the carnal appetite or sensual will & desire/ as when they been letted to do what their bodily will doth desire/ or when they been compelled to do what they would not do/ than done they say they been bond or in thraldom. And contrary when they may without let or stoppage/ without blame or rebuke/ follow their own will and do what it please their sensualite/ than done they judge they been at liberty/ which thing (in very deed) is clean contrary/ for the liberty of the flesh is most vylayne/ thraldom/ and bondage. And the most thraldom and most strait bond unto the spirit: is most high freedom and most noble liberty/ for the freedom and liberty of the flesh: is when a person (by the offence of our lord/ and by the transgression and breaking of his laws) is (in following his own sensuality) at liberty and lowence from justice and from all virtue/ and is (by lewd custom) bond caitiff unto iniquity/ wykydnes/ and sin. For saint Paul saith: 
Ro. 6.  that a person is bond caitiff and servant unto that thing: where unto he doth bind himself/ wether it be unto sign/ the reward whereof: is everlasting death/ or whether it be justice/ that is to say: unto the knot and congregation of all virtues/ the reward where of is everlasting life. And contrary therefore the liberty of the spirit: is when a person (in forsaking all his sensual appetites) of very devotion and zeal/ to please our lord and to perform and keep his laws/ is free louse/ and (in conscience) at liberty from all vice and sin/ and is bound as of duty unto justice and so thrall servant unto virtue/ for (as the holy virgin saint Agath said) The most high freedom and the most noble liberty is that: wherein the bondage and thraldom of Christ is proved and performed in full effect. For the authority of saint Paul will bear us out herein/ where he saith unto the romans. 
Ro. 6.  When you were the servants and bond thralls of sin/ than were you fire from justice/ and at liberty from all virtue & goodness. But now that you been delivered & void of sin/ you been made the servants and bond thralls of our lord god and of our saviour jesus Christ. Thus now may we boldly conclude by authority contrary unto their false supposition/ that bondage and thraldom unto the laws of god: and unto the life of our saviour jesus/ is the very freedom: and noble liberty of the spirit. And on the contrary part/ that the freedom of sensuality and the liberty unto the laws of the flesh and unto sin/ is very bondage & most captyfe thraldom. And so now doth follow (both by reason and of authority) that the more fast and straightly any persons done wilfully bind/ and make thrall themself (by most solemn vow/ and most sure promise (unto any of the commandments or counsels of christ/ so much the more been they in freedom and at liberty in his law and religion/ which (in very deed) is (as they also done call it) a law of love/ and a law of liberty. For by that love inspired by grace & by that liberty of Christ's law doth every person bind himself. So that he is both the bond thrall of Christ/ and yet free man & in most joyful liberty of conscience. And contrary wise the more any person do follow the freedom & liberty of the flesh the more is he bond caitiff unto sin. And for a certainty: this liberty is the cause and occasion why these heretics done take the way of malicious error/ and frowardene contrary unto the ordinances & laws of the church. These sure grounds now well considered: take good heed unto their reyling reasons/ and false feigned suppositions. For now (say they) we have more foolish and superstitious ceremonies than ever had the jues. Note here: that these heretics done call the holy ceremonies of the old testament/ foolish and superstitious: and yet they can not deny/ but that those ceremonies were ordained by our lord god: as necessary figures of the new testament/ as after you shall here more plainly when we shall more specially entreat of ceremonies/ yet further see what they say/ we been (say they) returned from Christ unto Moses'/ here done they take Christ: and thereby signify and mean their lewd liberty/ or rather unlawful licence of the flesh. And by Moses: they mean the rigour of the old law after the letter. And from Moses (say they) unto Pharaoh/ by Pharaoh they done signify the bondage of religion/ all that followeth doth most directly and straight frame and fashion unto themself/ and not unto us (as by the authorities before is evident) that is to say: that they (the self heretics) say: loathing the Manna and most sweet spiritual meat of the gospel/ done take delectation and pleasure in the pots of flesh and pottage of Egipte/ that is to say: in the voluptuous appetites and desires of the world and the flesh/ and this done they prove in effect. And so nothing content with the quietude/ ease/ and rest of the gospel/ they done wilfully give or rather sell and bind themself unto the servitute and thraldom of Egipte that is (as we said) the world. And unto the intolerable and lost labours/ of tiles and brykes/ of clay/ mire/ and muck/ that is to say unto the vile voluptuous fleshly and beastly pleasure of the same. And despising the sweet and comfortable yoke of the life and gospel of Christ and of the light & easy burden of his doctrine/ and ordinance they done stoop/ bow down/ & (more than wilfully) charge their necks under the rough/ hard/ and rigorous yoke not of the manners of men (as they say of us) but of the manners of the devil/ that is to say: unto the heavy load and blockies burden/ not (as they say of us) unto the constitutions/ statutes/ and ordinances of men/ but unto the temptations/ suggestions/ and persuagions of the devil. 
This is not said in any passion: but only in rejection and return of their own word● unto themself.  O good lord how foolish/ how mad/ and frantyke been these errant heretics/ what tend/ what evil spirits/ what enchantments/ or wychecraftes/ or what mischief of the devil: hath thus bywyched them/ that after the firmite constancy and confirmation of all the laws of the church/ by so many counsels/ of so profound & learned wisdom ministered by the holy ghost/ and continued so many houndreth years that is to say. M.u. houndreth & more/ yet these miserable wretches done start/ leap/ and flee therefrom/ & damnably done fall down from the high/ town & pleasant palace of the freedom & liberty of Christ/ unto the deep doungeon & pit of ꝑdition/ of the bondage & thraldom of the devil/ from right faith/ unto misbyleve/ from hope/ unto doubt/ from love unto dread from pure religion/ unto apostasy/ from christ/ unto machomete/ from the gospel of god/ unto the blindness of all condemned heresies. So that now they must needily end in the flesh that they bygyne in the spirit. For that perfection: that in their baptism they entered/ promised/ & undertook spiritually/ they shall finish & end carnally/ that they bygane ghostly/ they shall end fendely & damnably. Thus you may well perceive that we may conveniently & of true ●routh return & cast justly again unto them/ the same things that falsely & maliciously they laid against 〈◊〉.   

Of answer now unto their false surmised suppositions. The third chapiter.  
THese heretics done suppose and put unto the people for truths▪ that the law of Christ/ is a law of liberty and a law of love. And troth it is after the true declaration that we showed before/ but not after their false and subtle mind & meaning. For they done affirm unto the people: that the law of Chiste is a law of so great love & large liberty that it may be performed & fulfilled at the liberty & pleasure of the flesh in following of sensuality/ and that is utterly false. 
Nat. 7.  For Christ said (as after you shall here) that the way unto bliss is hard & strait/ & unto that way is every Christian bound by vow & promise in his baptism. And an other of their false suppositions is: that the law of religion monastical is a law of thraldom & bondage because of their vow & promise. And therefore (say they) that vow & promise is performed & done for fere & dread & not for love. Unto the first we have answered that the vow and bondage of religion: is most high & most noble liberty & freedom. And so must needily follow that to perform that vow & promise for fere & dread of the offence of our lord is a reverend & holy dread & the true and very love of his goodness. 
Psal. 18.  Yet done these heretics put forth an other false supposition for their purpose/ and upon that supposion/ done they bring in an other that doth pass the first. The first is (as you have herd in their argumentis) that in the beginning of Christ's church: all Christians that is to say all manner of persons that did receive the faith of Christ: were equal (without distinction or difference) in like manner and state christians none above an other but all as brothers and sisters/ whether they were high or low/ bound or fire/ all were of one caling the elect and chosen people of god/ holy priesthood/ all sacred persons/ for to offer spiritual hosts and sacrifice acceptable (by the mean and merits of our lord and saviour jesus) unto almighty god. Than was no difference of pope's/ and preestes/ freres/ nuns/ and such other as been now but all manner of Christians/ men women/ and children/ were priests all in like/ but only that women were prohibit and forbode to preach. All in like degree were the children of god/ all his heirs and coheneritoures unto Christ. This is the first supposition of these heretics which hath deceived moche people. For thus would they make the people to believe/ there should be no pope/ no bishops/ no priests/ no religious persons/ ne any other degrees/ because (as they say) all were of one and like calling. And certainly that is truth as unto the state of christianity and faith of christ/ but not as unto the degrees orders & state of the perfection of the same christianity. 
Example.  Take here of example of the natural body of man. Every member of the body is a very member as well one as an other. The foot is a member of the body as well as the head/ yet notwithstanding the head is the more excellent/ the more noble/ & the more necessary member/ in the foot been commonly .v. tose & in the head the instrumentis of the .v. senses of wyttis/ as the ears for hearing/ the eyes for saying/ the nose tor smelling/ the tongue and palate for tasting/ and in every of them. the since and touching. All in like been members but not all in like degree/ of necessity of nobleness and of excellency/ for every person had liefer lack or lose all those .v. membres of the foot/ than any one of the other .v. in the head (for they been more necessary and pleasant unto the hole body. 
Application of the example. Ro. 12. .1. Co. 12. Ephe. 4.  In like manner the mystical body of Christ: is a hole body/ & hath diverse and many membres/ as appeareth in bode the testaments. For in the old testament under the law of Moses'/ all the children of Israel/ the elect and chosen people of god: were all of one election/ of one calling/ unto that law of their salvation. But yet were they not of one degree of state and nobleness of perfection in that law/ but much diverse in the election/ and calling of that perfection. For some of them were clear and holy/ spiritual persons: by very election and calinge of god/ as the tribe of levy and some were mere and clean temporal persons: as all the other tribes. And yet among the spiritual part were diverse degrees and states/ as prophets/ priests/ diacones & other ministers of the sainctuary. Moses' was the chief and principal prophet. Aaron the principal priest/ & under them other diverse. Likewise in the temporal part were princes and captains of diverse degrees. In heaven been diverse degrees and orders of Angels. And how then may it frame or be like unto truth/ that these false heretics done affirm that all was one/ and all should be one/ and none above an other/ in the people of the new testament: it must need be false. The very self gospel will prove them false/ for there doth appear that our saviour jesus Christ the author of the new testament/ in choosing and gathering of his people and unto the foundation and continuance of his church/ did use the same manner and put like form in degrees and orders in his new testament/ as before was in the old/ or rather as was and is in heaven. For at his first election & choosing of his disciples as a foundation & beginning of his church: he ordained some spiritual persons and some secular/ & so did continue with them unto his death and yet after his resurrexion: unto his ascension. In the spiritual part: were the apostles in number only xii and among them Petre was prince and chief person. In the second order: were only lxxii And two disciples of the third part: that was the secular part/ was Nicodeme and joseph Abaramathie/ and many other men & women. And yet all were of one election/ of one calling/ as unto the state of christianity and unto the liberty of the gospel but not unto the perfection thereof. For in that were many different degrees as we have showed. And saint Paul doth so declare unto the Corinth's and in other places where he saith that as in the natural body been many members that have not all one use or office/ but everich after his kind doth occupy his one room/ and every (at need) ready with all diligence to serve and help other. 
.2. Cor. 12. Ro. 12. Ephe. 4.  So is it in the mystical body of christ/ wherein he hath ordained some persons to be as Prophets/ some Apostles/ some Evangelists/ and so forth of other degrees and orders of the church of Christ/ whereby doth openly appear that their supposition is a false heresy where they say that in the beginning of the church of Christ/ all persons were of one degree and so forth as you have herd. For among all manner of nations and feythes the priests have always been divided from the lay people/ and among all the questions and disputations that ever were made of the faith/ that matter was never moved ne yet any heretics that ever were before these had ever any such opinion/ but alway kept the difference between priests and lay folk/ so than is their supposition false. And yet upon this supposition now done they bring in an other as false/ whereby they would conclude their purpose/ Where they say: all is turned clean contrary (they mean unto their supposition) For some persons been the children of saint Augustyne some the sons and daughters of saint benedict called saint Benete/ some of saint Franciske/ some of saint Bernard some of saint Dominike/ and so forth of many other patrons that now in stead of the chylder● of god been changed unto the children of men. And that in stead or the laws of Christ: done keep the laws of men. And so have forsaken the gospel of god/ which (as we said before) is a law of love and of liberty. And have bound themself and that by solemn vow/ unto the rules and laws of these men/ which been laws of fere & dread laws of thraldom and bondage. Here done these heretics suppose a great error and moche perilous/ which is: that the laws constitutions and ordinance of man been contrary unto the laws of god/ and so done they not only destroy the rules of religion: but also the laws of the church/ and of all temporal princes as though they might not stand with the law of god/ but that every person binding himself unto any law of man/ should first forsake the law of god. How false and erroneous that is: your own reason may determine 〈◊〉 (and yet somewhat shall we answer there unto for our part. And where after in their said supposition/ they say: that where all religious persons/ before the making of their vow and profession/ were louse at liberty and in their own power and so might have kept the law of the gospel all by love in freedom/ liberty/ and gladness of heart and mind/ and now (after their profession) done not so but rather done they keep now their rules for fere and dread in thraldom and bondage/ because of their vow/ and with moche murmur and grouge/ and with an evil will/ ergo all their vows and promises been nought unto this I say: that I have before declared unto you by authority of scripture/ how falsely and deceitfully they done abuse and misuse the terms of liberty and freedom/ and of thraldom and bondage/ and therefore I say that to keep those rules or to any good deed with the murmur and grouge and with the evil will of the flesshhe/ is the noble triumph and joyful gladness of the spirit. 
Ma. 11.  Quia regnum celorum vim patitur. The religion of christ doth require violence punishment/ and constreynte of the flesh. Saint Paul saith: 
1. Cor. 9  Castigo corpus meum, et in servitutem redigo. I do (saith he) chastise my body/ and bring it unto bondage and thraldom. And therefore as the bondage and thraldom of the flesh: is most high liberty and freedom (as we have proved) so to perform the said rules in the fere and reverend dread of the offence of our saviour is (as I said before) very love & high charity. And where they say that the religious persons by reason they done promise & undertake to keep the holy rules of saint Augustyn saint Benet/ saint Franciske. etc. they done thereby leave and forsake the law of the gospel/ & that they should not be the children of god because they been the children of these holy patrons. This saying of the heretics hath neither truth ne any seeming reason of truth/ for so should follow that no person might both be the child of man and the child of god/ which doth directly conclude that Christ was not the child of man and of god both/ and that (as I said) no person might keep both the law of god and the law of man. How false now and how foolish their reason is herein you may lightly perceive/ we say therefore much contrary unto them that every person that most verily and truly is the child of saint Augustine/ saint Benet/ or of any such other holy patron/ is thereby the more perfectly and more dearly beloved child of our lord god/ and saviour jesus. And all those persons that done precisely keep the rules and ordinances of those holy patrons and saints/ done thereby more perfectly & more very christianely keep the laws of the gospel/ and the commandments and counsels of Christ/ for in all the rules or constitutions of those holy patron's/ is no sentence nor yet one word that doth sown contrary unto the said ordinance of Christ. But that rather doth marvelously moche conduce/ help/ and avail/ unto the precise and perfect observance and performing of the same. Yet further to move the people again religion/ they say the religious persons done not keep their said rules unto this we shall answer further here after but now I say that if they do mean that all religious persons done not keep their rules/ that must need be true/ specially of such as they been apostates and to say truth no law is kept of all persons ne ever was if they would mean that no religious done keep their rules/ that saying hath none evident proof ne reason of truth/ for the contrary doth seem troth by evident tokens/ and that now in our time/ for in the new found land that is called new spain/ been many and divers miracles done by religious persons. The reverend father's observants of saint Franciskes' order done daily preach there/ and done win moche people unto the faith of christ/ so that one of those holy minores did convert and baptize in one day. M. and ix houndreth persons. And everich of them done take unto their cure and labour children to teach and specially the children of the great states and rulers which children (when they have learned the faith of Christ) done (with marvelous fervour) preach in manner and show unto the people the same faith as they learned of their teacher's/ the said freres minores. And the people diligently done here and give credence unto the children/ because they been inspired/ inflamed/ and kindled with the spirit of god the holy ghost/ among which children the sweet and lovely child jesus: was seen and perceived in a garment of white colour/ and among them taught the people. And when many days he had so done/ the people perceived and knew well it was jesus/ and came unto him to do due honour and reverence unto him. And therewith suddenly he vanesshed and was no more seen. another time two women were taking together of the new faith of Christ (for unto them it was new) and one of them could by no means learn her Pater noster ne any part thereof not so much as these two words pater noster/ and yet she laboured moche & was sore troubled therewith/ unto whom our blessed lady saint Mary suddenly appeared and taught her/ not only the Pater noster: but also all manner of things that were necessary unto Christ's faith/ These miracles could not have been done by those religious fathers except they had kept their rules and pleased god vi of them were their broiled or roasted for the faith of christ/ did none of them (think you) keep thyr rules? I believe they did. Than can it not be true that no religious persons done keep their rules. If they would say that some religious persons done keep the rules/ but the most part done not I can not answer there unto/ for I am not sure how many done & how many done not my matter here is neither to accuse any persons/ nor yet to excuse the misdoers what so ever they be/ my matter is to approve the state of religious persons as after you shall here/ notwithstanding these heretics upon these false and such other suppositions: done conclude unto the people that all religion is nought/ and unlawful will you here their argument again in a short and conpendious manner. This is it: As the people of Israel were delivered by Moses out of the bondage of Pharaoh. So the people of the new law of the gospel were delivered by Christ from the bondage of the devil and put unto most high freedom and liberty. But who so ever doth make any solemn vow/ doth make himself bond again and so doth forsake and lose that liberty/ and do contrary unto thee (law of the gospel/ the law of liberty ergo religious persons done contrary unto the gospel wherefore all religion is unlawful. And to approve this conclusion/ they done bring in four assertions and reasons/ which they done enforce & take upon them to prove as truths. The first reason is this/ that to make these vows/ and to promise and profess them: is a thing of great folly and foolishness. And contrary here unto we shall prove it is a thing of most excellent wisdom/ prudence and policy. Their second assertion or reason is that to make them is a thing of high presumption & malapert boldness/ again which we shall prove that it is a thing of most reverend humility and meekness. Their third assertion and reason is that to make such vow is a thing of certain damnation. unto the which we shall answer and prove it is a thing of most sure and certain salvation. Their fourth assertion and reason is/ that such promise is a thing (at the lest) of great peril and jeopardy/ and we contrary shall prove it a thing of most infallible surety/ without any manner of peril and out of all jeopardy.   

¶ Of answer unto the conclusions of the heretics and unto their assertions and reasons there upon. The fourth chapiter.  
Their first assertion and affirmation is/ that to make these vows is a thing of great foolishness. They prove it thus: what can be more folly and madness than to seek/ obtain/ gete/ or win a thing with pain woe/ and labour/ in great fere and dread/ and under thraldom and bondage/ that may be had lightly & with pleasure and ease/ in love and surety/ under freedom and liberty. But the law of the gospel: the religion of Christ/ is (as we have said) a law of love and liberty/ a law of freedom and sufficient mean of itself/ whereby every Christian may obtain and have sure salvation/ ergo to make any more vows/ to follow any other rules/ to make any promise unto any more religions/ is a great folly/ & mere madness. Specially sith more merit & more reward and thank: shallbe unto them that done a good deed with good and of the free election and liberty of their own heart and mind/ than to be compelled there unto/ by thraldom & bondage/ again their heart and mind/ & contrary unto their will. As by example/ let in case a person be present that 
Example.  were in necessity and need/ and should fall in to great danger except he had help/ if than a person of his own good will/ & of his own proper goods & labours/ would help that need person/ & relieve his need/ were not he (in reason) more worthy thank/ than an other person that were debtor unto that need person/ and were compelled by reason of his obligation and bond of the said debt again his mind & will to help this said need? yes doubtless no man can deny it/ but so is it of them that done promise these religions/ ergo (as we said) it is a thing of great folly and mere madness. 
Answer unto this first reason.  Now I pray you here one answer there unto/ and first that you remember what we proved by scripture to be very/ & true freedom & liberty/ that is to say/ the bondage and thraldom of Christ or unto Christis law/ and contrary that the freedom and liberty of the flesh which they speak of: is the very bondage and thraldom of sin/ or unto the devil. Now when they say in their said argument: it is a folly to get with pain/ that may be had with pleasure. Here done they presuppose a false heresy/ and put it forth as a truth/ that is: that the law of the gospel the life of Christ: may be performed lightly with ease/ rest/ and pleasure of the body/ and in the freedom and liberty of the flesh/ which is plainly false/ as doth appear in the gospel. Arcta est via quae ducit ad vitam. 
Math. 7. B. Io. 14. A.  zc. The way that ledethe unto life (saith the gospel) is hard and straight. And Christ said also. Ego sum via. I am (saith he) the self way. And he would not enter into bliss himself: but by the way of pain and penance/ and not of joy & pleasure/ by the way of labour and travail/ and not of ease and rest. And so he ordered his holy Apostles and all that would be his disciples saying. 
Mar. 8. Luce. 9 Luce. 14.  Qui non tollit crucem suam, et se quitur me, non potest meus esse discipulus. etc. Who will not take their own cross and follow me: can not or may not be my disciples. Every person hath his own cross that is to say: such pain/ penance/ and labours/ as the nature of the person may conveniently bear/ according unto the condition & state of the same person. The new law therefore is a law of liberty & pleasure/ because it doth render man fire and louse from all sin/ and from the pain thereof & giveth grace the most high pleasure of the spirit/ but not as they mean and suppose. For in very deed as unto the ꝑfourmaunce of the perfection thereof the law of the gospel is more hard & strait/ than the old law was. For in the old law (by the testimony of Christ) our lord bade & commanded his people to love their freudes. 
Levit. .19. C.  And to have their enymyes in hatred. But Christ said: I command you that you love your enemies. The old law saith. 
Luce. 6. Exo. 20. C.  Non mechaberis. Thou shalt not abuse or misuse the act of thy flesh. But I tell you (saith our saviour) who so looketh upon any frail person that is to say a man upon the woman or contrary with the full consent of concupiscence/ hath thereby even than offended in heart and soul/ with the same person in like degree & manner of the act. In the old law is said. 
Mat. 5. D.  Non occides. Thou shalt kill or slay no person. 
Exo. 20. C. Deu. 5. B. Mat. 5.  But the gospel doth forbid us to be wroth or angry in our hertis/ again our even Christians or to call any person fool or daw/ or yet to revenge ourself by any rough or uncourteise words/ or wish/ or will any hurt to any person/ or to have any stomach of hatred unto any person. Qui odit fratrem suum, 
1. Io. 3. C.  homici da est. Who so ever (saith saint johan) doth hate his brother is an homicide or manlleer. Now let them reckon & you good devout readers be even iugis/ whether of these two laws is more hard to keep. The old law (say they) was a law of dread & of sorrow & care/ & we been (say they) delivered therefrom/ by the law of love/ which we may fulfil say they without care/ & with gladness of heart & mind. And I say: the old law was a law of carnal dread/ & punisshement of the body/ & the new law: is a law of spiritual dread/ & fere of the punishment of the soul & body And it is a law of love/ & most deep love because it must be accomplesshed not by the carnal love that they done mean: but by very charity that is spiritual love/ that is never with out fere & holy dread and doth most care & take deep thought to please our lord by the working of his will and keeping his precepts. 
Gregorius  For the proof and evidence of love: is the showing and setting forth of the works or deeds: whereof our saviour saith in the gospel: Who so doth here or hearken/ and bear away my words/ and doth perform and work them indeed/ that same is the person that loveth me. 
Lu. 6. G. Io. 14. B.  And again: 
Io. 14. D.  That person: that loveth me/ will keep my biddings and commandments. Than (by good reason) he that loveth god/ must needily care and give diligence by good works to approve that love. ●nd how may they affirm that the law of the gospel can be performed without dread. When they here our saviour say that of every word that is not fruitful: 
Mat. 12. C.  shall we render and make account and reckoning at the day of judgement. And again That a Camel a great beast may pass more lightly through the eye or hole of a needle: 
Mat. 10. C.  than a rich covetous man may enter into heaven. And the wife man also saith that the ground and beginning of wisdom: 
Ecl. 1. B.  is the dread of our lord. And the holy dread of him (saith the Psalter) doth remain/ bide/ and last for evermore. 
Psal. 18.  Thus appeareth that the law of the gospel must be kept aswell with dread as love/ and with care/ thought/ & diligence/ unto the which things doth religion most avail. They say the religion of Christ received in baptism: is sufficient unto all Christians for their salvation without any other/ ergo these other religions been void The very gospel will reprove and condemn this argument. For all though that the religion of Christ be sufficient/ yet did Christ himself beyond and above that sufficiency/ persuade/ move/ and counsel/ more high perfection as in the gospel of Mathewe: 
Mat. 19 C  when a young man axed of him what he might do to be sure of his salvation/ he answered that to keep the commandments of the law precisely: should be sufficient there unto but if thou wilt (said he) attain/ or approach unto further perfection: thou must do more/ as there is contained. So than followeth by the conclusion of Christ/ that in the law and religion of the gospel been degrees of perfection. Some of necessity as commandments. And some of special merits at liberty as counsels. Hereof doth follow that the religion of Christ (as they say) is sufficient unto all Christians generally. But (I say) that is except they have no further motion unto further perfection. But if any be specially called: by the spirit of god unto any of the counsels of perfection/ than (say I) if that person will forsake that calling: the general religion of Christ is not sufficient for that person so called/ which thing we shall more plainly declare here after/ notwithstanding this place of the gospel doth sufficiently approve the same by the words of Christ. Now devout christians/ be you even iugis whether it be a thing of folly and foolishness/ or rather a thing of wisdom and prudence/ to follow/ apply/ and consent unto the special counsels/ and spiritual calynges of our lord and saviour jesus/ which thing (for a surety) he doth of special grace/ for the singular charity/ & love that he hath unto them that he would should deserve singular merit & reward/ I trow no faithful Christian will say/ it were a folly to follow the counsel of any wise man/ moche more of Christ himself the self essencial wisdom of god. But they say it is a folly to take any more or any other religions: than the religion of Christ. Here done they craftily pnsuppose unto the people/ that our religion monastical: is an other religion different from the religion of Christ. And we done not say so/ but that rather all is one. For there is no religion properly but one the self religion of Christ. And all our religions monastical: been degrees or states of perfection in the same religion. For in religion monastical: is the religion of Christ most surely & most precisely kept/ & that I mean for the states & degrees of persons/ & not for the singular persons. For some one person or persons out of religion monastical: may keep the religion of Christ as ꝑfectely & precisely: as any person within the same/ but commonly to speak of the state or form of leaving/ as of sauldiours/ courtiers/ merchants/ men of law/ artificers/ husbands/ labourer's/ with such other married persons/ or sole & singular persons. And in the spiritual part parsons/ vicars/ priests/ colleges/ & cathedral churches/ with such other congregations or fraternites/ comparing these statꝭ of lives/ unto the religious monastical/ I dare well say the religion of Christ (after the form & manner of his life & of his apostles) is better & more perfectly & precisely kept in religion monastical: than in any of the other states. And yet (I say) all been of one religion/ all breders & sisters all disciples of the rule & religion of Christ/ and all membres of the mystical body of Christ. Monastical religion: is any of those religions and orders that done profess the essensiall vows after any rule authentic or of authority and by the confirmation of the pope is incorporate in the law yet say they further that to do a good deed of fire will and liberty of mind: is more merit & more worthy thank or reward: than to do it of bond and duty. Here unto we shall use their own example/ and so take them in their own snare/ and slay them with their own sword/ or hang them in their own halter. Let in case two need/ persons be presented before you. And other two piteous persons/ willing of very charity to relieve and help their penury & need. The one person doth (of free will without any bond or duty (give unto the one need person/ every day two pens. The other doth wilfully (all though of devotion and charity) bind himself: by writing and seal to give unto the other need person a yearly rent/ fee/ or annuite of two pens a day during his life. Now judge you which of this twain is worthy more reward or thank. How be it the case would be more direct and frame better unto purpose if it were put in two persons to do service: the one to do service of free will and liberality: and the other to bind himself wilfully there unto. And yet every where the bynder is more worthy thank/ not so much (peradventure) for the service: as for the wilful bond there unto natwithstandinge they done here presuppose a thing contrary unto the gospel/ that is that a person may do a good deed in his life/ where unto he were not bound. Sith our saviour saith. When you have done all that you can: 
Lu. 17. C.  yet may you say you been but bound servants unprofitable because you have done that was your duty and bond and no more. Thus now done we conclude contrary unto their false assercion that to make these vows in monastical religion is not (as they say) a thing of folly and foolishness/ but rather a thing of great wisdom/ prudence/ and policy.  
¶ Answer unto the second assertion and affirmation.   

¶ 〈◊〉 heretics and the proof thereof. The fift chapiter.  
Their second assertion & reason/ is that to make and promise these said vows is a thing of great boldness and marvelous presumption. And this done they inforse to prove again all iii vows by order and first of obedience. 
Again obedience.  They say it is a presumption and a temptation or provocation against god rather than a trust in him/ that a person having wit and reason should (at venture) put himself soul and body subject unto an other person that he knoweth not Unto this: let the Apostles & disciples of Christ answer. For here done they condemn them of presumption/ temptation/ and provocation of god/ because they forthwith at the first calling did put them subject unto him/ whom before they never knew ne saw/ unto this will they answer/ saying: that before they continued in that subjection/ they did se evident of his miracles that might reasonably move them there unto. So did Pharaoh (say I) see as great miracles by Moses'/ and gave (for all that) no credence there unto. But yet will they say again there was in the Apostles and disciples an inward working of the spirit of god bysyde that outward calinge (so say I) there is in every person rightly called unto religion. 
1. Io. 4. A.  And therefore saint johan would that every person should prove that calling whether it were of the spirit of god or not/ for that spirit doth search and prove all things. 
1. Cor. 2.  And therefore the church hath ordained by the common law: that every person that would make profession in any of the foresaid rules: should before their entry and full profession/ have a year of probation. Whereby that appeareth plainly false/ that they done presuppose that is: that religious persons done put themself subject without any knowledge of the sovereynes. For that year is appointed indifferent for both the parties each to know other yet say they: it is a folly to be subject unto a fool/ and no wisdom to be at the rule and ordinance of a vicious person. 
1. Pe. 2. C. Phi. 6. Hebre. 13.  Here unto the Apostles Peter and Paul done answer willing and commanding that their disciples should be obedient unto their sovereigns/ not only those that were good and virtuous: but also unto them that were visious. And Christ himself in the gospel commanded we should do what the prelate's done bid or command all though we should not do always as they done. 
Math. 23. A.  And he himself (I say our saviour) was wilfully subdued in body unto the membres of the devil: Pilate and Herode Annas and Cayphas/ and such other/ and yet I may say further unto the devil himself. 
Math. 4. Mar. 1. Luc. 3.  Thus now doth their saying appear openly false. Where they say it is a presumption/ temptation/ and provocation of god to make obedience unto man. And our saying is true/ it is a profound & marvelous meekness/ that very moche moveth our lord to mercy. 
Of wilful poverty.  The same falsehood done they enforce again wilful poverty. saying it is a presumption for any person to forsake the goods of the world so clearly & utterly the nothing they may retain unto their own need what case so ever hap or fall. etc. Unto this we shall more largely answer in the entreating of that vow. Now for this time we shall let our saviour Christ answer for himself. For he was of this presumption as he said. Filius hominis non habet ubi caput suum reclinet. 
Math. 8. C  The son of the virgin (said he) hath not (as they say) an hole to hid his head in. Here unto they will say he was god/ he might soon provide for himself at will/ yet say I: he spoke these words unto a person that would have followed him for surety of living. And also his Apostles were no gods/ & yet following his example: they were of the same presumption/ if this may be called presumption: & so did they teach their disciples to live all in common without propriety or surety of living. And the first persons that (by their propriety) broke that ordinance: 
Act. 5. A.  did perish. As doth appear in the acts of the same Apostles. And thus you may well perceive their saying contrary unto scripture is false/ it is therefore no presumption to do as Christ did and his Apostles/ but rather is it an evident proof of the meekness which he expressed and bade us follow the same lesson saying. 
Math. 11. D.  Discite a me quia mitis sum et humilis cord. Learn you of me (saith he) for I am mild and meek of heart/ yet done they labour to prove the same of chastity. saying it is presumption above all presumptions that a mortal person living here in the frail flesh should enterprise promise/ and undertake/ to live without the flesh which is rather the life of Angel than of man. For the act of generation: 
Philosophus.  is a natural act and the most natural act without which the world might not be continued. The proverb also must be true. Hard it is to remove out of the flesh that is bred in the bone. And saint Paul saith: 
1. Cor. 7. B  better is for any person to be married than to burn by the flame of the flesh. Unto this reason (as we said of the other) shall we answer at large in the process of chastity/ but somewhat to say briefly: they done herein as they did of the other that is condemn Christ himself/ our blessed lady his mother and all his Apostles of that presumption. Blessed Mary his mother did bind herself by vow and promise unto chastity. saying unto the Angel: as is in the gospel. 
Luce. 2.  Quoniam vitum non cognosco. I have (said she) fully determined never to have the carnal knowledge of man. And Christ did keep chastity in most excellent manner and both called & counseled other persons there unto. 
jeronimꝰ in prologo super joannem.  Saint johan he called when he was in will and purpose to be married and both he & the other Apostles (by the motion of Christ) did bind themself unto chastity/ as here after we shall prove/ yet done they here after their custom: pnsuppose a false ground/ that is: that a person may not bring the flesh in bondage & thrall unto the spirit because of the natural disposition & rebellion of sensuality which saint Paul doth contrary & prove false. saying I do (saith he) chastise and correct my body and bring my flesh/ thrall and subject unto the spirit. 
1. Cor. 9 D  And so he willed and desired that all persons should be virgins as he was. Here also done they presuppose an other falsehood the religious persons done promise and make the vow of chastity without due probation of themself. And if a person perceive (by due proof) that he doth so burn and is continually so inflamed: that he may not conveniently keep chastity: he should not take it upon him/ but rather (after the saying of saint Paul: 
1. Cor. 7. B  which they spoke of) should they marry than bren. To promise therefore chastity after the due form of religion: is no presumption/ but rather a perfection and following or fulfilling of Christ's counsel and example.   

¶ Of the answer unto their third assertion and reason. The vi Chapitre.  
Their third reason is: that to promise these vows is sure damnation.  
They enforce to prove the same thus/ it is contrary unto the ordinance of god and nature say they: because the god made man so that naturally he should have in his own power the freedom and liberty of will. For our lord said unto Cain. 
Gene. 4.  Thine appetite and passion shallbe under thyself/ and in the fire liberty of thy will/ and thou shalt be lord and have the governance thereof. For by the liberty of will as well as by reason understanding and memory/ man is the very image of god/ but by the promise of this: man doth make thrall and bond/ that god made free & ad liberty. And so doth he (in as much as lieth in him) forsake that similitude and likeness of god/ and doth deprive himself thereof/ and wilfully doth leave/ or rather lose that/ Ergo thus to promise and make vows is a thing or sure & certain damnation. This is their argument & reason. Unto the which I say: that they make a fallax and a deceitful argument in the misuse of these terms (as before is said) freedom or liberty/ and thraldom or bondage. For by these vows & promises: doth no person make him self bond/ but rather doth put himself in more liberty and freedom. For (as we proved before) the bondage of Christ: is the most free and most noble liberty that can be/ which is proved by our lord god himself For where he is not only of the most high and most noble liberty and freedom of will: but also the self essential liberty and freedom of will/ yet natwithstandinge would he (of his gracious goodness) make himself bond by promise and oath unto man/ as is evident in many places of both the testaments. And yet did that bond nothing let his liberty of will. So in us all though the will of the flesh be (sometime) contrarious unto our holy promise/ yet is the will of the spirit at more liberty thereby: as oft-times we have showed before Wherefore to make these vows: is not as they say a sure damnation but rather a great and most sure surety of our salvation. And this unto their theyrde prove.   

¶ Answer unto their fourth assertion and reason. The vii Chapitre  
Their fourth reason is: that to make these vows must needs be a great jeopardy and peril of damnation And scripture saith. 
Eccle. ●. D  who so loveth peril: shall lightly fall thereinto/ but all religious persons done wilfully undertake/ & put themself unto that peril or jeopardy/ Ergo they be most like to fall therein. That such enterprise and vow is of such peril & jeopardy: 
Anmonitione. 15.  their own auctors done testify. Cesarius one of them saith/ that as religion observed and kept: is of most high merit/ so neglect broken and not kept is it of most deep damnation. But all the world may see and perceive (say they) that religion is not kept/ Ergo is it (as is said) of sure or (at the least) great peril and jeopardy of damnation. To ꝓue that religion is not kept: they done make process again all iii vows by order. Now to make full answer/ first we grant and done assent unto their authorities aswell of the wise man as of the holy father Cesarie/ that is: that religion kept is most high merit/ and contrary/ not kept of most deep damnation. But yet doth not follow that they done suppose/ that is: that the religious persons been in more jeopardy or peril of damnation than the other persons that never made such promise/ all though in deed they been worthy more pain and punishment if they break their promise/ will you see a plain example hereof. 
Example.  Every king and prince hath subjects/ some common people/ and some more near about him that been more straightly sworn and bound to more secrets & greater charges/ and therefore been they more in favour and have more large fees and rewards than have the common people/ if than these persons so specially favoured: would break their promise and oath and be traitors or otherwise false unto their sovereign: good reason would they should have more sharp judgement and more grievous pains or correction/ than the common people should have: for like default or trespass. And yet notwithstanding they been not in more jeopardy and peril of that ambushment ne of the cause thereof: than been the common people that made not so deep promise. But rather been they in moche less jeopardy and peril/ because they have less occasion to be false and more cause to be true and faithful. So do I conclude for religion contrary unto them/ that religious persons been in less jeopardy and more out of peril than any other persons/ which thing shall appear more evidently here after. But where they lay unto our charge that we done not keep the rules and the promise of our profession/ if they mean universally that all done not keep them it is true/ if they say none do keep them: that is false. I can not deny but that monastical religion is sore dekeyde and doth daily so continue/ I am sorry therefore. Show us (say they) one monastery where the promise of their profession is performed. I can show diverse of the reverend father of the observants/ the charterhouses/ with other. And I might say in true conscience: I have known many monasteries that have been noted of great negligence in keeping of their rules/ and yet in the same places were some that always kept right well both their rule and constitutions. But mine institution and purpose here: is not to excuse the misdoers and brekers of of religion. For their evil deeds done ꝓue no default in the state and manner of living of religion.   

¶ Of answer unto their final conclusion The viii Chapitre.  
YEt say they we see so many of those brekers and so few of the keepers/ that we think: better were to have no such sects but all one rule & religion of Christ Oh jesus bone. Oh good lord/ how wise done these persons think themself? I shall now make unto them a like reason. In the world be many nations of people/ and all of the creation of god and yet been they of diverse sects/ of diverse religions/ of diverse feithtꝭ/ & beliefs/ as Jews saracens/ turks/ & christianes/ we been in certainty none shallbe saved: but only Christians/ and though in case some of them might be saved/ yet may we be sure: none shall have so great/ and high reward ne any of them been so sure of salvation as the Christian people if they keep the laws of christ/ & the promise and profession made in baptism. But if (contrary) they done not keep the same: they shall (without doubt) more deeply be dampened than other the jews/ saracens/ turks/ or any other infideles ergo after these heretics the Christians been more in peril and jeopardy than been the infideles. And also truth it is (no man can deny) that few few and very few Christians done keep the religion of Christ and the turks and infideles done better keep their laws than we ours/ ergo (after their reason) better were for us to leave and forsake our christianity/ and be turks and infideles. But unto this (I believe) good devout readers you will not grant/ Ergo their like reason of our religion is right nought. Sith than in very troth all though not to be said without great sorrow) christianity is greatly dekeyde/ and religion much dekeyde it were (in my mind) more mite and more convenient for them and for all faithful Christians: to pray for both/ & to give study and diligence (everich after their power) rather to reform and amend both/ than thus to blaspheme/ detract/ deprave/ and to speak evil of any of them/ where they say it is again reason and contrary unto the common wealth/ that such persons should be suffered to give away/ depart/ and forsake their own goods/ and lands/ and than to live in sloth and mere idleness upon other folks goods here done they presuppose (as their custom is) a great falsehood/ that is: that all religious persons done live in sloth and idleness where (in true truth) no persons of this world been more continually occupied in holy and most profitable occupations for the common wealth as in the legends of the Apostles and other holy saints doth openly appear. And also here done they presumptuously blaspheme and reprove our saviour Christ his blessed mother and his holy Apostles and disciples. For Christ did forsake not only what he had but also what so ever he might have had in ꝓprietie. And lived upon such goods as were brought in & put in common whereof judas bore the purse/ and had the custody and ministration. 
Matth. 18. C. Io. 12. A. et. 13. C. Ibidem. Luce. 8. A.  And also certain women (saith the gospel) did follow him and minister unto him of their goods and substance. And (as I said before) Christ gave counsel unto a young man that was very rich: to sell all his substance/ and to depart and give all his goods unto the poor/ and so all naked bare and void of worldly goods to follow him/ and to live upon the goods of other persons. 
Act. 4. & 5.  Our blessed lady also & and his holy Apostles after they had the holy ghost did all live after the same manner all in common without any thing proper/ & unto this time some persons (after their example) have always so continued. What reasonable Christian will believe that our saviour Christ would do any thing or counsel any thing to be done that were again reason (or as these blasphemers done say) contrary unto the common wealth? I dare well say: none will so think or suspect/ but only these heretics. For it should be also contrary unto the promise of Christ that the holy ghost should suffer them to do any thing contrary unto the common wealth sith they were illumined with his grace/ & so sent forth for the edification & increase of the common wealth. Thus now may you see/ & clearly perceive their reasons been of no valour ne strength/ but that in all things: they done delude & deceive the good simple Christians. And yet done they add one ꝓposition unto their conclusions/ which is this.   

¶ Of answer unto their last conclusion: and to opprove these said vows/ first by the authority of the auctors. The ix. chapiter.  
TO fortify and make strong their conclusions: they say that no ground or authority can be found in scripture/ nor in all the law of god/ old or new/ that any such vows were made/ or should be made. Here may you perceive first that none other authority will serve them/ ne any other will they admit/ but only scripture/ which is an open perversity & a sign or token of an heresy. For a good faithful Christian: will believe the authority and use of the catholic church and the determinations thereof without any further authority. It were sufficient for them to believe the legend that is red in the church of the holy Apostle saint Matthew/ that did consecrate holy vigins which were obedient unto him. 
Legenda. Matth.  And lived all in common as he did. This authority is no small thing. The authority also of saint Denisenise the holy martyr that was disciple unto saint Paul/ should be had in reverence and of due & certain crevence/ that in his book of the Hierarsie ecclesiastic: 
Dionysius.  doth show of diverse orders & degrees of religious persons that were in the time of the Apostles/ and that took their orders & religion of them. The constitutions/ decrees/ & ordinances of the church should unto every Christian: be authority of infallible & undeceivable truth by this article of our faith. Credo ecclesiam catholicam. I believe the catholic church/ & give faith & credence thereunto. But these persons been so precise/ and perverse/ and obstinate in their opinions: that none authority will content them/ but only the self text of holy scripture/ we shall therefore enforce/ take in hand and jeopardy wage battle with them to country and meet with them in their own field & to fight with them with their own weepen. I beseech you devout readers: be equal and even judges.   

¶ The prove and surety of the vows by holy scripture/ and first of obedience and wilful poverty. The x. chapiter.  
THat obedience hath ground and beginning of the ordinance and commandment of god/ holy scripture doth testify in the first book of all scripture called Genesis. where evidently doth appear: that the first and principal commandment that ever god gave was of obedience. saying unto Adam and Eue. De omni ligno paradisi comede. etc. Feed you or eat of the fruits of all the trees in paradise/ except only this tree that standeth in the middle of paradise/ for what so ever day you do eat thereof: 
Gene. 2.  you shall die/ that is to say: you shallbe subdued unto the pain of death/ where now you be in power to live for evermore without pain & never to suffer death ne disease. So that obedience only was the way & mean of everlasting life/ & inobedience or disobedience the cause of sin & death. And therefore after his disobedience nothing might restore man unto the state he was in before: but only obedience. Saint Paul unto authority. 
Ro. 5.  Sicut per inobedienciam unius hominis. etc. As by the inobedience or disobedience of one man: many men were made sinners/ so by the obedience of one man again: many men shall be made just persons/ and apt unto salvation: that is to mean by the obedience of our lord and saviour jesus/ that was rendered obedient unto death and that deith most shameful the death of the cross. 
Phil. 2. B.  But this obedience whereof we shall entreat/ is a very branch of that obedience (as we have showed and shall more largely prove) Ergo obedience is grounded and founded in scripture in both the testaments. Yet further after the fall of man/ in the law of nature: man was conserved from everlasting damnation only by obedience/ and put unto everlasting death by disobedience/ as is evident of Cain and Abel/ and in many other places of the scripture. 
Gene. 4.  In the law written that was the law of Moses called the old law/ obedience was chief master and ruler. And in the law of the gospel: obedience is expressed & set forth as the very troth before figured. Thus appeareth that obedience is statuted by the authority of scripture. 
Of wilful poverty.  Now for wilful poverty. In paradise was no propriety. And in the law of nature: all things were common. The law written did command that no person should be needy among the people of god/ but that every should minister/ and do comfort and help unto other according unto their need. 
Deu. 15.  And in the new law our saviour himself: is chief example of wilful poverty. For he said of himself. 
Math. 8. C  The son of man hath not where to hid his head/ & take rest in. That is to say: he had nothing in this world in propriety/ but did show openly and set forth the very precise and true perfection of wilful poverty. And his holy Apostles (after his example) did follow the same and so gave order unto their disciples/ which was of long time observed and kept in the primitive & first beginning of the church of Christ/ which now all religious persons done ensue and follow/ Ergo wilful poverty is founded upon holy scripture.   

¶ How the vow of chastity: is statuted and founded by holy scripture/ and of the approbation of all iii vows by reason. The xi Chapitre.  
chastity in the law of innocency: was excellent and honourable which thing the abasshement of Adam & Eve: doth evidently prove. For before they had sinned (all though they were naked) they were nothing abashed/ but forthwith after their fall: they were feign (for shame) to make them coverings of leyves to hide and cover themself each from other So that chastity in man was never/ ne ever should have been defaded or blemyshed/ but only by sin. And therefore all such persons as in the old law were sanctified and bourn without sin: were alway virgins and continued all their life in pure and clean chastity/ as Hieremie the prophet/ our blessed lady the virgin Mary/ and saint johan baptist. So that in the law written: virginity was more excellent and more worthy than fecondite all though that for the multiplication of the chosen people of god/ generation was necessary: and so fecondite that is pleyntie of children or fruit was in affection. And in the law of nature: that person that was the first named just person and beginner of Christis church died and departed this life a virgin that was Abel. And that Christ our saviour was ever a virgin: the self heretics will not deny/ it needeth therefore no probation. Now than let us bygyne at Christ himself to approve and statute all these vows. For he is the foundation and fountain of all perfection/ and in him he had the plenitude fullness and abundance of all manner virtues of whose plenitude: 
Io. 1.  all christians done take and receive what they have. And therefore he showed and set forth that perfection as examplare unto all Christians/ everich to follow according unto their vocation/ calling and grace/ which perfection standeth holy among Christians in secluding or eschewing and avoiding of vice (for one part) and the ensuing/ following gadring/ and keeping of virtues. The most ready mean where unto is the receiving the observance and keeping of these iii virtues/ obedience/ wilful poverty/ and chastity/ which been received and promised generally of every Christian in baptism by the precept of Christ/ and more specially been they counseled by our saviour (as we have/ and must diverse times show) as the very and most ready mean & way (as is said) unto perfection. For by obedience/ pride/ envy/ & wrath/ been secluded & utterly destroyed. 
Obedience.  And the contrary virtues that is to say: meekness/ charity/ or loving kindness/ & patience/ been edified & builded in their place & room. And by wilful poverty: is avarice or covetise with the accasions, of the flattering world: avoided/ despised/ and set at nought. And contrary there unto been all things made common/ in most perfect liberality. And chastity can never precisely be kept: but where gloutony/ sloth/ and lechery/ been clean put out of place/ & due abstinence discrete labours and exercises with bashful by haviour: been put in their rooms/ & so the body be mortified & brought unto due obedience of soul and the spirit. Ergo these iii virtues been unto all faithful Christians profitable and necessary. For (as we said) these iii were expressed and set forth for the same end/ and intent by our saviour Christ in the most high degree of perfection. For in everich of them been diverse degrees of perfection/ unto the which: our saviour did elect/ chose/ and call diverse persons unto the most high degree most like and most near unto himself/ did he call the xii Apostles unto an other degree the lxxii disciples. And of the third degree/ were many of both the sex's men and women. But the Apostles were in the most excellent and highest degree possible for man in this life of all and everich of these iii after they had received the holy ghost. For than were they all most perfectly obedient most wilfully and most perfectly poor/ and most perfectly chaste. For they were most specially elect & in more special manner chosen and called there unto than any other. 
Math. 4. C. Mar. 1. B. Luce. 5. B. Math. 10. D.  When he said unto them. Venite post me. Come you (said he) after me/ follow you me/ what the affect was of the following is after declared in the gospel of Matthew/ and also in Luke. Where he said in plain terms that who so ever would follow him in that degree of perfection: 
Luce. 14.  must forsake father and mother/ sister and brother/ wife and child/ & also his own proper will. And yet after in more large terms. Who will not forsake utterly all manner of things that he hath in proper possession/ and unto proper use (saith he) can not be my disciple in this degree of perfection. Thus than we done conclude contrary unto these adversaries/ that vows of monastical religion: have beginning/ ground/ & foundation of holy scripture/ and of the gospel of god.   

¶ How these said vows been contained evidently in the words of the gospel. The xii Chapitre.  
How the words of the gospel done express these said vows/ and in effect: call/ and move/ or rather bid and appoint the said Apostles/ & all other of like/ caling unto the same vows. Thus doth appear. first where he saith Venite/ come you/ follow me which is the imperatyfe mode/ including a precept or commandment/ and they making grant thereunto. 
For Obedience.  Obedience is set forth/ unto the declaration whereof doth follow not only the renouncing & forsaking of all outward things: but also of self proper will which properly appertaineth unto obedience/ and to hang/ holy/ and to be ordered after his will and not their own. So than were they called unto this monastical obedience/ as after shall be more largely showed. 
Of chastity  And where is said they- must forsake father and mother/ wife and child/ and so forth is the vow of chastity expressed. 
Luce. 14.  For after their calling and conformation/ all the Apostles kept chastity in most high purity & cleanness So is the vow of chastie stablished by the gospel. Now for wilful poverty: 
poverty. Luce. 14.  is a plain text in the end of the same chapiter of Luke/ where is said. Sic ergo, omnis ex vobis qui non renunciat omnibus que possidet: non potest meus esse discipulus. That is every person of you that doth not renounce & forsake all things that he hath in possession: unto proper use/ may not or can not (in any wise) be my disciple/ in this degree of perfection. But here peradventure they will say that these words of Christ were spoken indifferently unto all Christians/ where unto say I: the words of the self text will answer. Sic ergo. etc. these been words of a sure conclusion as very truth/ as moche to say in english. As so than/ or so therefore/ which been words of a sure conclusion natwithstanding this word Ergo is used commonly in english unto the same purpose and in the same signification. So than concluding the words that he said before in the same chapiter/ he saith Ergo everich/ or every one/ or every person/ Omnis/ and there followeth/ ex vobis/ of you/ not alone every person (as they say) For every person is not of this election or calinge/ but every person/ every one of you/ that been singularly/ called and of singular election unto this perfection/ and likewise of all other that shall succeed you of like calling. Every one (I say) of you that doth not renounce/ and forsake all that he hath in possession/ can not be my disciple. This sentence doth conclude that who so will be of this perfection: must presently not only in purpose/ or mind for time coming/ but also for that present time before he be a disciple/ before he enter in religion he must forsake all/ how all? all (I say) that he hath/ or may have/ in possession unto proper use. And yet not utterly all things. For though he may have nothing in possession/ yet may he have all things in common unto uncertain use at the appointment of the sovereign. Thus now been all these vows statuted and approved by the law of the gospel/ as founded/ and grounded upon the same.   

¶ How the Apostles did receive the counsel of these iii vows/ and bind themself and their successors of like calling & consent: unto the same. The xiii Chapitre.  
HEre peradventure the said adversaries will say that all though the Apostles were of such singular election as is said & all though they did all keep the said iii virtues with other and among other virtues/ yet (say they) doth not follow that they made any vow profession 〈◊〉 promise thereunto/ nor that they kept them for any bond or duty/ but only of their own free liberty and good will/ and so did many other holy saints many years after them. For direct answer here unto: we must see first and understand what is a vow/ that is: what is mente by this term Vot●m in english a vow.  


Diuus Thomas opusculo. 14. ca 12. et in Scda scde.  ¶ The definition or termination of a vow.  
A Vow (than) is an act of promise/ that doth appertain unto the due honour of god. For it is a promise made unto god of those things that done bylonge unto his honour/ whereby a person doth bind himself unto that thing that before that vow was in his own liberty/ and he nothing bound there unto. And if a persons were bound: yet doth the vow make him more straitly bound than he was/ notwithstanding if the vow be ones made it must needily be kept/ & may not be broken without sin or offence. 
Deu. 23.  Cum votum voveris domino deo tuo (saith the scripture) non tar dabis reddere. etc. When thou hast made a vow unto thy lord god/ tarry not ne make delay to render and perform the s●/ for our lord will require it of the. 
Eccle. 5. A.  And again in an other place. It thou make a vow unto our lord: make no stopage ne delay: to render and pay the same. For god is displeased with a foolish and unfaithful promise/ perform therefore whatsoever thou dost promise. For much better were it thou madest no vow: than after thy vow not to keep thy promise. These texes and sentences been conditional and not of bond notwithstanding when the vow is made than is it bound. 
Spal. 65.  Whereof the Prophet saith. Reddam tibi vota mea, que distinxerunt lab●● mea. I will tender and perform my vows and promises that I have spoken and made with my mouth. Good deliberation therefore must be had (as I said before) and the spirit ꝓued: 
Luce. 14.  before the vow be made. For so doth our saviour signify in the go●●ell of Luke/ by the two parables of him that shul●e prevyde before the beginning to build: to have sufficient to perform the same/ or else should it return unto his shame & rebuke. And likewise of the king that with final power should adventure in battle with an other of far greater pusaunce and might/ upon which ground is the year of probation for every person appointed in religion. A vow also may be made of that thing to be performed where unto the person is bound all ready/ as the Prophet said. 
Spal. 118.  Porcio mea domine, dixi custodire legem tuam. This good lord is my portion and choose part/ and that have I promised by vow: to keep thy law. And after in the same Psalm. juravi, et statui custodire judicia justice tue. I have sworn or made o'th'/ & statuted and firmly ordered to keep the iugementis of thy justice/ that is thy law and commandment. The prophet was bound unto the law of god before he made that vow: promise/ and o'th'/ and yet natwithstandinge for the more large merit and to show thereby his love/ and fervent desire of heart: he made the oath/ vow/ and promise unto the same/ & was thereby more straitly bound than he was before which bond (nevertheless) is (as we showed before) more large freedom and liberty. Thus have we showed what a vow is/ that is to say: what is the definition or determination of a vow.    

¶ how and under what form and ma●●● a vow may be made. The xiiii Chapitre.  
Now must follow of the form and manner how a vow may be made. For a vow may be made openly or secretly. The vow secret is made inwardly in the heart or mind/ and in the conscience of the self person/ alone that other by secret words unto himself or else by thought and consent of soul/ doth make the vow and promise unto god alone/ as did jacob when he went unto his uncle/ and as Anne the mother of Samuel did before Heli the priest/ and as many other persons done daily make of pilgrimages/ or fasts to be done for themself or their friends. The open vow: is when the person doth make it outward in the hearing and presence of other persons. And this may be in two manners/ one called a simple vow or syngle vow/ and the other a solemn vow. The simple open vow: is made without solemnite of the church/ & yet in the presence of persons as did Saul & jepte/ and many other in holy scripture. 
1. Reg. 14. D. judic. 11. G  The solemn vow is/ that vow that is made in the presence of god and man/ & in the face of the church/ & by the authority & ordinance of the same/ as in the holy sacrament of baptism/ of matrimony/ and such other by the authority of both the laws/ natwtstandynge these solemn vows may be made secretly. And where the circumstances of the open solemnisation & she wing of the same can not be had/ they been as good & valeante & done stand in as great strength and effect as the other/ & all one unto god/ & before him all of like bond. When the outward solemnity (as I s●●●) can not by had/ as by case if a person would make his vow in full faith to be baptised that before was a heathen person/ & yet were taken suddenly by any chance unto death: the vow and promise were in that case sufficient/ & as good as though in deed he had been baptised/ & so of all other vows which (I say) before god been of like effect & all one. But so been they not before man and before the world. For the vow that is made openly in the face of the church: must be kept according unto the condition/ and after the manner of the promise made in the same vow/ under such pains and jeopardy as the church doth assign and appoint there unto. But the vows privily made: may be broken without any such open punishment of man/ all though they nothing avoid thereby the pain and punishment of god. The reason here of is/ because that man doth only see/ perceive/ and know these things that openly done appear withoutforth/ but god doth behold and knoweth the heart of man & all the secretis thereof/ for nothing may be hid nor covered from him. And therefore doth he privily punish/ that is privily offended and misdone. For before god the consent of the soul doth make the vow rather than the words. Thus have we showed what thing a vow is/ & of the diversities of lawful vows. (For with unlawful or undiscrete vows: we no thing here meddle) & also we have of the manner and due form of the same/ which thing considered now remaineth to show & prove for our purpose/ how the Apostles did make these vows & keep the same which thing the very letter of the gospel doth testify/ not only that they undertook them by the counsel of Christ in consent alone/ but also in outward word/ as doth appear in the gospel of Matthew & also of Luke. 
Matth. 19 Luce. 18.  Where immediately after our saviour had given the counsel & showed the jeopardy of them that called there unto/ did forsake the same and also of the marvelous difficulty and hardness to come unto salvation with abundance of riches: they forth with answered in outward words/ saying. Sir behold/ se/ perceive/ & know/ that we (by thy counsel and commandment) have left and forsaken all manner of things that we had or might have/ and also we have followed thee/ that is after saint Hierome upon the same letter/ we have left and forsaken our own will/ to follow thee/ and to be at thy will in such due obedience as thou hadst unto god the father. 
jeronimꝰ  Sith than (said they) we have thus forsaken all: what shall it avail us/ what profit shall we have thereby/ and what shallbe our reward Our saviour Christ answered here to by a manner of oath & deep affirmation. saying. Amen dico vobis etc. I do a certain you or promise for a surety (said he) that you that have followed me: shallbe with me judges of all the hole world. And all manner of persons that (for my sake) will leave & forsake his kin/ father and mother/ sister and brother/ wife & child/ lands and pocessions/ shall have therefore moche more than they done forsake/ and yet over that/ shall they have life and bliss everlasting. Note and mark well the words of the gospel/ when our saviour had showed the Apostles what should be the reward of their obedience in following him/ he showed forthwith what should be the perfection of that obedience/ that is to say not only to live self will by obedience/ but also to forsake the flesh/ that is Domum. The house and ancestors whereof we come by kindred/ that is father and mother and also those with whom we been familiar/ and joined in carnal affection all though natural/ as brother & sister/ wife and child/ and this appertaineth unto chastity/ and that followeth lands/ fyldes'/ and possions/ doth appertain unto wilful poverty. What now can be more plain than that the Apostles of Christ did (not only in consent of heart & mind but also in express words) receive the counsel of Christ/ and follow his calling unto the high perfection/ and these iii essential vows. And so did they persever/ and keep them constantly all their life time/ without violence or spot. Thus appeareth bryghtely (contrary unto these blasphemers) that all these iii vows/ have foundation & ground upon holy scripture in both the testaments old & new/ natwtstandynge they been (as we said before) perfections of counsel and not of commandment. And therefore no persons been bound to enterprise and to take these perfections: but only at self liberty and fire will/ except they been called/ by special election there unto/ as the Apostles were. For than (I think verily) that in such case they were bound to receive them after due proof of the said calling and election. So that if they should forsake that calling they should be in jeopardy to be refused and forsaken of god: moche more than should they be in peril and jeopardy that have received the calling and made vow and profession upon the same argument. 
Matth. 19 Luce. 18.  Here of I take of the words of our saviour as in the places before rehearsed/ where he said that no person putting his hand unto the plough/ & looking beck: is apt for the kingdom of heaven/ that is meant of such persons as been called by the inward motion of the spirit/ and done give consent there unto/ and yet will not (for because of the pleasure they have in the world or the flesh) follow the same motion in effect and deed/ of which manner of persons: our saviour said forthwith in the same letter/ that it is of more difficult & more hard for such persons to come or to enter in to heaven/ than for a camel to enter through the eye or hole of a needle/ that is to say: that such persons as done rather forsake god than his creatures/ can not lightly be saved/ moche more than be those persons in peril and jeopardy of their salvation/ that after they have made vow and promise by solemn profession: 
Io. 13.  done forsake the same/ as judas did. But here peradventure some persons would axe of me/ how they might know or perceive what persons/ and when they been chosen and called/ unto this perfection or religion.   

¶ How a person (by large conjecture) may perceive/ or believe and trust their calling unto religion is of the election & spirit of god. The xu Chapitre.  
TO determine precisely and to make assertion and surety what person is chosen and/ called by our lord/ or when any person is so called unto religion is very hard and above mine enter prize and learning/ notwithstanding I think large conjecture may be had thereof I shall therefore show therein my poor mind ever by due protestation submitting myself unto correction/ and glad would I be to give occasion unto learned men to speak more largely therein. For certainly (in mine opinion) one of the greatest causes or occasions of the dekey of religion: is the wrong entry thereinto without any election or calling of god/ and without due examination of the motion & of the intent and purpose of the entry. For the great old enemy the devil: doth many times transfigure/ translate/ and change himself into the four me and likeness of a bright and good Angel. 
2. Cor. 11.  That is: that he will move and steer many persons unto a thing that (of itself) is good and meritorious: unto the end/ purpose/ and intent/ to deceive: and moche rather thereby to noy and hurt them. So doth he (doubtless) not selden move persons unto religion/ such as he knoweth well been nothing apt ne meet therefore. To show all his crafty/ wily and deceitful way therein/ can no man in this life/ not withstanding yet shall we for example set forth some of his means. For he doth use diverse means and instruments unto diverse persons. Unto some persons: doth he use his own proper instrument/ that is to say: pride/ ambition/ and self trust. For some persons doth he find and perceive that done stand well in their own favour and conseyte/ and much done trust and have confidence in their own virtues/ & so done suppose or judge their own life of more singular perfection: than is the life of other persons/ and that their wits wisdom's/ prudence/ policy/ and learning/ passeth many other. Such persons than doth he move and stir (as a great deed of charity) to go unto religion. Where they may (saith he unto their thoughts) do much good/ saying the great dekey of religion. For his life or hers: should reform one monastery/ and do much good (by that example) in all the religion in their spiritualites/ & his wisdom and prudence should repair the poverty and ruyme of the temporalities. And also the hole covent would make such a person: shortly sovereign & ruler of all. But when this person (by such ꝑsuation) is entered not regarding that as a little poison doth infect moche good meat: so doth pride many virtues/ than doth he fail of that purpose. For there doth he find one of as good life as he or better. An other as wise or wiser. The third of more deep understanding or learning/ or at the least: such persons doth he find there as will not follow his imagination/ nor the conclusion where upon he trusted/ than doth he begin to murmur and grudge/ and to say he will depart thence unto an other house/ or unto an other religion/ or return again by a capacity where he was/ or else will he live where he doth at his own pleasure/ or else will he make moche trouble and unrest. And all this cometh for the default of the first entry. Unto some other persons doth he use the world as his instrument/ and specially unto such persons/ as he perceiveth have appetite and desire to have goods and riches of the world/ and can not bring about their mind/ ne bring their purpose to pass therein Than saith the enemy: look upon such an abbot such a prior/ or such officers/ and thou mayst perceive they been rich & have plaint/ if thou were in religion thou shouldest lack nothing/ & sometime he doth couple and join unto this covetise: his own said proper instrument of pride/ as in them that been disposed unto ambition/ unto the desire of high room/ dignity/ governance/ rule/ and domination / before the sight and consideration of these persons/ doth he lay (as I said before) the consideration of their supposed virtues & abilities after the manner of the proud pharesy. And the vylnes and insufficiency of all other persons as in his judgement unto whom he saith. In such a monastery/ been many great offices/ and goodly rooms where such a person as you be may have rule/ and preminence/ and promote his kin & frendis. For incomparison unto you all they been but children and ediotes and fools/ and in continuance you may be sure to have the mitre or to be sovereign. If such persons (after their entry) fortune to obtain their mind and purpose/ the religion in that place goeth to wrack. And if they be deceived and put from their purpose: they been never in rest/ but always full of trouble/ and full cumbrous persons. This crafty deceitful enemy: doth also use the flesh for his instrument as in such persons as done enter religion: rather for the surety of their bodily living: than for the love of god/ & the increase of virtue. And such persons commonly been remiss in their duty dull/ in labours/ delicate & full of dissolution. I dare say no more let this suffice for example. Now unto our institute and purpose although no man may know for sure certainty that his calinge is of god (revelation always excepted) yet may all religious persons have large conjecture/ and so to have good hope and trust in the mercy of our lord/ that their calling is of his holy spirit: when (by diligent search and aften examination of conscience/ showed plainly unto wise and spiritual learned men) they can not find ne prove: that any of the said occasions/ or any other thing of this world pleasant or displeasant/ should be be cause of their entry into religion/ but only the love and desire of our lord/ and for the more surety of their salvation. And specially when they feel their motion unto religion doth grow & increase unto a contempt and despising of all worldly and carnal pleasures/ and doth draw their hearts/ & mind unto such a constancy therein: that neither ꝓsperite/ nor adversity of the world/ ne any fere or dread of pains/ or labours in the religion: ne any persuasion of friends doth move them to leave and forsake their enterprise and holy purpose/ but that the mind be (in manner) obstinate in the same/ all though the self person knoweth no cause nor reason why his mind is so set: but only that he feeleth (as I said) a desire to serve our lord. Than (say I) we may well conjecture that this calling is of our lord/ notwithstanding yet do not I say that for all these motions any person should forthwith suddenly enter religion ne yet receive the habit without a further deliberation with learned counsel. For the holy Apostle saint johan saith. 
1. Io. 4. A.  Probate spiritus. etc. examine you (saith he) and ꝓue the spirit and motion of your calling whether they be of god or no. And yet done not I approve over long deliberation. For although the Apostles of Christ came not all at the first call or caling: yet did they come shortly at the second or third calling/ and some at the first as saint Mathewe. 
Matth. 4. Matth. 9 A. Matth. 19 Luce. 18. Matth. 8.  Some persons when they were called: would not come/ as the rich young man of whom we spoke before. And some other did are a respect and time of declaration to provide for their parents and frendis/ and for their worldly goods/ which time notwithstanding our saviour would not grant them. 
Ibidem.  And yet other some did offer themself to follow our saviour/ & he would not receive them. The most ready token to know the very calinge of god (I ever except revelation) is: when a person (void in conscience of all the causes and occasions before said) hath a secret surety ministered by the spirit of god/ unto the soul as saint Augustine's mother had of his calling. 
In libro confessionun.  Thus have you my poor mind: to know by conjecture the calling of god/ yet doth the ghostly enemy: craftily and subtilely assail some other persons that been full devout/ but disposed to instabilite/ as to seek the most perfect and sure way of their salvation/ and they been full of wavering minds. Now they will go unto religion/ and to morrow they shallbe in the contrary mind: or this day in mind of one religion/ and the next day of an other They will put many doubts/ & suspect many things. Some other contrary been of over large presumption: that put no doubts/ make no stoppage/ but seek religion/ and enter there unto/ not able to accomplish and perform their duetes. And both these manner of persons been lightly deluded & deceived by the enemy. For the first sorts of persons: when they been ꝓfessed/ been never content with the company where they been/ but other they will go unto an other religion/ or else unto an other house of the same religion/ or peradventure start out and run abroad again/ and never bide the second change of the moan in one place. The other persons/ that done enter without due deliberation done commonly for think their enterprise/ and been right sorry that they been as clogs unto their company. For every good and right devout or perfect person is not apt ne meet to be a good religious person/ yet such persons by very meekness and patience and good religious manner and behaviour/ done many times serve god right well and very well also done content their company/ how be it (as we showed upon the rule) every person should before they receive the religion: know the rule of the same/ and put them in exercise/ and surely ꝓue them how they been able to perform the same/ & thereafter to make true relation unto the covent/ and that may moche discharge conscience.   

¶ Of such persons as done receive religion/ only to avoid and i'll the occasions of sin. The xvi Chapitre.  
SOme persons yet there been that been void of all the occasions before said that is: that done nothing presume upon any ability or virtue of themself/ ne set or care any thing for honour or pre-eminence: and have sufficient substance without dread to lack or want any thing necessary. And that been full well minded to serve god/ and yet natwithstande they done perceive (by daily experience) that of very frailty they done fall into sin and offence of god/ contrary unto the good mind and purpose/ where upon they have fixed themself/ and made promise there unto. As by example of them that have determined to avoid pride/ envy/ and wrath/ and yet in company they will (by frailty) receive their own praise/ & some time set forth the same beionde good measure/ and when they here detraction: done not rebuke it/ but sometime add there unto/ and by a light occasion fall out of patience into Ire and discord. And of them that will despise the world yet by a frail disposition of nature: they shall steel a thing they find at liberty. And of the frailty of the flesh: many persons have had over moche experience. Now unto our purpose. If a person would only to i'll and avoid such occasions: enter into religion. I think the cause may be well allowed/ and the persons profit right well thereby. 
Psal.  The Prophet saith. Cum sancto: sanctus eris. etc. with good company a person shallbe good. And with the mysordered persons shall he be mysgyded. 
Matth. 14.  Saint Petre had good hope and trust in himself: when he began to go upon the water of the see. And yet our lord did not forsake him/ when he fainted and began to drown in the see/ which doth signify the world/ nor yet did not our lord continue forth his journey upon the see: but took him by the hand & brought him into the surety of the ship/ where by religion is signified. And for the fury of the flesh our saviour gave a notable lesson in the gospel of Mathewe showing the meritorious degrees of chastity: by a parable of iii 
Matth. 19  manner of Eunuks/ that is to say: such persons as been deprived of their natural membres of generation. The Eunuks that were so of nature done signify such persons as of nature been melancholy that is cold and dry/ by reason whereof they been very little or nothing vexed with the flesh and so have they chastity without great merit. And by them that were made Eunuches by force: been such persons signified/ as been restrained of their own will and concupiscence/ as young persons that been under tuition and governance/ and many other that would do amiss if they were at liberty and power/ which have chastity by force/ & yet although this chastity be not meritorious/ yet may it be profitable unto the persons. For it doth restrain them from sin unto their less pain/ & also by custom: they shallbe the less vexed and the fury of the flesh/ the rather quenched. For the custom and use doth alter and change nature/ and doth make in a person (in manner) a new or an other nature/ and so that thing that was unto their disposition grievous/ and painful shall (by use) be unto them comfort/ pleasure/ and joy in conscience for it shall minister unto the soul: virtue/ and good manners. And unto the name or fame/ honour/ and praise. And unto the body: purity/ cleanness/ and honest. That is than a fortunate and happy force: that doth cause so great profit and goodness. The third sort of Eunuches that (as our saviour said) did wilfully deprive themself of all possibility unto the act of generation: doth signify such people as done wilfully bind themself unto chastity by vow and promise/ and specially in religion: where they do not only avoid occasions/ but also utterly deprive themself of all possibility unto the contrary/ if they keep their rules and ordinances. Here some persons will say that by this sentence: all religious persons should be enclosed or else be they not deprived of all possibility: as the Eunuches been 〈…〉 Unto this I say: they must remember what were my last words before. If they keep (said I) their rules and ordinances. For by the rule and ordinance of every religion: every religious person should be close/ and sure kept from all possibility unto that mischief. For (as we have showed in our exposition upon saint Augustine's rule: and also as we shall more plainly show in the third part of this work) no religious person may any time be alone in any place/ with the contrary sex/ that is to say: male and female/ sole or alone. For (as we there done prove) no religious person may lawfully go out of their clausure unto any other place or company: but only for a cause reasonable and necessary/ and yet not so alone: but alway accompanied with such persons/ as the sovereign doth assign. Nor yet should no secular person enter or come within the clausure of any monastery: but under the same form/ and never to be alone with any of the covent. Thus therefore done we conclude: that every religious person: is an Eunuch evangelical. And so doth follow that to enter religion/ to flee & avoid the occasions of the sins of the flesh the world/ and the devil/ is not unlawful but rather good and meritorious.   

¶ Of such persons as done enter religion: not of their own mind/ or desire there unto/ but only put or applied there unto by the authority/ or motion of their parents or friends. The xvii Chapitre.  
diverse persons have diverse times axed my mind and judgement of such persons as bone enter into religion/ in youth under the years of discretion applied/ and put there unto by their parents or friends/ and likewise of ydeotes that have not the full use of reason. Unto this thing the authority and the acts of holy fathers done give answer. For many holy saints/ and religious fathers have received children into their habit/ and their rules. And I suppose they did not so without authority. For that the parents may promise/ and appoint their children unto religion within age: 
1. Reg. 1.  and also before they been bourn: or yet gotten: doth appear in scripture/ as of Samuel/ our blessed lady/ and other. And our lord hath also showed unto the parents by his holy Angels/ before the birth of their children/ that they should be religious/ as of Samson. 
judic. 13. Luce. i.  And of saint Iohan thirst. And our saviour did not disdain the company of children/ but rather he seemed to be well content with them and commanded that his disciples should not prohibit or let/ ne forbid the children to come unto his presence/ he also cured many children/ and received thankfully the laud & praise of infants. And he said that no person should enter into the kingdom of heaven: but such as were like unto small children. And truth it is that in childhod a person may be more lightly framed unto virtue/ and broken in good manners: than in further age. For the pot or vessel (saith the Poet/ doth continually savour or smell of that thing 
Oratius.  thing wherewith it was seasoned in the beginning And certainly the best and most perfect education or bringing up of youth unto virtue & good manners is in religion. Sith than (after an other learned man) Educacio et doctrina efficiunt mores. The education and bringing up of a person/ and the doctrine/ teaching/ and learning of the same: doth form and make the manners and conditions there after. And sith therewith as is said the best bringing up is in the monasteries among religious persons it seemeth unto me that children may conveniently be received into religion. And specially sith that by the law and ordinance of the church/ they must be of age sufficient and of discretion/ before they be bound and make profession unto any religion. But yet have I heard of some person that have entered in to religion in youth/ and yet after their profession made in the due and lawful time have (not withstanding) for thought their enterprise/ & have cursed their parents and friends that brought them there unto. Here unto must I say: that so done we know of them that in sad years and with great learning and seeming virtue and perfection/ have entered religion and lived therein full virtuously/ and have done much good in the church of Christ and right well have edified the people and yet now been apostatas and open heretics. Sir will some persons say: these persons have good knowledge of themself/ and had before their entry but the other had not so/ it seemeth therefore they may rather be excused than the other. Certainly neither may be excused/ but when the profession and promise is made/ it must need and without remedy be kept. For the scripture saith. 
Deut. 23.  Si nolueris polliceri, absque peccato eris. etc. If thou wilt make no promise: thou mayst so do without sin/ but that promise that hath passed thy lips/ that thou hast spoken with thy mouth must thou needily observe/ perform and keep indeed/ after such manner as thou hast promised unto thy lord god. For of thine own proper will with thine own mouth hast thou spoken the word which can not be called back. And our saviour in the gospel (as before is rehearsed) said. 
Luce. 9  Nemo mittens manum ad aratrum. etc. No manner of person that hath bound himself: by full consent of soul: unto any divine or godly work/ & after doth look back/ & forsake that enterprise: can be apt/ or meet for the kingdom of heaven. 
Act. 5. A.  And in the acts of the Apostles: saint Petre said unto Ananie (a person that of his own mind offered him self to live in common as the other Christians did/ & after broke the promise) when thy house & land (said he) was in thy possession: was it not thine own? & likewise the money thereof at thine own proper will & in thy liberty before thy promise/ as though he said it was so/ and why than (said he) wouldest thou after that promise made deceive and falsely make a lie or leasing unto the holy ghost. For (as there is showed in the letter) he made a lie and his wife Saphira confirmed the same/ for the which both were stricken suddenly unto death by the vengeance of god/ for breaking of their vow and promise. So doth follow as a plain conclusion that sith the parents have lawful power to put their children to religion/ and if they in lawful age done after make profession: they must need persever in the same. Sir say they if they so continue it shallbe unto their great pain and affliction/ let them (say I) take patience. For our lord may ryghtwysely: punish the sins of the parents/ by the temporal pains of the children. For the parents done many times put their children unto religion with out due consideration/ as some to be so discharged of their bodily finding. Some to the end & purpose so to provide for the temporal living of their children. And some in hope and trust to be succoured and helped be thyr children. And some to have them in honour/ dignity/ and degree/ with many other like causes/ nothing spiritual/ which thing well considered: should in such persons be a reasonable occasion of more deep and perfect patience/ and in like manner do I say of them that in sudden passion/ or that by dissimulation have entered in religion. For of such have we heard. Some persons because they were disappointed of such makes as they desired to have had in marriage: have in the passion forsaken the world. Some other suddenly after the death of their married makes/ or of their sovereygnes/ or of their dear friends/ have done in like manner/ that after hath repent them/ and would have been glad to be at liberty again. I have herd also of some persons that have dissimuled their entry/ that were never minded to take the religion for any perfection/ ne ever gave consent there unto/ but by a manner of curiosity/ would do as their fellows did. And some have entered of ignorance/ that never knew/ ne heard speak of any rule/ ne of any such statutes/ and ceremonies/ as after they ꝓued were their bond and duty/ which if they had known before: they would never have taken the religion. Surely all these do I put in one case with them that have not well and rightly received religion. And yet notwithstanding: they may not after their solemn profession look back/ ne forsake the same. For no creature can tell by what dispensation our lord god suffered them so to do. For I think verily it was for to avoid their more evil at the least or else of more deep mercy unto their health and salvation. A similitude that was a true story. A certain man was unryghtwisely committed and put in prison/ and within a little space after (while he there remained) certain persons that were his enemies came unto his house with full purpose and mind to have slain him/ and when they had broken up the house/ and heard that he was in prison they returned void of their purpose/ which thing when the man knew: he thanked our lord of his wrong full prisonment/ and had great patience therewith So should these persons have believing verily that almighty god worketh all unto their best. For that is an happy prison or punishment/ that doth restrain the person from his hurt/ and specially from death/ and also that doth put him unto surety of life and salvation. But yet sir say they these persons be not sure of salvation/ because they been there again their mind and will and therefore the religion shall nothing profit ne avail them. Here unto I say they may turn that will: as a man may turn a horse with a bridle. For the thing that is to may and have power there unto. almighty god (by special grace) hath put in the liberty of the self person. Sub te (saith our lord) erit appetitus tuus, 
Gene. 4.  et tu domina beris illius. The appetite of thy sensuality: shallbe under the and in thy power. And thou shalt have domination lordship/ and governance thereof. If the persons than of mis entry would be sorry and discontent with that manner of intent or mysbyhaviour: or of any default in their entry and would wish and will in their heart and mind that their entry had been good and lawful/ and that (for the time to come) they would apply their mind/ and dispose themself in the religion according unto the same: our lord god will accept their good will/ and number them as the other company/ yet here they done go further: saying. Sir some of these persons (in case) can not bring their heart mind/ and will/ in any wise to be content with the state and religion that they have taken/ but ever they think/ and wish unto god/ that they had never been professed/ and if they were at liberty/ they would never come into any religion/ and over that if they might lawfully they would depart and forsake their religion. They know in conscience they entered not lawfully they remain and bide in religion (as persons in prison) again their mind and will. And yet further they can not reform the will/ what remedy now? Surely they been in hard case/ notwithstanding yet is there remedy. For as man hath two principal parts: a soul and a body/ so hath he two wills the will of the spirit/ and the will of the flesh. The one is reasonable & the other is sensual. 
Gal. 5. C.  And these twain be ever contrarious/ ever at war/ and continual battle/ & never will they be accorded in the child of god (I call those persons the children of god: that although they be ryghtsore jaded/ & tangled with such clogs yet have they study and care for their salvation) In such children of god I say these two will been ever contrarious. And therefore although the sensual will of the flesh can not or rather will not be content: yet may the reasonable will of the spirit: be right well content/ if the person will give diligence there unto. For all manner of persons may by that grace that our lord hath indifferently given unto the virtuous/ and sinful persons/ as he doth cause the son to shine upon the evil persons as well as upon the good persons/ by the grace I say: all persons may wish or will that they were sorry for their sin/ and carnal will/ and that they had a right ordered spiritual will. And this will: doth the merciful loving kindness of our lord allow and admit as sufficient unto salvation. And if the persons (as I said) would give diligence and cure unto this will/ our lord is so gentle and liberal: that he will multeplie that grace/ and add and freely give more grace there unto. 
Psal.  The prophet saith. Spera in deo: et ipse faciet. Put your hope and trust in our lord: and he will perform the same thereafter. 
Ro. 5. A.  For hope in him: can never confound ne deceive any person. In all spiritual battle: 
Matth. 11. B.  force and violence is required and so saith the gospel. Regnum celorum vim patitur et violenti rapiunt illud. The state and perfection of Christ's religion/ doth require violence and strife. And the violent and hearty willing persons shall ravish and win the same. 
2. Timo. .2. A.  Non coronabitur (saith saint Paul) Nisi qui legittime certaverit. No person shall have the crown of everlasting reward but he that hath foghten/ wrestled/ striven & duly laboured therefore. And every person may (of good reason) have courage and heart to fight in that field where the victory lieth and resteth in his own will For our loving lord doth require no more of us in this battle: but that we put to our fire will/ and lie unto his grace freely given. If the persons than that we spoke of: would be of good will/ and pray for grace it should daily be multiplied and increase in them. And that carnal will of the sensuality: that so do trouble them: shallbe slain/ or at the lest so vanquished/ taken prisoner/ and so subdued and made bond captive for ever/ unto the reasonable will of the spirit/ that the persons shall thereby have of their dullness: quickness of their sorrow/ joy of their doubt/ certain of their devoir/ full trust of their troubles/ quietude and rest. And of all their pains: pleasure and gladness. Now for a conclusion: that this will is sufficient for the said persons to continue rightly their profession without any new profession/ may appear by example of a conclusion approved of learned doctoures/ thus children done receive the sacrament of baptism when they know nothing what they done receive/ yet when they come unto years of discretion/ and done consent in will unto that thing that was done by their parent's/ they need not ne should not be rebaptized And also if a person in full years of discretion/ that were a turk/ an infidele/ or heathen person/ would (by simulation) feign for the pleasure of other persons: or to have better rest/ more favour/ or more lucre/ gains/ or winning among Christians receive the sacrament of baptism without any faith there unto/ or believe in christ/ only intending to do as they done/ and to receive the same thing/ and so to be supposed as one of them Now say I: if this person afterward (by the example of other Christians/ or by exhortations) come unto the grace of perfect faith in christ/ and doth repent of that dissimulation or feigning in receiving the sacrament and would feign he had received it rightly: that will (say I) with his faith/ and believe doth make unto him the sacrament of baptism valeant/ and to stand in full effect. So that neither he needeth ne yet should be rebaptized/ or christened again. In like manner may we conclude of the persons before said/ that their profession is valiant and good/ so they put there unto their good will/ yet hath herein question be axed of me. Whether it were not more surety of conscience/ for these persons thus troubled in mind: to obtain dispensation of the pope and so to be more quiet in conscience. As unto the pope's dispensation: I will not speak there again. For of surety the pope's dispensation duly obtained is valeant and sure. But that the persons shall thereby be more quiet in mind and conscience: I am not sure/ for few have I known or yet heard of: that by dispensation: have been better ordered in their life than before/ but of many have I heard the contrary. And yet that term duly obtained: hath a long tail/ which doth not appertain unto this matter. Wherefore I dare well say it were of more surety & high merit: to fight out the field in form before informed. Sith (as we said) the surety of the victory: remaineth holy in the said will of the self persons. And thus an end of this matter/ as unto the stablysshement of the said iii vows monastical again the heretics: which thing we have in manner by degress entreated. Now therefore we shall return unto the promise of our enterprise/ notwithstanding we must here yet somewhat say unto them. For they done not only speak again the said vows/ but also much more done they mock the holy ceremonies of religion. saying that in all the new testament is no commandment ne mention of ceremonies/ but that saint Paul unto the romans/ and Gallatas/ and other places doth rebuke all ceremonies and all is false. For in the new testament from the incarnation of Christ: unto his resurrexion ascension/ and sending of the holy ghost: is no place void of ceremonies/ and saint Paul did only condemn the chief trust that the jews had in the ceremonies of the old law. We shall therefore go forth with ceremonies of the which we have promised to speak in the beginning of this first part of our book.   

¶ Of the holy ceremonies of religion/ and first of the definition or determination of the self term. The xviii Chapitre.  
FIrst you shall know what is meant by this term ceremony. A ceremony is as much to say: as a rite/ a custom/ an usage/ a outward form/ or behaviour that is done in the service of god/ and unto his honour. And this is the proper signification of this word/ or term ceremony/ notwithstanding the same term is usurped/ used/ and taken oft times for any observance/ or service/ reverently done of man unto man/ specially of the subject unto the sovereign. And after both these manners or diversities ceremonies were used in the old law/ and been also used yet in the church of Christ. For although the ceremonies of the old law done now seize/ & been utterly paste/ & put away/ as unto the superficial things that than appeared/ and that (by them) was wrought or done outwardly: yet (because they were figures) the signification of them/ and also the form manner and behaviour: doth remain whereby the church of Christ hath infourmation. For many of the ceremonies of the church been taken out of the ceremonies of the old law. And yet although all the precepts and commandments of god be in like manner to be kept of all persons: unto his honour/ yet the manner and doing of that honour is not all one/ nor after one form. For the ceremonies of diverse countries and places been variant and determined or appointed everich after their proper rites/ customs and manner/ both in place/ time days/ and hours/ and in singing/ reading/ sensing/ processions/ stations/ inclinations/ session's/ prostrations/ genuflections/ with all such other observances/ which been/ called ceremonies/ because (as we said) they done appertain unto the worship and honour of god/ which honour may be done unto him in diverse manners/ that is to say: in soul/ heart/ or mind alone/ and this manner is all inward/ and therefore it needeth no ceremonies/ not withstanding the holy father saint Hugh. De sancto Victore. Doth counsel all religious persons in all such service as they done unto god only in heart and mind/ and when they be also alone with out any company to use such manners/ behaviours and ceremonies/ than in privity/ as they should use abroad among company/ because that custom is light to be kept/ and loath to be broken & changed yet (as I said) that in ward honour unto god needeth none outward ceremonies. But unto the other outward honours of god done for example/ and unto the edification of all Christians ceremonies been necessary. And this honour may be in two manners/ that is to say only in the body and nothing in the heart or mind/ whereof the Prophet saith. Populus hic labiis me honorat. etc. 
Esa. 29. Marci. 7.  This people doth honour unto me with their mouth: but their hearts been far from me. The other manner of honour is both with heart and tongue/ and this is very good. And yet unto both this manners ceremonies (as I said) been necessary. For although the honour that is done unto god without heart or mind/ only in mouth/ or outward in work: be not of itself meritorious/ ne moche doth avail or profit the persons of itself: yet may it avail and profit by accidens or chance both unto the minishing of sin/ and unto the obtaining of grace/ as by the example and occasion of virtue/ and edification given unto other persons by that outward honour & therefore unto this hour or time ceremonies been necessary & convenient. Objection. But here some persons will say that to give such honour unto god with ceremonies according only outward and nothing inward is hypocrisy/ and those persons may be called hypocrites. Answer. Unto this shall I shortly answer my mind That to show or do such honour with such ceremonies in such form & manner: above or beyond the duty/ state/ and degree of the persons: seemeth always to be ypochrisy or superstition yet can no person judge the heart of the persons/ for the motions of grace and compunctions: may come suddenly. But if the persons do no further than bond & duty in such honour doing: than been they not hypocrites although they do but little merit thereby. Example of both if a tapster/ or an hosteler/ a caichpol/ or bailie errant with such like persons: would (before and in the presence of people) use the ceremonies of religious persons in protestations/ inclinations knocking upon the breast/ lifting up of hands/ and eyes or sight unto heaven/ with such other: they might be suspect of ypocricy/ but not (as I said) condemned. For the other part/ if religious persons done outward the holy ceremonies of religion such as before we spoke of in most devout/ and holy manner: and yet inward had no devotion in heart or mind/ they were not for all that hypocrites: because they do but their duty/ and as bycommethe their state and degree. For if they did not the same things: they should slander and give occasion. And in so doing they done edify by their example/ and may the rather be disposed unto compunction/ and (as we said) to obtain grace. For those alone been very hypocrites that done show outward that is not withinforthe/ to the intent to be supposed and judged better than they been/ & thereby to be the more praised/ and to be more in favour or to have winning or advantage thereby/ notwithstanding the ceremonies may ever do good/ and never hurt except they much exceed due manner. The other honour of god done outward in reverent manner. And inward also with heart/ mind/ and devotion: is ever good and profitable. And yet been ceremonies necessary there unto/ without which: the honour should be deminisshed and made less/ and is by them the more increased. And therefore were ceremonies ordained/ and so been used. And because that in a communality/ and among people: some persons been apt and (of natural disposition/ or of grace/ or of education/ bringing up/ & of teaching) been disposed to do honour & service unto our lord wilfully of themself/ with all reverence/ due manner/ and diligence. Some other contrary: been very dull/ slothful/ negligent/ rude/ & careless/ in doing of their duty/ wherefore it was necessary and profitable to put the holy ceremonies apperteining unto the honour of god/ under precept and commandment. 
Exod. levit. Numer. Deut. etc. pass. ꝑoina. Matth. 14. B. Mar. 6. E. Io. 6. A. Luce. 4. Marc. 7.  And so were they put in the old law in many places. And In the new law our saviour himself used many holy ceremonies/ as in the gospel of Mathewe/ when he multiplied the bread and fish/ wherewith the people were fed he took the bread first in his holy handis and looked up unto the air/ or unto heaven/ and said grace. And in Luke/ when he should preach: he took first a book in his hand and red therein/ and after closed the book/ and than began to preach. In Mark when he should cure a man that was deaf & dowme he first took him on side from the people/ and than put his fingers in his ears/ and spit out/ & therewith he touched his tongue/ & than he looked toward the heaven/ and mourned or made great moan. And in the gospel of johan/ when he turned water in to wine/ he caused the waterpottꝭ to be filled with water where he might have made a pipe of new wine. 
Io. 2. A.  And when he cured a blind man: 
Io. 9 E.  he made cleye/ & ointed his eyes therewith. In the wayshing of the feet of his Apostles/ and in the consecration of his body: 
Io. 13. A. B.  he used many ceremonies/ & so did he in many other places of the gospel. And we know well none of them were made ne used in vain Our mother holy church hath also ordained many holy ceremonies/ as in all the vii sacraments. In all sacramentales and sanctification/ or halowynge/ & divine service that been put forth to be observed under precept. And so did our saviour bid & command his Apostles to use the same ceremonies that he did wherefore ceremonies been of good authority. 
Io. 13.  And therefore religious fathers have ordained many diverse holy ceremonies in religion. The rule of every religion: is as commandments which commandments every person that is professed after/ or accordind unto that rule: is bound to observe & keep with all the ceremonies contained in the same. And yet above and beyond these ceremonies of the rules holy fathers (For the more precise observance and keeping of the same rules) have ordained & made many other holy ceremonies/ & put them also under commandment in their constitutions or statutes.   

¶ Of constitutions/ or statutes of religion/ both general and special. The xix Chapitre-  
IN every religion: there been (beside the rules) statutes or constitutions/ both general/ and special/ according unto the which: the ceremonies of religion been variant in diverse places. For by the general statutes or constitutions of the orders: one order of the same & self rule is divided from an other in habit/ in array/ and in ceremonies. For every order hath constitutions or statutes general for every monastery of that order. As by example of the rule of saint Augustyn/ of the which rule been diverse and many orders/ and every order hath constitutions by itself. As our order here of Zion: is of the rule of saint Augustyn & after/ & according unto the same rule been we professed. Natwitstanding our constitutions general unto every monastery of the same religion been called the rule of saint saviour/ or the constitutions of saint Brigitte (So called) because that by the revelation of our saviour they were showed & ordered by our holy mother saint Brigitte/ by the which constitutions: we been different from other orders of the same rule. For the regular canons/ the bonehoms the order of saint johans' the cross or crouched freres/ the dominikꝭ called freres pchers the carmelites called white freres/ with diverse other orders: been all of the same rule of saint Augustyn/ all of one rule but yet been they of diverse constitutions & thereby different everich from other in habit & in other ceremonies. There been also other constitutions special unto every monastery of everich of these orders called statutis/ or constitutions local/ whereby every singular monastery doth differ from other in certain ceremonies & private. For every singular monastery doth make statutis/ or constitutions local private and particular or special for the same monastery/ alone made by the consent of the covent in their chapiter or else received by the injunction of the ordinary or visitors. Sith therefore all the ceremonies of religion been contained in the constitutions/ other general or special/ and every singular monastery/ hath the proper ceremonies there unto particular written in their own books/ our labour herein is much the less notwithstanding somewhat to answer the enemies and blasphemers of religion/ we shall speak of a few ceremonies such as we heard of late they done mock and rail upon. And so the lovers of good religion may conjecture what may justly be said unto the residue.   

¶ Of the habit or array of religious persons. The twenty Chapitre.  
first these heretikis done reyle again the habit of religious persons/ which habit/ clothing/ or array/ according unto the general constitutions of every order is diverse and in fashion colour and manner of wearing: much different/ which these heretics would have to be all of one manner in fashion and colour. This therefore shallbe the order and manner of our answers unto their reasons or rather mocks. first we shall rehearse their opinions and sayings/ and than shall we make answers there unto by such manner of reasons as they done make only of wit and brain without authority like unto like. And than shall we afterward put some reason (for our part) grounded upon authority.  

¶ The reason of the heretics.  
first they say (for their chief assertion) that the habit/ clothing/ or array of religious persons: should be none other than all other Christian people done were. For sith all been Christians in like: all should be of like habit or array/ it is therefore more superstition/ and a very singularity and a pride to be known from other persons.   

Answer here unto.  
surely I marvel moche of their blindness & how they might for shame writ so simple a reason. They would have all religious persons of one array as other Christians. And yet they see not how variant the clothing and array is of all other christians/ not only of diverse realms or kingdoms: but also of the contres/ or shires of the same self realm. And the cities also or towns/ let them look well upon the self citezyns of London/ and they shall see every craft variant in habit from other/ and in one house their servants been not of one array. The lords/ knights/ and jentelmen/ have variant liveries and diverse fashions. After which sort would these heretics that the religious persons should be clothed or arrayed? I trow they will appoint none. yet say they: it were convenient that if they should be different from other people: Objection. they should yet among themself/ be all of one hebite and fashion/ and not so many disgysyngꝭ among them. Here unto say I: Answer. let them bring about that all the lay people be of one array and of one fashone/ and I will then undertake to bring all religious persons unto the same/ or unto any other after their devise. But in the mean time: I fear and dread that their own array (I mean the heretics) And the array also of many other Christians: shall go forth/ and continue as it now is. And that is more like unto the turks array than unto Christians/ or rather more deform and abominable than of any infideles. For surely the world in many things: draweth moche unto jentilite. notwithstanding that saint Paul said unto his disciples. 
Ro. 12. A.  Nolite conformari huic seculo. Have not you will/ appetite/ or desire/ to be in any thing conformable/ or like/ unto the sinful people of the world. This answer is hederto (as we said) like unto like.    

¶ Of the conveniency of habit according unto reason founded upon authority. The xxi Chapitre.  
Now for our part: we shall put a reason for a foundation or ground/ which (I think) none of them will deny/ that is: the more near that the array/ habit/ or behaviour of any person be unto the institute & ordinance of god: the more is it of perfection/ and the more of all godly persons to be allowed/ effected/ and desired. And contrary: the more it be contrarious and again the prohibition and ordinance of god and holy scripture/ the more is it of imperfection and the more to be disallowed/ dispraised/ and abhorred. Now let us see than what habit/ or array is found in holy scripture to be of the ordinance of god/ and what of the misorder of man. The first hole garment that ever was made for the hole body of man god himself did make. For when man was in the state of innocency before he had done sin: he need no clothes/ and though he were naked: yet was he nothing ashamed nor abashed thereof. For innocency might never suffer noyante ne displeasure. But after sin committed and done: Adam was sore abashed and ashamed of his wife/ and she likewise of him. In so much they hid themself in a bush/ and made themself prive clothes of fyggetre leaves And soon after that time: 
Gene. 3. D.  our lord (as the scripture saith) made for Adam & for his wife/ skynny coats or coats of skins/ and clothed or covered them with the same/ which garments should seem not very rich/ notwithstanding if the same garments were now present to be showed they might peradventure be more worth than a kings roobe/ they might be so fine furs and so do I suppose they were/ notwithstanding they were not than of high price/ nor of any curious fasshone/ and what the colour was: we may well suppose no died colour at all.   

¶ Of the reason or cause of garments/ and of the varians or diversities of the same. The xxii Chapitre.  
HEre now seemeth unto me convenient to search out/ & to show the reason/ cause/ or occasion of garments or clothing/ whereunto or unto what end what purpose or effect/ clothing & garments were ordained & made. For before man had done sin: he was (as we said before) all naked/ and yet without any shame or bashement/ but soon after his sin: he made a garment for very shame. So than may we prove: that the first occasion of garment was shame and abashment. And the effect where unto the garment did inseruer was to cover and to hide the members of man/ which (by sin only) were shameful/ or bashful in so much: that the man and wife lawfully married by god himself: and both yet virgins/ and alone without company (for no reasonable creature was than in the world that with bodily sight/ or look: might behold or see them/ but only themself) and yet were they either a shamed of other/ and much abashed to be seen naked. Here let all Christians note well/ how shameless/ how beastly/ and how unnatural some persons been/ that without shame or abashment (by more than beastly boldness) will take delectation/ & pleasure in abominable sight/ and beholding of nakedness. Shame than or abashment: is one cause or occasion of garment or clothing to cover or hide the bashful parts of the sinful man. And this cause is allowable in reason/ though none other cause were found. For it hath ground and authority of holy scripture. another reasonable cause of garment is the necessity or need of our miserable nature. For as man may not long live without food: so (in some contres) been clothes more necessary/ where cold is so intens/ & so sharp tha● man should sooner die and be destroyed by cold than by hunger or thirst/ and where a man might longer live without food: than without clothes. And therefore did our lord god cover/ and clothe● 
Gene. 3.  the hole body of man/ for defence again all manner of weders. A third cause yet may be of garment or clothing/ and that is: commodity/ whereby we done mean: profit or ease/ which beyond or beside the other two causes of abashment and necessity: was (by the promission and sufferance of god) found out by man's invention/ and ordained by will and reason/ for ease and profit/ and so bygane some variety/ diversity/ and exchange of garments/ as some for riding/ some for going/ some for summer/ some for winter/ some for the day time/ and some for the night time/ yet can no man deny/ but those persons that can be content to follow in clothing most near unto the ordinance of god & of nature/ is of the most high perfection that belongeth unto habit/ clothing or array. Sir say some persons here: Objection. there is no perfection in any habit or array. Habitus non facit monachum. The habit or garment doth not make a person religious. I say this is truth. For else a freres habit: Answer. should make an Ass a frere. But I say yet this is the common excuse of dissolate persons. For I may say to them again. Habitus facit non monachum. That is that the habit may render and make a religious person a very Ass/ and no religious person. For if a person that is professed in religion: would (without cause to be allowed in the law) put away the habit of his profession: and were a secular habit/ that person (I say) were excommunicate or accursed/ and so worse than an Ass. But now let us reason herein. They say there is no perfection in the clothing. And I say there is no perfection in meat nor drink/ yet say I a person by due feeding may in the quality & quantity of meat & drink: moche merit/ & obtain perfection/ & contrary: lose merit/ and be more inperfecte. So is it of the use of the garment or clothing. For the clothing or array may slander and give occasion unto the negheboure/ and also may edify. Whereof doth follow the fourth cause or occasion of clothing or garments/ and of the variety or difference of the same/ that is to say conveniency. Whereby we mean that thing that doth become all persons according unto their estate/ and after their degree/ dignity/ office/ room/ order/ or condition. And this conveniency or comeliness in garments or clothing/ is partly of the ordinance of god/ and partly of nature/ and partly of the invention and of custom or usage of man. As by example/ it is not convenient nor comely or according/ that men and women should be of like habit or array. Objection. Yet here some done say/ that Adam and Eve (by the ordinance of god) were both of one habit or array. And surely so they were/ as unto the matter whereof their garments were made. Answer. For both were ledder or fur. And so may yet a man and his wife/ have their garments of one piece of cloth/ both like/ for the cloth and colour/ but not of one form or fashion. For so were the garments of Adam and Eve/ moche different and unlike of fashion How can you prove that say they? Objection. By an other place of scripture say I. Answer. For the same self god that clothed Adam and Eve/ did afterward give in commandment unto his chosen people/ that no woman should be clothed with man's array. 
Deu. 22. A.  Ne any man should use the clothing of women. For that is (saith the scripture) abomination unto almighty god. you may (than) surely conclude that god would ordain nothing: that after should be abomination or displeasure unto himself. Than is it truth that a man to were a woman's garment and array/ or the contrary: a woman to were man's array is not comely/ convenient/ nor according. And thus doth follow that I said/ the garments of Adam & Eve were in fashion (according unto the sex) notably different. And so ought it to be among well ordered Christians according unto the ordinance of the church/ it becometh not also a prince to were a beggars cote/ nor a wise man a fool's cote. 
30. disti. Si qua muli.  The natural disposition of man will praise a good & a goodly manner of vesture/ though it were right course and poor/ and contrary: will abhor or dispraise/ a uncomely/ or inconvenient vesture. Put this case the a man or woman/ would (for vesture or in stead of a garment) were the skin or hide of a bull/ or a cow/ and set the horns upon his head/ & let the tail come after upon the ground: were that a comely sight/ or according unto man's nature? I am sure you will say nay. A sheep is known by the vesture/ from a dog or a wolf/ and so of other beasts. And some time here in England/ the merchants where known by their vestures from men of the law/ & both they from courtiers/ & so forth of other like/ which diversities were found by man's devise. But now let us see of some diversities of array founded in scripture.   

¶ Of diversities of array/ and of the reasons or causes thereof by the authority of scripture. The xxiii Chapitre.  
IF we look well upon holy scripture: we shall find that from the beginning of the world sith that time that there was diversity of people: there was also diversity of garments/ clothing/ or array. For as soon as cain/ and some of his sisters with him: were departed from Adam and Eve/ and from the daughters that remained with them/ than began a diversity of people that is to say: a people of god that was faithful and a people of men that was sinful and infideles. So the scripture after doth name them/ as you shall here forthwith. And these people were diverse in their manner of living/ & likewise diverse of array So that the misordered array or clothing/ began first in the children of Cayn/ that were misordred in their living as infideles departed from god. And ever sith the time hederto: hath been notable difference of habit/ garments/ & array/ between the well ordered people of god/ & the misordered people called the children of men/ as appeareth in the vi Chapitre of Genesis. 
Gene. 6.  Where is said. Videntes filii dei: filias hominum. etc. That is to say: when the children of god/ his well ordered people: did see & behold the daughters of men/ that was the misordered children of cursed cain: which (to set forth & to show out the beauty of their bodies) did use & find out by new inventions inordinate & wanton array. They: that is to say the chosen people of god/ fell in affection of them/ & by carnal concupiscence (contrary unto the will of god) did marry with them/ and company with them where they should have married of their own people only/ and none of them as may appear by that commandment that god afterward gave in the law: 
Deu. 7. A.  where he utterly did prohibit and forbid the children of Israel to marry with infideles Thus appeareth the difference of arye/ and what hurt came thereof. For all fell unto misorder/ so that god drowned all the hole world except viii persons/ and all began by the occasion of misordered array. Difference of array was between Esau as mysordred/ and jacob as well ordered. 
Gene. 27.  And so (as I said) that alway difference was between the well ordered and mysordred persons: scripture doth show in many places. In the xxxiiii Chapitre of Genesis: 
Genesis. 34. A.  is showed how Dina the daughter of jacob/ went forth from her father/ and her own company to see and behold the women and the variant array of that country/ and thereby she last her virginity/ and caused great murder and mischief. And after in the same book/ Thamare a widow that was daughter in law unto judas one of the xii 
Ibidem. 38.  Patriarkis (by exchange of her array unto the form & fashion of the common unclean women) did deceive her said father in law/ & so caused him to misuse her body. Samson also/ and Solomon were snared by the beauty of infideles: which beauty was set out in show by wanton and misordered array. Argument whereof: was showed in Oliferne/ that by the beauty of Judith: was limed/ caught/ & taken fast/ which beauty although it were increased & eched by god/ yet was it (as scripture showeth) set forth in show/ by the exchange of her array/ from the sad array of wedowehode: 
judi. 10. A.  unto the light array of wanton persons. So is evident that as light and misordered persons/ had light and misordered array. So had the sad and honest persons their garments/ and array according. And that not only in widows: but also in persons married or to be married as appeareth by Rebecka the mother of jacob/ that in riding toward her marriage: aware clothes for her commodity and ease/ but as soon as she saw the honourable person of Isaac and knew (by information) that he was her spouse unto whom she should be married/ she light down and covered herself (saith the scripture) with a pall/ or mantel/ a garment of honour and honesty. 
Gene. 24.  Our lord god himself/ put difference of clothing and array: between the spiritual part of his people of Israel/ which was the tribe of Levi. 
Exod. 28.  And the temporal part of the same people: all the other tribes. And yet when Aaron/ or any of those spiritual persons should do sacrifice/ or minister unto god: they did change those common garments unto other/ ordained for the same ministery. Here the heretics make objection/ saying that the ceremonies of the old law been ceased and ended/ and of all other: Objection. the ceremony specially ended by the act of our saviour Christ in the consecration of his holy sacred body/ which act he did in his common clothes or garments. Answer. Yet (say I) thereof doth not follow the uniformite/ of clothing or/ oraye as they require in us/ but rather may we take of the gospel that the habit or garment of the Christ was notably different from the Apostles. 
Marci. 14. E.  For when Christ was taken: saint johan fled (saith the gospel) naked that was in his cote/ and left his pall or mantle behind him. 
Matth. 1●. D.  And the garment of Christ was/ de super contexta. knit or woven all over and over. So was it notable and yet religious and honourable. So that it was not divided/ but lot see cast therefore/ & moche set by. And where they say that Christ did consecrate in his common/ and daily clothes: that was so (for that time) convenient. For he did than consecrate in a private and secret manner among his disciples alone/ where he made his Apostles priests/ and gave them the same authority to consecrate without any appointment of apparel/ or clothing there unto. And so did they after many days/ & of long time consecrate after the same manner privily & secretly/ because the time were but few persons of the faith & believe/ & yet had they many enemies. But afterward when they had gotten/ & gathered moche people than did they consecrated in open manner/ & did ordain & make priests/ diacons/ & other ministers/ with vestiments & clothing thereto according. And yet no man doth say that any clothing is so necessary unto the consecration: that no priests may consecrated without such clothes. For if a priest duly ordered/ would pnsume or else by ignorance: did say mass/ & consecrate in any manner of clothes/ yet should he verily consecrated the very sacrament of the altar/ notwithstanding that he should therein (by disobedience unto the church) grievously offend. Furthermore also/ the sacrament that Christ himself did than consecrated: was not the full sacrifice & final oblation for the redemption of man/ but a memorial for ever to endure of that sacrifice/ and oblation/ that was that time to come/ & that afterward was performed fully accompleshed fulfilled & offered up upon the altar of the cross by the death & resurrexion of our saviour for the redemption of all mankind/ which complete and hold sacrifice: is now daily represented in the mass/ by the consecration and oblation of the holy sacrament/ wherefore: if they would (as they do) contend and hold that we should follow our saviour as well in all his manner of sacrifice/ as in vesture & array/ we must than be all naked upon a cross/ when so ever we should consecrate. You may see therefore what wise reasons these men done make/ and of what strength. yet here done they say. Objection. Sir although there be moche variety and difference in the clothing or array of the secular persons: yet think we it were much convenient that all religious persons that done profess the same vows: should (according unto the sex or kind) be of one and like habit.   

¶ Of reason why in religion/ diverse orders have diverse habits. The xxiiii Chapitre.  
Answer. THese heretics done take for inconvenience that religious persons (according unto their orders) been diverse in habit and yet show they no reason thereof/ but that because they done profess the same things/ that is: the vows called/ essencials. It were convenient (they say) they should be of one and like habit. And I say that by that reason: it were convenient that all Christians should be of one and like habit. For they been all of one essential profession/ and that see they well is not so/ and yet account they none inconvenience therein/ we shall (notwithstanding) show it is none inconvenience: but rather of good and convenient reason/ that the habit be according unto the order: different. where unto moche may avail to remember that before we have showed of the effects and causes of garments/ that is to say: necessity/ commodity/ and conveniency. For as unto curiosity: we leave out of this treaty or draft. Some holy fathers of religion than did think and imagine because our first parents/ Adam and Eve/ had but one manner of habit/ one garment alone/ which did serve them for all the said effects/ that is to say to cover the nakedness of body/ to guard and defend them from the noyance of weders: were content to devise and ordain an habit of the same manner/ that should be also commodious and profitable/ comely and honest/ and of small price without curious colours/ as nature brought forth. So done the reverent fathers of the observants after the institution of their patron saint Franciske. And so done diverse other orders. Some other fathers/ considering they had red in scripture of certain persons/ that for great sorrow and for penance to be done for their sins: did (for the time) use and were garments thereafter hard/ rough/ and sharp. And some for the death of their friends and other chances: did were garments of mourning as yet been used in these days/ called mourning clothes. 
2. Re. 12. jonas. 3.  As of king David for the sickness of his child. And of the ninivites that wore sacks and here/ and did cast ashes & dust upon their heads and bodes. For these or like occasions: some holy father's accounting themself as perpetual mourners and persons of perpetual penance: did devise their garmentis and habit there after/ as the fathers of saint Benettes order and other. Some other holy fathers: considering that manner of habit or garment (by the example of holy scripture was convenient (by signification) for some degrees of persons did ordain for their disciples habit after that consederation/ as (by example) some thought that a white habit was most convenient for virgins/ because that colour doth signify and bytoken purity and cleanness/ which mind they took of the habit of Angels/ unto whom virginity (as saint Jerome saith) is familiar/ well known/ and of good acquaintance. 
Marci. 16. Io. 20. Act. 1. Apoca. 3.4.6.  For scripture showeth in diverse places: that Angels did appear in white. Some fathers did make habits of simplicity and meekness without any curiosity. And some habits of wisdom and sadness. For (as we said before) it becometh not a wise man to were a fool's cote/ nor a sad person: a gygges' garment/ notwithstanding we see in this miserable time the matter moche misordred For certainly (in my mind) if all the wise counsel of England should devise a garment for a gygge/ or an unclean common woman/ to be represented & showed in a comedy/ or interlude/ or common play/ they could not all devise a better nor more apt grament: than such as the ladies/ great estates/ & such as should be/ and so seem sad persons: done daily were/ and the men (in deed) been not behind for their parts. But this (mea culpa) bysede our matter. Some holy fathers also had great devotion to mark their habits with holy and devout memorials/ some of the cross of Christ/ some of his wounds/ some of the blessed sacrament/ & fo forth of other like/ as you daily may see. Thus than have we showed how the variety or diversity of habit doth bycomme or byseme diverse orders of religion: according unto the institution & ordinance of holy father's/ that not without reasonable cause or occasion grounded in scripture & virtue: did devise & ordain the same/ for the edification of all Christians and for to avoid the occasions & temptations of the world/ that been given & taken/ by inordinate array/ which (as we before have showed) was first found & begin & so hath alway been continued: by misordered persons. And how moche misordered array doth displease god: 
Esa. 3. C. D  is showed by the prophet Esay and the punishment or pain that shall come thereof/ specially unto women/ moche more than unto religious women if cause were. 
1. Ti. 2. C. 1. Co. 11. A.  Saint Petre doth speak also again the same/ & saint Paul both and many holy doctors. This have we said for answer unto them that detract without cause or good reason: the holy habit of religion.   

¶ Of the form or manner of wearing of religious habit. The xxv Chapitre.  
HEre now daughter may I give you some monition/ for the form & manner of the use & wearing of your habit. For though I have spoken somewhat thereof upon your rule: yet would I that you should ponder/ weigh/ & well note the very words of the text in the four Chapitre. 
Regn. Ca 4.  Let not your habit (saith the letter) be notable/ than is the habit notable when it is in matter form or shape/ or colour/ or yet in manner of wearing/ that is: bowing/ dressing/ and ordering of the array upon the places of the body: different/ vigilant/ or diverse not according or like unto the company of the same covent/ or unto the most laudable covent of the same same order. The matter should be all of one cloth/ as far as conveniently may be/ and that cloth/ be it  or linen/ neither to be over fine or over precious/ nor yet over course or over vile. For the tone is a sign of pride/ and the t'other of hypocrisy or superstision. A mean is ever best according unto good honest and profit. And all (I say) to be one through out the covent without notable difference/ seniorite ever (according unto due manner) observed. And the form or fashion all one/ and that neither too short/ nor to side/ nor yet to narrow/ nor to wide. The length in most due convenient mean is that no part of the leg appear to be seen: above the back of the foot/ and yet no part of the habit: trail and follow upon the ground. For that doth the holy father saint Hugh de fancto Victore much reprove. 
Hugo De institut. novicio.  The wydnes according without superfluite and unto profit/ and all unto the quantity of the persons in like. The colour also to be all one/ and that can not be to sad/ the general constitutions of the order all way observed. For surely staring and light colours be nothing convenient for religious persons. Black for your religion me seemeth best to accord with your voels. In any wise let all be one. For it is surely an uncomely sight/ & nothing according to see in one quere some with their manrelles of violet/ and yet those been diverse of the same colour. Some black/ some tawny/ and so forth all out of good frame/ let all (I say) be one excluding ever all manner of curiosity and vanites in all other things also/ as in rings/ brouches/ girdles/ beads/ knives/ purses/ pyncases/ gloves/ with all such other/ one ring is sufficient / and of the other as of all things to have that is necessary in due religious manner with honest & profit. The use & manner of the wearing of your habit/ that is the dressing or bowing should ever be one. I have seen some religious women were rolls/ and pastes/ as worldly people/ some other frounted/ or flyrted up so high that their here may be seen/ which thing saint Augustine utterly forbiddeth in the original of your rule/ as I have there set forth upon the margin. And some done were their rochettꝭ or brestclothes so law/ and the wymples so narrow: that their skin may appear and be seen/ which thing: nothing becometh relegion/ nor yet (in my mind) any Christian. By ware I pray you of all superfluite in array/ for that shall be ever a clog of conscience/ look not what other persons have. For all be not of like need/ your rule is plain therein. 
Ca 1.  Be you content to have that is needful for you. And ever think/ that (as your rule saith) better is somewhat to want: 
Ca 3. in fi.  than to have any thing over moche/ that is: whereof you have no need/ let this suffice for the habit of religion.   

¶ Of silence used in religion the second example. The xxvi Chapitre.  
WHere we promised to show by the example of a few ceremonies: which the heretics done mock/ that all the residue been founded upon scripture & good reason we now shall show them an other example of silence/ which they say is a mere and plain superstition. Objection. What reason (say they) is it the you should so mock/ and beck with your hands and fingers one unto an other/ and so show your fellows what you mean or what you would/ where you might speak and with plain words show better your mind/ as all other people done. And sometime of the day you will speak/ and another time never a word but use such tockꝭ & toys/ as though some time were more lucky to speak in than another. And yet when your time is common: than will you not speak in certain places/ but call your fellows out of that place/ as the church/ or claustre/ as though that place were not fortunate: or should let you to speak. All is very foolish in good sooth. This is the objection of the heretics. Answer. Now hear us answer I pray you/ and good devout Christians take heed unto the very truth/ rather than unto their skoffing checks/ we will first answer after our promised manner/ that is: with such bald reasons as they done make without authority/ and afterward show reason founded upon authority of scripture. This question will I first ask of them: why done the kings servants/ or the waiters upon lords or states keep silence: while a petition is made unto their master or sovereign? 
The hereti.  why sir say they? For it is again nurture and good manner for to interrupt or break any man's tale/ moche more for the servant unto the master. 
The auctor  So say I: is it again good perfection to let any person to pray/ & so to tell his tale/ and to make his petition unto our lord for the time assigned or appointed there unto. 
The hereti.  But why sir (say they) done you make such signs than and not speak? 
The auctor  Why done you (say I) sometime make a sign or a beck unto one of your fellows 〈…〉 that standeth before your master to here his tale when you have need of him/ and done not then speak and call him unto you/ nor yet go rowne in his ear neither? 
The hereti.  Sir (say they) it is again good manner/ to rowne in the sovereigns presence/ or to call any man from him/ or without any speech to let his tale/ but to make a beck or sign doth little let/ if it be made privily and with good manner Take the same answer for my part (say I) that a prive sign made with reverence and good manner for a thing necessary doth less let or hinder dedevotion: than doth outward speech. 
The auctor  
The hereti.  But yet (say they) why done you let to speak in the church specially when you be not at divine service? or yet in the claustre: more than in another place? 
The auctor  Why (say I again) may not every person speak at liberty in the kings prive chamber: though the king were (unto their knowledge) absent? or why is it prohibit and forbode/ that people should there rowne or wysper together privily? And why may not a man feed his horse in the kings hale/ or wayshe dishes in his chamber when he is absent? 
The hereti.  Ah sir (say they) The kings chamber is a place of dignity and prerogative/ and many things therefore that may be done in other places: may not (by good nurture) be done there nor said. And also places rooms/ and offices/ been ordained in the kings house/ for all things according and as convenient is. The stables: for the horses. The hall: for the men. The counsel house: for the kings counsel. The prive chamber: for the kings private pleasure/ and so forth of other like. I pray you than (say I) 
The auctor  let it be as convenient and according: that the church be a place of dignity and prerogative/ only appointed for prayer & contemplation/ and such divine service due unto god alone. And that the claustre may be a place of study and of regular observance/ and so of other places and times of silence according unto the institution and ordinances of holy fathers. And let this suffice as for like answer unto their reasons.   

¶ Of silence by authority of scripture. The xxvii Chapitre.  
SIth that we have (according unto our promise) answered these meinie some what after their manner/ that is like unto like/ now must we for our own part: show some what how religious silence hath foundation/ and ground/ upon the authority of holy scripture in both the testaments. And first for the time of silence: we may take authority in the old testament of the wise man saying. 
Eccle. 3.  Tempus tacendi & tempus loquendi. There is a time of silence: and a time of speech/ where the holy fathers: done not forget to note here In silencio et in spe: erit fortitudo vestra. 
Esa. 3●.  In holy scripture: the time of silence is preferred and set in order before the time of speech. 
Matth. 15. C. Matth. 6.  And in the new law: we have for authority that our saviour kept silence himself whansometyme he was provoked and required to speak. And also he commanded his Apostles/ the when they would pray: 
1. Reg. 1.  they should not speak moche. And the holy saint Anne the mother of Samuel/ when she prayed saith the scripture she spoke not/ but only that here lips were seen scant to move. And for the place of silence: our lord saith by his prophet Amos that with other such punishment as he there showed should come unto the people for sin/ the Temple should be desolate/ and in every place: 
Amos. 8. B  silence (saith he) shallbe cast out and no thing shallbe regarded ne set by. 
Matth. 12.  Our saviour in the gospel saith: my house is a place of prayer/ and not of geangling/ or clattering. 
Apoc. 8. A.  Saint johan in the apocalypse saith that silence was made/ commanded/ and kept in heaven for a tyme. 
Esa. 32. D.  And the prophet Esai/ the time shall come (saith he) when peace shallbe the work of justice/ and silence shallbe the reverent worship of the same justice. The holy apostle saint james. 
jaco. 1. D.  Who so ever done think or judge themself to be religious/ & done not refrain their tongues (by due silence) their religion (saith he) is vain and void/ and nothing worth. 
5. q. 4. In loco. Psal.  The common law doth also assent there unto. And the psalmist saith. Humiliatus sum, et silui a bonis. I was made meek and brought low and than did I keep silence from all speech though it were very good/ moche more than should we keep silence from those things that were vain or evil. 
Psal. 106.  And in an other place he saith: they were glad and joyful/ because they had kept silence. 
Matth. 12. C.  The saying also of our soviour in the gospel of Matthew/ should unto every faithful Christian be sufficient occasion/ to use and to love silence. Sith he the is essensiall truth and might not err/ nor lie: said that of every vain and idle word: shall we render and make account in the general judgement.   

¶ Of signs to be made in time or place of silence The xxviii Chapitre.  
AS unto their mocks and checks of our signs made and used in time or place of silence/ we have answered them in their like manner. And yet many we take for authority/ that saint Peter and his fellows when they had taken a multitude of fish & had need of help they would not (for reverence of our saviour there present) call unto their fellows for their help: 
Luce. 5.  but rather made them sign and token there unto/ and Martha called her sister Marie Magdalen unto our saviour by silence/ saith the gospel. 
joan. 11.  
Act. 13. C.  And in the acts of the Apostles we read that saint Peter when he was (by the Angel) delivered out of prison: he came unto his acquaintance/ & first he made (with his hand) a sign of silence before that he would speak. 
Act. 19 F.  And so did saint Paul another time in like manner/ as appeareth in the same acts. The wise man saith/ if thou have not ready what to speak: put thy finger upon thy mouth/ in token of silence. Catho also saith/ It never hurt ne noyed any person to keep silence/ but moche hath noyed and hurt/ to have spoken. The common proverb is: that a word once spoken: can not be called beck again. Wherefore I would advise all religious persons (what so ever the heretikis done say) to give good heed and diligence unto their silence precisely to be kept both for time and place of silence. The time of silence/ after saint Hugh de sancto Victore (as we have showed upon the rule) is from the end of colation before compline: unto the hour of terre be fully ended/ after our lady mass where ordinare mass been kept. And again from the first grace be said before dinner in the fraitour unto the later grace be ended after dinner in the church/ or else on fasting days: unto benedicite be said of the precedent after the common bear or drinking. And these times (be you sure) were not appointed of the old fathers: without reason & good or consideration/ according unto the places/ that the servants of god in the forenone (when the mind is most fresh) should haunt and use the church or secret places to serve him in prayer/ meditation/ and contemplation/ and in the fraytour: the word of god that there is red in the lesson: duly and diligently to be herd. The residue of the time: to be spend in holy labours study/ & profitable/ or necessary occupations/ wherein moderate speech may be used/ so it be ever of good virtue and spiritual edification/ or at the least synles. For words of detraction/ or of any sinful evil. And all manner of vain and idle communication contrary unto good religious manner: should every where/ in every time/ and in every place: be excluded/ esche wed/ and avoided/ as a perilous pestilence among religious persons. And thus let this be as sufficient for this holy ceremony of silence.   

¶ Of the reason why religious persons done drink with both the hands. The xxix Chapitre.  
YEt shall we set forth a third example of ceremonies which I have often times heard reproved/ and mocked/ as a mere and plain superstition/ which is this: Religious persons done commely (when they drink) hold the cup in both the hands. 
The hereti.  Here upon they done (after their manner) rail/ and guessed/ saying: that monks (so done they call all religious persons) done love well drink/ & because they would be sure to have a full draft they ordain their boles so great and large: that they can not lift a bull with the tone hand/ and therefore they take both the hands. Answer. Here you may see good Christians: how these heretics done ascribe the largeness of the boles unto gluttony. And me think (if they had been charitable persons) they might (by as good reason (have ascribed it unto good liberality/ that when they should give drink unto strangers or unto poor folks: they would give it thankfully liberally/ and charitably. Objection. Why than (say they) what need you to take both the hands unto a little small cup or measer/ when it may easily be lift up with one hand. We shall first answer (according unto our promise) like unto like/ and so will I ask this question of them. Answer. Why some of them done (when their lord or sovereynes done drink) hold the cover of the cup under their chin? If they say it apperteynethe unto honour: I will say again/ that so in like manner this ceremony doth appertain unto religion. And yet will I ask them an other question. Why done they (when they serve their sovereynes of meat or sauce in a small dish or saucer) bear the service in both the hands/ where the tone hand were sufficient there unto? If they say it is the custom and good manner of nurture▪ I will answer in like wise/ and say the other ceremonies is the custom and good manner of religion but some persons have answered me/ that both those observances been done: lest any liquor should fall upon their sovereigns clothes/ or upon the table and be lost. This answer doth somewhat incline and lie to reason. For in deed the old father's/ had conscience to lose or spill any thing that might come unto the comfort of the poor/ and they would say that the crome of bread in the basket: or the drop of drink in the tobbe: 
Cassianus.  shall accuse the negligent persons/ if they be lost. We read in the colation of the old father's/ of great punishment done for losing only by negligence/ of iii grains of Otemele/ and we have seen some persons in bearing of a cup curiously: have cast all before their sovereigns/ & so played before you be it laid/ where if both the handis had been diligently put there unto all might have been safe/ but let this be for like unto like. For we done take a better foundation & ground of the gospel/ and of the acts & examples of our saviour. For when he broke bread: 
Matth. 16. C. Marci. 6. F. 8. A. 14, E. Luce. 9 B. 22. B. 24. E Io. 6. Matth. 26. C.  he took it ever in both the handis & would lose not one croume/ as we have in the gospel of Matthew/ in Mark/ in Luke/ & in johan in diverse places. In so much he commanded his disciples (when they had fed the people) to gather the offals & leyvinge in baskets that nothing should perish or be lost. And also in his maundy at the last supper/ in the consecration of his holy sacred body/ and blood/ he took the bread/ and after the cup/ in sacras ac venerabiles manus suas. in his holy sacred and worshipful hands. 
Marci. 14. C. Luce. 27. B. 24. E. Io. 6. C.  In perpetual remembrance whereof we done always take the cup in both the hands/ wherefore let all good devout Christians: and specially all religious persons take and apply all unto the best/ and what so ever these blasphemous and blatering heretics done say/ let them think alway the ceremonies of holy religion were not ordained by the reverent fathers & holy saintis without good reason & sure ground.   

¶ Why religious persons (after a default committed) done touch the ground. The four example. The xxx Chapitre.  
YEt one ceremony more shall we set forth/ where at (as I have both herd & seen myself before I entered religion) they done laghe and mock. That is to say when any religious person in singing or reading doth make default in the quere: than the custom is and the ordinance also: that the same person forthwith after the default: 
The hereti.  shall stoop down/ and to touch the ground with a finger/ whereat they done laugh and done ascribe it unto a foolish superstition/ saying: that the person did than fetch good luck at the ground: to speed better the next time/ & some have I seen spit thereat & say/ fie on the foolish manner/ done (as they say) without rhyme or reason. Answer. Where unto some what to answer them after our custom & promise: we will ask of them: If (by chance) a serving man at his sovereigns board or table: fortune to cast down a dish of pottage or a mess of sauce: why doth he forthwith kneel down upon the ground. Sir say they: we done that to ask pardon or forgiveness for the default. For we have herd in youth of our teachers/ that the wise Seneke said. Qui sponte fatetur facinus: accipitur tanquam non reus. The person that wilfully doth knowledge his default is accounted as guiltless. And contrary: he that is about to excuse or colour his default is (among us) taken & judged as a double trespasser. For ones he did the offence: which notwithstanding was before the excuse were made: ascribed unto chance or negligency. But the excuse is ever taken for worse than the offence/ & ascribed unto very pride. Now let them in the name of god: think & judge the same in religious persons. For truth it is/ that their stooping down & touching the ground: doth (among them) openly confess the default. And the stiff contempt of the ceremony doth argue (among them) a stouburne stomach & a proud heart. notwithstanding yet done we take this ceremony of a more high authority/ as grounded in scripture. 
Genesis. 3.  For we done read that our lord said unto our first father Adam/ after that he had offended. Terra es, et in terram ibis. Thou art earth & into earth shalt thou pass. In remembrance whereof religious persons done forthwith after their default/ in knowledging the same stoup (as we said before) & touch the ground. For the wise man saith. 
Eccl. 7. D.  Memento finis: et in eternum non peccabis. Remember thy last end (man) & thou shalt never do amiss. And yet furthermore we have of the gospel/ the when a certain woman was fawned in adultery/ & presented unto our saviour & unto him accused/ & his judgement required by the cruel jews there upon most extremely: 
Io. 8. B.  he first stooped down and touched the ground and wrote therein with his finger/ & after raising himself/ he confounded pardons 〈…〉 the malicious accusers/ and rendered the woman as gylteles/ whereby religious persons done take monition not only to knowledge there own defaults meekly: but also to beware how they done accuse any other persons for any default/ though it seem very evident. 
Prover. 18.  For the wise man saith. justus in principio, accusator est sui. The just and righteous person: doth in the beginning before he proceed in any judgement: first accuse himself. For it appertaineth unto a perfect person: to ascribe every default unto himself/ let this now content you as for answer unto the heretics for our ceremonies.   

¶ Of the conclusion of this first part/ that is of the ceremonies of religion. The xxxi Chapitre.  
THus may you (good devout readers) perceive by these few examples: that no manner of ceremony is in religion/ not so much as the least: but that is founded upon good & sufficient authority/ wherefore I heartily beseech you (good devout religious persons: In visteribus jesu Christi. That is: in the tender love of our lord and saviour jesus) that in no wise you give credence unto this malicious people/ which done marvelously delude and deceive their audience. For they done put the common unlearned people in credence and believe: that religious persons done put their confidence and trust all in ceremonies/ as though by keeping of them only: they should be saved. And by breaking of them: they should utterly be dampened/ which thing is the convenient & imagination of their own ungracious mind. For religious persons: never thought any such. But this they think that by the reverent observance & keeping of them unto the hon●re of god/ they may have more grace: the better to keep their rules & other ordinances & bonds of religion & so consequently the law of the gospel & the precepts thereof. For religious persons done know well enough: that they been not bound unto their ceremonies/ nor yet unto every point of their rules: under pain of deadly sin/ but under such pains as in their books been assigned & appointed after the discretion of the sovereynes/ notwithstanding: contempt is ever to be fled & feared or dread. For by contempt a person might sin deadly in doing the thing/ that else were but venial/ or (ꝑaduenture) no sin at all/ let never therefore any religious persons despise the holy ceremonies/ ne any other ordinance or good custom of religion. For without doubt they were ordained by such reverent fathers & holy saints as were endowed with right great & singular graces/ as well doth appear in vitas Patrun. And in the colations of saint Iohan cassiane. The ceremonies therefore of religion must needily be kept/ of all they that will be very & unfeigned religious persons/ & also kept in due manner/ that is to say: with reverence/ devotion/ diligence/ & dread of god. For it is in manner as a mock unto our lord/ to keep them with disdain/ rude manner/ hasty/ & careless boldness/ only of custom without devotion/ as they were done only for det/ duty/ & for the bondage of the religion rather than for the increase of grace & virtue. For the pleasure or praise of outward persons: rather than for any inward affection of heart and mind. And rather sometime for the servile dread of pain/ rebuke & correction than for the honour & love of god For very & unfeigned love: doth work all things with care & diligence/ glad mind & good will if religious persons would take heed & well remember with how great honour & reverence/ with how great care & dread/ with how great thought & diligence/ & how great labour & pain: that people of the world done keep their observances & ceremonies unto the princes & great states that been their sovereynes & masters/ in courtesy/ kneeling/ waiting/ & standing up right without sitting or leining bare heeded & bare handed in heat & cold/ with many other ceremonies that been laborious & painful: they should oft-times be sore abashed & right sore ashamed of themself/ in doing their duty & observances unto our lord god & unto their soverynes/ that done bear & use his room & place: so dully & so negligently/ as oft-times it is done Our lord god & most sweet saviour jesus: give us all grace to note these things well/ & in effect to follow the best Amen. And thus an end of this first part of our similitude/ that is to say: the wykers that done bind & keep fast the hopes of our vessel: by the which wykers: the said ceremonies of religion contained in the constitutions or statutes been signified.    

¶ The second part of this poor work which is of the rules of religion/ concluded shortly in one chapiter alone.  
WE been loath to put the readers unto labour/ in turning again to have readily the remembrance of our ꝓces/ & therefore we done the oftener set it forth where we did assimule & liken the life of perfection unto a wholesome wine contained in a Ton or Pipe which commonly is made of boards/ & those boards bound with hopes/ & the same hopes fastened with small wykers/ so that if the wikers break our louce: the hopes start of/ & all goth to waste: So (say we) is it by the life of perfection/ contained in religion/ & religion: by the vows/ the vows: by the rules/ the rules: by the ceremonies/ whereof now have we entreated for the first part/ which ceremonies (as we said) been signified by the wykers. Now must follow in this second part of the hopes of our vessel/ whereby we done mean & understand: the rules of every religion/ whereof (after the order of our enterprise & institution) we should now here entreat. But because we done write principally unto the disciples of our rule which is the rule of saint Augustyne/ which rule (after our poor will & understanding) we have translated out of Latin into english setting forth the text first in Latin & after in english. And somewhat written & showed our poor mind upon the same in declaration of the letter. And also we have joined there unto (of our own translation also) the profitable exposition of the great clerk a reverent father of the same rule & a holy saint called Hugh de sancto Victore: For this cause (I say) we have here now in this second part: very little to do/ natwithhstanding yet shall I somewhat show of my poor mind under the form of counsel/ which is this. I think it very profitable & much expedient for all such persons as by the grace & election of our lord been moved or stired in soul or mind unto religion: that first (after the due examination & ꝓfe of their calling) they appoint themself upon some certain authentic religion. And yet keeping themself free & at liberty of any vow or promise: they make diligent means to see and know the rule of the same religion and to have sufficient understanding thereof other by study or by information. For (as we have written in our prologue upon the said rule) I have known diverse persons both men & women of diverse monasteries: that were professed years before they knew or yet heard tell of any rule/ but only the term in general saint augustine's rule/ or saint Benettes rule/ and yet over that some persons could not tell of what rule they were nor whether they kept any authentic rule or not/ they thought & supposed sufficient for them that they were ꝓfessed as the company was where they were/ & to live after the custom of the place/ which custom (in very deed) was far from any rule/ & yet had they in their profession promised to observe & keep a certain rule/ & there upon received the holy sacrament. The first point than for such persons as would (after due manner) be good and godly religious persons: is to know & understand the rule before they labour in any place for the religion. And for the cause we took the poor labour to translate the rule of saint Augustyne & to set forth declaration there upon in the english tongue/ that no persons willing to be of the rule: should justly make excuse by ignorance and default of knowledge of the same. And so in like manner of the other rules/ & of the constitutions of the order/ which known well & by due understanding perceived: I would advise the persons to ꝓue themself in the f●me/ whether they be able in bodily strength & diet/ to continued the labours of the religion/ & whether in learning: as singing/ reading/ & other abilitꝭ: they may perform the duetꝭ of the same. For (as aften we have said) every good & virtuous person: is not meet to be a good religious person/ proof therefore is good before the habit be received. For after the person be admitted: a year of proof is by the law appointed. For when the profession is performed and solemnized/ than is not due time to study for the knowledge of the duty/ but rather with care/ diligence/ and good await/ to perform and keep the promise. A wise man saith. Antea quam incipias: consulto, 
Salustius.  et postquam consulueris mature: opus est facto. Before thou begin any sad matter: it is good and convenient to have good counsel. And after that thou deeply & thoroughly haste counseled and taken good advisement/ than mayst thou boldly go forth with thy purpose/ and perform the same. And yet let no devout religious person: think it enough to perform and barely to keep the letter of the rule/ but rather with all due reverence/ devotion/ and fervent desire of heart to attain unto the presice and most high perfection of the same. And (for the love of our lord) let no professed persons make excuse of any article or point of their rule/ by any foreuse or custom of their place contrary unto the same. For (doubtless) that excuse shall nothing serve: before the presence of our lord god/ I ever except dispensation/ where with we will not meddle. Now let this one chapiter/ with our said labours upon the said rule of saint Augustine/ content you for this second part of our example of the houppes of our vessel/ where by the rules of religion been signified where rules were ordained by the holy fathers: for the more sure holding and precise keeping the vows/ which been signified by the boards of the Pipe: or vessel/ where of now shall follow by order.   


¶ The third part of this work of the three essencialles of religion/ obedience/ wilful poverty/ and chastity. And first of obedience/ and the definition thereof The first chapiter.  
A Pipe commonly is made of bordꝭ/ as the great substance of the vessel/ which boards duly framed and compassed with hopes/ and the same hopꝭ fastened with wykers: done accomplish the vessel ready to hold wine. Of the which wykers and hopes/ werby the ceremonies/ constitutions/ and the rules of religion been signified/ which we have entreated. Here now must follow of the boards/ which we done appoint iii in number whereby the iii parts of religion called essensialles: been signified/ and therefore this part must be divided in iii principal membres/ obedience/ wilful poverty/ & chastity/ as the substantial parts of religion monastical whereof we do now entreat. The first member than shallbe obedience/ as the first board of our vessel/ and so forth of the other twain by order. first we shall begin with the definition of obedience/ that is to say: to show unto you what thing obedience is/ and what is meant by the self term or word obedience/ both as it doth appertain unto all Christians generally/ and also unto religious persons specially. 
Difinitio ●enerall.  first than/ Obedience general: is an application/ or grant of heart/ mind/ and will/ unto the due and the lawful precepts/ or commandments of the right and ordinary superiors/ according unto the ordinance of god and of his church catholic/ after the rules of holy scripture. And this obedience: doth appertain unto all Christians. But as it doth appertain unto religious persons as one of their essenciales: 
Alia defi.  whereof we done here now entreat. Obedience is a wilful and utter abnegation and forsaking of proper will/ and an obligation or bound unto the will of the sovereign/ in all things that been lawful and reasonable/ according unto the rules/ constitutions/ & ordinances/ of that order or of that religion: where the profession and promise is made. Here note well and mark: that in these definisions or determinations of obedience/ been these terms or words put into the same/ that is to say: 
12. q̄. terti. Quid ergo Ambrosius de paradiso. Ca 6. Thomas scde. scde. q̄. 104. & 11. q̄. tertia Quid ergo  due and lawful/ and also lawful and reasonable. For that thing that is not lawful and reasonable/ that is to say: sin/ or evil may never be done by any manner of obedience. notwithstanding: that thing that is good and honest may be omitted or left undone by good and meritorious obedience/ so the person obediencer: be not bound by the law of god or the ordinance of the church unto good deed. For the law of god & the decrees of the church: must needily be kept/ rather than the contrary commandment of any sovereign/ thus have you the definition or determination/ & declaration of this term obedience/ what thing is meant thereby.   

¶ Of the diversities of obedience. The second chapiter.  
Now may conveniently follow of the division & diversities of obidence/ that is say how many manners been of obedience. For one obedience called an obedience of pleasure or ꝓfyt/ an other is obedience of necessity or need/ that iii an obedience of fere & dread/ that four of liberal love. The first obedience is of pleasure or profit. And this both unto man/ and best is natural/ as by example/ a dog that is chastised/ and by craft made obedient unto his master to go or bide at his will/ when he biddeth him go or renew to take a beast/ as an Hare/ a Coney/ or a dire/ he is than soon and readily obedient there unto/ partly of natural disposition for his pleasure and partly for profit/ because commonly he is fed with part of that he taketh. And certainly of this obedience been many religious persons that lightly will be ready and obedient in all things that been unto their own pleasure or perfect/ whereof we shall speak here after. another obedience is for need/ as the dog doth dance for meat/ and the sick person is obedient unto the physician for very need/ & so be many unto labour. The third obedience: is for dread of pain or punishment/ as when the master doth compel the dog to dance upon two/ feet/ or to swim in the water: to fetch his bolt or shaft/ for that thing doth he again kind by compulsion/ and again his natural disposition/ and will only for dread and fere of pain. All these iii manners of obedience been often times in religious persons without any great thank and with little merit yet say not I without any thank or any merit. For (without doubt) thank there is & merit both. For the dog we spoke of: that doth his masters bidding/ for his own pleasure/ or by compulsion yet because he is obedient unto the will of his master/ he doth both cherish him and also give him reward. So is it of the obedience of religious persons/ done for pleasure/ profit/ need/ or dread/ yet if it be done but only for the bond and duty of the vow and promise made before in profession: that obedience shall not be without merit and reward/ because the bond there unto was wilfully made for the love of god and his laws/ and so is it of any obedience done by any Christian for the duty & bond of his baptism. For though a Christian would fulfil the obedience of the laws of god and his church only for the fere and dread of damnation & of the pains due there unto: & so should have no merit therefore/ yet is it not that obedience without perfect. For (at the least) the person should have the less pain/ and if that fere of damnation: were rather for the loss of the favour of god/ and of his presence than for the pains of hell: the continuance than of that obedience should obtain grace/ so that the fere and dread should turn unto love. So (at the least) that the persons should will and wish they kept that obedience only for the love of god/ which seemeth unto their minds: they done keep only for dread. And I dare well say: that will shall not be with out reward of grace/ specially if it be called fore & ensued. It is therefore a good surety for every person to keep duly obedience/ whether it be kept rightly & wilfully for love/ or caytyvely byforce/ for dread.   

¶ How to know or to conjecture when obedience is wilfully done for due love/ and when not & so consequently to conjecture when disobedience or any other sin: is deadly or venial. The iii Chapitre.  
HEre (although in manner by a digression) we think it profitable for such simple persons as be scrupulous in conscience to know or (at the least) to conjecture: when their obedience is done rightly of good will/ and when not. For the knowledge whereof: we must first consider not only after the doctrine of philosophy: 
Ro. 7. D. 2. Cor. 4. D  but also of holy scripture/ that every person is a double man/ that is to say: compound and made of two men/ that is: of the outward man that is called the body or the flesh/ and of the inward man: that is called the soul or the spirit/ between which two men: is ever war and battle continual/ without any truce accordind unto the which two men: every person hath two wills. One is the will of the flesh/ that continually is moved & ruled by sensualite & by corrupt & blinded reason or fantasy. The other is the will of the spirit/ which ever is moved by grace & ruled by right reason. Now for the example of obedience according unto these two wills/ let us put the principal precepts or commaundementis of god/ the love of him above all things/ & the neighbour as ourself. The will of the spirit moved by grace & ordered by right reason: will forthwith without stoppage assent & readily be obedient there unto. But when the time and place done require & move the person in conscience to put these commandments in effect: & to work & fulfil them in deed: than doth that will of the flesh: moved by sensualite/ & persuaded by corrupt reason/ & blinded affection: stick & stop thereat & rebel there against & so here beginneth the battle. If than the person incline & leine unto the motion of grace & contrary unto the will of the flesh & so perform the commandments & bring it unto effect: than hath the spirit the victory & the obedience is wilful & the commandment duly observed with the good will of the person/ although it seem unto the self person (because of the resistance of the sensual will) to be again his will. But if the person do incline and lie unto the motion of sensualite & corrupted reason & so render the will of the spirit faint and feeble: than doth the flesh vanquish and preveyle/ and so doth cause the person to be disobedient/ and to break the commandment/ which the person may do in diverse manners/ that is: by obstinacy/ by ignorance/ or by frailty. The precept is broken by obstinacy: when it is done by the due knowledge of the person & full deliberation wyttynly (as they say) & willingly/ & than is the transgression or breaking of the commandment: always deadly sin. Than is the precept broken by ignorance: when the person hath not right & due knowledge of the precept & that may be yet in two manners. For other that ignorance is of that thing that the person was bound to know & by his own default is ignorant thereof/ because he gave not due diligence to have the knowledge thereof and than is that ignorance hardly excused in any case: of deadly sin/ or else the ignorance is of that precept that the person is not bound to know/ and if he had knowledge thereof: he would not in any wise break it/ and than is that ignorance venial sin/ and like wise of that default that is done by frailty of sudden passion/ but not so of that frailty that is of full knowledge and deliberation.  
Example here of may we have of oaths or swearing. For if a person were called before a judge having just power to require an oath and there would by good deliberation and full knowledge wittingly swear contrary unto his conscience: the oath is ever deadly sin/ because of the transgression by obstinacy and contempt of the precept and commandment of god. And likewise of them that by contempt with full deliberation done horribly blaspheme god or the name or membres of god/ although without constraint or request. But if a person by ignorance did swear false/ supposing and believing he swore true: than is it venial/ and so of them that done think & believe that to swear that is troth is no sin. To swear by custom without full deliberation: is commonly venial/ or yet contrary unto custom: if it by done by sudden passion of frailty. Thus now may appear/ that only disobedience by contempt is deadly sin and how a person doth break or keep obedience wilfully/ natwithstanding the venial & unwilful disobedience by negligence/ ignorance or frailty as is said: doth not excuse from the pain due therefore/ except due remedy be had/ which remedy standeth first in the contrition and due displeasure for the offence of god/ and than doth the due and worthy receiving of any sacrament/ or (after some doctors) any sacramentales/ as of halewater/ or halebreade/ the bishops blessing/ the sight of the sacrament with such other: done put a way both the sin and the pain due therefore. For sith we have of custom such daily sins: with out which we can not lightly pass this mortal life (as saint Augustyne saith) It is necessary that we have daily and ready remedy/ without which: our lord god never left his people. But here unto some scripulouse persons have said unto me. Sir all doctors done preach/ that no manner of remedy can be sufficient to the purgation and remission of sins: except the sinner have mind/ will & purpose to forsake utterly the sin and to amend the same. And I am (saith this frail person) in such case in my conscience: that I can not say I will amend and forsake some manner of sins/ where unto I am daily accustomed. And though I say and also think verily in my heart that I will amend: yet do I prove afterward in effect: that I do not amend/ but fall again the next day into the same custom. How can I say than or promise that I will amend? as in case/ I do fede/ eat/ or drink/ so that I pass due temperance therein unto the grudge of my conscience/ which (when the matter is paste) doth show me that I exceeded & much less would have contented nature/ and that I took some things: more for pleasure than for need/ unto the grief rather than unto the comfort of nature. And in like manner/ when I fall in communication or talk: I exceed in words that been vain and mispend the time therein wherewith afterward I grudge in conscience. And yet although I be moche discontented and displeased with myself for these frayltes and such other/ and though also I think verily and purpose to amend: yet can I not promise to amend/ nor yet can I not think nor believe that I shall amend/ the experience so often doth prove the contrary. For the custom is so grounded of so long time: that (I think) I can not amend it. Answer. For our answer here unto/ you must remember that we said before/ every sin is done other by contempt/ that is to say: despising the law of god/ as setting nought thereby or caring little therefore/ & than is that (as we said) always deadly sin if it be done by deliberation & knowledge/ & the custom thereof is ever more deadly sin/ which manner of sine can never be so accustomed but that the person caling for grace: may amend lightly if he will. Other sins there been (as we said before) without which (after saint Augustyne) we can not lightly pass this mortal life/ that been done by frailty/ ignorance/ or negligence/ that been venial. Sir saith the frays person: I mean no thing of deadly sin done by contempt. For I am right sorry for my default/ but yet my frailty is such: Answer. that I have no trust to amend. Here now good soul say I: you must consider the difference between trust to amend/ and will to amend. For though you be in doubt and in despair of your frailty/ so that by many experiences and ꝓues there of: you done distrust yourself to amend/ yet done not you/ neither say ne think/ that you have no will to amend/ but rather you would be glad and joyful that god would send you that grace to amend and that you should never fall again therein. That is truth (saith the frail person) And I do pray daily and beseech our lord that I may (by his grace) be delivered thereof/ so that I never fall again into that/ nor into any other disposition/ that should displease his goodness. Now say I: that (by your own words) you done grant with saint Paul that the law is good/ and that to keep due temperance is good/ and that to keep discrete silence is good/ so done you conclude that all the default is holy in yourself. Where upon than do I conclude/ the (after mine opinion) you can not have a more sure and ready mean to obtain grace and forgiveness of your daily sins: than to mistrust yourself/ and so to despair of yourself. And than to put all your hole hope and trust in the mercy & goodness of our lord god/ that doth know the will of your sperite/ although the will and law of the flesh: doth (of frailty) vanquysshe for the time/ & yet I would advise you to offer yourself unto our lord saying or thinking/ good lord: although I despair of mine own infirmity feebleness and frailty: yet do I nothing despair of thy great power and might/ where I may not lord/ thou mayst/ where I can not: thou canst. And where my carnal will is inconstant: thy bounty grace and goodness is ever one/ whereunto: I holy commit myself. And therein do put all my hope and trust. And this manner and consideration (I think) shallbe a good and sufficient mean that the sacraments/ sacramentales with the common merits of Christ's church & the prayers of holy saints may have effect in your soul/ unto remission of your sins. This have we said by disgression not without instant request/ upon the occasion of well willing obedience.   

¶ Of the further division or diversities of obedience The fourth chapiter.  
Now let us return again unto our matter of obedience. For we left in showing the diversities of obedience/ which (as we said) been in many manners/ as the obedience of pleasure or profit/ of need or necessity/ and of fere and dread which manner of obediences: been both unto man & beast common/ other by the disposition of nature/ or else by force and compulsion/ and therefore been they as we said of little merit/ but not clean and utterly without merit as before we have declared/ we must now therefore seek and search further for an other obedience that may be of more merit/ and that is called the obedience of love/ which is when a person (for the love of god/ & for the more right/ straightly and more sure mean to work his will & pleasure and to follow the path and very way of life/ that is to say: the steps and exambles/ the commandments and counsels of our lord & saviour jesus) doth put himself (by promise & vow) wilfully subject in all due obedience unto a sovereign/ that (by the authority of the church) doth bear the room & use the person of our said saviour. The definition of which obedience: we have set forth before. Of this manner of obedience: is our mind to speak and entreat and afterward of the other two vows/ wilful poverty/ and chastity.   

¶ Of the laud/ praise/ and excellency/ of this obedience. The .v. Chapitre.  
IN the order of these vows: we done begin with this virtue of obedience/ because of the excellency thereof above other virtues. For obedience is next in order of dignity: unto the iii divine virtues/ called theological/ that is to say: saith/ hope/ and charity. For though obedience do seem & is in deed: the daughter of humility and meekness. yet is it of more perfection than is her mother meekness/ a like example of charity. For though charity be the most high & excellent virtue in dignity: yet is operation and evident work of a good deed in effect the probation proof and perfection of charity. So that if it be true and unfeigned charity: it must needly work & bring forth good deeds/ and if it doth not work and do good deeds: it is not true/ but rather a similitude or a shadow of charity. So is it in like manner of humility or meekness/ the very proof whereof in effect: is obedience. For obedience doth make humility perfect/ as evidently was proved in the first & most excellent reasonable creatures/ Angels and man/ which: were both create in the most high perfection possible unto their nature and kind: in all virtues/ but when the proof of meekness should in effect (by the liberty and freedom of will) come to pass in the work and be showed and set forth in deed by obience: therein did they both feyle and offend unto there own great fall and grievous hurt of all us/ wherein doth openly appear that this lady obedience is the mother and master and nurse of all other virtues. 
Gregorius ultimo moralium.  For obedience doth not only engender/ bygette and bring forth other virtues in the soul of man: but also doth nourish and feed them therein and (as a fure guard and keeper) doth guide and preserve them continually/ obedience must then needily be a noble and excellent virtue. Compare it unto martyrdom/ which in very deed is an excellent sacrifice: 
8. q̄. 1. Sci.  yet (as saint Gregory saith upon this text Melior est obediencia quam victima) The body only is in martyrdom slain and offered/ but in obedience is the proper will slain & the soul offered in sweet sacrifice unto our lord/ and so is obedience: a precious kind and manner of martyrdom. yet furthermore/ obedience is a lady sovereign and a master imperious/ having authority of precept & commandment over all creatures/ unto whom also (as scripture saith) god himself was inclined/ as obedient unto the voice & desire of man. 
joshua. 10.  And also almighty god in all the promises and acts of our salvation: did wilfully bind himself to be obedient unto the performance of the same. Obedience is also natural unto all creatures. For all creatures been naturally obedient/ not only unto god their maker: but also every creature unto other according unto the degrye & order of their nature/ as in Angels: the lower/ in order●: been obedient unto the higher. And the bodies beneath: unto the bodies above. And all the world unto mankind duly ordered/ so that all creaturis by the condition of their creation: been ordained of god naturally obedient. Obedience is also so necessary unto man: that without obedience none other virtue may profit or avail unto our salvation. For the virtue of faith: without which no person may please god/ though it were as strong that (as saint Pale saith) it might remove mounts: 
1. Cor. 13. A  yet with out obedience: it should much noye and hinder the person: rather than promote or profit unto grace For the person that hath most strong and constant true faith & would (for the same) rather suffer death than forsake it/ should without due obedience be in worse case & degree of salvation than the Turk/ Jew/ saracene/ or any other infideles and feythles persons/ as been in deed all manner of heretics. And hope without obedience: is damnable presumption And charity without obedience: is false feigning flattery. Go further now unto the acts of merit/ as fasting/ waytche/ prayer/ & pilgrimage/ alms/ and all penitenciall acts: been without obedience: clearly lost after saint Augustyne. 
De obediencia et humilita. Ca 1. 8. q̄. 1. Sciendun in fi.  Obedience therefore is the virtue that doth obtain and get the merit of all virtues. And (as we said) without obedience: the Christian is in like state and condition with the infidel and heathen man. Although he seem to have good faith. And (to conclude) no virtue moral: doth so much please god as doth obedience. And therefore is obedience better and more excellent than all other virtues moral which thing should be a great occasion unto all persons that would be virtuous: 
Aug. ubi supra.  to laud and love this noble virtue of obedience.   

¶ Unto whom obedience is due. The vi Chapitre.  
 now we have showed what obedience is by definition and also the diversity and excellency thereof it seemeth convenient to show who may and should of right take and have obedience/ unto whom it is due you know well by reason and also by that we have said that obedience is due of all creatures unto almighty god/ & of all Christians also is obedience due unto them that done use/ this person as the Pope/ the bishops/ curates/ and such other. And also unto the parents of the children. For by the law/ children been bound to be obedient unto the fathers and mothers. And the subjects of every realm: unto their kings and princes/ and the servants: unto the lords/ and wives unto their husband's. But our matter is not of these obediences/ but of the obedience of religious persons that been solemnly professed: due unto their sovereynes which sovereynes also as well as their subjects: been bound unto the due obedience of their rules and ordinances. Natwithstanding: because the sovereynes done bear the room and use the place and person of our lord and saviour jesus: and must (as is said in the rule) render and yield account for the subjects: therefore (I say) the subjects (byonde the obedience of the rule and ordinances) must also be obedient unto the sovereynes. So that contrary unto their precepts and commandments: they no thing do/ not so much as the least thing. If the natural child be bound to be obedient unto the natural parents: moche more been the spiritual children unto the spiritual parents bound. So moche more I say: as the soul is above the body/ or the spirit above the flesh. 
Ephesi. 6. Colo. 3.  And the secular subjects been bound (by scripture) to be obedient unto their secular princes and sovereynes as they should be obedient (saith saint Paul) unto our lord god And Peter doth command his disciples to be obedient unto their sovereigns although they were vicious. 
Ebre. 13. 1. Petri. 2.  Moche more than been religious persons bound to be obedient unto their sovereynes that been good and virtuous/ specially sith (by solemn vow and profession) they have made promise there unto. But here done these great heretics: moche delude and deceive the people. For thy done say & write also/ that (by the very same auctoritꝭ of saint Peter and Paul that we spoke of) all manner of persons as well spiritual as temporal should be obedient unto the profane and secular princes/ and the none obedience is due unto any persons of the spiritualty or clergy. For (they say) that none such obedience was commanded of the Apostles/ but only (as I said) unto the temporal princes. And over that they say/ that christ himself was obedient in his body and goods unto the emperors deputꝭ pilate/ Herode/ and such other that both received tribute of Christ/ and also in their court judged him. And Paul (say they) also appealed unto the Emperor that was a temporal person/ and not unto any spiritual judge of the clergy/ wherefore they conclude/ there should be no such obedience unto any spiritual persons. For (they say) there been no spiritual persons but only the servants of the devil. Answer. For the devil (say they) is a spirit & such as done call themself spiritual persons: been of his flock and household. Now must we answer unto these things although by digression. I pray you of patience/ which surely I can not well take toward them. For without feile/ I have great marvel of their madness and of their presumptuous falsehood. And specially the marvelous malice they have again the church catholic/ and also of the crafty labourꝭ/ and wily ways they take with fervent study to deceive the simple and unlearned people. They done flatter the secular princes & exalt their power: because they should defend them and their heresy. And yet in the mean time they make them no better than heathen hounds. For they done compare the Christian princes/ unto heathen princes/ that by most cruel tyranny did persecute and destroy the right faith/ yet (say they) saint Paul did command his disciples to be unto these princes obedient/ truth say I in all their laws that were not contrary unto the faith of christ/ while they were under their tyranny and lordship/ so been now many good Christians under the Turk/ unto whose laws: they may & should be obedient (while they live under him) in all (as I said) that been not contrary unto the faith of Christ. And so did Christ himself pay the tribute unto the Emperor not of any duty as right: but as under their rule & domination. Sir: say they: So may every Christian prince more reasonably take of his subjects obedience. This say I: is the laud they give unto their princes/ they would (I say) make them tyrants as the heathen hounds been. And because Christ would wilfully suffer tyranny and wrong both in his goods and body for the love of man/ & because that his Apostles and many other holy men did in like manner suffer for his love: therefore would they it should be lawful for Christian princes to do as the heathen hounds did. Saint Paul made appellation unto the Emperor when he was unjustly vexed under the power of them that were subjects unto the Emperor and heathen as he was. But where done they read that saint Paul or any of the Apostles did appeal from any Christian power unto another? 
1. Cor. 6. A.  Saint Paul was discontent with his disciples because that in their secular causes they would sue and plead before the heathen judges/ and that rather they would not among themself chose certain persons to be judges in such causes/ and those judges should be of the most vile presones among them. For those he thought good enough to meddle with secular causes/ let all the heretics show: if ever any of the Apostles or any of their disciples in the first beginning of the church: were subject and under the obedience of any Christian princes. But contrary they shall find that kings as soon as they were converted to Christ's faith and baptised and so christians: they forthwith left and put away their Dyademes and crowns: 
 in legem ad Matt. Apostoli.  and were subjects unto the clergy and under their obedience. And shortly to conclude: they shall find by the order of all scripture as well in the old testament as in the new: that evermore the spiritual part of the people of god: had the governance and rule of the temporal part/ and the temporal part in all things obedient unto the spiritual. Christ (as we said in the first part of this work) was lord of all his flock/ as well in temporalty as spiritualty/ yet these heretics say that Christ would give no judgement between two brethren the strove for temporaltes/ but asked who made him judge between them: And I say again/ they were none of his flock but when his own flock began to strive for temporal power: he took than quickly the judgement in hand and satisfied the parties. The Apostles after Christ's Ascension: were the sovereynes of all Christians and took & also required of them due obedience/ as well in temporaltes as spiritualtes/ which thing doth plainly appear in Ananie and his wife Saphira/ that for the defrauding and deceit of their temporal goods: were judged (by saint Peter) and suffered death. 
Act. 5. A.  Did not saint Paul commit the charge and governance of all the Christians that he had converted: unto Timothe/ Tite/ Apollo/ and such other spiritual father's/ whom he had made bishops/ priests/ and deacons/ among them? Saint Ignacius also/ that was disciple unto the Apostles in his epistles unto the Christian people writeth/ that they should nothing do without the commandment condicte and counsel of the priests/ or else of the diacons that were ordained their governors and guiders. Further than to conclude. All manner of Christian princes/ Emperors/ Kings/ and such other temporal rulers of the people: done yet unto this day in their consecrations and coronations: receive the authority of their power of the spiritual part of Christ's church/ and done make solemn oath of their obedience thereunto. So that evermore among the well ordered people of god: the temporal or secular persons: have been bound unto the obedience of the spiritual persons. And not contrary as these false heretics: done flatter the secular princes. For the great heretic Tyndall/ writeth in his english book of obedience: that there is no spiritual part in Christ's church/ but the devils limbs. For he saith the devil is a spirit/ and all the spiritual part is the flock (saith he) of the devil. And I say thereunto that where he saith the devil is a spirit: he saith truth/ and I grant thereunto. But I say again/ that god is also a spirit. The devil is any yevell spirit/ and god is the good spirit/ and maker and governor lord and master of all good spirits. And he create and made the devil: a good and glorious spirit/ but he (as a falls apostata) made himself an evil spirit/ and doth continue the lord and master of all apostatas/ of Tyndall (I say) and of his master Luther with all their disciples. And our lord god is also a spirit and a good spirit/ and the governor and guider of his flock as well spiritual as temporal. For our saviour hath made and ordered his church like unto himself in the end of the world as in the beginning he made first the hole world of two parts/ one spiritual and heavenly. And the other bodily and earthly. 
Gene. 1. A.  In principio (saith the scripture) creavit deus celum et terram. God in the beginning/ hath made heaven & yerthe Heaven is the spiritual part/ and the earth is the bodily and secular part. And yet both one and the same self world. The spiritual part: was ordained of god to have governance and domination of the temporal part/ and the temporal part: to be duly obedient unto the spiritual part/ and not contrary. afterward he made an other less world that is to say his most loving creature man/ and this less world he made also of two parts/ a spiritual and temporal/ a soul and a body and both one man/ the soul to rule the body. And the body to be obedient unto the soul and not contrary. Than made he the kind of man also in two parts or persons/ that was male and female and those to be one kind and by lawful conjunction to be one flesh/ the male nevertheless: to have governance of the female/ and the female to be obedient unto the male/ that is the woman unto the man and not contrary. yet further/ after the fall of man by sin/ he made (for the redemption and buying again of man) a wonderful creature upon earth/ an other new Adam/ and him also of two parts/ of god and man/ and yet one christ/ that is to say: one and the self same person. The godhead ever to have domination of the manhood. And the manhood to be ever obedient unto the godhead/ and not contrary. After the same manner than/ hath our lord founded and ordained his church/ that is to say: to be one and the self same church as he was and is one christ/ & yet the same church to be of two parts/ as christ was of god and man/ that is of the spiritualty/ and of the temporalty. And so was the church in the old testament as we have showed and in the new law of Christ's ordinance also/ as of the Apostles and disciples as of the spiritualty: and of the other multitude of the people of all degrees/ princes/ mean folks/ and poor folks/ men/ women/ and children. And after the same order: hath the people been divided also among all the infideles and heathen hounds/ that is to say: of such persons as did minister unto their gods as spiritual persons/ that did always sacrifice for the other part of temporal and so been yet among the turks and all other infideles and heathen people/ except only that the order of obedience is transuersed and turned/ upsetdowne/ that is contrary unto the very christianity. For among them the temporal persons have the domination and rule/ and their spiritual part is held under and (by violence) kept obedient unto the temporal part. And unto this order of gentilite: done these heretics (by falls flattery) persuade the secular princes and their people/ that is to say: to make them infideles and heathen folks rather than very Christians: in perverting the order of our lord god and of our saviour christ/ and so despising & setting him at nought. 
Luce. 10.  For he said unto his Apostles and not unto any secular persons: Qui vos audit: me audit, et qui vos spernit: me spernit. Who so ever (saith he) doth obey/ or is obedient unto you: is obedient unto me/ and who so doth despise you: doth despise and set me at nought/ it followeth not therefore: that although the heathen princes done require obedience of their spiritualty: that Christian princes should or may lawfully do in like manner of the clergy of Christ/ yet done these heretics say: that the spiritualty as well as the temporalty: must in every realm be obedient unto the laws of the same/ & than may the king or prince require obedience of all them. Unto this I say/ that (after the perfection of Christ's order) no temporal law may bind any spiritual person/ except it be granted or ratified by a decree of the Pope and his Cardinals or by a general counsel. And therefore these heretics done delude and deceive utterly all them that doth give any credence unto them. This have we said as be degression: unto Tyndalles english book/ that arch heretic. Now than to return again unto our matter: I say the subjects of religion: been more straightly bound unto the obedience of their sovereign: than other been/ because of their vow. And yet not only bound obedient unto the self sovereynes: but also unto the seniores and officers appointed by the sovereynes according unto the ordinance & custom of the religion. For (as we said before) the sovereigns done bear the room and use the person of our saviour christ/ that said unto his disciples: 
Luce. 10.  Qui nos audit: me audit, et qui nos spernit: me spernit. Who so heareth and obeyth you: doth here and obey me. And who so doth despise you: doth despise me. All one than is it for the subjects: to obey or disobey the sovereign/ and to be obedient or in obedient unto the officers and seniores appointed by the sovereynes (in their absence) to be obeyed. But here have I heard of some froward subjects that would say/ that sometime: as well the self sovereynes as their officers/ done many times bid & command prohibitte or forbed without rhyme or reason/ & beyond or above the power of the poor subjects. And also such things as they would never do themself before they were in room. And often times done they make as much a do of a trifle or a small thing as though it were a great matter that should destroy the hole religion. Unto such manner of persons: saint Paul doth answer. 
Answer. Ro. 14, A.  Who art thou (saith he) that dost presume to judge and condemn an other man's servant? Of what perfection than is that religious subject/ that doth not only judge an other man's servant: but also the servant of god/ using (as we said before) his room and person/ and yet furthermore his own sovereign unto whom (by solemn vow and promise) he is subject? 
Ad rusti. monachum. to. 1. B. De prece. er dispens.  Saint Jerome saith we should judge & suppose ever the best of our sovereynes. And he will not in any wise & so saint bernard saith also: the we should judge our sovereigns/ nor in any thing murmur or grudge again them/ ne gladly suffer any other so to do/ but (in as much as we may) we should let all such grudges/ and do what we can to appease the parties. For if we murmur or grudge (saith saint bernard) with that thing that is commanded us/ and than begin to judge the sovereign therein: 
Ibidem.  than done we lose all the merit although we do accomplish and fulfil the commandment. Hilarem datorem diligit deus. 
2. Co. 9 B.  Our lord god saith saint Paul) loveth that person: that doth with good will and glad mind his duty. For in the deed done with murmur: is no patience but rather a cloak & colour of malice. Moche therefore should the murmuring persons dread and fear the sentence and judgement of god given upon Marie sister unto Moses for her murmuring and grudging again him that was her sovereign and spiritual father. And sith in holy scripture: 
Numeri. 12. C.  many great comminations and threats been given & made unto them that been contrarious unto their natural parents: 
Deutro. 21. D.  moche more than should all persons fear and dread to be contrarious and disobedient unto their spiritual parents and specially religious persons unto their hedꝭ and sovereynes/ what so ever they be/ good or bad. For in nothing it appertaineth unto the subject: to be a judge and to control: but rather to be judged and to be controlled. The sovereigns have great labours and done bide many dangers and ieopartyes for their subjects. For they been often troubled and have to do with many things/ and therefore may they the rather be over seen and be negligent and forgetful/ it is a thing much dangerous & of great difficult: to inserue and content the minds of many persons. And never man: hath alway contented the mind of all persons/ no: not christ himself. The subjects therefore should in no wise judge/ murmur/ ne grudge again their sovereigns/ but rather (as the rule saith) have compassion and pity upon them and receive both their commandments and prohibitions: 
Ca 7.  
Bernardus de precep. et dispens.  as they would receive the bidding or forbidding of our lord god & saviour jesus Christ/ whose room and place (as oft is said) they done bear and use. But many religious persons: been of such conditions as we read of in vitas Patrum. A disciple came unto an aged father/ to ask counsel saying. Father (said he) I have sought many places to find ones an abbot or a sovereign after mine own heart and mind. For if I could find (said he) such a father: I would be as obedient as any disciple/ whereunto the good father said/ that thing that you speak: is as much to say in effect: as that you would be a sovereign yourself and not a disciple. For if the sovereign were always of your mind than should you rule and govern the sovereign and not the sovereign you. The chief merit of obedience is to perform the precept of the sovereign in those things that been contrary to the mind and will of the subject. And for that end & cause of merit the subject in the obedience of profession doth give freely from himself all self and proper will/ so utterly: the he may never lawfully call it back again unto himself/ and if he do: than doth he break the promise of his solemn profession/ and also doth become a these or a robber of such good as is not his. For that thing that any person hath freely given from himself and hath delivered possession thereof: is not his ne any thing doth more appertain unto him than if it had never been his. But every professed person hath so given from him proper will: ergo it may never be his again/ except you would think that the sovereign might give it unto him again as a temporal gift may be given: And that can not been in any wise. For the pope himself can not dispens with obedience as he saith in a decretal. li. 3. 
De statu monacorum Cum admo.  De statu monacorum. Ca Cum ad monasterium. The more therefore the obedience be contrary unto the proper will of the subjects: the more thankful is it and the more meritorious. Thus now have we showed: unto whom obedience is due/ that is to say: not only unto the sovereynes: but also unto the seniores and officers using their rooms/ and by them thereunto appointed/ yet here was I asked what manner of persons might lawfully take obedience. And thereunto I said/ that we do here entreat only of that obedience the is vowed and promised by solemn profession after or according unto some of the rules incorporate in the law and that obedience: may no person take as sovereign: but such as been elect and chosen by canonical election to be a heed and sovereign of a covent company or congregation/ as bishops abbots/ or priores with such other of both the sexes/ if any other persons done take such obedience: I think it be taken by dispensation/ as I have herd of some masters of/ hospitales or alms houses. There been degrees of other particular obediences made unto sole singular persons for their time or for ever/ whereof: is not our institute or purpose here to entreat.   

¶ Wherein/ or in what manner of things: obedience is due. The vii Chapitre.  
HEre may conveniently follow/ wherein and in what manner of things the subjects been bound unto the said obedience. For (as we said before) in such things as been contrary unto the laws of god or the the ordinance of the church: no subjects may be obedient unto any sovereign. For scripture saith. 
Act. 5. C.  Magis est obediendum deo, quam hominibus. We must rather obey god than man/ or after the more strait letter/ obedience is more due unto god than unto man. And also in such things as the subjects done know well: been directly again the rule of their profession/ should they not lightly and gladly obey. lightly I mean: without deliberation/ and gladly: for self pleasure or commodity. For in such points: the subjects may stop and stick somewhat there at/ but not utterly deny/ ne ever should a subject say I will not. But rather licence (after religious discipline) asked to speak: than (with sober words and meek reverent byhauioure) to show the sovereign saying. This thing is contrary unto our rule or ordinance/ and yet not with standing: if the sovereign will needily so continue in his commandment notwithstanding the knowledge and remembrance of the rule: than must the subject be obedient. Except alway those things that in the rule been of such weght and substance: the wittingly to break them were mortal and deadly sin/ for there is than no place of due obedience. In the other (as I said) the subject should be obedient/ although he knew well by good learning/ the sovereign did pass the power of the rule in that precept. For many things been contained in the rule: contrary whereunto: the sovereign may not (without the venial offence of god) command. And yet nevertheless if the sovereign (as I said) will needily go forth with all and keep still his authority of commandment: than the subject is bound to obey and follow the precept. For than is the charge in the sovereign & nothing in the subject after such knowledge had as we spoke of. But in such things as (after the mind of the author & father of the rule) done seem to be said and commanded under pain of deadly sin: the subject may in no wise be obedient unto the contrary/ without the jeopardy of that pain. Let us put example of both/ in the rule of saint Augustyne. 
Aug. Ca 1. Regu.  In the first chapiter whereof (when he had moved and appointed the disciples of the same rule unto the love of god & of the neighbour. Whereunto all christians been bound) than doth he forthwith enjoin them by special precept to be of one will and one mind/ for that was the cause (saith he) why they were gathered together in one house and one covent/ and for the effect thereof to be followed & proved: they should live all in common/ and no persons to have ne yet to name or call any thing properly their own/ with this precept of the rule: may no sovereigns in any wise dispense/ ne command the subjects unto the contrary. And if they did give any such commandments: the subjects been not bound to follow ne to be obedient thereunto/ but rather to withstand in all they can with good religious manner & Christian byhauioure/ as they would withstand deadly damnable sin. And this I say not without large & evident occasion. For many sovereigns done contrary & many subjects done more than willingly follow the same/ which is done in all monasteries where the subjects done receive certain cellar●● or wages by year. For (as seemeth unto me) that is directly not only again the rule: but also contrary unto the determination of the church. In the said chapiter. Cum ad monasterium. as after shall more plainly be showed in the second member of this part/ were we shall entreat of wilful poverty. 
4. Ca Re. Augusti.  another example may we take for the other part of the four Chapitre of the same rule/ where is commanded that when the disciples of the same rule: should (for any cause necessary) go forth of their monastery: they should go no less in company than two or three at the least in number. Contrary unto the which precept the sovereynes may not command without some offence of the rule (except it were in causes of necessity) yet if the sovereign do so command: the subjects must be obedient/ because they been not bound to know the causes of the precept. I know well the opinion of diverse auctores is/ that in such things as been directly known to be contrary unto the rule/ be they great or small: the subjects should not be bound in conscience to be obedient/ because the sovereynes (say they) may not or should not command any such. I grant well they should not & also that they may not/ without (as I said) some offence/ but the offence is not alway mortal/ but venial/ wherefore it is of more surety say I/ in conscience for the subjects: to be obedient and to follow the precept/ although they knew well: it be contrary unto the rule. For (as I said) they know not the cause of the precept. And therefore may they (with religious behaviour) put the charge & jeopardy of conscience unto the sovereign. 
Bernardus de precept et dispens. Antonius part. 3. ti. 6. Ca 12.  For in all such things as been unto the subjects doubtful: the sovereynes may discharge their conscience/ wherefore (in mine opinion) they done best to be obedient. For generally the subjects been bound unto the obedience of the sovereynes: in all things lawful and honest. That is to say: in all things that the sovereynes may lawfully command/ and that been honest for both parties to be done. So that ever the subjects: have a respect unto the order & degree of them that have power to command them/ as if the prior or seniores do give a commandment/ and the abbot afterward give or before had given a contrary commandment/ than is the subject more bound to the commandment of the abbot/ and like wise of the Pope/ bishop/ ordinary/ the visitourꝭ of the orders and such other. So that ever the most high precept: be most chiefly observed. 
Antonius' 2. part. ti. 4. Ca 2.55.3.  And let this also be noted/ that the subject is not only bound unto the express commaundemet of the sovereign/ spoken unto the self subject: but also unto the same precept known or perceived by message or by writing/ by sign or token/ I speak this for some/ such persons that will say: I heard not my sovereign speak nor command any such a precept. For the will mind/ and meaning of the sovereign: is more to be poundred and weyde: than the self words. And yet hath the sovereign no power of precept over or upon the private thoughts of the subject nor of the inward motions of the soul or mind. 
Idem. 3. part. t●. 9 ca 12.  And therefore if the sovereign would give any precept upon them: the subject is not in jeopardy of conscience in the omission. But in all that done appertain unto the outward acts: the commandment of the sovereign is valeant and hath good strength and place. But here now some religions persons done put cases. Objection. What and if the sovereynes would command such things as were above our power/ or that passed our learning and knowledge? 
Answer. Narracio.  we read in vitas Patrum/ that an ancient father (for the proof only of obedience) commanded his disciple to remove a stone that was overmuch for twenty or thirty. men to have stired. And the disciple meekly & without grudge: did what he could/ laboured sore and long time thereat and yet sped nothing but seemed to be all without fruit and all in vain/ yet was not his labour last/ but rather much fruitful and effectuous/ because he had the merit of obedience which is no small reward as after shall be showed And as unto learning or knowledge: saint bernard said he preached better by the virtue of obedience: than ever he did by the study of learning. The common proverb is. Nihil difficile volenti. Nothing is over hard for the person that is well willing. A good remedy in such case for the subject is to show unto the sovereign (with meek and lowly behaviour) the infirmity and the very pleynes of his inhabilite/ and so trust unto the discretion of the sovereign. Objection. yet an other question. Sir (saith some person) what should I do: if the commandment of my sovereign were unto the jeopardy of my life? Be not afraid man/ Answer. have a good faith and sure trust in our lord: And I dare promise nothing shall hurt you. For our saviour said himself/ that the faithful person: should (in his name) cast out and avoid evil spirits/ destroy serpent's/ and drink poison without noyance or grief/ we read in vitas Patrun/ that a holy father sent forth a child to fetch water at a well/ and the child had herd tell of a Lioness that did much hurt in those parties/ and asked his father what he should do if the Lioness came upon him. 
Mat. 16 D.  
Narracio.  And he bade him put his girdle about her neck/ and bring her home with him. And so he did in deed/ by the virtue of obedience. 
Greg. li. 2. diolog. Ca  Saint Maure (by the virtue of obedience) ran upon the water at the commandment of saint Benet his sovereign. God doth ever help the good willing person/ I believe there is no sovereign unreasonable/ by aware therefore of feigned excuses. For the wise man saith/ that the slothful and evil willing person: 
Prover. 13. et 26. Objection.  doth cast many perils & put many doubts. yet have I heard some ask another question. What sir (saith he) if the commandment of the sovereign: were foolish or else fruitless and unto the loss of my time? Answer. I say/ that among the old fathers: some disciples (at the precept of their sovereigns) did knit and unknit the same sow & rip again/ some did water a dry stick/ obedience can never be fruitless/ ne mispens of time or labour/ it becometh not a subject (as I said before) to judge the mind of the sovereign. Objection. yet some persons been not so content/ but done say. We think yet syr: that it is best for the sovereynes to consider the state of their subjects/ what every person may do/ what they can do/ and whereunto every person is apt/ disposed/ and well willing/ and thereafter to appoint their commandments. That (say I) is as much to mean: Answer. as that the sovereynes should study and imagine: what the subjects would do/ not what they should do. And the subjects should spy out and chose wherein they would be obedient or rather wherein they would appoint the sovereynes to be obedient unto their will & appetites. The mind of them that enter religion: should not be to give order/ to rule or to teach & counsel/ but rather to be ordered/ to be ruled/ to be taught & counseled. 
Bernardus de precpt. et dispens.  Take this therefore as a good rule of obedience that is to be obedient in those things that been unto your own pleasure: is little meritorious/ but to be obedient in these things that been hard laborious and painful and contrarious unto your own appetytte and desire: is of high merit/ and worthy great thank and reward. 
Psal. 16.  The prophet saith Propter verba labiorum tuorum: ego custodivi vias duras. That is: for the reward lord of thy word and promise: I have kept the hard ways and narrow paths of penance. And the Apostle saith. Per multas tribulationes: 
Act, 14. D.  oportet nos intrare in regnum celorum. We must (saith he) enter into the kingdom of heaven: by many troubles and pains. In the hard and grievous things/ than to be obedient is (as we said) most laudable and most worthy love and favour. And yet the transgression and breaking of them: is of least pain and punishment. And contrary: in those things that been light/ easy and pleasant to be done: the obedience is (as we said) of less reward. And the contempt of them: of moche more pain and punishment. Let therefore all subjects beware of contempt and despising of any precept or commandment of the sovereign be it it never so little or seem never so light. For contempt: is ever jeopardy. And thus an end of this article/ that is to say: wherein or in what things: the subjects should be obedient unto their sovereynes.   

¶ how or under what form or manner the subjects should be obedient unto their sovereynes. The viii Chapitre.  
HEre now may follow of the form manner & behaviour of obedience/ & of the degrees of the same. first than we say/ that the obedience due unto the sovereign must in the subject be true/ faithful/ plain/ simple/ & unfeigned/ not coloured in any wise ne cloaked. That obedience do I call true/ plain/ & unfeigned/ that is performed and done: not for fere or flattery: but after such form outward in effect as it is inward in the heart & mind. For many persons been very obedient in goodly words/ fair & fast promises/ & in Gentle & lowly behaviour/ but when it should come to pass in effect & deed: their obedience doth ꝓue to be all in the mouth & lips/ & never to have sunk ne settled down in the heart or mind. For nothing is done at all. Of this manner of obedience: our saviour doth show example in the gospel of Matheu. A man (saith he) had ii 
Matth 21. C.  sons his own children/ he bad & commanded one of them to go in to his vineyard & labour there the day. And he said plainly and platly: he would not go/ ne labour any thing/ and yet afterward (when he remembered himself) he was sorry that he had so answered his father and thereupon he went into the vineyard and fulfilled the commandment of his father. The father than came unto the second son/ and said unto him/ in like manner that he should go into his vineyard and he (with good and gentle behaviour) said sir I am ready at your pleasure and now go forth with good will/ and yet he went not at all. The first plain rebellion: seemed inobedience/ & yet (in deed) it was full good obedience. And the other that seemeth perfect obedience only in the mouth & in outward behaviour: was false feigned flattery/ and in deed: disobedience. That obedience than is plain/ simple/ faithful/ and unfeigned obedience: that is done after and according unto the very mind and meaning of the sovereign/ rather than after the tenure of the words. For many persons will seem to be truly obedient/ and yet under colour thereof: will follow their own mind and pleasure/ and after (for excuse) will other make interpretation of their sovereigns words: or else say they understood them after that form/ and all they do to seem to be obedient/ or (at the least) not to seem inobedient. But seeming or feigned obedience: shall another day: appear openly before god/ and there be proved none obedience/ but rather worse than rebellious inobedience/ we said before: be as thou seemest/ or else seem as thou art. That obedience also is plain and simple obedience: that is done blountely with a heart well meaning mind without discuss of reason and (in manner) without discretion/ so that the obedience/ do seem an idiot or a fool therein. Let the true obedient subject (saith saint bernard) be a fool in obedience/ that he thereby may be wise in deed Let all his discretion in obedience be such: 
Bernardus de precept et dispens.  that he therein have no manner of discretion. And let his wit and wisdom be such: that in obedience: he have no their wit nor wisdom. This now have we said for the true/ faithful/ plain/ and simple manner of obedience.   

¶ That obedience should be liberal and loving. The ix Chapitre.  
AN other good manner of obedience: is that it be done liberally & lovingly/ with hearty manner & affection of mind. For that liberal affection of that simple and blended obedience we spoke of: doth show/ express/ and declare/ the discrete indiscretion and the wise folly or foolishness of the same. For the subject that doth his obedience with liberal heart and affection: doth make no discuss ne reasoning of the matter/ as other will that done say/ what reason is here in? Who found out this fond or foolish counsel? who brought up this goodly gift? How came up this comely custom? with such other checks or tawnts. Why should I do this thing: rather than any other of the covent? Here been mine elders/ here been my youngers. And yet am I driven forth & none else/ with many such other murmurs and grudges which nothing done become religious persons. In these manner of persons: love lacketh/ and liberal affect is absent/ and charity (as they say) is out of town. And that causeth them thus to discuss and reason with themself so far: that in deed they been without or beyond all reason/ and done ꝓue themself very stark fools/ For unto loving & simple obedience: nothing appertaineth to judge or discuss/ the quality or quantike of the commandment/ that is to say: whether it be vile or honest/ light or hard to be done/ but without any such trial or reckoning/ without discretion or deliberation/ without wit/ wisdom/ or consideration: to be content & only to ponder & weigh that the thing is commanded & therewith to enforce & give diligence: with good fidelity & with liberal loving heart to perform & fulfil the same. The prophet saith. Volnutarie sacrificabo tibi. I will good lord said he) do unto the sacrifice of obedience/ with a fire & ready will & with a glad heart & mind/ & in an other place. 
psal. 53.  
Psal. 118.  Paratus sum et non sum turbatus, ut custodiam mandata tua. I am ready (lord) & nothing troubled ne grieved in that I am bound to keep thy commandments. And Samuel the prophet/ unto our lord. 
1. Reg. 3.  Speke/ sir (saith he) give thou lord the commandment. For I am here thy servant/ present and ready/ to hearken and to be obedient thereunto. I do not desire to appoint thee (good lord) what thou shalt command: but what so ever thou wilt command & bid me do: that will I (with all liberal love and most hearty affection) be ready to follow and to fulfil In the old testament our lord said unto his people. 
Deut. 12. in fine.  What I command you to do: that thing do you alone/ and neither add you any thing thereunto: ne yet minish any thing thereof. What faithful person: will ask or seek reason: why our lord god would give this commandment or that? it nothing appertaineth unto any creature: to discuss the will and pleasure of god. Nor yet unto the subject: the will of the sovereign. But well doth it become them to fulfil (with liberal effect and love of heart) whatso ever is commanded as their will & mind/ and to go no further. But this point of obedience is hard to be truly done and fulfilled of any persons except only such: as have (by force and teruente study) made the sovereigns will to be their own will. And their proper will: to be the sovereigns will. For all manner of persons: done (gladly and with affection) follow and fulfil their own will And therefore saint bernard saith. 
Bernardus de precept et dispens.  That point of obedience call I the best: when the thing that is commanded is done with the same will & in such manner & form: as it was commanded. For unto such subjects: the commandment of the sovereign: is (as they say) meat and drink/ that is to mean: a singular pleasure. So said our saviour himself. 
Io. 4. D.   
Meus cibus est: ut faciam voluntatem eius qui misit me. My meat and food (said he) is to perform the will of him that hath send me into this world. And saint bernard again. 
 sup.  Those subjects that done seek means/ that the sovereign should command that thing/ that were their will and pleasure: done utterly deceive themself/ altohughe in their own opinion: they seem to keep good obedience. For they been not in that thing obedient unto the prelate/ but rather the prelate unto them. 
Ls. confess.  Saint Augustyne therefore saith. That minister servant/ or subject: do I call the best: that doth not desire ne will/ to here commanded of the soverein what he would or hath pleasure in: but the rather hath good will & pleasure to do/ what so ever the sovereign doth speak or command. This obedience therefore that here is/ called liberal/ when it is done and performed with due affection of heart & mind is of great and high perfection and of singular merit. For (as the common proverb saith) love hath no lack/ that is to mean: that true love findeth no defaults/ putteth no doubts/ casteth no perils/ ne maketh any excuses.   

¶ That obedience should be strong/ mighty/ and bold. The ten Chapitre.  
Upon these premises: doth follow an other good propriety of obedience. That is to say: that very obedience should be strong/ mighty and manly/ and so clean without cowardness: that with a bold spirit and without fear or dread: it should dare & presume: to enterprise and take in hand: things of great peril and jeopardy/ things of great difficulty and hardness/ things laborious and painful/ and things unto nature horrible and abominable. And yet things sometime for the state or strength of the persons impossible. So did we show before/ of a disciple that (for obedience) did sore labour to remove a stone that was impossible to be moved or stirred: by a great multitude/ and of the young disciple that brought the Lioness unto his sovereign/ and of him also that entered into the pit of kokadrylles. Saint bernard saith that our saviour jesus lost his life: 
bernard.  because he would not lose his obedience. And saint Paul saith: that Christ was made continually obedient unto death And yet unto the most painful/ 
Phillip. 2, A.  and most shameful death of the cross. This manner of obedience: doth neither stop ne stick ne stumple at any lettings/ ne yet make any delay. 
Canti. 8 B.  For love is as strong as death. Whereof saint bernard again saith unto all religious persons. 
Bernardus.  you have (saith he) put your hand unto strong & mighty things/ that is to say: you have enterprised & taken great things on hand/ or charged yourself with great things: you may not therefore now play the cowards/ you may not faint in your way/ but now must you play the man/ take good hearts & lusty courage. 
Psal. 36.  Et spcrate in deo, et ipse faciet. And have you good hope & trust in our lord/ & he will help you/ comfort you/ strength you/ and perform your desire & petition.   

¶ Of the ornacie and garnysshe and of proof of obedience. The xi Chapitre.  
THis said liberal and loving obedience: is adorned/ garnished/ setforth/ openly showed & proved: by certain evidences/ one is/ when it is performed and done with a glad & cheerful countenance/ with a merry and joyful behaviour. Whereof saint bernard saith. 
Bernardus.  A sober countenance & cheerful/ gentle and sweet words/ with goodly religious byhauioure: doth marvelously well garnyshe good obedience. The wise man doth affirm the same. In omni dato: 
Eccl. 35.  hijllatem fac vultum tuum. In every gift & good deed: let thy countenance be glad & cheerful whatso ever thou wilt do: let it seem to be done & so let it be with a good will and gl●● mind. For (as saint Ambrose saith) The outw● behaviour: is (in manner) an evident show 〈…〉 of the inward heart & mind. When a t is done with a lowringe countenance/ a sour cheer/ & with a lompyshe look: it seemeth to be done with an evil will. And so is it worthy little thank or none at all/ but rather worthy blame & rebuke. So that I may conclude that such obedience: is worse than lost. For it doth nothing please/ but rather doth much grieve & discontent the sovereynes. Saint Paul saith/ that our lord god doth love well the glad & chyreful giver/ that is to say: 
2. Co. 9 B.  that god doth acceptably and lovingly receive the service of those persons that done their duty with glad and cheerful behaviour. To do well with evil will: is a thank les labour. 
Matth. 27. D. Marci. 15. B. Lu. 23. D.  For so Simon in the passion of our saviour: bare his cross/ constrained and compelled thereunto/ and (for that time therefore) deserved no thank. Saint Paul therefore: did not only command his disciples to be obedient: but also he showed unto them the form & manner how to be obedient and the reason thereof/ saying. 
Heb. 13. C.  Obedite prepositis vestris, et subiacete eyes. Ipsi enim pervigilant quasi racionem pro animabis nostris reddituri, ut cum gaudio hoc faciatis, et non gementes, hoc enim nobis non expedit. Be you obedient (saith he) unto your sovereigns/ and be you subdued as underling/ unto them. For they done waytche and care take pain and diligence for you as to render and give account for your souls. And therefore do you that obedience with gladness and joyful manner/ and not murmuring & grudging with an evil will. For that manner obedience: is nothing expedient ne profitable unto you/ but rather both your merit and your labour lost. This hyllarite and cheerful manner doth therefore not only flourish, and gaily garnish obedience: but also doth prove in evident effect: the liberal love of the same obedience.   

¶ That obedience should also be done quickly/ readily and without stoppage. The xii Chapitre.  
YEt is there an other behaviour/ that doth moche declare and show very obedience to be liberal/ loving & hearty and that is: when obedience is performed and done/ anon and forthwith after the commandment/ quickly/ hastily/ readily/ & with out study or stoppage. The prophet saith. 
Psal. 17.  In auditu auris obedivit mihi. He was obedient unto me at the first hearing/ that is to mean: that as soon as he heard me speak: he was forthwith ready to fulfil my commandment and bidding. And the wise man saith. Vidisti virum velocem in opere suo. etc. 
Pro. 22. D.  When so ever thou seest or dost perceive a person quick/ ready/ and diligent in his works: that person is worthy to wait and to do service in the presence of kings/ princes/ or great estates. 
Psal. 118.  And the prophet again. Paratus sum, et non sum turbatus, ut custodiam mandata tua. I am always ready (good lord saith he) and nothing troubled to keep thy commandments. That quickness (than) and that readiness: is a sign and token of good will/ and of a loving heart. And therefore is that service & obedience: thankful & worthy favour & reward. We read in vitas Patrum/ of an holy father called/ abotte Sylvan/ which had xii disciples or subjects/ of the which xii one that was named/ brother Mark: was more favoured and beloved of his abbot: than any of the other/ wherewith they were all discontent & murmured & grudged moche therewith/ which thing when the good father knew and perceived: he studied how to satisfy them & said openly among his other lessons: that the subject that is most ready unto obedience: is ever most worthy the favour & love of the sovereign And on the morrow (to ꝓue the readiness of obedience) he knocked at their sells by order & called everich by his proper name/ but none of them came forth ne yet gave any answer. Than came he unto the sell of the said Mark/ and knocked at his door and/ called him by his name/ and he forthwith answered saying father? and therewith he start forth in all haste. And the said father/ went into his cell to see how he was occupied/ and there he found that he was writing & at the call of his sovereign: had left the one half of a letter unmade/ which writing he brought forth unto all the other brethren: and showed unto them the readiness of his obedience: wherewith they were all confounded/ and meekly confessing their own default were so satisfied/ and granted that (by good reason) he was most worthy to be favoured. another story shall we show you of our tyme. Of a bishop of England that used to call his servants by these terms/ one of you/ as though he cared not which of them he had. And ever one person of small reputation (in comparison of other) was ready at hand/ and answered unto that call. So in short time a profyttable office or fie fell into the gift of the bishop/ & his counsel asked him. Who should have that good office/ and he said/ one of you/ and they named a person. Nay said the bishop: what should one of you have than? Why sir said they he is one of us/ well said he: one of you shall have it/ & than he declared unto them what he meant/ that was that the same young man: that ever was most ready at his said calling: should have it. So doth appear that quick and ready obedience: doth moche please & content all manner of sovereynes. And many persons have we (known for our time) that have: for their ready obedience & due attendance been promoted & favoured above & before many other: that else had been more worthy & more like to have been promoted. And the obedience or service that is duly or slothfully done (although it be well done) yet doth lose moche favour & thank/ because it maketh the sovereigns weary/ to see the subjects go so slowly unto work. For it seemeth than to be done with evil will. And it is a grieve unto a loving sovereign/ & a great discomfort also: to see the subjects (after the commandment given) to stop & study thereat/ although they would be advised/ & so to stand & sit still & each look upon other/ as though they knew not unto whom he spoke/ or as though one would that his fellow should go forth before or rather than he/ or as though they were afraid to go forth/ as dear done in an herd when hunters been about them. For than done they stand in an heap together/ & one doth put an other/ to have him out before. This manner and behaviour in obedience doth (as I said) moche grieve the sovereynes. For it causeth them to think/ that they have but little love among such subjects. And contrary/ the quickness and readiness of the obedience: is unto the sovereigns/ as an evident proof of the love of the subjects/ and doth goodly and gaily well garnish the said liberal obedience.   

¶ That obedience should be done with due reverence. The xiii Chapitre.  
IT becometh also this loving lady obedience: to be done with due reverence. For love without reverence: is childish or foolish. Children/ little babes/ and innocentes: done love their mothers or nurses/ without any reverence unto them/ and so done idiots and innocent fools their governors or keepers. And reverence without love: is mockery. For so done lords or gentlemen reverence unto their servants in mockery or scorn/ and so did the jews: unto our saviour Christ. Shrewd boys and lads: will also do reverence in mockery unto their masters. But such reverence becometh not religious persons/ all their reverence should come from the love of the heart/ and so should their due reverence in every obedience: show the meekness of their minds. For when obedience is done boldly/ rudely/ and without due reverence: it is a sign of a proud and presumptuous heart/ that should disdain to do that obedience/ and that it is done of course or custom/ for the duty and bond of religion: rather than for the love of reverent devotion. And therefore such manner of subjects: done think their obedience moche and of great price/ and that they been worthy: much praise and thank/ and also reward therefore/ but in very deed they been worthy none at all/ for that reverence is rather to be accounted as a flattery than as due reverence/ and therefore if they have any thank or reward for the same: that temporal thing: shall only be their merit. Where the very loving reverence: that is joined unto obedience as justice & duty/ and to avoid the offence/ pain and punishment/ that else they should should have: is much rewarded of god. For such persons done neither ask ne covet any reward in this life but rather done say after the counsel and doctrine of our saviour in the gospel. Where he saith unto his disciples. Cum feceritis omnia que precepta sunt nobis. 
Luce. 17.  Dicite, servi inutiles sumus. Quod debuimus facere: fecimus. We enim nobis: si non fecerimus. That is: when you have done all manner of things that were commanded you: say you (unto yourself) we been unprofitable servants. For we have done nothing: but that was our duty. And woe & vengeance should have come unto us: if we had not done it. Here is now thank desired/ here is now reward looked fore/ only these persons been glad to escape pain and displeasure. And yet shall they to deed have most high thank and reward not only of their sovereynes here: but also of our lord in bliss.   

¶ That obedience must be perseverant. The xiiii Chapitre.  
YEt one point or propriety apperteininge unto obedience doth remain/ not only as an ornament or garnysshe: but also as a full some and perfection of this holy virtue obedience/ that is to say: perseverance/ which is not only required unto obedience: but also unto all manner of virtues/ that shall be rewarded of our lord god. For saint Gregory saith. 
De paeni. distin. 3,  In casum, bonum agitur: si ante vite terminum deferatur. A good deed is vain/ void/ & fruitless if it be left/ given over and not continued: unto the lives end. What availeth to ren fast for the glaive a while/ and then stop and stand or stick in that way and come not forth unto the goole & place appointed? 
1. Cor. 9 D,  Sic currite (saint Paul saith) ut comprehendatis. So ren you (saith he) that you may win & caytche the game. 
Matth. 10. C.  And in the gospel our saviour saith. Qui ꝑseveraverit usque in finem: sic saluus erit. Who so ever doth continue his good deed unto a perfect end: he shall surely be a saved soul. Many persons done bygyn well but yet (as the common proverb saith) hot love is soon cold/ and therefore they bring not well unto a perfect end: the thing that they well began and with great fervor of devotion. They say therefore in an other proverb/ that soft fire: maketh sweet malt. That is to mean: that every thing that is done by good deliberation: cometh unto a good and profitable end/ whereof is yet an other english proverb common/ love me little (say they) and love me long. 
Matth. 22. D.  But here unto will some persons say/ that (after the commandment of the gospel) we should love god not a little but rather as much as is possible/ with all the heart all the soul/ and all the mind/ that is to mean with all the powers of the soul/ the memory/ understanding and will. But here must you understand/ that one thing may be both little and moche in respect of diverse other things. For the hole yerthe in comparison unto the son: is very little in quantity/ scant the viii part/ & yet in comparison unto the realm of England: it is very great. So that love may unto some person seem little that unto an other seemeth very moche. So is it in the love of god. For that love that seemeth unto the very spiritual lover very little: is unto our lord very much/ when the self lover complaynethe most upon himself because he doth not love god/ and doth sigh and mourn/ and is very sorry that he can not (as he saith or wenethe) love god/ than doth god exsteme and weigh that love for very great/ so that the perseverance of that love shall have sure reward/ where many other persons that done begin in great fervor and by little & little doth decay: shall have little thank. So is it of obedience. For some will be very diligent and lowly at the beginning/ & done think they been very good obediencers and done well keep the bidding of the sovereign/ and thereupon they wax bold and done believe they been in the favour of the sovereign and thereof been they joyful and glad/ but when in a while after: they wax more dull and than been challenged or rebuked: than done they think and sometime say that all their diligence was lost/ because they have no such thank as they looked fore/ and so doth their diligence decay. But the very true obedience/ bylevethe or (at the least) dredethe and ferethe that he never doth his ivy/ but that all he doth: is to little/ and he hath no regard in all his obedience: unto the sovereign as for the self sovereign/ 
Proper quod ununquodque est: illud magus est.  nor unto the will/ pleasure or displeasure of the sovereign/ but only for god & so secondary unto the sovereign as using the person and bearing the room of god. And therefore/ if the sovereign be overseen and be displeased without any just cause or reason: yet doth not the loving subject: withdraw any part of due obedience: lest he should displease god/ as withdrawynge from him his due right. The respects therefore/ the looking and beholding unto god/ and the consideration of his everlasting reward: doth cause the devout and religious subjects (as well in pain and displeasure as in wealth and pleasure) to persevere/ continue and go forth ever still in due obedience. perseverance therefore is necessary/ without which: all labours been lost. Of this loving lady perseverance: have we translate a book into english of a good author and great learned man called Mapheus/ which book you have and may see therein more of this matter.   

¶ Of the benefits/ fruits/ vantage or avail/ & profits of due obedience by order/ and first of the first fruit and perfect. The xu Chapitre.  
Now may conveniently follow (as a conclusion of obedience) what is the effect and end of obedience/ that is what profit and good the persons shall have or win by due obedience And hereunto shall we use the sure foundation and ground which is diverse times remembered in this work/ that is to say: that all the obedience that is done unto the sovereign: is done principally unto our lord god/ whose room & place: they done bear & use according unto his own saying in the gospel of Luke the ten Chapitre. 
Luce. 10.  Qui vos audit: me audit. etc. Whoso ever is obedient unto you (saith he unto his Apostles) is obedient unto me/ & who so despiseth you: despiseth me. There been diverse fruits or ꝓfyttꝭ whereunto we have regard & done make provision & care fore in this life. But we shall here (for our purpose) name four only/ that is to say/ the profit of worldly goods or substance/ without which we can not live in this world The second is: ourself bodies/ whereby we set more than by any goods. The third is the profit of fame & good name/ which is of durance: above both the other/ & therefore more noble/ more precious/ and more to be regarded and setby. The fourth is: the profit of the soul/ that (without comparison) is above all the other/ & most to be cared & provided fore we shall now begin at the lowest & so ascend. The first fruit or perfect (than) of obedience is the wealth & prosperity of this world/ which (by our lord god) is (in diverse places of scripture) promised unto obedience/ as unto ysaacke/ where our lord saith. Bide & dwell where I bid thee: 
Goe 26. A.  & I will be with the & I will bless the & multiply thy goods/ & I will give the all these lands & possessions: which I promised unto thy father Abraham/ because he was obedient unto my voice & commandment. 
Deu. 28. A.  And in an other place he saith unto the children of Israel by his servant Moses. If you be obedient unto the voice & commandment of your lord god/ you shall be in honour/ dignity/ & possessions: above all the people of this world/ and have many other commodities which there done follow by order. And although unto religious persons: this perfect be: but of small weight & regard: yet must they needily have their natural food and clothing/ which things charitably ministered (according unto the necessity of the persons) doth cause them to live more quietly/ & to be the better content with their estate and manner of living. But (as we said before) the most obedient subjects been moste favoured of their sovereynes: and therefore of good right been best served of all necessaries: ergo due obedience is profitable unto the worldly part/ which is the first and least fruit and profit of obedience. Objection. But here some persons would think/ that if the sovereynes do favour one more than another: they should then use parcialite/ which is to be avoided in religion. Answer. Unto this we say/ they been not partial but as justice requireth. For (as we concluded before) good reason will that the most obedient subjects should be most in favour with the sovereynes. The words of our saviour done confirm the same. Where he said Vos amici mei estis: 
Io. 15. B.  si feceritis que precipio nobis. you been my dear & loving friends (saith he) if you (by due obedience) perform and fulfil what so ever I bid and command you. And by the same reason did our saviour prefer in room and office: saint Peter that was called/ Simon/ which (by interpretation) is as much to say as obedience. And surely natural parents: done commonly favour moste and prefer their most obedient children. And so done masters and mistresses/ lords and ladies among their servants/ so followeth that obedience is profitable unto the increase of the worldly substance or goods necessary unto our daily living.   

¶ Of the second profit or fruit of obedience. The xvi Chapitre.  
THe second profit whereunto man's nature hath regard and care: is the prosperity/ health and good state of the body to be preserved and kept in good health and long life/ whereunto much availeth obedience. The holy scripture saith. Honora patrem tuum: et matrem tuam, 
Deut. 5. C.  ut longo vivas tempore, et bene sit tibi in terra. Do thou honour and reverence unto thy father and unto thy mother/ that thou mayst be long lived/ or live a long time/ & be in good state and health upon earth/ but before have we proved: that due honour can not be without due obedience/ they must needily go to gother: ergo the same profit is promised unto both in like But here some persons will say (peradventure) the this promise is made in scripture: Objection. unto them that (with due obedience) done honour unto their carnal parent's/ that is to say: their fathers and mothers (For so that term parent's/ doth signify in one word: Answer. both the father and mother) Whereunto I say/ that the promise doth more extend unto the spiritual parents/ because they be so moche above the other carnal parent's/ as the soul is above the body/ and the spirit: above the flesh. The wise man saith also in his proverbs. 
Pro. 7. A.  Honour thou (saith he) with due obedience thy lord and master: 
Ibidem.  and thou shalt (for thy reward) be well at ease and wealthy. And in the same place. Be thou obedient (saith he) unto my bidding and commandment: and thy reward shallbe long life. The sovereynes in religion: done bear the room and the person of our lord: ergo all such promises done extend unto them. 
Eccl. 3. per totum.  In the book also called Ecclesiasticus/ been many commodities and profits set forth and promised unto the same purpose/ which we have set forth at length in a little work that we wrote unto householders and rulers/ notwithstanding we shall not be grieved to set out the same again here. For here in is good authority for all the commodities and profits that we have before appointed/ that is to say: of the goods of the body/ of the same/ and of the soul. I pray you therefore good devout readers note it well. The chapiter beginneth thus/ as it is exponed by the church. The children of sapience or of wisdom: 
Quia non in greco.  been the congregation or company of just and righteous persons/ and the nation: that is to say: the natural disposition of them: 
Audite i obedite.  is obedience and love. you loving children therefore (saith he) hearken you well the judgement of your father/ and be you obedient thereunto. And so perform and work the same: that you may be the children of salvation. God hath ordained by the honour of the father: to be in the children/ requiring also & confirming in them: the judgement & obedience of the mother. Those persons that done love god & been obedient unto his commandments: shall (for their reward) have special grace to ask forgiveness for their sins passed/ & to continue & keep themself from those that been to come/ & shallbe graciously heard in their daily prayers. And those persons that duly done honour their parents: been like (in spiritual provision) unto them that (for temporal provision) done gether riches & treasure upon earth. Those that done obediently honour their parents: shall rejoice/ & have joy and comfort: in their own children. And shallbe graciously heard of god in all their need or trouble. The children that done duly honour their parents: shallbe long lived/ or of long life. And the child that is obedient unto the father: doth much refresh & comfort the mother. And in like manner the child that is obedient unto the mother: doth well content & please the father. Those children that reverently done fear and dread our lord: done also duly honour their parents. And as bondmen or thrall persons done service unto their lords & masters: so done they unto them that have bygotten them into this world/ & such children: will do their service so/ both in work & word/ & with good & lowly behaviour in all manner of patience. Do (child) unto thy parents due honour & reverence. And thy reward shallbe: the blessing of god & the multiplication or increase of worldly goods in this life/ & the same blessing shall remain & rest upon the for evermore. The blessing of the parentis: doth make the heneritaunce of the children: steadfast & staple & the cures of the parentis: doth rotewalt unrote pluck up & destroy that seemeth to be most surely founded & rooted. Child: take never pleasure ne pride in the rebuke of thy parentis. For that is not thy worship ne praise/ but rather thy confusion shame & rebuke. For the glory & worship of the child: is of the honour of the parent/ & great shame is it unto the child: that the parent be without honour. Child: take good patience with the age of thy parentis/ & never displease them/ grieve them ne make them sorry in all their life. And if they feyle or fault in wit or understanding: forgive them and take patience therewith/ and never despise them by the comparison of thine own strength/ wit/ cunning or ability. For the commiseration/ the petty or compassion that the child hath upon the parents: shall never be forgotten. For thou shalt for the default of thy parents (duly borne and suffered) have great merit and reward/ & in thy justice that is to say in doing thy duty (for every child is bounden unto the parents) thou shalt have profit and a place ordained in heaven/ and yet here in the time of trouble or need shalt thou be remembered of god. And as the frost or ice in the clear son: so shall thy sins be melted and wasted. All this have we translated out of the said third chapiter of Ecclesiasticus/ to show the fruits and profits of obedience which said chapiter (after all doctoures) speaketh and meaneth all: of the spiritual parent's/ as well as of the carnal parents. And yet doth follow: in the same chapiter unto the contrary part: how great jeopardy it is to be obedient or disobedient unto the parents/ and what pain and punishment belongeth thereunto/ that is to say: all contrary unto the foresaid profits/ & he doth conclude them in few words/ saying thus. Quam male fame est: qui relinquit Patrem? How great shame and rebuke appertaineth unto that person that doth forsake the father and is rebellious and disobedient unto the parent. This point is again the fame & good name/ as though he said: moche shame and evil name and fame: doth follow such persons. Than followeth for the residue. And that child is cursed of god: that doth displease/ vex/ trouble/ and grieve the parent. The curse of god is contrary unto all the other fruits of obedience/ that is to say: the wealth of the soul of the body and of the goods.   

¶ Of the third fruit or profit of obedience: fame/ good name/ honour/ and worship. The xvii Chapitre.  
Although the chapiter before: be of itself sufficient authority for all our purposed ꝓfyttes: yet shall we nevertheless go forth with our order/ and show now somewhat of the third fruit and profit of obedience coming thereof/ which is fame and good name/ honour and worship/ it is a worship in the world to be of high blood or of a royal lineage or stock. But every obedient person is of the stock & kin of our saviour christ/ by his own words. 
Matth. 12. in fine. Marci. 3. D. Luce. 8. C. Io. 15. B. Deut. 28.  Who so ever (saith he) by due obedience doth accomplish and fulfil in deed or work: the will of my father/ that person is my father and mother/ sister and brother. And again/ those been my lovers and friends that done (by due obedience) what I command them Our lord also promised in the old testament: honour and worship unto his people/ if they would keep due obedience. saying if thou be obedient unto the voice and bidding of thy lord god: thou shalt be promoted and exalted above all other nations. Our saviour in diverse places said. 
Matth. 1●. B. Lu. 14. C. et 18. C.  Qui se humiliat exaltabitur. The person that keepeth a low sail and maketh himself meek & vile: shallbe exalted and taken up/ unto honour and dignity/ but humility is proved best by obedience/ ergo obedience is worthy laud/ praise/ honour/ and worship. Every virtue is worthy praise. For laud & praise doth follow virtue/ as the shadow in the son: doth follow the body. Fame and good name: is of laud & praise. 
Prover. 21.  The wise man saith that victory: is worthy praise. And the obedient person (saith he) may best speak of victory/ and he hath vanquished & gotten a great castle & suit hold: that hath overcome himself/ which is done only by obedience. For without obedience: can no virtue be gotenne preserved & kept. And without obedience: every virtue is soon lost. For it lesteth no longer than the person is obedient, Perfect obedience: doth work miracles. 
Marci. 14. D.  For by his obedience saint Peter went upon the water/ as upon the dry earth or land. And saint Maure that was disciple unto saint benedict/ called saint Benette: 
Grego. 2. dia. Ca 7.  by obedience ran upon the water to recover the child Placidus/ that fell into the river. And many other great miracles been set forth & showed in vitas Patrum/ & in many other holy stories: that were done by holy obedience. The name and fame whereof: doth yet lest and continue & shall do for ever. So than doth follow/ the one of the frutis & ꝓfyttꝭ of due obedience: is fame & name.   

¶ Of the fourth fruit or ꝓfitte of obedience/ that is to say the wealth of the soul. The xviii Chapitre.  
How let us see how the wealth of the soul cometh of due obedience. The first wealth of the soul: is deliverance thereof from the state of damnation unto the state of grace/ which is only of obedience unto the holy sacramentis. first unto the sacrament of baptism/ and also unto the sacrament of penance. And other great wealth unto the soul: is to be preserved/ kept/ & continued in the same state of grace/ which is only by obedience. 
Pro. 29. C.  The wise man saith/ that the person is blessed the is obedient unto the commandment of god. And in an other pacle. Qui custodit preceptum: non experietur, 
Eccle. 8.  quicquam mali. The person that is obedient unto the commandment of our lord: shall never have experience of evil/ but shallbe preserved & kept from all sin. And our saviour in the gospel. 
Io. 8. D.  Si manseritis in sermone meo: vere discipuli mei eritis. etc. If you (saith he) persever/ continue/ & bide in the obediece of my bidding & commandment: than shall you be my very disciples/ & you shall know the troth of all things & that truth: shall deliver you from all evil. And a little after/ he made an oath & said. 
Ibidem. F.  I acerteyne you for a true truth/ the who so ever will be obedient in keeping of my commandment: shall never have experience of death everlasting. 
August.  And when we say in our pater noster. Fiat voluntas tua sicut in celo et in terra. Let thy will be done upon earth as it is in heaven/ than done we pray & make petition for obedience For that saying is as much to mean: as though we said. Good lord our holy father that art in heaven we beseech the grant us the gift of due obedience/ that (according unto our state) we may work and perform thy will here upon earth: as (of thy Angels & saints for thyr state) it is performed & wrought in heaven. For although obedience be the singular gift of god & freely given: yet will he natwtstādīg: that we ask it & make petition or pray therefore. Whereunto we been (of his holy spirit exhorted & moved. And who so ever will incline/ lie/ and give good ear and hearing unto the exhortation of truth: shall surely possede and have it/ and that will not: can never have it. And if (by frailty or temptation) we fall into sin nothing may recover and delevere us: but only obedience unto the holy sacrament of penance/ obedience (than) is a great benefit & profit unto the soul. And yet when the soul is (by penance) reconciled: nothing may better apparel and garnish the soul with good virtues ne better keep & nourish the same therein: 
August.  than obedience. For obedience is not only the mother and beginner of all virtues: but also it is the mures or noryssher/ the bringer up and keeper of all virtues. And obedience doth also chase/ put away/ and quench/ or (at the least) doth restrain and rebate the assails of our three principal enemies the devil/ the world/ & the flesh/ whereof the prophet saith. 
Psal. 118.  In quo corrigit adoscencior viam suam? That is under the form of a question how/ wherein/ or whereby shall the frail young person correct and reform or restrain/ his ways and frail dispositions? whereunto he answered saying. In custodiendo sermones tuos. In keeping thy biddings/ that is ta say by due obedience unto thy commandments. Obedience also doth cause in the soul and in the conscience of a person: a marvelous tranquilite and rest of mind And in all scrupulosites/ feres or doubts: obedience doth put the conscience in most high surety/ which is no little comfort ne yet small profit unto the soul. 
Esay. 48.  Whereof the prophet Esay saith in the person of our lord/ unto the people. If thou (said he) hadst been obedient unto my commandment and biding: thy peace/ thy tranquilite/ thine ease and rest: should have been abundant as a flood or river In figure whereof: is said in the Maccabees/ that for the time of Simon: 
Macha 14.  which (by interpretation) is as much to say: as due obedience/ all the laud & nation of the jews was in great tranquilite/ rest and peace/ thus is evident/ that obedience is much profitable unto the soul.   

¶ That by due obedience: large conjecture may be had of the state of the soul. The xix Chapitre.  
A Great singular comfort/ profit and pleasure unto all devout Christians/ is to know (at the least by conjecture) in what case or state of salvation: the soul doth stand/ which is best known by love. For who so is in charity: dwelleth in god/ and god in him/ but no person can love god: except he first love his neighbour. For saint johan saith/ he that loveth not his neighbour: 
1. Io. 4. D.  whom he may see & perceive with his bodily sight: how can he love god whom he can never so se ne perceive? as though he meant/ that he might not love god in any wise/ without the love of his neighbour. 
1, Io. 3. C.  In this one thing (saith he) we know well/ that we been translate & changed from death unto life because we done love our brother. For who so ever doth not love: dwelleth and is drowned in death/ by love than must the state of the soul be known. Who so ever doth perceive in conscience: that he is in charity with all persons/ and loveth all as himself and hateth none: he may hope and trust well that he loveth god. But next unto god & ourself we been most bound to love our parent's/ specially the spiritual parent's/ our sovereynes of religion Due loving obedience unto whom: is a testimony of our love and obedience unto our lord whose room they bear. For he said unto his disciples. If you bide and continue in due obedience & each love other: 
Io. 8.  than shall you be in deed my disciples & so know for my disciples/ so is obedience (than) ꝑfytable unto the soul.   

¶ Of the final merit and high reward of obedience. The twenty Chapitre.  
THe final merit and high reward of obedience: is grace in this life present/ and glory in the life to come. For surely obedience doth obtain here moche grace and doth also multiply the same. Super quem (saith our lord) requiescet spiritus meus. etc. Upon whom (saith he) shall my spirit rest/ dwell/ bide and continue: but upon the person that is meek in spirit and obedient thereafter? God is ever ready and present (by his grace) to help and comfort the persons obedient/ as did appear in saint Petre when he (at the bidding of our lord) went upon the water. For although (for his faint faith) he began to sink and drown: 
Matth. 14. D.  yet (for his obedience) our lord was ready to help him The same was also signified in the ladder that jacob saw whereunto our lord was joined/ 
Gene. 18.  in token that he would ever be ready to help and comfort them (by his grace) that done take the way and enterprise the journey of obedience/ which thing jacob felt and perceived in the working of his soul: before he saw the outward token. And therefore he said with great affection/ our lord is in this place: and I knew nothing thereof. Whereby doth appear the god is ever present with the obedient persons: all though he be not perceived. jacob also did see and perceive: that Angels did ascend and descend by that ladder/ which thing doth signify: the manifold graces that our lord doth daily minister (by his holy Angels) unto the persons obedient. Our lord said also of himself. 
Io. 14. C.  Who so doth love me (saith he) will be obedient unto my bidding/ the reward whereof: doth follow. And my father of heaven will love him/ and we both will come unto him or unto his house/ that is to say/ into his soul And there will we make our mansion and dwelling place with him/ a good gift/ and much comfortable unto the soul I assure you. 
Glosa super illud Qua si peccatum alielandi, est repung. 1. Re. 15 E. Psal. 81.  The merit of obedience is so moche: that thereof is said. Sola obedientia est: quae fidei meritum possidet. Sine qua infidelis: Quisque convincitur. Obedience is that virtue: that alone hath the merit of faith: without which every person is accounted & condemned as an infidel/ or unfeythful person. And the prophet saith. Preceptum dni lucidun. etc. The commandment of our lord/ is unto the person obedient/ bright and shining/ and doth illumine and give light unto the eyes and sight that is to mean: doth teach the conscience to perceive the troth in all doubts or errors. For the judgements of our lord (as followeth there) bene (unto the persons obedient) true in themself/ and so been they showed and believed of the said persons/ nothing doubting of them in any wise but unto them more desyrable and pleasant/ than any riches/ silver/ gold/ or precious stones. And more sweet & delectable unto the heart & soul of the odient persons: than is honey or sugar unto the mouth or palate. And therefore (saith he) good lord/ thy loving servants done keep thy commandments and in keeping of them is moche merit and most high reward. And in an other place. Ideo dilexi mandata tua super aurum et topasion. 
Psal. 118.  I have therefore (as a liberal obedienser) loved thy commandments above and much more than any gold or precious stones. And therefore have I (with all due diligence) ordered myself unto obedience. And thereby have I hated and avoided the way of wickedness/ or all wicked ways. 
August.  Saint Augustyne also saith that the more obedient one person be (in this life) above another: the more large shallbe his merit & reward in the life to come. 
Ibidem.  And mortal men (saith he) shall by the merit reward of obedience: pass/ attain/ and come/ unto the immortality of Angels. And (so to conclude) obedience doth open heaven gates/ & doth convey and carry the obedient persons there into. For without due obedience: can never man be the child of salvation/ ne enter the gates of heaven/ Our saviour to witness/ where he saith. 
Matth. 19 B.  Si vis ad vi tam ingredi: serva mandata. If thou wilt enter into the everlasting life: keep the commandments/ which thing is very obedience. 
Io. 5.  And again. Qui verbum meum audit et credit ei qui misit me: habet vitam eternam. Who so ever is obedient unto my commandment/ and giveth credence or doth believe in him that sent me into this world: is now in surety (for the time) of everlasting life. And saint bernard saith that Christ himself is the reward of obedience. 
Super eum ecce nos reliquimus omnia. Augusti.  And to conclude the great commodities/ fruits/ profits/ and high merit or reward of obedience. Saint Augustyne saith/ that in heaven shallbe such a sweetness & pleasant felicity & light or easyredenes of obedience: between the body & the soul: that their interchaungeable obedience shall be like to the life of that regne & of the realm or kingdom. Whereunto he bring us that bought us/ our most obedient lord and most sweet saviour jesus Christ/ & (in the mean time) he grant us the grace here of such obedience: as may render & make us his fofolowers in the same high & most noble virtue. Amen. THus you may perceive (good devout Christanes) that I had in mind & purposed to have made here with an end of this treats/ for this member & board or table of obedience. notwithstanding suddenly came to mind: the sigh I had spoken so moche of the commodities/ fruits & ꝓfytes of this noble virtue of obedience: it should be convenient somewhat to show of the incommodities & ieoꝑdes of the contrary vice/ that is to say: inobedience or disobedience.   

¶ Of the incommodities and ieopardes of inobedience or disobedience/ and first of the definition thereof. The xxi Chapitre.  
THe Philosopher saith: that who so will define/ determine/ and declare a thing well what it is: must show and appoint somewhat of the contrary thereunto. For (as he saith in another place) when things contrary: been laid or compared together: every of them doth appear the more evident and clear for the t'other/ as white colour laid near unto black doth seem in itself more white & also causeth the black to seem more black: than else they should do alone. And pride: is the better known by the declaration of meekness. So is it of obedience & disobedience. For as obedience: is an abnegation & forsaking of proper will: subdued unto the will of another person sovereign of religion (For we speak here of monastical obedience/ which religious persons done profess) so is in obedience or disobedience/ an election or choice and following (in effect) of proper will: contrary unto the promise and vow made in profession/ let this be taken thus for the definition/ that is to say: a determination or declaration of the self thing/ what it is/ and what is meant by that term or name of obedience or inobedience and likewise of all other things.   

¶ Of the division or diverse manners of inobedience The xxii Chapitre.  
THis vice of in obedience or disobedience: may be in diverse manners/ one way inobedience may be improper/ which may not properly be called disobedience/ but after or according unto the common opinion of the unlearned people/ that is: when a subject (by reason sense/ and right understanding / and by good learning and authority) doth perceive that the sovereign doth command/ that is conirarie unto the laws of god or the ordinance of the church/ than doth he use or rather doth seem to use in effect his own proper will/ and so will not fulfil the precept of the sovereign/ that he seemeth not to be obedient but rather stiffly disobedient/ how be it he is not so in deed. For (as I said before) in such case: he is not bound to be obedient but rather bound unto the contrary. 
Act. 5. E.  For (as the Apostle Petre said) we been more bound to be obedient unto god than unto man. And therefore I said/ that this way is not properly disobedience. another way or manner of disobedience: is by negligence or by forgetfulness/ as when the subject is negligent and doth forget the precept of the sovereign & yet is sorry & discontent with himself therefore. And this is a venial sin/ in the lowest or least degree of disobedience. another manner is by scrupulosity of conscience / as when the subject doth fere or dread in conscience: that the precept is not lawful & yet not in certainty/ & therefore will not do the commandment/ so is it a venial sin every way because of the error in conscience. For if he should do the precept: 
Nemo ꝑplexus simpliciter verum propria in curia potest quis seipsum implicare diuus Thomas li. senten.  he should do again his conscience & that is ever sin/ although the conscience be erroneous. And if he do not the precept than is it inobedience & so a venial sin/ because the subject is bound to put away that error and scrupulosity both/ & to be obedient unto the sovereign. For in all doubts: the subject is discharged in conscience: by yep̄cepte of the sovereign. another kind or manner of disobediece: is by frailty/ as when the subject/ doth know well & also doth remember & hath in mind the precept & matter wherein he should be obedient/ and doth not (in any wise) despise the precept/ but rather doth purpose & intend to accomplish & fulfil the same/ but yet when the matter should come to pass: some dullness or slothfulness/ some frailty or carnal affection: doth let the performing thereof and so is the thing undone & the precept overpassed and broken. This manner of obedience: may be deadly sin or venial/ according unto the nature of the precept. For if the nature of the precept & of the obedience: be commanded & ordained by the church or by the statꝭ of the rule or religion/ to be kept under pain of deadly sin: than is the disobedience thereof deadly sin/ & else but venial. And in like manner is it of such disobedience as is committed & done by sudden passion or displeasure again the sovereign without full deliberation/ & so (for that time) obedience is set by or laid on part. Which disobedience is according unto the nature of the precept (as I said before) deadly or venial offence. another kind yet or manner of obedience: is by ignorance/ as when the subject knoweth not the nature of the precept/ that he is bound unto such obedience. But this ignorance: doth not holy or fully excuse. For as the ignorance of the laws of god or of the church doth not excuse them that been bound to know the same laws: So in like manner/ the ignorance of the rules & ordinances of the religion: doth not excuse the religious persons that be bound to know them and been professed to keep the essensialles/ according unto them. yet notwithstanding: the ignorance of the act or deed that is foreboden by the said laws or ordinances: may in great part excuse/ according (as is said) unto the matter subject. Example of both/ If a professed brother of Zion: should eat flesh upon a wannesdaye/ or a monk of the Charterhouse any time eat flesh: & would put for their excuse/ that they knew not that they were bound unto the contrary: this ignorance should nothing or very little excuse them of the offence/ because these persons been bound to know their statutes and ordinances. But now for the other part. If the same persons/ the same day should feed upon flesh/ supposing and believing verily: it were fish & no flesh (as we have red of diverse persons) than (I say) doth that ignorance excuse a great part/ but yet not fully in all/ except due search with diligence: were made before. Thus now doth appear/ that according unto the matter subject: disobedience or inobedience proceeding of ignorance: may be venial or deadly sin. yet is there another kind or manner of disobedience or inobedience: which is worse than all the other/ that is by obstinacy froward will and presumption/ as when a person doth know well and also hath good remembrance of the will and precept/ and yet notwithstanding will not in effect follow it ne do thereafter. But sometime of very high pride and presumption of ꝑpersence that is a foolish trust and confidence of self proper wit/ wisdom/ knowing/ or understanding: will do his own will and follow his own ways & will not here the reasons or learning of any other/ but rather so moche pferreth his own judgement the doth condemn/ despise/ and set at nought all other reasons & judgements/ and all counsels/ & yet further the strait commandment of his own sovereign. And so obstinately doth follow his own brain. These persons been all blind in heart and mind from the which blindness: our mother holy church doth pray for her children to be delivered/ saying. A cecitate cordis libera nos domine. That is to say: Good lord deliver all Christians from the blindness of heart. For who is more blind: than he that will not see? And who is more foolish: than he that will not learn ne give credence? And yet been such persons commonly moste presumptuous/ most bold and malaparte. For (as the proverb saith) none is so bold as blind bayard. 
Bernardus. sup canti.  For what can be more high presumption & more malaparte boldness (saith saint bernard) than that one singular person in a congregation or company: should allow and obstinately or stiffly prefer his proper sense/ his own proper wit/ wisdom or reason: his own proper opinion & judgement: above and before all other persons? proper sense: is called the eye or sight of the old man that is enemy unto almighty god. And also doth slander the self person & doth cause him to take and to give many occasions/ and therefore (after the counsel of the holy gospel) it should be digged out & cast away. 
Matth. 5. E. Marci. 9 C.  Proper will: is when a person doth (as is said before) know well & also hath well in remembrance: the promise and bond of this profession/ and yet despising the same or careless thereof: will (by deliberation) do the contrary which thing caused always other of frailty/ or else of very obstinacy and dyvelysshe frowardness. For be negligence: is never committed this manner of disobedience. But by frailty many times is the person drawn & in manner compelled by evil custom: to do contrary unto his own knowledge/ and contrary unto proper conscience as by all the sins of the flesh/ gluttony sloth/ and lechery. 
Philip. 3. D.  For the glutton doth so make a god of his belly: that he doth in effect rather displease god wittingly: than his womb or belly. Of this sort: been such religious persons/ as well done know and remember: but little done regard or force for their rules and ordinances: to eat and drink & feed/ out of due time or due place/ and such meats or drinks: as be prohibit and forbode/ & yet some worse than these that done so exceed therein: that I should be ashamed or abashed to speak or writ thereof. Slothe also doth work moche evil in this matter/ in such persons as done more love & chose rather the ease and pleasure of the body: than the honour of god/ we have herd of religious persons: that been moche dull and slothful to rise & to come to the divine service and unto the other regular observances of their religion/ & some done give themself unto worldly disports and games much unreligious & done i'll & avoid labours. And done delight & take pleasure in secular company/ & there keep dalliance in clattering & talking/ hearing & telling of tales in such pastimes/ which I call lose times worse than mere idleness. Custom in which things: doth draw them unto proper will contrary unto all commandments/ & so doth bring them unto disobedience. The flesh is not behind with occasion unto this malady of proper will/ in such persons that well done know & remember their bond of chastity/ and yet for lack of due guard of the senses/ been soon elect and drawn to follow the occasions of the contrary: so that neither counsel ne commandment can cause them to leave their proper will and pleasure therein/ although they be in right great ieoꝑty of naufrage & wrack of chastity/ of the which matter we shall speak more large hereafter in the proper place/ and likewise of wilful poverty/ which which (by proper will) the world doth sore assail. And as unto the ghostly enemy: he never sleepeth/ but most diligently compasseth about seeking to find whom he may devour. 
1. Petri. 5. B. C.  Some he doth assays by sudden passions of inpacience/ and some by subtle envy. But the most deep danger of proper will: is in them that been blown up and bollen by pride/ and brought unto such obstinacy and perverse or froward mind: that contrary not only unto counsel or commandment: but also unto their own reason understanding and judgement/ of very cursed heart/ and dyvelysshe perversity and shreudnes: will follow their own way and proper will or rather their froward fantasy & so willingly & wittingly done deny/ refuse/ and disdain or despise the commandment of the sovereign. And make play & disputation for the defence of their said fantasy and somtym reenne so far therein: that they fall not only unto false errors: but also unto plain heresies/ and so stiffly done clive and stick by them: that they will rather forsake the hole church of Christ: than to be overcome and give over their proper opinion and this I call the worst kind of disobedience.   

¶ Of the ieopardes and painful merits and rewards of disobedience or inobedience. The xxiii Chapitre.  
TO show unto you the ieopardes and incommodities of this great malady & mischief of inobedience: we shall use the same manner that we used in showing the fruits & profitable commodities of holy obedience/ beginning at the in commodities of the worldly substance. And than of the body & so forth unto the fame and name/ and last unto the soul. And generally to speak of all/ we may say/ that if you note well the great commodities of obedience: you may conclude the contrary upon disobedience. For of the commodities worldly that been showed before of the scripture in the book of Deutronominy/ where been first promised many benedictions: unto obedience. 
Deu. 28. A.  
Ibidem. B.  Forthwith doth follow of disobedience thus. If thou wilt not be obedient unto the precepts and ceremonies of thy lord and keep them truly▪ this maledictions and curses shall light upon the. Thou shalt be accursed in the cite/ & cursed in them field. Thy barn and corn shallbe accursed and all thine other goods and substance. The fruit of thy womb shallbe accursed & the fruit of thy land. And all the herds of thy beasts and all the flocks of thy sheep. Thou shalt be cursed in going inward/ and accursed in going outward. Thus doth appear: that disobedience doth not only deprive religious persons of all the commodities promised unto obedience: but also doth bring & bind them unto the contrary incommodities. For as the monasteries: where due obedience is kept: done prosper with pleintie in all manner of commodities that done appertain unto their worldly goods & substance: so in like manner unto the contrary part/ where is inobedience or disobedience: the monasteries done dekay/ fall unto ruin & poverty/ as did the children of Israel for their disobedience as doth appear in diverse places of scripture. Saul the first king of Israel/ for his inobedience: lost his realm and regne and his heirs also for ever/ whereby we may reasonably conjecture: that the ruin and decay of such monasteries as done fall and come from an abbey (as they say) unto a grange: is the very punishment of obedience. For when commonly the subjects done rebel/ conjure and make parties again the sovereynes/ and than done seek maintenance of singular persons or high powers: than is obedience lost and the substance and goods of the monastery: done come to caytche that cayrche may/ everich to follow his own proper will/ ge●e what he can/ and use it as he will/ so all cometh unto nought. For as a wise learned man saith. Concordia parue res crescunt. Discordia autem: maxime dilabuntur. That is: by concord/ unite/ agreement and peace small or a few worldly goods: shall increase and grow unto great riches. And contrary by discord and debate: great substance shallbe sparpuled & come all unto nought. Our saviour doth confirm the same in the gospel saying. 
Marci. 2. B. Mar. 3. D. Lu. 11. B.  Omne regnum in se divisum desolabitur. If a hole realm be divided and at debate in himself: it shall soon be desolate & come unto destruction. Thus doth appear the incommodity of disobedience as unto the goods of the world. But (as we said) the body is of more prise & more to be regarded than the world/ and yet the incommodity of disobedience thereunto is showed in diverse places of scripture. 
Gene. 4. Numeri. 12. C.  Adam and Eve were punished in their bodies for their inobedience. And Marry sister unto Moses and unto Aaron/ for her rebellion: was stricken suddenly with the plague of leper. Pestilence and other pains were also appointed in the old law: 
Deu. 28. B.  for disobedience. Where is said. If thou be disobedient: our lord will send unto the hunger/ thirst/ and penury in all thy works/ and he will also join thereunto pestilence & he will strike the with nedenes/ with fevers or axes hot and cold and with cancres and corrupt airs and he will in sue and chase the with many mischiefs. The heaven over thee: shallbe as stiff as brass/ and the earth under thy foot: like unto iron or steel. And in stead of showers: god will rain dust/ and in stead of dew: shall come down ashes. And thou shalt fall and i'll before thine enemies/ and thy carcase shallbe left upon the field for meat unto birds & beasts/ thou shalt be stricken with biles and boytches/ with scabs and pocks/ with uncurable each or ache. Thou shalt be mased and mad/ furious & blind. And ever full of rebuke and oppression. And no man shall help/ comfort or succure the. 
Deu. 17 B.  The judgement also of bodily death: was given for disobedience. Who so ever (saith holy scripture) doth wax so proud/ that he will not be obedient unto the commandment of the priest that for the time doth minister and do service unto our lord: let that man (by the decree of the judge) be put unto death. And in an other place: 
joshua. 1. D.  who so will be contrarious unto the bidding (said our lord unto joshua) and will not be obedient unto all the commandments: that I shall command by thy mouth: let him be put to death. Here been now many great incommodities that done come unto the body for disobedience. And yet because (as is said) fame and good name: is more precious than the body/ we shall set forth some incommodities that done come unto the fame by inobedience. 
De. ci. dei li. 1. Ca  Saint Augustyn saith/ that some peynymes & infidels have wilfully suffered death/ rather than they would lose or yet hurt or hinder their good name and fame/ to be found false or unfaithful of their promise. But every religious person: hath (by solemn vow) promised obedience/ ergo disobedience in breaking that promise doth render them infamous. For it taketh away/ or (at the least) sore hurteth and maimeth the name and fame: in many diverse manners. For it declareth and proveth the inobediente religious persons: thieves/ robbers/ and liars. first they been thieves/ because they steel that thing and take unto their own use: that is not theirs/ but that doth appertain unto another person/ that is to say: their proper will: which belongeth unto the sovereign And when they openly done deny the precept of the sovereign: than been they robbers. And in that they break their vow and promise: they been liars/ false and infamous/ and so been they children unto the devil. For he is a liar and the father thereof. To be a leper: is not only a hurt unto the body/ but also a great blot unto the fame of any person although it were in a king or high estate. But saint bernard saith/ that in the soul and mind of every person inobedient: 
In sermo. de lepra Naaman.  is a double lepry/ that is to say: proper will. And proper sense or proper counsel. Both been lepers (saith he) and of the worst manner and most perilous lepries. And yet is proper counsel or proper since (saith he) the more ieoperdous leper/ because it lieth and lurketh prive and secret in the soul and the more it doth haboundes is multiplied therein: the rather doth it and more deeply deceive the self person. For ꝓper sense doth cause all manner of persons to stand well in their own favour/ and in their own consceyte to be very wise and excellent/ and to approve themself in all things. And to have (as saint Paul saith) a great zeal/ but without right knowledge. 
Ro. 10. A.  And therefore done they follow obstinately their own blindness and errors. And will not lain/ follow/ ne give credence unto any counsel. For they done swell and been puffed up with pride in their own vanity/ so that they been pleased and done rejoice in themself. And in their own sight and estimation or supposition: they been great folks singular excellent in all manner of virtues. And therefore done they disdain/ and set at nought all other persons as did the proud Pharisey unto the poor Publican. And so been they ignorant of the justice of god setting forth and following their own justice and foolish fantasy. 
Lu. 18. B.  For what can be more foolish/ and (as I said in the law of the church) more unright wise/ and contrary unto justice: 
Ro. 10. A. Leo Papa 24. q̄. ●. Quid aut inquius. Ibidem.  than that any one person should so far follow his own sense/ ꝓper counsel and mind: that he will not believe ne give credence/ unto them that of authority been more wise and more deeply & better learned. But such manner of persons (saith the same law) been letted by some fantastical blindness or darkness: to have the knowledge of the troth/ and therefore done they not resort ne lie unto any counsel or authority/ but only unto themself. And therefore been they (of good justice & right) made the masters of errors/ because they would not be the disciples of troth. Wherefore holy saint bernard doth counsel his trendes/ saying. 
De precep. et bispens.  Be you well were (saith he) that you begin not to abound in your own sense/ ne to have overmuch confidence and trust in your own wit/ lest ꝑadu●ture when you done ensue/ follow & seek for light & true knowledge: you (by the mock & deceit of the devil your enemy) do stumble and fall into darkness and errors. For as nothing is more necessary for religious persons in their beginning than is humble or meek siplicite or simpleness & also bayshfull gravity: So is nothing more perilous or more pestilenous poison: than is proper sense/ self trust & proper counsel. For those done utterly destroy all good religion and done put the persons in state & in jeopardy of everlasting damnation by disobedience. For disobedience is in scripture compared unto idolatry. 
1. Re. 15.  Quasi peccatum ariolandi: est repugnare. et quasi scelus idolatry: nolle acquiescere. That is: To repugn & withstand the commandment of god: is like unto the sin of witchcraft. And not to have will to be obedient: is like unto the great mischief of idolatry/ where the gloze thereupon saith that every person disobedient: is condemned and accounted as an infidel or feythles person. So the here cometh in the fourth manner of thyncommodite of obedience/ that is unto the soul. 
Ex specto spunalium. 3. p. Ca 9  For nothing doth (in a religious person) more deeply displease our lord: than doth the disobedience of proper will. Ne any thing doth make him more in favour & familiar friend unto the ghostly enemy. Nor yet doth any thing in this life: more noy and hurt the self religious person. For as obedience doth make the religious person: the loving servant of our lord: so doth inobedience make him familiar friend and fellow unto the devil. 
Eccl. 18.  The wise man therefore doth counsel saying. Follow thou not thy concupiscences and desires/ and be not thou glad to be turned and counseled unto thy misordered proper will. For if thou satisfy and follow thine own mind in the concupiscences and inordinate desires thereof: it shall cause and bring the to be unto thine enemy's comfort & pleasure. And also bring the out of the grace and favour not only of man: 
Sup. Can.  but also of god. For saint bernard saith of our lord and saviour/ he that so moche loved obedience/ that he would rather lose his life: than lack obedience: he (saith he) will not love ne show his familiarity/ ne gracious favour unto the person inobedient. Proper will therefore (saith he) is a great evil/ 
Ibidem.  a grievous thing. Sith it causeth the to lose the merits of all thine own good works or dedis. So that unto thee: shall they be neither good ne profitable. See than what shall perfect or avail unto the inobedient & wilful religious persons: all their poverty/ all their penury/ nedenes and lack of pleasures/ also of many things necessary. What shall avail their straight custody & guard of chastity/ by fasting watching/ hard wearing of garments & hard laying what shall avail their disciplines & corrections/ their silence and solitary life/ their great and continual labours & pains/ & all the holy ceremonies & observances of religion. What (I say) shall these things avail & perfect: if the persons do follow & use their proper will? surely nothing shall they ꝓfyt at all as unto the merit of everlasting life but all worse than lost. For saint Gregory saith/ 
Grego.  it is full like that those persons been parteles of the graces & benefits of our lord: the been not obedient unto his will but rather unto their own froward mind. Which thing our lord doth show by his prophet isaiah. 
Esa. 28.  See (saith he) among your fasts labours & pains: your own proper will is fond/ I find your proper will among all your works/ which doth cause disobedience. Of all the creatures that ever god made: none done seem to be disobedient/ but twain alone/ that is to say The devil and the sinful man. Wherefore good reason will/ that as the devil is in hatred of all folks/ and cursed/ banned/ evil spoken of/ and abhorred of all creatures: so should the persons disobedient be compared & joined unto him/ and taken or accounted as his servants/ fellows/ and children/ let therefore the froward hearts that be bend unto disobedience by ware. For the devil by disobedience was cast out of heaven. For where (by nature of his creation) he was bound to be obedient unto the will of his lord and maker he (by election of proper will) was inobedient/ and so not only lost that pleasant place of bless where he was: but also took possession as heneritaunce everlasting in the pit of perdition/ there to remain in woe and pain perpetual world without end/ which pain of disobedience is in so moche the more to be dread: that in him it is unrecoverable/ can never be forgiven ne yet abated or eased/ because it was done by deliberate obstinacy and frowardness. For although our first father Adam and Eve: were put out of paradies for disobedience and so did taint and wound all their lineage: yet was there sin recoverable/ because it was done of frailty & by deceit/ but yet notwithstanding/ it might never be recovered: but only by obedience/ that was the justice of god. 
Ro. 5. D.  For (as saint Paul saith) like as by the inobedience of one man: many were made sinners: so by the obedience of one man: many were made just and rightwise persons/ that was by our lord and saviour jesus. Note here well how disobedience did depart the creatures from their creator and maker so that (as seemeth) excommunication and curse doth followed disobedience as a due pain there unto. The first Angel (by curse) was departed from our lord for disobedience. Our lord did curse the hole yerthe. For the disobedience of our first parents. cain was dampened for disobedience/ and Cam the son of No/ was cursed by name in his son Canaan for disobedience and lack of due honour and reverence unto his father. 
Goe 9 D.  The child that rebelled and cursed his parents: 
Levi. 20 B. Deu. 27 D.  was (by the law) for his disobedience: put to death/ and also accursed. And in another place. Cursed be that person that will not bide and rest by due obedience: in the commandment of this law/ and that will not perform the same in work and deed. 
Deu. 28. A.  And yet again was said unto the people. If you will not keep the commandment of god and be obedient/ all these curses shall light upon you, you shallbe cursed in the town and cursed in the field/ & so forth as is said before in this same chapiter of the scripture which is the xxviii. chapiter of deuteronomy been set forth many more punishments shameful/ and painful for disobedience which been horrible and dreadful for a Christian to here of. And so much more terrible & fearful been they unto Christians: because the among that people they were carnal/ bodily/ and temporal/ but unto Christians: they been spiritual and perpetual curses. And saint Paul seemeth to declare them as excommunicate and accurse that been disobedient/ saying. 
2. Cor, 10. B.  In promptu habentes ulcisti omnem inobedienciam. etc. We been ready (saith he) to revenge all inobedience when we see your obedience accomplesshed and fulfilled. 
11. q̄. 3. absit. et 25. q̄. 2. Si quis.  The Canon or common law also (by plain decree and determination of the church) doth show the persons inobedient to be accursed. beware therefore good devout religious persons of all disobedience/ and specially by contempt. For saint bernard saith/ that the contempt of obedience: 
De precep. et bispens.  is alway damnable in those things that been ordained by the rules & commanded by the prelate's to be kept under pain of deadly sin. For in every law: some things been to be regarded as appertaining unto precept or commandment & some things as unto monition or warning. In the old law the ten commandments/ were all to be regarded as precepts & so to be kept. And likewise in the new law been the xii articles of our faith yet in the old law were monitions/ warnyngꝭ or counsels/ as/ Coram cano capite: 
Levi. 19  confu●ge, et honora personam senis. That is: before a door head: arise or stand up/ that is to mean when aged persons done come unto presence: arise and give them room and place. And do honour and due reverence unto thine elders and betters. That was a monition of the old law/ and so in the new law been the counsels of the gospels. Among the decrees and laws of the church: many been monitory and as counsels and many precepts/ and plain commandments. So in like manner/ some things in religion been ordained (by the holy fathers) in their rules & constitutions: to be kept as precepts under pain of deadly sin. And some as monitions or counsels under pain of venial sin/ or under pain of certain punisshementꝭ/ assigned or appointed in their said ordinances/ natwtstandyng contempt is always to be feared & avoided. 
Distin. 25. unum. §. Criminis.  For saint Augustyne saith (as is put in a canon or common law) that no sin is so venial: but (if a person take pleasure therein/ & do it by contempt that is despising the law) it may be made criminal/ where some persons: done take this term criminal: for deadly sine/ but I am not of the opinion. For a venial sin: can never be deadly of itself without variance of person or circumstance yet may that contempt be deadly sin/ in a thing that were no sin at all/ as to trede upon two straws in cross. How be it saint Augustyne in the foresaid text: doth not say mortal or deadly/ but criminal. And forthwith in the same place: 
Ibidem.  is the self term or word criminal: declared not to signify always deadly sine/ but rather sometime venial. And sometime it doth signify & betoken such sin as seemeth unto the law worthy open penance or punishment. And that in case: might fortune unto a person without any sin deadly or venial/ yet (say I) let every religious person beware of contempt of the least ceremony that bylongethe unto religion not only of disobedience. The wise man saith in his proverbs. 
Pro. 28. A.  Those persons that done forsake and ●ate not for the law: done praise & hold with them that been disobedient. And those that done keep the law be kenned led & inflamed again them/ but those that done keep the law & be obedient: those been wise. 
Ibidem. B.  And who so ever done decline and put away their ears and hearing from the law and will take no heed thereunto: their prayer shallbe execrable/ that is to say: horrible/ abominable and loathsome. 
Augusti.  And saint Augustyne saith/ that who so ever is contrarious unto the commandments of god or of the sodemyn● doth not deserve to have that he asked and desireth in prayer. 
Matth. 12. D. Marci. 3. D. Luce. 8. D.  But the true obediences is alway by loved and ever heard graciously & accounted of Christ himself: not only as his servant or friend ● bu● also as his brother/ sister/ & mother love 〈◊〉 therefore obedience/ and avoid and i'll disobedience.   

¶ Of a breve or short recount or rehearse of the premisses by order of scripture. The xxiiii Chapitre.  
THat all religious persons: should the rather love the excellent virtue of obedience/ and the more fere ordered/ hate and abhor or loath this abominable sin of inobedience or disobedience: we have here setforth a breve or short epilog/ recapitulation or recount of the said incommodities or punishment and painful rewards of disobedience after the order of scripture. first than we may begin at the example of the first Angel Lucifer that (by disobedience) lost the pleasant place of heavens bless/ and when thereby the painful pit of hell/ there to remain for ever/ in woe and pain/ in shame and rebuke perpetual. 
Gene. 3.  The example also/ of our first parents Adam & Ever that (by the same vice) lost the possession of paradise/ and where they were in possibility never to deyene suffer disease: and in most high honour end dignity: they fell into the misery of all manner of sickness and death infamous unto the day of doom and (except the redemption of our saviour) Dampened 
Gene. 4.  for ever. Cayn also their eldest son/ lost the country of his nativity and birth/ the company and presence of his parents/ outlawed and put to flight as a renegade/ every where in shame and rebuke/ in continual fear and dread of his life/ and at the last slain in his body/ and dampened in soul for ever/ and all that came of him/ by whose sin: all the world was drowned except viii persons. 
Gene. 7.  And yet after the destruction & flood one of those viii persons (by disobedience in dishonour and unreverence of his father) fell in like vengeance in him and his. 
Goe 9 D. Gen 11. B.  For the presumption of disobedience in building of the tour of babylon: the people were divided unto diverse tongues. 
Goe 12. A.  And all they fell into idolatry and forsook our lord god: except Abraham and his wife and Loath and his/ whom our lord called from among the other people/ and put them into the land of behest. And yet of all the children that Abraham had: none did follow our lord (by their father's steps) in obedience: but Isaac alone. The great cities of Sodom and Gomorre with other: 
Gene. 19  did sink for disobedience. And Lot's wife was turned in a salt stone. The eldest son of Isaac was cast out of the favour of god/ for disobedience. For when he knew the pleasure and will of his father: he did wilfully there against. And the children of jacob had great trouble and sorrow for disobedience. 
Gel. 28. B. Ibid. 44. Fx. 7. et aliis. Exodi. 21. Exo. 32. F. Levi. 8 G.  The disobedience of king Pharaoh: was punished by many plagues. And many punishments been set forth unto the children of Israel for disobedience. In one day were slain of them by their own brethren xxiii thousand men. pain of death was assigned unto the priests: if (after their consecration) they went forth among the people within: 
Leu. 10 A.  seven. days. Nadab & Abiu/ the children of Aaron (for disobedience) were suddenly stricken unto death with fire from heaven. 
Levi. 17.  The common people that of their own authority/ without the priests: would take upon them to do sacrifice/ or to make oblations: were cursed of god for their inobedience. 
Ibidem. 18.  And likewise of them/ the contrary unto the commandment of god would abuse themself in the sin of the flesh with such persons as there were prohibit & forbode. These persons also that misuse their bodies in the sin of the flesh/ contrary unto nature: been cursed/ and so been they that done lie & follow witchcraft & charms by disobedience. 
Ibidem. 19 et 20.  pain of death was appointed unto them that (by disobedience) did approach or come near unto the tabernacle of testimony in the old law: except only the tribe of Levi. 
Numeri. 1. G.  None other persons should touch ne yet curiously look upon the vessels ne upon the ornaments & apparel of the sanctuary: 
Nu. 4. B.  under pain of death for their disobedience. If any persons also (by disobedience) would not keep the feast of Ester/ according unto the commandment they should be excommunicate and accursed. 
Ibi. 9 B. Ibi. 11. A.  And the fire of the vengeance and wrath of our lord destroyed many of the people/ that (by disobedience) murmured and grudged with the labours that he had assigned & appointed them. And of them that (by concupiscence and gloutonous desire to eat flesh) did murmur again the Manna & heavenly meat of gods sending: 
Ibidem. G.  many were slain by the plague of god. And Marry the sister of Moses for her in obedience: 
Nu. 12: D.  was stricken and made leper and so remained vii days as accursed out of all the other company. 
Ibi. 14. D.  All the children of Israel that came out of Egipte/ except twain: died in wilderness for their disobedience. 
Ibi. 15. E.  That soul (saith our lord) that (by pride & disobedience) doth break & despise his commandment: shall perish and be lost. Dathan and Abiron (for disobedience) did sink into hell/ with all their household and substance and fire from heaven destroyed Chore & all his company. 
Ibi. 16. E.  Those persons that would not be obedient: 
Nu. 18. D.  duly to pay their tithes: were judged by our lord unto death. Moses and Aaron the great servants of god: for their in obedience: 
Ibi. 20. B.  lost the great honour of the leading and bringing of the children of Israel into the land of behest. And for inobedience: 
Nu. 21. B.  our lord send among the children of Israel venomous serpents that destroyed and slew many of the people. And in another place our lord commanded Moses to hang up the princes of the people again the son. 
Ibi. 25. B.  And xxiiii. thousand were slain also for disobedience. Moses' showed unto the people/ that if they would be disobedient when they should come unto the land of behest: 
Deu. 4 D. et 8. D. et Ibi. 11. D,  they should be shortly destroyed and come unto nought. If you keep true obedience (saith our lord (you shall have benediction and blessing and if you be disobedient: you shall have contrary malediction and curse/ and throughout all the book of deuteronomy: been marvelous threats or thretynges of our lord: set forth unto the breakers of obedience. And after the death of Moses: all the people did bind themself under pain of death: 
joshua. 1 D,  to be obedient unto joshua/ whom our lord had appointed to be in the stead of Moses: as they were unto Moses. And soon after for the disobedience of one man: the children of Israel were sore disconfytte of their enemies/ put to flight and many slain/ and that man himself after: 
joshua. 7. ꝑ totum.  stoned to death with his wife and all his household and goods. 
joshua. 22. B.  In another place is showed where the children of Israel were gathered by one assent to slay and destroy certain of their own brethren for supposed disobedience/ but when they knew the truth: they were appeased. And after joshua that was next captain after Moses: 
Ibidem. 23. D. et 24.  showed the children of Israel that they would keep obedience: they should prosper in all things/ and if not: they should all be destroyed and come to nought. 
judi. 2. D. et 3. B. et 4. A. et 6. A.  After the death of joshua the people of god (for their inobedience) were put into the hands and power of their enemies and sold as bond caitiffs/ and put unto great misery/ and ever when they returned unto obedience: they were delivered. 
judi. 8. B.  Gedeon for disobedience destroyed the princes of Socoth and Phanuel/ and yet again the children of Israel for disobedience: 
Ibidem. 10. B. et 13. A. Ibi. 20. G. 1. Reg. 2. et 4. C.  were put into captivity of the Philistines. All the children of Israel went holy again the tribe of Beniamyn and destroyed nearhand all that tribe for disobedience. Hel● the priest and his two sons Ophni & Phinees were slain and dishenerite for disobedience. The children of Samuel were deposed for disobedience and did not succeed their father/ but for them came in the kings although unto the displeasure of god notwithstanding yet did he suffer it. 
Ibi. 8. A. et 9 et 10.  The first king was Saul/ chosen by the revelation of god/ & the people that were rebellious and disobedient unto him should have been slain: 
1. Re. 11. D.  but for the prohibition of the Prophet Samuel/ 
Ibi. 12. D.  which Prophet● did openly declare unto the people/ that if they would keep truly obedience: they should prosper/ & if not they should perish and their king also. Which king notwithstanding the said monition fell forth with into disobedience: 
Ibi. 13. C.  and lost thereby the title of his kingdom in him and in his for ever. 
Ibi. 14. G.  And yet the same king would have put his own son and heir unto death for disobedience committed by ignorance. And yet forthwith the same king: 
Ibi. 15. F.  was again disobedient & therefore put out of the favour of god and forsaken of the self prophet and than was David ointed king in his stead and room & an evil spirit entered into Saul/ and he ended his life in disobedience. 
Ibi. 16. C. Ibi. 28. C. Ibi. 31. B.  And slew himself upon his own sword. beware of disobediencen. 
2. Re. 1. C.  And the first person that brought word unto David of the death of Saul: was put to death/ because that by disobedience: he slew Saul a king ointed as he said himself & yet was it false in deed/ for Saul (as is said) did slay himself. 
1. Re. 31. B.  And yet again David put them to death: that by disobedience: did slay his enemy. 
2. Re. 4 D.  Oza was stricken to death/ because he pnsumed by disobedience: to touch the Ark of god. 
Ibid. 6. B.  And David himself was put unto great affliction because that by disobedience: 
Ibidem. 11. et 12.  he abused another man's wife & caused him unjustly to be slain. And Absalon the son of David/ for disobedience was hanged by his own herre or faxed/ & thrylled through the heart with iii. lances or iavelynes. 
Ibi. 18. D. Ibi. 20. F. 3. Re. 2. D. et F. et G.  And Siba the son of Bochri/ for his rebellion and inobedience was/ slayve by a woman. Adonias the eldest son of David for his presumption and disobedience was slain/ and so was joab/ that before (beside that time) had many times broken obedience/ and Semei in like manner. And when Solomon was in his glory: our lord said/ if he would follow and keep due obedience: 
Ibi. 9 B. et 11. B. C.  he should prosper/ if not he and all his should be destroyed & come to nought/ and again after many troubles/ he had the same threat and was for disobedience in great jeopardy of damnation/ and his realm and kingdom divided and broken so that his son Roboam because he was inobedient unto the counsel of the seniores: 
3. Re. 12.  lost all the tribes of the children of Israel/ except one tribe alone. And the king Hieroboan for disobedience unto the prophet of god lost his arm that he streached forth again him/ but yet by his prayer: 
Ibi. eo. E.  it was restored/ & yet the same prophet was after inobedient himself. And therefore was slain of a Lion. And great vengeance was taken upon the king Hieroboan & upon all his kin for his inobedience/ and his sone after him in like manner/ & many of the kings were sore punished for disobedience. 
Ibi. 14. Ibi. 15.  And Ochozias the king of Samarie had tidings of death by Helias the prophet: 
4. Re. 1. A. B.  for disobedience. And two of his captains were devoured & brent with fire that came from heaven for the presumption of disobedience/ where the third for his meek obedience had his petition. certain children by disobedience: did mock the prophet Helisei/ & xlii of them were destroyed and woried with wild bears/ forthwith Naaman by obedience was cured and healed. 
Ibi. 2. D.  And Giezi the servant of the prophet Helisei for disobedience was stricken suddenly with the same leper & all his posterity and lineage for ever. 
Ibi. 5. G. 4. re. 9 E.  King joram for disobedience: was slain of his own servant. And jezabel his mother: 
Ibidem. F.  eaten with dogs. And the children of Achab. lxx. in number were all slain for the disobedience of their father. 
Ibi. 10. C. Ibi. 11. D. Ibid. 15. C.  Athalia was slain also for her treason and disobedience. And king zachary the son of Hieroboam was slain for disobedience by the treason of his own servant called Cellum that after him usurped the crown/ & for his treason and disobedience: was also slain. 
Ibi. eodem.  Ioacun for disobedience: and for the disobedience of his ancestors: was with all his people brought unto the bondage of Egipte. 
Ibi. 24. A.  And Sedechias his son also/ was taken prisoner by the king of Babylon his children were slain before his face/ and his eyes were put out and he made blind & led in chains with all his people translate as thrall bond persons into Babylon/ 
Ibi. 25. E,  and the cite of Jerusalem all destroyed & all for disobedience as after is showed in another place. 
1. Parali. 9 A.  And when Solomon had builded & made perfect the temple of god: he had great thanks and great promises/ but again he had marvelous threats: 
2. Parali. 7. D. Ibi. 12. A.  if he or his should fall into disobedience unto the ordinance of god/ which thing in his son came to pass. And king Ozias was stricken leper/ for his inobedience unto Azarias the pressed. 
2. Parali. 26. D.  The children of Israel in their captivity: did offend our lord by disobedience in marriage with the infideles/ and for their pain: 
1. Es. 10 B.  were departed from them. And the people that were left in the country: were for their inobedience in great affliction and upbraid or rebuke. 
2. Es. 1. A.  And the prophet Esdras with the priests: did curse solemnly all them that would be disobedient unto his proclamation/ and all the people said Amen. 
Ibi. 5. C.  The people of Ammon called Ammonites and the Mo- and the Moabites/ for their inobedience: were excluded from the temple of god for evermore. 
Ibi. 13. A.  And king josias (because he was inobedient unto the prophet of god) was in battle wounded unto death. Esdre the prophet in the captivity of meed: 
3. Esdre. 1. D. 4. Es. 1 A.  was sent unto the people of Israel/ to show unto them their defaultis and the punishment that should light upon for disobedience/ they should fall into confusion and their name be sparpoyled and lost among the gentiles & so come all unto nought. 
Ibi. 2. A.  And the time should come when friends should fight and keep war with their friends/ 
4. Es. 6 B.  in like manner as with their enemies and all the earth should quake with them shake for fere and dread. 
Ibi. 13. B.  And great murder to come: was showed unto the prophet by a blast of fire that consumed moche people and all for disobedience. And vengeance and woe was threatened unto them that would remain and bide in disobedience. 
Ibidem. ulti more in fine.  Holy Toby/ that was in the singular favour of our lord confessed that all the trouble/ rebuke/ and murder/ that he and his people suffered in their captivity was only for disobedience. 
Tobi. 3. A.  And in like manner of holy judith & that people: 
jud. 7. D. et 8. B.  besieged and streyted of Oliferne. The proud queen Vasthi was deposed for disobedience and the meek Hester: put in her place. job praised of our lord above all men upon earth was (natwtstandyng) in all his acts: 
Hester. 1. D. et 2. D. job. 9 D.  fearful & dreadful of disobedience/ knowing the god would do punishment thereupon. The holy prophet David in the first psalm of the Psalter doth commend obedience and bless the obedient persons. 
P. al. 1.  Whereof doth follow that the contrary been cursed. And the punishment doth follow in the same psalm. Where is said Non sic impij, non sic. and so forth that is: The wicked persons shall not be so blessed but rather punished for disobedience as there doth follow forthwith/ and in the second psalm also and through out the hole psalter in many places. 
Psal. 2.  The wise man saith in the beginning of his paraboles or proverbs: 
Pro. 2. A.  doth show that he ordained that book to teach obedience/ and doth in the first chapiter show the reward thereof/ and forthwith the punishment and ieoꝑty of disobedience. And few chapters in the hole book: that done not make some mention of both obedience and disobedience. 
Ecclesias. 1. et 2. etc.  And in his book called Ecclesiastes. At the first beginning: he declareth the folly or foolishness and many incommodities of disobedience/ and in many places of the same: he showeth the jeopardy and pains thereof. In the book of the Canticles: 
Canti. 1.  is showed the singular love and favour that our lord hath unto the persons obedient/ and that they again have unto him/ whereby must need follow that he hath great displeasure unto the persons inobedient/ and that is there showed where he saith: 
Ibid. 2. D.  Take us these little foxes that done destroy our vineyards. For now they done bygynne to flower/ by the young little foxes: been the persons in obedient understand and meant: which been heretics/ sismatykes/ and rebels in religion/ which in the beginning when they been young should be testreyned. In the book of sapience: 
Sapi. 1. A.  the wiseman teacheth in the beginning thereof: to love justice/ and that is to be obedient/ and soon after he saith the perverse cogitations/ froward in obedient thoughts: done depart a person from god. 
Ibi. 2. A. B  The obedient persons been weary of good life/ and therefore done counsel to rebel. The hearts and souls of the just persons been in the hands of god as obedient ever unto him. 
Ibi. 3. A. C  And the wicked persons shall have after their thoughts corruption and damnation because they were negligent and recedent and ran away from our lord by disobedience. In all that hole book: obedience is much praised/ and disobedience ever rebuked. 
Ecclesi. 1. A. B. Ibidem. D.  And in the book that followeth called Ecclesiasticus/ is showed that there is but one god/ unto whom all creatures should be obedient/ and the commodities been there showed thereof/ and commandment given/ that no person should be rebellious or disobedient/ and there been showed forth with the great jeopardies of disobedience. 
Ecclc. 3. E  The third chapiter of this book: have we translate and setforth before in the treatese for householders wherein is showed that child inobedient is always infamous and accursed of god. 
Ibi. i8. D.  And therefore (saith he afterward) follow not thine own desire/ for if thou do and so be disobedient: it shall make the to be unto thine enemies: 
Ibi. 41. B.  comfort and pleasure. And yet again/ woe and vengeance (saith he) be unto you disobedient persons/ where followeth that they been accursed both in life and death. 
Esai. 1. A.  Esaias the prophet in the first beginning of his prophecy: doth complain (in the person of god) upon the disobedient persons/ and asketh vengeance upon them and with marvelous many great rebukes: 
Esai. 58. ecce in die.  doth show the ieopartes and periles of disobedience/ & how all good deeds been lost by the proper will of disobedience. And in like manner the prophet Hieremie was sent forth by out lord/ 
Hiere. 1. et 2.  to show unto the people their disobedience and the ieopartes and punishments thereof/ and how all their captivity into Babylon: was for disobedience. 
Ibi. ulti.  And in his trenes or lamentations all over the book: 
Treno. 1.  he by weepeth and bywayleth the disobedience of the people/ and the misery whereunto they fell for the same. 
Baruche 1. A. D.  And in the prophet Baruche is showed/ that when the people that were in captivity heard the prophet read of the disobedience of their parents: 
Ibi. 2. C. et 3. A. etc.  they fell into deep contrition and unto prayer/ and sent forth unto them that were in jury for prayers and confessed that all their trouble was for inobedience. 
Ezechi. 1.  Our lord god did send the prophet Ezechiel (after he had seen a marvelous vision) unto the people of the of the jews/ whom he called apostatas: 
Ibi. 2. B. Ibi. 3. ● Ibi. 21. A.  because that by disobedience they had departed from him. Wherefore there done follow many great rebukes/ and many threats. In the beginning also of the prophet Daniel: 
Dani. 1. A.  is showed how the people of god were brought in captivity for disobedience/ which disobedience the said Daniel and his fellows being in the fournes of fire: did openly confess. 
Ibi. 3. C. D   
Nabuchodonosor was put down from his kingdom and turned into the likeness of a beast/ for his inobedience. And his son for disobedience: 
Ibi. 4. F.  
Ibi. 5. G.  was slain and his realm given unto strangers In the prophet Osee: 
Osee. 1. B. C. et 2. A. Ibi. 13. et 14. joel. 1. D. Amo. 1. C. Abdi. 1. C.  been showed marvelous threats unto the people for inobedience and rebukes and utter destruction. After the same manner doth the prophet joel move the people to byweyle and mourn their transgression & disobedience. And the prophet Amos hath a like process through/ & all for inobedience. And Abdias was sent to show the punishment of inobedience. jonas for disobedience was cast into the see/ because he would not preach unto the ninivites the punishment of their inobedience. 
jonas. 1. et 2. Miches. 1. A.  Micheas the prophet calleth our lord god unto witness of disobedience of the people & showeth the punishment that should come thereof. 
Naum. 1. A. et 3. A. Haba. 1 A.  The Prophet Naun showeth that god will take vengeance upon disobedience as a person that were in fury or an anger. Habacuc saith that by disobedience: the law of god was torn or rend/ and judgement came not unto any perfect conclusion or end/ because the wicked persons: did prevail again the just and rightwise persons The prophet Sophonias saith that god will punish man and best for disobedience/ and showeth the terrible and dreadful vengeance that shall come therefore. 
Soph. 1 A.  Aggeus showeth the great penury that fell for disobedience: 
Aggei. 1. B. et 2. C. zadha. 1 A.  in the earth/ hunger/ thirst/ and cold with other many incommodities. The prophet zachary/ showeth the great displeasure anger and wrath: that our lord had for disobedience. And the remedy ever in all these prophets/ was only the return unto obedience, In the beginning of the book of the Machabies is showed the disobedience of certain runagates: 
1. Macha. 1. B.  that were cause of moche sore and mischief. josephus and Azarias captains of the people: 
Ibid. 5. F.  for their inobedience unto their sovereign were put unto rebuke and many of the people slain. The people of god that were in jury: 
2. Macha. 1. A.  send unto them that (by disobedience) fled into Egipte/ to be revoked./ The great tyranny and persecution that the people of god suffered/ was for the inobedience of their parents. Thus all the old law through out doth show 
Ibid. 7. F.  doth show the many fold incommodities of inobedience. And the new law is not void of the same. For saint johan baptiste that was sent before our saviour to prepare & make ready his way: 
Matth. 3. A. B. Matth. 4. C. 5. D. 6. A. 7. A. Ibi. 11. A. Lu. 10. B. Ibi. 18. B. Mar. 14 C. Matth. 23. B. et Luce 11. F.  did move the people to do penance for their disobedience/ showing unto them: that the ire and vengeance of god was near and at hand. So did our saviour also preach unto the people penance. In the. u.vi. and vii Chapitre of the gospel of Mattheu been diverse incommodities showed of disobedience. Our lord also cursed the cities of Corrosaim and Bethsaida for their disobedience. And unto those persons that should give occasion and show example of evil: he said vengeance and woe should come on them in like manner. And unto the scribes and Pharisees he said. woe and vengeance should come to them for their in obedience/ and he showed unto judas that woe and vengeance should come unto him: 
Matt. 26. B. et Luc. 22. C. Matth. 21. B. et Mar. 11. B. Io. 2. C. Act. 5. A. Ro. 1. C. 1. Cor. 5. B.  if he would continue his purpose of disobedience. He did also drive and beat out the buyers and sellers in the temple and rebuked them sore: for their inobedience. An any & Sapphiry his wife: were suddenly stricken to death for disobedience. Saint Paul saith: the ire and wrath of our lord god: is showed from heaven/ upon the persons inobedient/ & there he showed the horrible punishments that followed upon them that knew god and were not obedient thereafter. And in another place he cursed a man for disobedience/ unto his father. He cursed also the Galathese: 
Gala. 1. B.  if they would be disobedient unto his doctrine/ although an Angel of heaven should preach the contrary/ & after he asked who had bewyched them unto disobedience. 
Ibi. 3. A.  
Ephe. 6 A.  And after he saith that every person shallbe rewarded according unto his obedience. Some persons rebellious and disobedient: 
Phi. 1. C.  did preach again saint Paul for very envy and malice and yet he cared not therefore so Christ might be known & showed thereby. 
Ibi. 2. E. Colo. 2. B.  Some were disobedient for their own lucre not for Christ. beware (saith he) that you be not deceived by false Philosophers and fall into disobedience. 
1. Thessa. 4. A. 2. Thessa. 1. C.  For who so ever doth despice and will be disobedient unto that we say: doth not despise man: but god. And the vengeance of god from heaven: shall (with flaming fire) light upon them that been disobedient unto the word and gospel of god. 
1. Timo. 1. A.  Saint Paul left his disciple Timothey where he had preached: to keep the people from disobedience. And after he did openly curse certain persons that were disobedient. 
Ibidem. D. Ibi. 6. A.  Those bond servants (saith he) that have masters among the faithful people: let them not be disobedient unto them. 
2. Ti. 1. D. Ibidem. 3 A.  And in another place he doth complain that certain persons were unto him disobedient. And yet after that/ how persons would be disobedient and what should be their pain and punishment therefore. 
Titum. 1. C.  And he commanded his disciple saint Titel that he should sharply correct the inobedient persons. 
Heb. 1. A.  And unto the Ebreuse he saith that inobedience hath been ever justly punished/ and therefore let not us believe or trust to escape if we be disobedient Saint james in his epistle doth persuade his disciples unto due obedience: 
jaco. 1. C.  & revoke them from inobedience. For our lord god (saith he) doth resist the proud & disobedient persons/ & unto the meek and obedient persons: 
jaco. 4. B.  
1. Pe. 1. C.  he giveth grace. And saint Petre saith/ go forth in grace as children of obedience & leave utterly your fore used disobedience and all the malice/ guile/ dissimulation/ envy/ & all detractions belonging thereunto. 
Ibi. 2. A.  And again he warned the people to by ware of the persons of inobedience/ showing the ieoꝑtes thereof. 
2. Pe. 2. A. ibi. B. C. D  And yet again he said that ever there have been some false prophets of disobedience/ & such should come among them/ & there he showed what vengeance our lord would take upon them for their disobedience. 
1. Io. 2. A.  And saint johan saith/ that who so ever saith he knoweth god & is inobedient unto his commandments: is a false liar and troth is not in that person. And again/ Who so ever is inobedient unto the doctrine of Christ: 
2. Io. B.  hath no god/ but is feythles. And in another place: 
3. Io. C. jude. B.  he rebuketh a certain person by name: for disobedience. And the holy Apostle Jude/ saith that the persons of disobedience entering among the good people did moche hurt/ and after he showeth what vengeance our lord will take upon the persons of disobedience. 
Ibidem. E.  The Appocalips over all: 
Appoca.  doth challenge and rebuke the persons disobedient & doth show the pain and punishment thereof. The doctoures of the church in like manner Saint Hierome in his epistles: 
jero. ti. 1.  showeth of a monk called Malchus/ that for his inobedience unto his abbot: suffered great trouble and jeopardy both of soul and body. 
Augustinus de ci. dei.  And saint Augustyne doth allow the justice of a pagan or paynim called Marcus torquatus a captain of the Romans/ that put his own son unto death for disobedience/ because that (contrary unto his commandment) he made battle again his enemies/ notwithstanding also that he had a noble victory/ as writeth Valerius maximus And he saith in a certain place that the principal & most great evil and mischief of all things: 
Valerius maximus. super Gene. ad litteran li. 8. Ca 6. C.  is to follow self will/ which is called (saith he) inobedience. A certain person that by saint Benet was delivered of a wicked spirit: was by inobedience: accept and taken again of the same spirit. And in vitas Patrum: bene many examples of many sundry and diverse pains and punishments that have followed this great abominable sin of disobedience/ and showed unto the monition and warning of all Christians/ specially religious persons. I beseech our lord we may all take heed thereunto & ever for the reverent dread of him: we may avoid and flee all occasions thereof. Amen. And thus an end of this first member of this third part which is the first board of our vessel/ Town/ or Pipe/ the other (with the help and grace of our lord) shall shortly follow.     

¶ A work or book of the reverent father & noble clerk holy saint bernard/ named by the title thus. De precepto et dispensatione. That is to say/ of commandment and dispensation/ which is to mean: how/ and in what things/ and in what form or manner: the sovereynes of religion/ may command and dispense with their subjects. And again how and wherein the subjects should be obedient/ which said work is translate and turned in to english by a brother of Zion richard Whytforde.   

¶ The preface of the translator as argument unto the work that followeth.  
Because (good devout readers) the matter that followeth may be unto you the more open & plain: you shall understand the two religious men monks of saint Benettꝭ rule: made instance mean and request (by writing of diverse epistles) unto saint bernard/ to have knowledge and exposition or declaration (for their conscience) of certain points of their said rule. And he (to satisfy their devout mind) made this book or work for an answer. And did dedicate/ direct/ and send forth the same work unto a father of religion/ the abotte of Columbens/ and by him to be send unto him that was abbot & sovereign unto the said religious brethren. The end of yep̄face.   

¶ Saint Bernardes' Epistle. The title. ¶ Brother bernard/ called abbot of Clarevall: unto the lord abbot of Columbens'/ salutation.  
I Have cured and given diligence: to send first unto you (according unto my promise) my writing of answer unto the epistles of the two brethren monks of Carnoteus/ wherein also the other thing that you commanded: is fulfilled. For where I had determined shortly to writ unto them again & to have rendered (an epistle for answer unto both their epistles: I have now (at your request: as you may see) drawn my style & matter in length unto the form of a book or work. So that by many things: put so in length and in more large declaration many persons may be the more largely edified/ which work (when you have red and seen over) deliver (I pray you) not unto them for whom it was made: but first unto their abbot. And after (if their abbot so command) let it come unto them/ for they been religious persons. 
Note that nothing may be sent forth ne received without licence.  And therefore as (by the law and ordinance of their rule) they been prohibitte and forbode to send forth any epistles/ writings or letters: without knowledge and licence of their abbot: So been they (like manner) ꝓhibite & foreboden any thing to receive. For which cause: I have (as you know well) differred and tarried the answer or in making answer although it were moche and often required of them. For because (as it seemed unto me) they presumed to send their epistles unto me: without licence or knowledge of their abbot/ & the thing did not I suspect without cause/ as after I plainly perceived and proved. I gave unto this work at the beginning (as unto the readers may appear) the name of an epistle. But because that now (by your commandment) the matter hath passed the measure and common manner of that name to be called an epistle: let it be called a book or a work and not an epistle. And forbecause/ that among other questions and conclusions by me in the same work answered and determined this thing is most chiefly and most subtly or clearly/ and (as I trust) profitably entreated/ that is to say: what commandments/ and by whom/ and how largely dispensations may be given or granted: let the book have this title/ and be called the book of precept or commandment/ and dispensation. Except any other title seem unto you more convenient. Vale/ far you well.   

¶ The prologue of holy saint bernard/ unto his book/ draght/ or treaty/ of precept & dispensation.  
By what excuse & mind: may I now keep silence? and yet/ by what boldness or hardiness: may I speak brother? you (by your many fold epistles & messages) done so constrain and compel me: that other I must bytraye/ disclose & show forth mine own folly or ignorance: or else must I deny the office of charity. But I rather willing to be found & proved without doctrine/ cunning or learning: which doth move unto pride: 
1. Cor. 8.  than to be found or proved without that virtue that doth edify all persons/ that is charity (now at the last: vanquished and overcomen by your request and prayer) have put my soft and tender nails unto hard knots and (as I fear) not otherwise than to be bruised or broken. 
Here by doth saint bernard mean that he doth enterprise & take in hand a work of great difficulty and hard labour.  But all this do I speak (as appeareth unto you) in vain. For (as you writ & as before you have written) mine own writing (when I am absent) and mine own words (when I am present) done render and declare me unexcusable/ to make only excuse. For what room or place is left form to complain or to lay for myself any impossibility in these matters? specially unto you/ that done by believe for a certainty (both of the evidence of my words and of my heart or mind) what or how moche I can do in such things? Trusting therefore in your faith and believe or opinion rather than in mine own wit: I shall enter this deep see of subtile questions/ not knowing (god wot) how nor which way to get out and to escape drowning. The charity of my heart shall priest be & ready/ would our lord: that troth may be in like manner as ready. But if (by chance) default of wit can not excuse my deed: yet surely shall you not have cause to blame my good will. I will attended and asay to comprehend and bring together: all your questions (if I may) in a short manner after the form of a pistle/ although the pistle be not short. For it is no marvel though I be somewhat long in discussing/ exponing and assoiling of your questions while you in only putting and moving of them: have made unto me twain epistles & those very long.   

¶ The self tract or work.  
THe first question (than) of your demand: is about our rule/ whereof (if I be not deceived) all the other questions have ground/ occasion or beginning. For you done demand or ask: how/ or under what form or manner/ and how far/ or how deeply: the institution and ordinance of our said rule/ should be weighed/ pondered or considered/ of them or unto them that done profess the same. That is to say: 
A question of iii membres or ꝑrꝭ The first.  whether all the points of the same rule/ should be supposed and accounted as precepts and commandments to be kept under pain of deadly sin: and so consequently to be unto the brekers/ damnous and jeopardous of damnation. Or else whether the said points of the rule: 
The second member of the question.  been but only counsels. And by that reason: the vow/ profession or promise of them should not be of any weght or but very little charge. And the breaking of them: no great offence or trespass. 
The third  Or else (for the third part you would know) whether some of the said points been deputed and appointed as precepts & commandments. And other some: be reputed and supposed as only counsels. And so the said points might for one part be lawfully broken/ and for the other part: might in no wise so be. And yet for their/ if I would grant this last distinction (that is to say: that some of the said points of the rule: been counsels only/ and some commandments) Than done you further require/ that I should setforth and limit all those points into their proper distinction/ that is to say: to show which points been lymitted and assigned unto precept and commandment / and which unto counsel only/ lest else peradventure occasion might be given unto some persons to waure and to follow at more liberty & pleasuce the variant opinions of their own sense/ wit or understanding. And so might they by chance or in case (as is said in proverb) melt or mince a gnat/ and swallow a Camel hole/ to stumble at a straw and leap over a block/ that is to mean: to have in some points: to little conscience/ and in some: over moche because they know not how moche cure & diligence they should give unto every observance This (as far as I can remember) is the same sense or meaning of your partition and demand. All tvoughe they be not the same words. And in that you subjoine and continue to inquire and ask of obedience: by what degrees it is divided/ and in which terms and points it is concluded/ restrained or determined: appertaineth (as I suppose) unto the same division. Specially sith among all the decrees and precepts of our rule: obedience is the chief. And I suppose (if due & sufficient answer be made thereunto) nothing shall remain of the other quesstions: that may be doubted. The rule (than) of saint benedict: is (after my judgement & understanding) offered and setforth indifferently unto all manner of persons. And unto no person commanded or charged/ it doth moche profit if it be duly received & truly kept. And yet notwithstanding: if it be not received: it doth nothing noyne hinder. For that thing that is in the proper will of thee/ receiver, & not in the power of the purposer/ mover or ordiner: may I well call voluntary and not necessary/ that is to say: a thing to be received of free will at liberty / & not of any necessity/ notwithstanding the same thing that now I call voluntary: if a person by proper will do ones admit and receive & promise from thence forth to keep & perform it: for a surety than doth he covert and turn the same thing unto himself: into necessity. So that now he hath not at liberty and in power to leive and forsake that thing that before he had free & in liberty not to take. Therefore that thing that (of proper will) he hath received and taken: he must now of necessity hold and keep. For he must of extreme necessity: render and yield unto our lord those vows that his mouth hath deliberately professed and spoken. 
Psal. 65.  And so of his own mouth and proper word: he must needily be condemned or justified notwithstanding (as an holy man saith) That necessity is happy and gracious: 
Luce. 9  that constraineth or bindeth a person unto the better. All the institutes and ordinances of saint benedict: except a few institutes made of spiritual things/ as (by example) of charity/ of humility/ & of mildness & such other/ which institutes (of a surety) god & not saint benedict did ordain/ & therefore may (in no wise) be changed all other institutꝭ I say: unto than that done not profess them: be to be accounted & taken only for monitions or counsels/ & therefore they nothing grieve ne hurt the persons when they be not kept. But unto them the wilfully & lawfully profess them: they must be reputed accounted & taken as precepts or commandments of bondage & duty & unto their breakers/ as offences or defaults grievously to be corrected or punished or else thus (because I would tender or rehearse unto you: your own words) They been unto them that done not profess them to be rightly reputed voluntary/ and at liberty.  
And unto their ꝓfessers: necessary and as natural institutions. So yet surely do I call them necessary: that of them no prejudice should come unto necessary and reasonable dispensations. But that despensation in such things: is not committed unto all persons but only unto them that may say with the Apostles. 
1. Cor. 4.  Sic nos existimet homo. etc. Let every person suppose and think us to be the ministers of Christ and the dispensers of the ministries of god. For the faithful and prudent servant whom our lord hath ordained as steward and governor of his household: knoweth well there only to use dispensation: whereof he may have good recompense and reward. For that is required among dispensators: that everich be found faithful and true. And peradventure/ the same or like fidelity is required of the subjects in obeying: 
 sup̄.  that is required of the sovereynes in dispensing. Thus (than) doth plainly appear of those things that been said before: that your said division: is complete/ hole/ and sufficient if the persons also and times in like manner be divided. Sith that unto the subjects: all regular institutions (as far only as doth appertain unto corporal observances) been voluntary before their profession but after necessary. And again unto the prelate's: the same institutions (as unto dispensation) been partly voluntary/ as unto those institutions that were found by man. And partly been they necessary: as in those that been of the ordinance of god/ wherefore the same division: may peradventure appear more congruent & more clear or bright to be understand: if that same member/ that we/ called necessary: be again sub divided into these three manners of necessaries/ that is to say: into steadfast or stable necessity. Inviolable or/ unsoulable necessary. And into incomutable or unchangeable necessary. That thing (than) do I call steadfast or stable necessary: that is so necessary or of such necessity: 
The first part of this subdivision  that is not (by every person) but only by the dispensers of the mysteries of god/ that is to say: the prelate's or sovereigns: lawful to be changed. As by example The rules of holy fathers as of saint basil/ saint Augustine/ saint benedict/ and also the authentic canons law and all such other ecclesiastical institutes or ordinances worthily and duly made by authority/ which said rules and statutes (because they were stablished and ordained by holy fathers) done persever & continue stably & steadfastly/ as they were made and stableshed/ so that none of the subjects may (by any mean) vary or change them or any of them. Because notwithstanding: they were ordained & made by men: they may again (by such men as in their places and rooms or offices done succeed by canonical election/ and so have authority thereunto) be lawfully sometime: according unto the case or chance/ or unto the person/ place/ or time dispensed with. Herein/ I would the readers hereof: should take good heed and note well: that I (by good warns & advisement) do not say that these things before said may lightly at the will & pleasure of the same sovereynes be changed: but that (of good reason) they may faithfully be dispensed with. The said statutes therefore may (under the said form and of the said persons) suffer exchange/ that is to say: may be lawfully changed: because they been not naturally ne by themself good. But that they were found instituted and ordained by man. Nat because men might not otherwise lawfully live: but that so to live were more expedient. And plainly not unto any other end or purpose: than unto the lucre and winning/ and unto the custody & guard or keeping of charity. As long (than) as they do service unto charity: so long been they unmovably fixed and stablished. And may in no wise: no (I say) not by the self sovereynes: be (without offence) changed. But if (on the contrary part) they (peradventure at any time) been seem or done seem (unto them only that have power and authority so to judge and that have cure and charge so to provide and look thereunto) contrary unto charity: 
A question.  doth it not than appear evident: to be very justice and most right: that those institutions that were found for charity: should also for charity (were/ it seemeth or is seen expedient) other be omitted & utterly left/ or else be put away and set a side for a time: Or else into some other statutes (peradventure more commodious) be/ committed and changed? like as on the contrary part/ it should (without any doubt) be unjust and unrighteous if the statutes that were made for charity alone: should contrary unto charity be holden/ kept & continued All those statutes (than) that done appertain unto this stable necessary: done keep/ hold/ and continued their fixed and firmed immobilite and stablement/ and that also as unto the self prelates/ but that is as far as they done serve & appertain unto charity. But am I he alone that so doth think and judge? or am I the first that so hath said? nay surely. For pope Gelacius doth judge & say the same. For thus he saith. Where is no necessity or need: let the decrees of the holy fathers: remain & continue in strength & authority. Leo also the pope in like manner/ where no necessity is (saith he) let by no means: the institutes & ordinances of holy fathers be violate or defouled. But where need is (saith he forthwith) unto the utility & ꝓfitte of the church: or congregation: let him that hath power dispense therewith/ for change of law may be made for necessity. 
The second member of this subdivision necessary.  furthermore now the necessary or necessity/ that before I named inviolable or underfoulable in no manner to be broken ne changed: I understand & mean the necessary or needful statute that not by man ordained but by god himself commanded & published: may in no wise be changed ne broken but only by god that made & ordained it. As by example of these commandments. Thou shalt slay no man. Thou shalt do no lechery. Thou shalt do no theft/ & so forth of the other commandments of the table of the law/ which said commandments: although they do not admit ne suffer in any wise any dispensation of man nor yet all though it be not lawful ne ever may be lawful for any man to break or change any of them by any mean god natwtstandyng hath of them broken which he would & when he would/ as doth appear in scripture. 
Exo. 12.  Other when he commanded the Ebreus/ the children of Israel: to rob the Egipciens the people of Egipte. 
Osee. 1. A.  Or when he commanded the holy prophet to have mixtion & act of generation with a woman fornicary that is to say of unclenlyving. Of the which ii things: one had been theft the other filthy lechery/ except the authority of god the so commanded: had excused both the dedis/ wherefore if we read of any like deed done by any holy persons: holy scripture not showing the god so commanded: other we must grant & believe that (as frail men) they did offend therein or else (as holy prophets) they had some privy counsel and revelation of god thereunto. And thereof yet one example: that now cometh to mind: 
judi. 16.  shall I put and show of Samson. That oppressing himself among his enemies: did so kill or slay himself/ which deed (if we should defend and hold not to be deadly sin) we must undoubtedly believe and trust: that he had private counsel & revelation of god thereunto/ although scripture showeth nothing thereof. 
The third member of this said subdivision of necessary  Now for the third necessary/ which I called/ incommutable or unchangeable/ what suppose you: I do mean thereby? Surely nothing more congruent and convenient: than necessary or necessity that we know for surety: is (by the divine and eterne reason of god) so firmed and stablished: that for no cause may in any thing be immuted or changed/ no I say not by god him self under this kind and manner of necessary or necessity: is contained all that spiritual tradition and ordinance: of the holy sermone that our lord and saviour made in the mount. And also what thing so ever appertain/ unto love/ humility/ mansuetude/ mildness/ with such other virtues/ ordained/ and commanded/ as well in the new as in the old testament/ spiritually to be observed and kept. These necessaries (for a surety) been such: that not to be had or any time to be missed and left: is neither lawful ne yet expedient. For sith they be unmovable or unchangeable because they be naturally good/ never been they but innocently and harmless/ never been they: but helthfully or holsumly and meritoriously other commanded or observed. For in all times and unto all persons: if they be despised & set at nought they work and cause death and damnation. And if they be observed and kept: 
Of the first member again.  they work and cause soul health and salvation. Proper will (than) in ꝓmysing: causeth unto every person the first necessity. The authority of the commander doth cause the second. And the third: doth the dignity of the precept or commandment make or cause. And yet these three necessites (as now is said before) done differ each from other in some certain degrees/ and so doth not one firmite or stableness of immutabilite or unchaungeablenes follow them all/ they been not all of one stabilite as unto the changing of them. For what so everthing is caused of the first necessity: although it be not utterly immutable and unchangeable: yet it is (for a surety) uneath or scant changeable/ because it may not be changed: but by the prelate's alone/ and by none other persons. And yet not by them: but by faithful/ provident and discrete dispensations. And that thing that is caused of the second necessity which is more than this: is nearhand or/ amoste now incommutable or unchangeable. For (as we have said before) it is unto god alone and not unto any other person: changeable. But that thing that is caused of the third & last necessity which is most of all the other: is utterly in commutable & by no means can be changed. For it is not in the liberty & power of god himself: to change it. That thing (than) that no person may lawfully change: but only the prelates: may conveniently be called uneath or scant changeable. And that thing that unto god alone is lawful to change: may well be named almost or nerehande unchangeable. But that thing that god himself may not change: may be called utterly unchangeable. Sith than these foresaid things done come thus to pass (that we now may return unto these things whereof question is chiefly and principally made in your demand) it is now open and plain: that every regular tradition and ordinance (for the great part thereof) is subdued although not unto the will: yet for a certainty unto the discretion of the president/ prelate/ or sovereign. But now you say here unto/ what thing sir is now left unto necessity? Here me good brethren/ and say: very moche is left unto necessity. first as unto the spiritual things that been contained in the rule: been not (as before is said) left in the hand or power of the abbot or sovereign. Than for the other part: that doth appertain unto corporal and bodily observances: that part also is not in the power of the sovereign as serving unto his will or pleasure/ but rather as it doth serve & appertain unto charity. For the abbot or sovereign: is not above the rule. Whereunto (by voluntary profession) he once did subdue and submit himself. And yet is the rule of god/ charity (no man can deny) to be preferred by good right and put before the rule of saint Benediete/ let it therefore be so in case/ that sometime the letter of the rule do (for that time) give place unto charity whane the reason of necessity or of charity doth so require: god forbid (notwithstanding) that the rule therefore should be subdued unto the will of any person. For the person that is elect and chosen for sovereign: is constitute and ordained upon the transgressions and defaultis of the subjects/ and not upon the traditions & ordinances of the fathers and patrons of the rules/ which said sovereign is so ordained as a nuryssher and keeper of the commandments of the rule and a punissher or corrector of the vices & transgressions of the subjects. For the holy observances of the rule been (as I suppose) committed & by taken unto the prudence & provision & unto the faith/ trust/ & fidelity of the sovereynes. And not subdued unto their will & pleasure. And therefore the self father/ the first made the rule: in all those things that been left & committed unto the dispensation of the abbot or sovereign doth speak warily & discreetly. For (as I can remember) he never committeth any dispensations unto the will/ but rather unto the consideration/ or unto the disposition/ or unto the ꝓuidence & provision/ or else unto the arbitrement & judgement of the sovereign or else using some ather like terms/ but never that term will. Thereby meaning & willing as a ꝓuident wise & faithful servant: where in case he doth dispense: to follow the judgement of reason & not the pleasure of his own will. And therefore the rule: not once: but diverse times: doth monish & warn the sovereign/ that of all his judgements: he shall render & yield account & rekning unto god. Thus for a surety do. I read in the rule. Let this consideration aperteine unto the abbot or sovereign/ let this thing or that be in the providence & provision/ or in the arbitrement & judgement/ or else in the disposition of the abotte or sovereign. But that the abbot or sovereign (at his will or pleasure: may change any thing: I have not (●nto my remembrance) red. But rather/ let all persons in all things (saith the rule) follow the rule as masters & ruler of al. So that no persons boldly fond/ or unwisely: swarm therefrom in any thing Ergo nor yet the self abbot or sovereign/ let all (saith the text) follow the rule as masters/ ergo ●●ne may follow self proper will/ whereby (I suppose) the self abbot or sovereign is not excepted. Thus you now may see and perceive: that how moche so ever is granted unto necessity: as much again is withdrawn from proper will and self pleasure. What than? Doth not the self regular profession/ whereby the inferior and younger doth wilfully subdue himself unto the supperior and elder: bind equally and in like manner: the supperior and elder? it doth surely. For certainly (I do suppose) that both been bound by the necessity of common & like connaunt & promise. And that both & either been made debtors unto other by the promise of the th'one/ that is to say: the sovereign bound unto faithful cure and charge & the subject unto humble & lowly obedience what is now left unto proper will/ where the prelate as well as the subject: is bound in the necessity of debt & duty? The will also of the prelate is not little prescribed/ restrained/ determined/ & appointed/ in this thing also/ that is: that the person that maketh profession: although he promise obedience: ye● doth he not promise all manner obedience: but determinately after or according unto the rule/ & yet not every rule ne any other rule than one alone/ as of saint benedict/ saint Augustyne/ or such other. So that it behooveth & is necessary: for him that is prelate or sovereign: not to use his will & pleasure upon his subjects: but to know the measure prefixed & appointed unto him of the rule or by the rule/ and so than to moderate his commandments about that thing alone: that he knoweth/ for surety is right/ and yet not every right/ but that right alone that the patron and father of the rule hath instituted and ordained/ or (at the least) that such right be after and according unto the thing that the said father did ordain. For surely the manner and form of profession is thus. I promitte or promise: not the self rule (I say) but obedience after or according unto the rule of saint Benet or saint Augustyne/ and not after or according unto the will or pleasure of the prelate or sovereign. Wherefore if I make profession after or according unto this rule or that/ and mine abbot or sovereign than peradventure: 
A good note for the prelate's.  would tempt or assay to charge me with another thing that is not after or according unto my rule/ or that is not after or according unto my statutes/ as by examples/ the statutes of saint Basile/ saint Augustyne/ or saint Pacomie: what need (I pray you) doth compel me in that thing to be obedient? surely none at all. For that thing only (I suppose) may be required of me: that I have promised. Ergo now you may see and perceive the meres marks/ and measures of obedience which you require. Sith than the tenor and form of the profession: is the manner and due mean of obedience: and sith also the power of the sovereign that commandeth doth not extend nor stretch but only so far as the vow of the person professed doth attain and reach: I may right well call these terms/ less or more/ under or above on this half: or beyond/ or yet this term/ or contrary: the very limits/ the meres terms/ marks/ and steynts of obedience. For within this said terms and meres: is the virtue and effect of obedience enclosed/ contained/ and compassed/ wherefore no manner of person professed in any lawful order or religion: may be constrained unto any thing above that law of obedience that his profession seemeth to contain ne yet inhibited/ forb●den/ or letted/ to do any thing under the same law/ moche more than may he not so be constrained nor letted: contrary unto that law/ that form than and manner of obedience that is the middle mean & form of lyuing● between the said meres and terms: which is prefixed and appointed by vow and stablished by profession as the tree was stablished that was in the middle of paradise: should (doubtless) be only subject and subdued unto the said law of obedience/ and bound by that obedience: unto the commandment of the sovereign. Let therefore the commandment of the prelate or his prohibition: never pass the terms and meres or marks and tenor of the profession. For that iussion or commandment of the sovereign: may neither be extended ne stretched above or beyond the said terms/ nor yet be constrained or streyted beneath or under them. For my prelate or sovereign should ꝓhibit or forbid me none of those things that I promised in my profession nor yet require of me any more than I promised. For he should neither enlarge or each my vows nor multiply my promise without my will/ nor yet minish or make them less/ without certain & sure necessity. For necessity: hath no law. And therefore it doth excuse dispensation. But because that will alone doth deserve reward: will (not unworthily) also alone: doth oft-times use a more high degree of perfection/ which is to mean thus. Because that the will in every person doth cause the merit of the deed: a person may of good will do more than duty and lo inforse and climb unto a more high degree of perfection. And else/ the remission of the vow without necessity is neither dispensation but rather prevarication: nor yet is the restraint contrary unto the will/ any profecte: but rather murmur and grudge/ let the prelate's therefore: put the mere or middle mean and measure of the obedience of their subjects: according unto the vow made with their own lips. And not according unto their wills and desires that is to say: the pleasures of the self prelate's/ moving and steering their subjects and not constraining them unto things of more high perfection. Condescending with them when necessity requireth or need is/ unto things of more remission/ or more low perfection/ and yet not falling down with them unto the same themself. 
Another good note for the subjects.  But yet notwithstanding all that is said: let every subject know/ that all such obedience as is cohibitte and contained within the said meres/ terms/ and marks: is not a perfect obedience. For perfect obedience knoweth no law/ nor is arted/ constrained/ ne bound/ within any terms/ meres/ or marks. For perfect obedience is not content to keep the straightness & pnsyse form of profession: but rather doth desire & enforce (by a more large liberty of will) to apꝓche & climb unto a more large breadth of charity. And ever willing and ready unto all things that been enjoined & commanded/ nothing considering the mean manner & terms beforesaid: doth by the might & strength of a liberal/ free/ & courageous heart or mind: extend apply/ and stretch forth itself unto infinite and most large liberty of will. This is that obedience whereof faint Peter the Apostle so notably spoke. 
1. Pe. 1. D.  saying unto his disciples. chastising and keeping down your hearts in the obedience of charity: each love other/ by which words he putteth a goodly difference between the obedience of charity and the other dull and servile obedience which is not always quick and ready unto charity/ but rather subdued and bound unto necessity. This obedienc● also doth properly appertain unto that just person (after saint Paul) unto whom or for whom no law is ordained not so to be understand that any person may live without law/ but that he is not under the law/ nor content with the vow of any profession: 
1. Thi. 1.  but rather to overpass that straightness of necessity by hearty devotion and liberallite of mind which said obedience of perfection: the self rule of saint benedict doth not forget/ but speaketh plainly thereof in that chapiter. 
Ca si frat aliquid impossibile.  Where monition and warning is given that if unto any brother or person professed any things impossible be enjoined or commanded: he should (having confidence and trust in the help or of the help of god) be obedient for charity. And in the same rule also: the third degree of humility or meekness: 
Ca de gradibus humilitatis.  described and declared to be: when a religious person is subdued unto the sovereign in all manner or every obedience. And speaking that term in all manner or in every: the rule willeth that in obeying our sovereign: we should not be content with the same measure or meres of our profession/ not to attend and precisely to consider the duty and bond of our promise: not to take the form and manner of our obedience: of our pact and promise of profession. But cheerfully and gladly to overpass our vow/ and to forget the form of promise/ and to be obedidiente in all things. 
Many will be well were they pass not the bond and duty of their promise.  There is a certain mark or mere of obedience after the time or according unto the time: and so the same is the mere and term of obedience that is the term of life/ which term the example of our saviour doth specially commend unto us. For he was made obedient unto his father unto death. 
Philip. 2.  As often than as this obedience or this term and mere of obedience is broken: so often is it called inobedience or disobedience/ and sin and transgression or prevarication yet surely there is a difference/ for what cause/ or by what effection/ by what intent and purpose/ by whose precept or commandment/ or by what manner of commandment: this evil sin of inobedience be committed or done. And surely I say that no manner of inobedience or disobedience is utterly to be despised or little set by/ notwithstanding that every disobedience is not to be esteemed/ weighed/ and considered of like peril and jeopardy/ example. For this is a commandment of god. Non occides. Thou shalt not slay or kill any person. yet make here in case two homicides two manslayers. The th'one hath slain a man by covetous mind to rob him of his goods/ but the other hath done the same unhappy deed: for necessity in defending of himself. Doth not here the cause very evidently depart and put difference between the th'one lepre and the other leper/ that is: between these two offences/ making the sins and trespass of this one & self same transgression: much unlike? it doth in deed. And in like wise/ if sudden ire or wrath had caused the th'one to do this mischief: and studious malice or old wrath had caused the t'other. Should that thing than that is proved to be done with so unlike affect and desire: be weyde considered and judged by like judgement? nay verily. Forthermore● no manner of incest or filthy pollusion nothing could be more obstene & shameful: than that the daughters of Loth should so abuse their own father: & yet every man may perceive/ that the pity & religion of their intent and the intent of their devout mind: did moche evacuate/ or at the least did minish & make less the default and guilt of that filthy & cursed deed. In like manner now of the sovereign that doth command and of the matter that is commanded a like distinction and difference may be considered according unto reason. So that the more authority the person be of that doth command: so much the more should the subjects fere and dread the offence of inobedience. For the transgression and breaking of the commandment of the more authority must be esteemed and supposed more damnable. For it is better to be obedient to god: than unto man/ and better to be obedient unto the masters and sovereynes: than unto the disciples/ and yet among the masters and sovereynes/ as it is better to be obedient unto our own sovereynes than unto strangers & as we know & be in surety unto whom is best to be obedient: so not to be obedient is most detestable/ hateful and despleasaunt. And in like manner is it of the self commandment and of the thing that is commanded. For unto the more and greater commandments: more cure and greater diligence: And unto the less: less care & heed is to be given. And according unto the same consideration: in contempt & despising of them: more or less offence is done. And to show which commandment is more and which less. I say that hangeth upon the will & mind of the commander and as man may be in surety to know or suppose: which he more or less willeth and desireth that doth command/ whether it be god or man. As by example it is a commandment of the gospel that thou shalt not steel/ that no man should do theft And another commandment also of the gospel is this. 
Marci. 10.  
Luce. 6.  give unto every/ need/ person that asketh of thee/ both these commandments been great. For they been both divine/ that is the commandments of god. But yet is the commandment of not stealing/ of no theft to be done: the greater commandment. Every man may know well that nygardes done not so moche displease god: as done thieves or robbers. And that also of the two yveles: god hath liefer we kept our own goods unto ourself: than that we we should take away other folks goods. And so may every man know: that he doth less sin that will not give away his own goods: than doth he that doth rob or steel that is not his. But in the commandments of men: is selden found equalite/ because that (according unto the vigilant necessites or profits of those things that should be done) the affection of the sovereynes or commanders: is varied and doth change. And that thing that they done think suppose and judge to be most right and most commodious and most profyttable: that done they most covet and require more principally and before other things: to be observed kept and performed. As well therefore: the quality/ condition/ & manner of precepts or commandments as the authority of the sovereynes or commanders: done both pfixe appoint & determine the mere term and measure of obedience/ and also the offence and default of inobedience or disobedience. Sith (as is said before) in all prelate's of great authority/ and in all their commandments of very great profit: the subject is more straitly bound with all diligence to be the more obedient: So moche more is the contempt and despising of these commaundementis: greater and more grievous offence sin and trespass. These distinctions thus well noted and marked: both the manner and form of obedience: and also the weight and jeopardy of inobedience: may lightly be found and perceived. By these degrees: we may discern judge and put difference not only between the day and the night/ that is to say: between the good & profit obedience/ & the evil and hurt of in obedience: but also may we discern between the day and the day/ & likewise also between the night and the night/ that is to mean between good and better/ and also between evil and worse/ it is (according unto the sentence and mind of our master & patron) a good degree of obedience: when the subject is obedient for fere or dread of the fire of hell/ and of everlasting damnation/ or yet because of the bond of holy profession which he hath professed. But yet is that degree better: when the subject is obedient for the love of god. For the first obedience is of necessity/ and the second of charity. 
The best obedience.  But that do I call the best degree of obedience: when the work or thing enjoined or commanded by the sovereign: is of the subject received with such heart & mind as it was commanded. For when the intent of the subject in the execution of the sovereynes precept: doth hang upon the will of the prelate: it cometh to pass that the study and diligence of the subject/ to accomplish and fulfil that thing that is enjoined or commanded: is neither more unto less things nor yet less unto the more things confusely and undiscreetly as oft-times happeth and is wont to fall. But when the heart/ mind/ and good will doth moderate and measure all manner of imperies and commandments according unto their dignity and degree: the subject shall know every where how to keep a due mean and measure/ that is to say: as well in observing and keeping those things that been commanded: as in avoiding and escheving of those things that been ꝓhibite and forbode/ not so that the subject shall think or suppose the least thing that is commanded/ to be set at a little or to be despised/ although he may well repute and weigh the thing least that in deed is least. But that thing least: is called in comparison unto the greater things. The very meek and obedient subject: knoweth well how he should in no wise despise the least/ and yet how most chiefly to cure the most. For such a subject will (by a certain inward savour and spiritual feeling of the devout and faithful mind) discern and judge how in the commandments of his sovereign: he may (in a manner) answer him (by his deeds) as the prophet did our lord saying. Tu mandasti mandata tua custodiri nimis. Thou hast (good lord) commanded thy commandments to be straitly kept. In which saying (because he said not universally all thy commandments) we must needily understand those commandments/ that because they be not (by any occasion) without great & grievous offence violate or defouled: bene not therefore (when they be defouled) without great & grievous pain pardoned & forgiven/ as by the example of this commandment. Non occides .. Thou shalt not slay or kill/ and such other/ the keeping & performing whereof: may never be unjust nor evil: nor the transgression and breaking: 
Note here that man alone may never dispens with the law of god that is to say except revelation or by the holy ghost.  may ever be good nor lawful: by any dispensation only of man. Other commandments of man that of the sovereynes may receive dispensations: because that when they been broken: they may be punished by more light censure and judgement: been therefore called more light commandments/ as by examble of light lagghing interdicted and foreboden. And of silence indicted/ enjoined/ enjoined/ and commanded. For these (if they come not forth contrary unto commandment) been no sin at all/ but if commandment be given upon them: than (if they be not kept) they been reputed & accounted as sin or to be sin. So yet: that the transgression and breaking of them fortune and hap to be by surreption unwarnes or forgetfulness/ and not by contempt or despising. Tere been other mean commandments/ of the which those precepts been constitute and ordained which you call facticious/ that is to say: assimuled/ feigned/ or made like unto the other precepts which (for a surety) in as much as belongeth unto them: done contain a far different necessity from the natural precepts. And yet notwithstanding may they not (without some offence) be neglected or little regarded/ nor yet without criminal sin & grievous offence may they be contemned & despised specially when they be enjoined by them that have power/ unto whom properly is said by our saviour in the gospel. Qui vos audit: me audit, et qui vos spernit: me spernit. Who so ever doth obey you: 
Lu. 10. C.  doth obey me. And who so despiseth you: despiseth me. For although the self quality & condition of the work enjoined & commanded: might of itself or by itself be without bond or offence: yet (natwtstandyng) that weght & gravity of the sovereigns authority: doth make the subject bound unto the commandment. And the commandment once broken doth make him bound unto the offence/ but not unto great offence: if there be no contempt/ let this therefore be rule general of all those things/ that by themself/ of themself/ or for themself/ been neither good nor bad. And of all those things also/ that been not fixed & stablished other by the institution & ordinance of god or else by the proper profession of any person: that in all such: if they be not commanded: either part may lawfully other be admitted performed & done/ or else omitted & undone or left. But when they be commanded: they may never without sin be neglected or little regarded/ ne ever be contemned & despised without crime and offence openly to be punished. For negligence every where is culpable/ & contempt: damnable or condempnable. For these twain been moche different/ because the negligencie is languor or disease of dullness or idleness or of an ignorant or forgetful mind. 
What is negligence.  But contempt is swelling of pride. Contempt therefore/ in every kind & manner of commandments is ever in like weght & burden grievous. And commonly damnable or condemnable. But negligency in those commaundementis that been fixed & stablished: is very grievous/ & in those that been movable & not stablished: more tolerable or sufferable. Example adultery: called avowtrie/ by what so ever mean or manner/ or by what so ever mind or purpose it be done: is ever filthy flagitious and criminal sin. But a light word in time or place of silence: spoken by chance of forgetfulness or oversight/ or a laghter breaking out suddenly of a vehement passion rather than of presumption contrary the precepts or statutes: which natwitstanding is a sign and token of a negligent mind or of a dissolute spirit/ these may therefore deserve more lightly forgiveness: because they been reputed & accounted scant for any sin. But what if the tongue (knoweth/ and of deliberation) be relaxed and put at liberty to speak vain & idle words although there were no silence commanded at all? no man will deny but that thing natwithstanding is usurped contrary unto the rule of truth that is our lord jesus. For (without any doubt) account and reckoning shallbe required thereof in the last judgement. So our saviour said himself fearfully threating. Of every idle word (saith he) men shall render reason and yield account in the day of judgement. Alas woe may be unto us to think what manner of account may be rendered & made of idleness. And yet is there none idleness: if it be not utterly void of reason or lawfully cause. And yet every person may well know that one word of detraction and bakbyting doth more deeply weigh unto sin and damnation than done innumerable words of idleness/ how so? For there is discretion and difference in the precepts or commandments/ and likewise in the defaults of offences/ because (as I said before) the transgression of the more commandments: is more grievous / and of less: is less offences. But on the party of thee/ commaundementis/ that is to them that done give the commandments: is none such difference. For whether god or the sovereign that is the vicar of god/ do give any manner of commandment: all is one/ & by like cure and diligence to be obeyed/ and by like reverence to be performed/ where notwithstanding the sovereign doth nothing command contrary unto god/ which thing if should fortune: I would consayle the subject without any doubt to ren to lie unto the sentence of saint Petre/ saying that it behooveth and is necessary rather to obey god than man. For other must the subject so answer with the Apostles: or else must he (unto his rebuke) here the was said to our saviour unto the Pharisees. Why done you transgress and break the commandment of god for your own traditions and ordinances. And if the sovereign that is but a man: be grieved or discontent/ to be despised and contraried of his subject rather than he should be despised that teacheth man all manner of science learning and cunning which is god himself: let that sentence of Samuel comfort him which Samuel you also did allege: whereby he seemed to discern and judge between leper and leper that is to mean betwixt one sin and another saying thus. Si peccaverit vir in virum. etc. If one man do offend or trespass against another: yet god may be merciful unto him. But and he offend and trespass unto god: who shall than pray for him? And therefore if I perceived and felt myself constrained in this article or case/ that I should needily other offend god or else man: I would gladly choose rather not to offend god/ and that surely were more sure and most just or right. For I have good comfort by this present text of the prophet for the offence or hurt done or that I have done unto man: that is to say: the mercy & forgiveness of our lord god. But if I wilfully offend god: who shall pray and be mean for me? none. For if I should i'll & have recourse unto man only therefore that thing scripture will not counsel me/ but rather saith. 
Hiere. 17.  Cursed be that person that putteth his full hope & trust in man/ it is good right than it so be. For if a person offend god/ & though that were understand that he so did/ rather than he would offend and displease man: who should yet (saith the text) pray for him? surely neither of them both may pray for him. For the prayer of him that did the offence to god & the prayer of him also for whose sake or for whom he so did: been both in like manner unto almighty god execrable/ abominable & to be abhorred. Therefore such a person must be sought & found that may be convenient to appease the person offended. For if any default be in that the sovereign as man is offended/ because that in that case he is not obeyed: surely the better & more reasonable cause: doth moche extenuate minish and rebate/ or rather adnul and destroy that offence/ wherefore (when the scripture saith. Si peccaverit vir in virum. etc.) That is: if man do offend again man/ we must understand/ for god's cause. For the offence of any of our neghburs not only of our prelate: can never be excused but only in the cause of god. And else should we be contrarious unto saint Paul where he saith. When you offend and trespase again your brother/ that is to say any Christian: 
1. Cor. 8.  than done you offend and trespase again Christ. For as unto our prelate's: we have a sure hold of the testimony and witness of the self truth our saviour Christ. saying thus unto his disciples. Qui vos spernit: me spernit. Who so ever doth despise you: 
Luce. 10. Matth. 18.  despiseth me/ and in another place he saith of every Christian. Brother/ have not you: will/ appetite/ or desire/ to despise any one of the least of these puselles and innocent persons/ and in another place. 
Matt. 18 A.  Who so doth slander/ & give occasion or evil example unto any of these puselles and innocent Christians/ our lord save us from the followeth/ how be it yet/ the occasions and evil examples of all manner of persons: 
There followeth it were expedient that a millstone were hanged in his neck & he drowned so in the deep see. Matth. 16.  should not be weighed in like balance. For otherwise should be occasions of puselles and innocent persons be taken/ & otherwise of the Pharisees/ of whom our saviour said unto his Apostles when they said and were afraid lest the said Pharisees were slandered & should take occasion at the words of troth saying. Suffer them (said he) take patience with them. For they been blind/ and the leders or ledes men of the blind. For the slander or occasion of the innocentes: doth descend and come of ignorance and lack of knowledge/ but the slander of the Pharisees cometh of very malice. For the innocences been slandered and offended: because they can no better/ and the Pharisees: because of their hatred and malicious mind. Wherefore I suppose these simple persons been called puselles: because they have a good mind and good will/ but they have no great cunning nor learning. They have a zeal of god/ but not according unto science right cunning & learning. 
Galla. 6.  The slanders of such persons or their occasions: done ꝓuoke all persons to 〈…〉 cure/ help/ and comfort them/ and not unto ire/ anger/ and displeasure with them/ and specially spiritual persons according unto the lesson and precept of saint Paul, you (saith he) that been spiritual persons: must instruct and teach such manner of simple persons in the spirit of levity/ mildness/ sweet and soft manner/ gentle/ and sober behaviour. For it is very moche again justice and right/ that such simple persons should deserve the indignation of man that so lightly done obtain the pity/ compassion and mercy of our lord. For those persons that crucified our lord and saviour jesus: were in that deed great sinners and did moche offend but in their estimation and believing: they were pusylles and simple persons. And so although on the th'one part they deserveth the wrath and displeasure of god: yet on the other part: they deserved forgiveness of their sin. They had (surely) been happy and blessed: if (according unto the words of our lord) they had not been slandered nor taken occasion of him or in him. But sith they so did: what were they else therein: but miserable wretches? and yet not withstanding: were they to be peti● and received unto mercy and grace/ which thing: that piteous and most merciful supplication: that our saviour suffcing and hanging in the cross/ and yet natwtstandyng having compassion upon them: did there make for them: doth well approve. Father (said he) I beseech the forgive them/ and as though he would in manner excuse their default/ and (into notable an evil and horrible deed) show the reason why they should have forgiveness there followeth forthwith because they wot not what they done/ as though he said. In that been they worthy forgiveness: because they been puselles and simple in learning and knowledge. Therefore do I forgive them: because I am not known of them. For if they had known what they did: 
1. Cor. 2.  they would never have crucified the lord of the glory. There been other persons whom I do not so lightly forgive. 
Io. 13. D.  For I know well they saw and perceived me and yet did they hate both me and my father. For such puselles and simple persons in learning: saint Paul spoke feerfully and roughly unto them that had learning/ and yet would not condescend and comfort their inferiors saying. 
1. Cor. ●.  That brother for whom Christ suffered death shall perish and be lost in thy cunning or learning/ if than the slander and occasion of small and simple persons is so moche to be avoided: Surely moche more should the slander and occasion of the prelate's & sovereigns be avoided whom our lord god: in manner making equal with himself in both parts: did impute and apply unto himself: the reverence and also the contempt or despising done unto them. saying by open contestation & witness of the gospel. Qui vos audit: me audit. etc. 
Lu. 10. C.  Who so heareth and doth obey you: doth here me and is obedient unto me. And who so despiseth you: 
Ca de obediencia.  doth also despise me/ which saying in sentence is also contained in our rule thus. That obedience that is exhibit and done unto the sovereynes: is exhibit and done to god/ wherefore what so ever the sovereign man doth command in the person of god (So notwithstanding we be in certainty it doth not displease god) should be received not otherwise in all manner: than if god himself had so commanded. For there is no difference weather god make open & show his pleasure unto man by himself or by his ministers and servants whether they been men or Angels. But here you say peradventure: that (in things doubtful) the sovereynes may lightly be deceived in the very knowledge and perceiving of the will and pleasure of god. And so may they deceive their subjects in commanding the same as of the will of god/ whereunto I answer and say/ that nothing doth the deceit of the sovereign appertain or bylonge unto the subject. Because he knoweth not weather he be deceived or not. But rather should every subject suppose the best/ sith he hath good authority of scripture. Quia labia sacerdotis custodiunt scientiam. That is: the lips and mouth of the pressed: done kept and contain/ science/ knowledge/ and learning. 
●●ala. 2.  And of his mouth done the people require the law. For he is the Angel and messenger of our lord. The people I said must require the law. But what law? not that law that is set forth and commanded by the authority of any scripture nor yet that manifest and open reason may prove. For of all such laws we need no master to teach us what we should do/ ne yet to prohibit ne forbid us that we should not do. But when a matter is obscure and hard to understand/ and than we doubt whether god would so or otherwise: than must we require the law of the lips that done keep learning/ & have the certainty rendered & showed by the mouth of the Angel of god: that is the prelate or sovereign. For divine counsel: most surely may be required of him that hath the dispensation and charge of the mysteries and secrets of god/ we should therefore (in all things that been not evidently contrary unto god) be obedient unto him that we have in the stead of god as we would be obedient unto god. And yet surely do not I therein speak contrary unto the holy prophet Samuel as though I would give the authority of god unto man. 
1. Reg. 2.  Sith he in the foresaid chapiter: doth plainly put difference between both those authorities. For that thing that I do affirm and say of doubtful things: that thing doth he deny of things open as when he saith. If one man trespass or offend again another man/ wherein we must understand for god: rather than he would offend god. For men (many times) done presume to command other men their subjects: things that been contrary unto god. But you hereof taking a ground and occasion of argument: done make this reason. If this be truth/ that we must esteem/ powder/ and weigh/ or judge all the commandments/ institutes/ and ordinances of our sove-uereynes: as the commandments of god and in like weight of authority: it must need than follow that few men or none (under the obedience of man) may scant or rather by no manner of mean may be saved. For among so many a great multitude of commandments: as the prelate's done give/ and that often times by negligence and with out deliberation: it is very hard or else utterly impossible for any subject/ never nor at any time to offend or trespass. And surely I do it not deny/ but that unto so great a perfection to be fulfilled is so great a difficulty/ and hardiness required how be it that is great difficulty: whane the matter is enterprised and presumed: with a heart and mind unperfect. For (of a surety) these been the signs and tokens of an unperfect heart and of a feeble and very faint will/ that is to say: when the subject will discuss/ try out/ and reason the statutes and ordinances of the seniores and old fathers. And to stop and stick or doubt at every precept and commandment/ and to ask why/ wherefore/ for what cause/ and by what reason he should so do. And suspect evil of any precept where the cause is unknown. And never to be gladly obedient: but if peradventure the precept do please and content the party/ or else when evedient and open reason or undoubted authority doth show unto them/ that other it may not lawfully/ or else is not expedient to be otherwise Such manner of obedience: is very delicate and tender/ or rather a molest/ grievous/ or cumbrous obedience. This obedience: is not that obedience thames taught and commanded in saint Benettes rule/ called/ there obedience without tareing/ stopage/ or let/ when the matter is desputed and reasoned: there is rather the wily and crafty obedience of an high mind and proud heart: than the obedience/ of the prophet: 
Psal. 17.  In auditu auris: At the first hearing/ it is therefore necessary that such a carnal mind: be not only grieved and letted: but also oppressed and holden under: 
As the perfection of religious obedience.  with the weght of some good perfection enterprised and taken in hand before by promise For the infirm and feeble flesh/ can not beer that sweet yoke and light or pleasant burden: which the spirit alone: prompt and ready unto all obedience doth daily put in experience. For the yoke of Christ is both a heavy burden/ and also importable or unberable: unto all them that have not the spirit of Christ. Heresome of you peradventure will say. If this be true: the law of our rule is given unto us: that our sin and offence should abound and increase thereby/ because it is occasion of our more grievous offence. Surely you say truth. But yet is not the rule therefore in default/ nor yet the makers of the rule. But the default is in them that without providence and due proof of themself unwisely done profess the rule/ and after their profession: wickedly done break the same. 
Rom. 7.  For surely (as saint Paul faith) the commandment is holy and just. But thou should know and perceive thyself to be a carnal person/ sold by custom and subdued unto sin. And that thing: shouldest thou have seen before thy profession. So that thou shouldest not have begined and laid the foundation of this evaungelike tour: before that thou sitting and by good deliberation considering all things: hadst accounted with thyself/ whether thou had/ expense and sufficient abilities to perform the same. But now there is no remedy/ but other that thou: corrected & reformed: by obebedient unto thy sovereign and seniores: or else confounded/ and mocked: thou here (unto thy shame and rebuke) the words of the gospel. 
Lu. 14. F.  This person began (like a fool) to build: & was not of power to perform ne make end thereof. But peradventure here you will say unto me. Sir done you suppose or think/ that any subject may be found and proved so perfect: that among so many and so small commandments as by the sovereynes (some time negligent and forgetful) been given: will never overpass ne offend in any of them? Nay surely/ but I grant well that no subject is so perfect. Specially: sith the holy Apostles said of themself. In multis offendimuis omnes. Et si dixerimus quia peccatum non habemus: 
jaco. 3. 1. Io. 2.  ipsi nu● seducimus. We done (say they) offend in many things. And if we say that we been without sin: we done deceive ourself. But yet I say/ that if we overpass and break any such commandment: we do not forthwith perish and stand in the state of damnation therefore specially while holy scripture doth comfort us therein. 
1. Io. 2. A.  saying if any of us trespass and do amiss: we have an advocate/ our saviour jesus Christ that is just and true/ and he is the mean of forgiveness for all our sins. Of whom the prophet Esai witnesseth saying that he did proye for transgressors and sinners/ that they should not perish and be dampened. 
Esai. 53.  
Note well that contempt is grievous & perilous.  Where is moche to be noted: that although he prayed for transgressors & trespassers: yet is it not red/ that ever he made supplication for contemners and despisers. But surely they may never perish/ ne be dampened/ for whom our Saviour jesus prayeth that they should not perish/ wherefore I can not see ne perceive: why you should suppose and think every inobedience and transgression/ of every commandment though never so small: so to be exaggerate/ heaped/ and judged so great sin. that you should have cause so to fere and so to cry out saying. What sin unto any religious person/ may now be venial or light: sith the sin of inobedience is so jeopardous & so hard to escape in every manner of act or deed we do? But you suppose and believe that the cause thereof is/ because that I said before/ that as much authority & obedience should be had and given unto the commandments of the prelate's: as though they were commanded of god. And that thing you say: because you perceive not that the self precepts of the gospel: done moche differ among or between themself/ both in the merit of the observation and keeping. And in the peril or jeopardy of the transgression/ & breaking of them. But as we know for a surety/ that all commandments been not of one necessity/ or of one utility/ nor of like dignity to be kept: so we may know/ that the same or like sentence or judgement: shall not be given for the transgression of them all/ nor yet shall disparent and unlike offences: have like pains ne punishments. For the negligence of those things is not of like default or offence: that been not commanded by like cure and charge and therefore the pain or punishment is not like. For (if you look well) the self gospel doth damn or condampne as well the great offence of surfeit/ as the turpitude and filthiness of fornicacon. But yet every manner of person would more abhor and loath of those two evils: to be defouleth with fornication: than to be overseen with surfeit. 
Matth. 7. Luce. 6.  The essential truth therefore that is our saviour christ/ in the gospel of Matthieu and Luke/ under the terms of a beam or a block/ & of a straw or a mote. Doth put difference betwixt the grievous and the light defaults or offences of inobedience. 
Matth. 5.  And also by his disputation or rather his definition and determination in the gospel: plain distinction is made unto us/ what pain and punishment/ es due unto every default or trespass/ when and where our saviour made made protestation and declared/ that some person is worthy judgement. Some worthy counsel/ and some other is worthy the fire of hell. Ergo then it followeth not by any constraint of necessity/ that all though the authority of god be granted unto the prelate's in their commandments/ we should therefore suppose or believe: that no sin might be found in a religious person light/ or venial/ but all deadly/ nor yet doth so follow that in every act or deed of a religious person: should be jeopardy and peril of criminal inobedience. 
That sin is called criminal that is worthy open and grievous correction whether the sin be deadly or venial.  Let in case that sin be criminal and deadly/ whereunto the pain of the fire of hell is appointed/ yet may not we deffine and determine that sin to be criminal: that (by the judgement of our saviour) maketh a person guilt/ only of judgement. And yet will not I deny: but that is a guilt or offence: that maketh a person so far guilty/ and if it be a guilt or offence: it must need be sin. And every sin: is contrary unto the commandment of god. And what so ever is contrary unto the commandment of god: is called disobedience. Hereof now may we gather and conclude: that one brother to be wroth with another: is inobedience/ and yet is it not criminal sin. See now that one sin is here found: that unto a religions person is light & venial sin/ which sin also doth make the person a transgressor and breaker not only of the commandment of man: but of god. In this kind and manner of transgression been contained many foolish or vaynspeaches and what so ever is done/ said/ or thought idle and void. For such been never used but contrary unto commandment/ and contracie unto the commandment of god. For surely they been sins. And god doth prohibit and forbid all sin and yet notwithstanding: they been reputed and accounted as venial and not criminal sins. Except when by contempt they be turned into use & custom. And yet than is not the kind & manner of the sin to be weighed & regarded: but rather the intent & mind of the sinner and trespasser. For (of a surety) the pride and high mind of the person that doth despise the commandment: And the obstinacy of the impenitent person: done in the least commandments: make the sin and offence very great/ & done convert & turn the little wert or push/ that is to say: a little deformity of simple transgression: into the crime & notable default of grievous rebellion. For a sure conclusion than: take you heed/ & note well: wherein (without any doubt) the crime of inobedience resteth & remaineth. 
1. Reg. 15.  Where the said prophet Samuel saith. Quasi peccatum ario landi est repugnare, et quasi scelus idolatry: nolle acquiescere, To repugn (saith he) & to withstand the commandment of god: is equal and like unto the sin of divination or wychcrafte. And to will/ that is to say: to have no will to lie and apply thereunto: is as the notable sin of idolatry/ he saith not here: 
Note well.  note to lie/ or not to aplie/ but to nill or not to will. So that the self simple transgression of the cummaundement: is not reputed and supposed here to be the said sin of idolatry: but the proud contempt of the will. For to nill obey/ or not to will to be obedient/ and not to obey/ or to be obedient: been not both one/ nor the same thing. For not to obey/ or to be obedient: cometh some time of error or ignorance/ and sometime: of infirmity or frailty. But to nill/ or not to have will to be obedient: cometh ever/ other of an odious and hateful pertinacy and frowardness or else of the contumacy and rebellion of a stiff heart and stubborn stomach/ that in no wise should be suffered ne bourn/ which thing also: is self repugnance and to withstand the holy ghost. And if it should perdure and contine unto death: it were blasphemy/ never to be remitted and forgiven/ neither in this world/ nor in the world to come. 
Luce. 12.  Every/ man therefore of breaking of commandment: doth not make inobedience criminal/ but to repugn & with stand. And to nill or not to will: doth make ever inobedience criminal. For many persons been many times inobedient without that ungracious and rebellious will/ it can not be than as you say/ that inobedience unto every religious person is ever in jeopardy of criminal sin: Sith in the transgression of a religious person/ is so oft-times none such criminal sin: as oft as in the same transgression/ there be no such froward contentious and striving will or mind/ without cause therefore: done some persons (as you say) make comparison of some manner of disobediences: unto that old inobedience that was done in paradise. For that inobedience was valiant/ and of strength and power: not only to bind the persons: but also to vitiate and infect nature. notwithstanding I suppose and think verily/ that also that self first and most grievous prevarication/ and disobedience was judged to be most great and grievous: for none other cause/ or (at the least) most chiefly and most specially so judged because of the froward will/ that is to say: that rebellious defence that followed the said inobedience. For when our lord god asked of them the cause of their sin/ and why they did that offence/ because he would provoke them to be penitent (For he willed not their death/ but rather that they should have been converted and lived or had their life) they (by froward will) did chose rather to decline and turn away their heart (as the prophet saith) unto the words of malice/ for to forge and make excuses in their sins. 
Psal. 140.  For the malice of the first sinner Adam: was double/ and in two manners. first that neither he had mercy nor pity upon himself to confess his own sin and so to have been cured and healed thereof: nor yet upon his wife/ but falsely to excuse himself: he cruelly accused her/ why than done you say/ that the crime of inobedience doth lie in wait upon the religious person in every act or deed to put him in jeopardy? as though inobedience should steel privily upon a man/ or he were ware/ or wist thereof/ or as it should fortune and fall by some unhappy chance/ or else as though a deceitful occasion and vexation of that crime: should in a thing impossible: be laid in his way: that were not able to fulfil and perform/ that thing that is commanded? How may it be than that the crime of inobedience should so lie in wait and be so jeopardous unto the religious person? Sith the old prevarication/ and inobedience of Adam/ so open/ so known/ and so noyous: might (as we believe) soon and lightly have gotten forgiveness and been pardoned: if confession/ & not defence with excuse: had followed. For (as I said) the transgression of that self simple and singular deed: did not so much noy and hurt: as did the obstinacy/ and styfnes of the excuse adjoined thereunto with pmmeditation and forecast. But peradventure you would say: That this consideration and difference of the more grievous and lighter/ or more light inobedience: is to be had/ and made in the law of god and not in like manner in our rule. Surely no man will say or suppose/ that more authority or reverence is to be given unto any traditions and ordinances of man: than of god. Nor yet that thing to be more esteemed and set by that he commanded by his ministers and servant: than that he commanded by himself. In the rule of saint benedict/ shall we find proper and distinct sentences and clauses or articles/ where some pains or punishments been inscript and appointed unto the very light defaults: and some other appointed unto the more grievous defaults. That more light/ or very light default: is nothing else but more light/ or very light inobedience. The sovereynes some time: done give very light/ or small commandments: the transgression and breaking whereof: doth according unto the rule cause very light/ or small offences. And yet prevarication/ and offence is done to god: as often as the abbots or sovereigns commandment is broken or not kept. And also/ all commandments been not promulged and openly pronounced of the self mouth of god: to be equal. And therefore been they not by like cure and diligence to be observed and kept. But without doubt another manner of cure and diligence: is to be given unto that commandment / that he himself called the principal and most high commandment. And other cure to be given unto those (that hy be judgement) spoke of/ saying. 
Matt. 5. C.  Who so breaketh any one of the least of these commandments. etc. What than? What followeth hereof say you? I say as we have herd of the rule/ that there been some defaults or offences very grievous and some very light/ and as we read in the gospel/ that some commandments been moste great and excellent and some other most small and least: so may we say/ that all the transgressions of the commandments been not equal nor of like greatness/ it is not therefore necessary that I grant that you say. For you say/ that one of these twain must neely follow that every commandment of the sovereign that is not contrary unto god: is not to be taken as the commandment of god: or else that unto a religious person/ no default may be found light or venial. For although this be true (we must need so grant) that as often as any subject doth overpass/ break/ or not fulfil the precept and commandment of him that in the stead of god: is sovereign: in any thing that doth not repugn unto justice: so often is he in obedient unto god: yet notwithstanding as: like cure and diligence is not required in the execution and performing thereof: so the sin or offence of the transgression thereof: is not all one ne like. For all though he be one alone that is offended (that is god) yet notwithstanding/ those things that been commanded: been not of one weight. And therefore is not the transgression of them to be weighed and judged of one jeopardy/ wherefore our holy father saint benedict saith. Let the measure or quantity of the excommunication or punishment: be extented & pass forth according unto the measure or quantity of the offence or trespass. In vain therefore (as you may see) been you afraid in yourself/ and in vain also done you put other persons in fere and dread of the promise of obedience/ that is made in regular profession. As though it were not necessary nor convenient for any person to promise such obedience as he were sure he cold neither keep holly and fully nor yet overpass and break: without criminal sin/ because that what so ever thing the sovereign. as the minister of god: doth command not wrongly: is (of a surety) to be imputed to god & to be accounted as his precept or commandment/ vainly & unfrutfully than done you (I say) by this occasion exaggerate/ heap and make so great & grievous: this evil sin of inobedience: so that you thereby should fray many persons from the so good/ so necessary/ & so noble virtue of obedience to be promised. For although it be a thing of great difficult & hardness: to by ware/ i'll/ & avoid this sin of inobedience/ which doth so privily creep in/ & (as you say) doth lie in wait upon the religious person among so variant & (in manner) innumerable things commanded by the sovereigns: yet (say I) it is not alway deadly sin nor yet criminal: to overpass or not to fulfil that is commanded. For although every inobedience be unexcusably some manner of sin yet none inobedience is eternaly damnable: but the inobedience that is not cured or heyled by the remedy of penance. Nor yet is any inobedience deadly criminal: but that inobedience that doth not eschew and avoid the contempt of pride. A marvelous great surety than unto the children of obedience & verily a true peace unto men of good will is: when in all manner of obedience: impenitence alone is condemned and dampened/ which impenitence the person that loveth god knoweth not ne can skill upon. And when pride alone: is put in crime and default: which pride the person that dredethe the fire of hell: doth soon or lightly by ware of & avoid. This thing that we now speak of: may more evident and more clearly appear: by vi examples. If my sovereign command me unto silence: and (may fortune) by forgetfulness: a word slippeth out and overskapeth me: I knowledge myself guilty of inobedience/ but only venially. But if I of contempt: knowing/ and by delibe-liberation wilfully break out into words/ and so break the law and constitution of silence: I make myself than a puaricatour & breaker of that law criminally/ as worthy open punishment. And if I should persever and continue so unto death impenitent without contrition: than have I sinned damnably. And doth this yet seem unto you very hard? For these (if I well remember) were your words/ when you: considering the great difficulty or (as seemed unto you) the impossibility of obedience to be kept/ and of inobedience to be avoided: made this exclamation and outcry again the life monastical/ that is religious living/ saying: Is this the way or path: whereby we should come unto god/ which you say is so moche more sure: because it is hard/ and so much the more certain: because it is narrow & strait? Sith a religious person: can scant (in this way) avoid those things that naturally been evil. And (because of the common infirmity & frailty of man) may scant fulfil those things the naturally been good. And yet notwithstanding must the subject necessarily/ give no less diligence to i'll and avoid those things that the sovereign doth prohite and forbid: than to observe that he commandeth. And yet you say further/ that sith this sentence is believed of many religious persons: although of few or else of none/ observed and kept unto full point and perfection: what doth this credulite and believing (say you) work in them otherwise: than did that liberty to eat such meats as were offered unto idols. 
1. Cor. 8.  Which liberty saint Paul so moche doth blame and rebuke? Surely brother nothing else doth it work if it were so as you say. For (by no means) can he suppose well of his own conscience: that doth not trust he may or can fulfil that thing that he believeth he is bound unto. For so you done believe/ as I shall show and as I may shortly gether and conjecture/ by the tenor of your words. That is: that the commandments of god: may scant be fully kept/ and unto the perfect point/ but the commandments of the sovereign: 
Matth. 5.  may never be kept, yet the self essential troth/ that is our saviour himself saith in the gospel/ that there is not one jot of the commandments of god: that shall pass unkepte/ but that may & shallbe kept. But it seemeth unto me (I speak by your patience) that who so ever so feeleth and judgeth hath not yet tasted: how sweet our lord is/ and that he doth mourn and murmur yet still under the yoke and burden of the law: and hath not respired/ rested/ and taken comfort in the grace of the gospel/ and because he hath not yet put in experience & proved the sweet yoke of Christ: therefore (of a surety) is he infirmed and by his flesh made feeble: and the spirit of god doth not help and comfort his infirmity. But what meaneth that distinction and difference? where you say/ that the commandments or prohibitions of god: may scant be kept: but the commandments or prohibitions of the prelate's: may never in any wise be kept/ as though the th'one might be kept without the t'other/ that is to say/ the commandments of god might be fully kept/ without the commandments of man. But (if you take good heed) the commandment of god is otherwise/ of them also that were evil lived/ or evil living prelate's. 
Matth. 23. A.  Do you (saith he in the gospel) what they bid or command you. Who so ever therefore doth not so: is openly a prevaricator & offender: not only again man: but also again god. Is this troth than: that no person may execute and fulfil perfectly the commandments of his master & prelate? And why (as you suppose) should that so be? other because we will not: or else because we may not? For if we have good will: and may not: we been sure and out of jeopardy. And it we may: and will not/ than been we proud and high minded. To avoid than that pride: I grant well that the wareness that you speak of: is necessary/ lest by chance the crime and great sin of inobedience: should be committeted or done. But if you suppose or believe it be impossible: that no resistance may be made/ sometime by contempt and disdain: unto the commandments of the sovereynes you been deceived. For know you for a certente: that not a few: but (in manner) innumerable persons have judged utterly otherwise. And so judged not by any thing else than by the proper experiment and proof of themselves. But if you think and judge it be not impossible: but yet a thing of great difficulty & very hard: to be so meek & obedient: that in no wise you should despise your sovereynes & therefore you been sometime grieved/ because you may not follow your one mind & wit: & therefore done you thereby murmur & grudge/ again the law & ordinance of obedience: affirming & saying/ that it is a thing much perilous & full of jeopardy: for any person to promise & undertake that thing that is so laborious & painful to be observed/ kept/ & performed: if you thus think: 
Matth. 19  Thereunto I will thus answer or rather: not I/ but god doth answer/ saying. Qui Potest capere: capiat. Let him undertake this thing (saith he) that may keep & perform it/ that is to mean (as I said a little before) that before thou by gan to build: thou shouldest have provided/ where of to perform the same. But now when the matter is passed: thou shouldest other not have tempted assayed nor begun the matter/ or else must thou needily now perform that thou hast begined/ natwtstandyng no manner of person/ that warily & wisely/ doth make profession: doth there make any promise: that he will never hereafter in any thing transgress & break the sovereigns commandment/ that is to mean that he will never do sign nor offence. Or else/ who so ever so doth swear: doth other forswear himself/ or else is he more holy/ than saint james the Apostle/ that said. 
jaco. 3. The consequence is that we do offend in many things The antecedence is the tenor of our profession.  In multis offendimus omnes. We done all (saith he) offend in many things. If that now the consequence that so consequently doth follow thereupon seem to be falls: let us see & perceive somewhat of the accedence of the thing that goth before/ lest peradventure/ the law & ordinance that is given & made to cohibite & restrain transgressions & defaults: should not only not so do: but rather should more over and for their increase the said transgressions/ by the crime of perjury. So must it needily come to pass: if we believe that we promise in our profession/ that thing that certainly may not be holden/ kept ne performed. All this regular observation & keeping of obedience: must (therefore) be divided or departed into these two parties/ that is to say: into precepts/ or commandments: & into remedies. By the precepts: is our life institut & ordered again all sins or offence/ & by the remedies: is our innocency/ after our sin and default: restitut/ restaured/ and performed. So (than) doth our profession/ compass & contain both the said ꝑtes that if any ꝓtessed person (by chance) do offend/ or trespass in any of the regular precepts. he may (forth with) i'll/ ren/ & have recourse/ unto a like regular remedy & if he so do: than although he be convinced/ ꝓued/ & condemned for a transgressor & breaker of the precept & commandment: yet can he not be convinced ne proved for a transgressors & breaker of his pact & profession. I would therefore judge that person alone/ to break his vow/ to have defouled his purpose and to have prevaricate and broken his pact/ connaunt & promise of profession: that will contemn & despise/ both the precept & also the remedy. For I dare well say: that he is sure of salvation: that (although he sometime pass the mark or mere of obedience) doth not forsake the counsel of penance/ as remedy. For the person (although he oft-times offend & trespass) doth not yet overpass the meres & marks of the rule ne break the regular statutes: that doth not forsake i'll/ & avoid the discipline & correxion of the censure and judgement that appertaineth unto the rule. For regular correction: is a part of the rule. And therein is found: not only the instruction of good life: but also the reformation and amendment of evil life. For in it be found bode the precepts and commandments of obedience/ and also the remedies of inobedience/ so that although we offend and do amiss yet done not we recede nor depart from the rule. I knowledge and grant well/ that never at any time to sin or offend in the precepts of obedience (at the least) venially: is (unto any mortal person) impossible/ and very hard. But yet there is now no quarrel nor complaint to be made of impossibility. Because that: if by chance a crime be done: it is law full/ and that by the self rule: to make amends. That thing therefore that you say: that is/ that every thing that is commanded by the sovereynes: can not be kept of any person/ unto the full point and holly: is truth. But yet some offence of inobedience is a light offence. And the light and easy cure and remedy thereof: is found in the rule/ so the transgression be without contempt. But if you would contend by opinion: that inobedience may not sometimes be without such contempt: that is clearly falls/ and nothing so. And yet notwithstanding: the diligence of the rule/ doth not leave such obedience: without cure and remedy. And although such inobedience should need/ and require a more strong medicine of cure and remedy and more strait correction: yet is it without the morbe and sin of puarication/ except thee (by chance) the self medicine/ & remedy: were also in contempt and despised: Sith all these things than been true: vainly & without cause done we that done profess the rule complain of impossibility & without cause done we flatter ourself of necessity to offend/ saying we must needly sin & offend. I mean that we have no cause to complain of any such impossibility or necessity: whereby we might therefore suppose and think that the just commandments of our prelate's were not imputed to god/ as to be his commandments: but rather as the commandments of men: to be despised & set at nought lest our profession should thereby: seem to contain a thing impossible/ if we thereof should affirm and say: that we ought of duty to be as much obedient unto our prelate's: as unto god. How may it be now (after this declaration) that such profession may be unto any person unpossible/ but rather contrary/ that to avoid prevarication: should not be a thing very light & easy? where not inobedience/ but impenitence: doth cause & make the prevarication? For (as I said) no person that maketh profession/ doth promise that he will never here after offend/ or do sin. And therefore though a person (by some manner of mean) be not obedient: he doth not there by make himself forthwith a prevaricatoure and breaker of the rule/ except peradventure it were such a person that falsely supposed he were so professed/ which manner of persons you say there been many. Of the which persons (I say also) if any such be as you say/ than is it true also that followeth/ that is to say/ that such manner of credulite & believe (which may rather be called a foolish credulite/ or cruelty) doth nothing else work and engender in their conscience/ than did that noyous and evil liberty work/ in the conscience of them that fed upon such needs 〈…〉 meats/ as were offered unto the idols. For it must needs be: that such foolish persons: in their own or by thyr proper conscience: in like manner/ as the Apostle Paul said: the infirm person & foolish Christian did ꝑrysshe: in the science & knowledge of them that did eat & feed upon the sacrifice of the idols. And like (as saint Paul saith) that no manner of meat received and taken with due thanks unto our lord: 
1 Cor. 8. 1. This. 4.  is common and unlawful/ but unto them only that done think and judge it unlawful. So in likewise: regular profession (as of itself) can be unto no persons damnable ne hurt: but only unto them that done think and judge it damnable and evil. And how far any person should think/ or judge thereof: I have (as I suppose) showed you sufficiently before. Now therefore I must answer you unto the little praty question/ that by chance came unto your mind by occasion of this present chapiter of saint Paul. For you done ask and demand: whether this sentence of saint Paul spoken unto the Romans of the ydololetites/ that is to say: 
Ro. 14.  the things that were offered in sacrifice unto the idols where he saith/ I suppose and judge/ that nothing is common/ unclean/ and unlawful in Christ or unto any Christian: but only unto him that doth think and judge the thing unclean/ and unlawful. And again likewise of this sentence. If a person eat and feed those meats: he is dampened/ because he doth it not of faith/ or by right faith you done ask (I say) of these two sentences: whether they may both be taken as a rule general/ to hold in all other things like/ so that if a person do a good deed supposing/ and believing it be evil/ that is to say/ if he do it with an evil intent: whether that good deed shallbe unto him evil/ and whether it shall be as much/ or as great evil as he thought/ and believed it was? And than if I grant and say it is so/ than done you go further/ and ask of me: why than (on the contrary part) should not every deed that a person doth/ be unto him/ as much good and profitable a deed as he doth suppose and believe it is/ although he were deceived in so believing? For it doth seem unto you marvelous/ and a thing contrary unto justice and right: that the opinion of a man's intent should more prevail in the evil/ than in the good. 
Matth. 6.  If now I answer you/ and say/ that so to believe of the evil: is but right/ because of the gospel that so doth conclude of the wicked eye or sight whereby is meant the wicked/ & evil intent: than will you answer again thereunto/ and say that in like manner may you think of right to be judged of the good/ because the same gospel doth so conclude of the simple eye or sight/ whereby is meant the good intent. For he that said that the darkness of the body/ that is to mean/ the hold work or deed of the person shallbe esteemed/ weighed/ and judged evil of the wicked eye/ or sight/ that is/ according unto the evil intent & mind: the same person said & declared/ that (in like manner) the light of the body/ that is/ the same work: shall be approved for good of the simple eye or sight/ that is to mean/ of the good intent. But here (good brethren) take good heed & look well/ & you shall perceive that the eye or sight that is deceived: is not verily & truly simple. For the person that doth think & suppose that good is evil: as well is deceived: as is the person that doth think or believe/ that evil is good. But you know well/ that neither of these two persons: doth avoid or escape the vengeance and curse of the prophet. 
Esai. 5.  Where he saith. We vobis, qui dicit is bonum malum, et malum bonum. woe and vengeance (saith he) be unto you/ that say/ & done affirm/ that good: is evil/ and that evil: is good. And yet/ sith no person that would avoid that curse of the prophet: 
Nota textum hic defien.  will deny or contrary that our saviour essential troth did pronounce and show/ saying that the simple eye or sight/ and the good intent of the simple person: is the light of the hole body/ that is to say/ an argument and evidence of the hole work/ god forbid that the proclaimer and prophet of truth should any thing proclaim and speak outward contrary unto the very said essential truth that is our saviour/ or that he should curse that our saviour did approve/ that can not be/ wherefore ye must take another sense & understanding. For I think and judge/ that to approve that an eye or sight/ that that is the intent of the person be very and truly simple: two things been thereunto required/ that is to say: charity in the intent and purpose/ and also truth in the election and chose/ or choosing of the work intended and purposed. For if a person (intending well) do love that is good/ but yet do not chose that is true/ he hath (I deny not) a zeal of god/ but not according unto science & learning. 
Ro. 10. A.  And I can not tell ne know: how (by the judgement of truth) very simplicity or simpleness/ may stand with falsite or falseness. Therefore/ the essential truth/ that is our master and saviour: willing to instruct/ teach/ and to bring his disciples unto very & true simplicity: 
Matth. 10.  said unto them. Be you prudent & wise/ as serpents been wise. And be you simple & plain as doves been simple and without deceit/ he put prudence before/ without which: he knew well no man man might be simple. How than should the sight/ eye/ or intent be verily simple/ with the ignorance of the tooth? Or how may that simplicity be called very and true simplicity: whereof simple & and unfeigned troth is ignorant & hath no knowledge. For scripture saith. The person ignorant & without knowledge: 
1. Cor. 14.  shall (in likewise) be unknown/ it is therefore evident/ and plainly doth appear: that the laudable simplicity which our lord himself commended and praised: can not be without these two virtues/ benevolence/ and prudence. So that the eye and sight of the heart/ that is to say the intent of the mind of the person be so religious and devout that he would not in any wise deceive: and also/ so prudent and aware: that he can not be deceived. But like as these two virtues/ that is to say/ the love and desire of goodness/ and the knowledge of the troth: done make the eye/ sight/ and the intent simple/ and without deceit. So (on the contrary part) these two vices and evils/ that is to say/ blindness or ignorance/ and also perversity or frowardness/ done make the eye & intent wicked and evil/ ignorance causeth the person: that he knoweth not the troth and pervercite or frowardness: causeth him to love iniquity deceit and doubleness. And yet: between these two virtues that done not suffer the person to deceive/ nor yet to be deceived: and the two vices/ that done cause him both to deceive & be deceived: been other two means/ a good and an evil. The good is a mean virtue/ whereby the inward eye/ or sight of the soul/ although it might be deceived by the ignorance of the troth: yet be the zeal of goodness doth it never consent to deceive in any wise. The evil mean is a vice that although it nothing doth let or hinder the knowledge of the truth: yet (because of very malice) he doth not feel ne perceive the love of goodness. And because that by division of parcels or parts: every thing may be the better known and perceived: we shall here (according unto the two vices/ and unto the two virtues before rehearsed) divide the eye or sight of the heart/ into four parts or ꝑcelles/ that is to say/ into an eye or sight/ good: and better/ evil and worse/ whereof now we shall set forth examples. Some person (in case) loveth that is good and intendeth well: and yet (by ignorance and default of knowledge) doth evil. This eye and sight of the person: is good/ because it is religious/ devout/ and well meaning/ but yet is it not simple/ because it is blind. Another person/ doth good and meaneth well/ and also doth thereunto prudently and by good wareness: understand & know well what he doth/ the eye or sight of this person: dare I well say is verily and truly simple. For it lacketh neither of the two said virtues/ that is to say/ neither good zeal/ ne yet science or learning. This eye sight and intent doth our lord god require/ when (as the prophet saith) he doth behold & consider among the frail men of the world: 
Psal. 13.  if any of them do by good understanding: require and seek god. Some person (on the contrary part) hath no love unto any good thing/ and also there unto by malice: is perverse and froward/ and yet hath he wit and wisdom enough to do evil this person is not blind by ignorance/ and therefore I would not call his eye sight or intent utterly wicked/ because he hath one of the virtues that before I called good/ that is to say/ science/ learning/ & knowledge/ although he have it unto his own hurt and evil/ land not unto his profit nor good: yet there is another person in our said case/ that (by ignorance & default of knowledge) doth a thing that is good/ and knoweth not thereof/ & would not have done it if he had known/ because he loveth not that is good/ unto this manner of person would I assign appoint/ and apply/ as very convenient: that vice that in the said gospel/ is called or named wicked/ because he lacketh neither of these two foresaid vices that is to say/ neither cecite or blindness/ nor yet perversity and frowardness. For this word nequam/ that is/ wicked/ doth signify and betoken that person/ that by no means/ nor in any thing: doth appear or seem good/ but lacketh & is clearly void/ of both the said virtues/ that is to say both knowledge of the troth and also benevolence a good will to do good. One eye sight or intent is devout: religious & well meaning and nothing prompt ready ne disposed to deceive/ in any wise/ but yet (as I said) prone/ ready/ and light to be deceived/ of whom the prophet Osee speaketh saying. 
Osee. 7.  The people of Effraim (saith he) is like a dove deceived/ that hath no heart malicious. Another eye/ sight/ and intent/ that our saviour in the said gospel called simple: 
Math. 10.  is neither light to deceive nor to be deceived/ whereof the Apostles were taught by our saviour. When he said Estote prudentes. etc. Be you (said he) prudent and aware: as the serpent/ and be you simple: as doves. yet is there another eye/ sight/ and intent/ that is utterly evil and nought/ which will be glad/ and ready to deceive: but not light to be deceived. This eye sight/ and intent have those persons that (by the mouth of our saviour) been called the children of this world more prudent/ wise/ and aware/ in their generation and kind: 
Luce. 16.  than been the children of light and grace. And yet another eye sight/ and intent we determined before to be wicked: because it is evil in two manners/ by double vice. For in this intent/ both malice doth engender and cause ignorance/ & also that ignorance: doth oft-times coure and let the malice. So that the person many times (by ignorance) doth not that evil and hurt that he would and purposed to do/ and sometimes he doth a good deed that he never would ne purposed to do. The unsavoury and foolish hurt of such persons (as saint Paul saith) is made dark or blind/ & they (by the justice of god) rendered and brought unto a reprovable and evil sense and understanding. 
Ro. 1. C.  So that utterly they neither love that is good/ ne yet can know or understand what is good. Of these manner of persons scripture saith. 
Prover. 18.  Impius: cum venerit in profundum malorum: contemnit. The wicked person: when he cometh or falleth unto the profundite and depth or deepness of all evils: than doth he contemn/ despise/ and set all at nought. For surely such manner of persons will not avoid evil though they might. Ne yet though they would: they can not wit or know how to avoid it/ wherefore: in the division above rehearsed: I judged this eye sight and intent (of good reason) to be the worse of the ii evil intents/ not because it is more malign or malicious: but because it is more perilous. For ignorance doth make a person more sure and careless of himself. And such security and surety: doth make him more dull and stuggysshe: but not more wicked or evil. For they been both like in wickedness or evil/ natwithstande yet is this intent worse (doubtless) than the other/ because the other hath but one of the two foresaid vices/ that is to say an evil mind and purpose. And this hath also with the evil intent/ a false consideration or opinion. The other eye/ or sight/ lacketh but one of the said virtues/ that is to say: good zeal/ and this intent lacketh both good zeal and also true judgement. Of this worst eye sight/ and intent/ than/ that hath neither of the said virtues/ charity/ or good zeal/ nor yet science or true judgement. And also of the other best eye sight and intent/ that lacketh neither of the same virtues: did our saviour/ very essensiall troth: dispute & argue/ the hold body/ that is/ the hold work or deed of the person: other to be wrapped in the darnes of sin/ or else to be garnished with the sight of grace. For the other two eye sights or intentes because that neither of them hath/ other both the said virtues/ or yet both the said vices: can give neither light nor darkness unto the hole body/ that is/ the work or deed of the person/ although they might partly give some light or darkness thereunto. Let us now return again unto your demand and question. If than that eye or sight/ and intent be verily wicked/ that both perverse or froward/ & also blind and ignorant: do a good deed/ and yet believe it be evil: so in doing and working rightly and well: but supposing in opinion wickedly and ●mys: he doth (by that mean) turn that thing that was good: into evil unto himself/ & also he doth turn it into as great evil as he byleuthe it be. Because that (according unto the sentence of our saviour) the wicked eye sight and intent: 
Matth. 6.  doth render and make all the hole body: that is all the work tenebroule and dark/ without any light of grace. For what is left & referred unto the light of grace. where neither a devout or good intent: nor yet a good opinion is had or found? But yet it followeth not thereof/ that he that (on the contrary part) doth evil and supposeth & believeth he doth good: should therefore find or win merit according unto his faith and believe. And why so? For this of a surety is not such a simple eye or sight/ & intent/ as we did before describe/ and define/ that should (by the judgement of truth) render & make all the body bright/ that is all the work good. For that intent and mind is not all void of darkness: where the ignorance of truth: 
He that doth good intending yvele: doth arrest himself alone/ & doth profit unto other by the good deed/ but he that doth yvele intending well/ he doth both arrest himself by ignorance/ and also hurt unto other by the yvele deed.  doth obscure and blemish the light of the will. Sith than the froward & blind eye/ sight/ and intent/ that doth good/ intending evil: hath both of the two said vices/ that is evil will and ignorance. And sith also this eye/ sight/ and intent/ that doth evil/ intending good: hath not both the said virtues/ zeal/ and science: doth not good reason require and conclude that he that doth evil/ in stead of good: doth more noy and hurt: than the other doth profit/ that doth good intending evil. For it is not consequent/ nor according unto reason: that one good thing/ may so much avail and profit unto goodness/ as may two evil things unto evil. And yet would I say/ that a good religious & devout intent alone: is worthy land & praise And yet shall the good will (for a surety) not be defrauded of condign & worthy reward/ in a deed also not good/ that is in an evil deed. And yet natwtstandyng very simplicity: shall never be deceived without some manner of evil. Why so say you? doth not simplicite/ or the simple person do all of faith/ or according unto faith? I say not nay/ but he do it of faith/ but yet I say/ that his faith is deceived & false/ & so I may rather say: that he doth it not of very faith. For a falls or deceived faith: is no faith. 
Ro. 14.  And I think and judge verily/ that the Apostle spoke of very and true faith/ and not of deceived or false faith when he said/ all that is not of faith: is sin and offence. But that thing that is evil: can never be supposed nor believed (of very true faith) to be good. For evil is false. And therefore is it sin. That chapter therefore of the Apostle Paul/ where he saith/ all that is not faith is find. etc. doth contain and couple both these said vices/ that is to say both blind malice/ & also deceived innocency or simplicite. For what so ever is done of an ignorant person is amiss/ for if it be good: an evil intent: doth utterly condemn it & make it nought. And if it be evil: the right or good intent: doth not fully excuse it/ whether than a person do think/ suppose/ or judge/ a good thing that he doth by chance or by ignorance: to be evil or whether he shall believe an evil thing that he doth in like manner: to be good: he is deceived. For both be sin/ because neither is of faith/ nor according unto very true faith. Although (for a certeinte) the person that with a good intent doth a deed/ reprovable and seeming evil outward/ doth less sin: than doth he that with a prive malicious intent: doth a deed that is not evil. For that thing can never be pure good: that is done with any manner sin/ though never so little. How may then a thing that is not pure good/ be compared in effect and working: unto that thing/ that is pure & utterly nought/ & evil? that is to mean. How may the imꝑfecte good intent: work in effect and cause/ as much good unto the person: as the pure evil intent: may cause hurt/ & evil unto the other person? it can not be let therefore these conclusions/ & determinations/ suffice you as unto this question. For the other questions/ that you asked & moved before: been (as I suppose) sufficiently answered also before. And yet surely/ you done oft-times iterate/ rehearse/ revolve/ and turn again the same/ & self dubitations or doubts. But I have not so moche care/ so often to repeat/ & rehearse the solutions. For it is sufficient one to assoil & answer that thing/ that by many questions was moved & laboured/ or that oft-times hath comen in question/ when you also asked & pull question of the weghte/ and charge of obedience or of the peril/ and jeopardy of disobedience: another thing fell by chance into your mind/ on side half: to spur and make question of the merit of them both/ that is to say/ whether in all precepts in obedience should so much grieve and hinder merit as obedience doth avail and profit. Or thus/ whether in all precepts/ the merit of obedience should be equal & like in quantity/ unto the pain and deserving: 
Gene. 22.  of inobedience/ as by example of Abraham in the oblation of his son/ or else of that man (I can not tell his name) spoken of/ in vitas Patrum/ that (by the commandment of his sovereign) did cast his own child quick into a hole flammynge oven or furnes/ whether now these two persons (by the merit of their deserving) should have had so much indignation of god/ and vengeance or punishment if they had not been obedient/ as they have now laud/ praise/ thank/ and grace/ because they were obedient/ which thing seemeth unto you both hard and grievous/ and yet necessary so to be. 
part. 2. Ca seu li. de obediencia.  But yet it is not so as you think or suppose. For sure it is that many things can not be done without glory and praise/ and yet the same things may be undone without sin or offence/ and so if they be done they been worthy reward/ and yet if they been not done: they be not worthy any pain or punishment. For never to touch any woman: is a thing of great and singular merit. And yet a man to touch his own wife: is no sin. Of such manner been all the counsels that been like unto that chapiter of the gospel/ where is said. Qui potest capere: capiat. Who so ever may take this counsel and hath strength to perform it: let him take it. 
Matth. 19 B.  And again on the contrary part. Some other things neglected and set one part undone: done engender and cause sin and offence: & yet if they be fulfilled & wrought they deserve no glory ne thank. They both condemn their despiser/ and done not glorify their author/ and doer/ or worker. Such been all things/ wherewith we all by god himself in the common and open law been charged without which: 
He that doth no hurt shall escape punishshement. Luce. 6.  no person may be saved. And thereof arose this proverb among the gentiles. I have done no theft/ or I did never theft. Thou shalt not (than) feed crows hanging in the galawes. And our saviour saith in the gospel/ if you do love only them that done love you: what reward shall you have? And if you salute and speak fair and comfortably: 
Matth. 5.  unto your brethren and neighbours only: what do you more therein/ than done ethnics and heathen people. And yet again universally. 
Lu. 17. C.  When you have performed & done all things that were commanded you: say you/ we been unprofitable servants. For we have done but that we ought of duty for to do/ as though he should say/ if you be content with the only precepts & traditions or ordinances of the law wherewith you been charged. And do not wilfully submit and bind yourself unto the counsels also and ꝑsuasions or advisements of perfection: you been free and discharged of debt/ but yet you been not for any merit glorious to be praised you have scape from pain/ but yet have not you gotten any crown. No manner of necessity or need (than) doth constrain you to be obedient unto every singular thing that is enjoined or commanded you/ nor yet to dread vengeance or punishment for the transgression of every singular thing. Nor yet to have hope and trust to be rewarded for the observing & ꝑfourming of every such thing. Let this rule therefore in all such things be generally holden and kept that in all things of great difficult & hard to be done: we should judge and think the obedience and ꝑfourming of them to be more thankful and more worthy reward than the prevarication and breaking of them: to be more grievous or to deserve more pain. And in those precepts that be light to be done/ and of less cure burden/ and charge: let us think and judge: the contempt more to be damnable/ than the deed or doing of them to be laudable. Now sith we have here of spoken sufficiently/ let us now also see (for your further demand) how firmly & constantly: the stabilite of the place: which in the profession of every person: is wont to be made steadfast/ should be held & kept/ that is to mean/ whether a person ꝓfessed may leave and forsake the place of his profession for any cause. And if there be any such causes: what manner of causes they should then be: for the which: it should be other lawful or expedient for any person: to break that said stabilite/ & to forsake his place. For hereof (you say) you dour or be in doubt/ unto that which (in the mean time/ sure and certain now now of this that I say) I will thus answer/ that by no means it may be lawful for any person/ to descend or go downward from any good state of perfection which state he hath once before vowed & promised to keep. And thereunto I say also/ that I would not in any wise/ counsel any person to change that place/ which he had ones chosen himself/ & (by his own free-will) had firmed & fastened himself unto the same. And of the same mind is the holy pope saint Gregory saying. All manner of perfect persons: done look well unto themselves with great subtility/ and narrow study of discretion: that they never in other deed or thought: slip/ fall/ or faint any time/ from their better state or condition of living unto worse. But the holy Apostle Paul did rejoice that he had in deed fulfilled the same thing that this said apostolical saint: did hereof feel and judge. 
Phil. 3. C.  Those things (saith he) that been left behind me: I do forget/ & ever do I extend and stretch forth myself: unto those things that been before me of more high perfection. And the/ ꝓ-Ezechiel did signify the same/ when he spoke of the holy beasts saying. 
Ezechiel. 1.  When they went forth: they did not return ne turn back again/ but everich of them: went forth before his face. And all these holy authorities in so understanding and judging: did none other but follow the sentence of their master that he spoke in the gospel saying. 
Luce. 9  No person stretching & putting forth his hand unto the ploghe & looking back: 
The interpretation of the translator.  is apt or convenient for the realm & kingdom of god (That is to mean that no person that doth enterprise/ & take upon him any perfection & than goth back & forsaketh the same: is apt or meet to be a child of salvation) let therefore the pact & ꝓmyse of stabilite made in profession: prescribe & have authority in every religious person: above the remiss & light descence/ & also above the contentious flitting & departing from one place unto another/ & likewise of all wandering & curious or new fangle discourses & rennynges & gadding about to see news/ & (shortly to conclude) let that promise of stabilite/ put away all wavering minds & lightness of constancy. And yet natwtstandyng the said pact & promise of stabilite: hath not that authority in those things that done follow & been required in the serye and order of the profession/ that is to say in the conversion and change of manners/ and in that obedience that is made and promised after or according unto the rule. For if these things/ that is/ religious manner/ due obedience & regular observance: might not there (peradventure) be obtained and learned/ because of the improbite evil manners/ & of the unreligious byhauioure of the company: than dare I boldly (without fere or doubt) counsel that person (moved and led by the spirit of liberty/ that is to say the spirit of Christ) to flit/ remove/ and go forth unto an other well ordered place/ where that said person: should not be letted to render and yield unto our lord god his vow and promise that he made with his mouth. For surely as the prophet saith. 
Psal. 75. Psal. 17.  Cum sancto: sanctus eris, et cum perverso perverteris. with good and holy company: thou shalt be holy and virtuous/ and with perverse & froward or misordered company: shalt thou be froward and disordered. But surely from any monastery religious and well ordered: shall no professed person depart by my counsel/ although it were for the desire of a more strait life without licence of his sovereign/ notwithstanding: if the person have departed and be gone forth and have found and chosen a better state/ and condition: than would not I advise him by any means to return and turn again/ unto that inferior and lower perfection which he left/ forsook/ and despised for to have that better provided always/ that the better state be such as doth seem to be congruent and according/ unto his first or fore profession. For let him look well/ by what reason/ for what cause/ and by what intent/ he presumed and took upon him that more high perfection/ and straiter life. For (by my counsel) he shall never play the apostata in returning and turning again unto the lower perfection or more easy life. Except (notwithstanding) he were revoked and called home again by the company of his first place/ as not lawfully departed thence. For no person of a known monastery may be retained nor yet received regularly: without the consent of his sovereign. And you may take the reason of this sentence more openly by example. A person (in case) of the rule of saint Augustyne/ professed among regular canons: 
Te example of saint bernard is of the Clumacensis & of the Cisterciensis.  would (for more perfection) strain and bind himself unto the poverty of the Dominics/ called the freres preachers or black freres/ all of one rule/ and that he would do to choose rather to observe the purity of the rule: than the customs of his own monastery. Surely if he would ask my counsel I would not counsel him so to do/ without the consent of his sovereign. And why so? first (I say) for the slander and occasion of that company that he leyveth or forsaketh/ and than because it is no surety of salvation: to leave and forsake certeynte: for things doubtful. For peradventure he hath power and strength to keep that he hath professed/ and hath not so to keep the other. And the third cause is/ because I have leuite/ and lightness ever suspect. For thereby/ that thing oft-times: that we lightly/ and soon done will and desire before we have proved or asayde it: when we have experience thereof: than will we not meddle therewith/ but nerehande in the same moment or short space of time: both we done covet and also forsake the same thing/ as well by great lightness as without reason. Of many such: have we oft-times experience/ that in during and abiding scant one hour in one mind or will/ and blown about with the wind of levity or lightness/ vagabonds and unstable: done ryle and stumble/ like unto droncardes or drunken persons/ and for to have experience: they change their judgement/ or rather without judgement or reason flowing and running about. Full of trouble and makebates: done presume so many counsels of themself: as they visit places/ ever coveting and desiring that thing that they lack or have not & that they have: they done loath & soon been they weary thereof. And how saith some person that hath professed a rule should I live (with good conscience) contrary that rule/ or not after and according unto that rule? For making a vow and promise: and not performing the same: what do I else: but forswear myself? As though (say I) thou mayst not have in another place: whereof thou shouldest much more complain and grudge in conscience when thou beginnest to live poorly according unto thy rule. For a surety (brother) even then shalt thou say in like wise. By what conscience may I sustain and bear: to bide and dwell out of my first house/ that received me when I fled out of the world/ and did consecrate me in this holy habit/ and so marked and signed me to be a child of salvation. And I there was molestious and cumbrous unto my brethren/ and inobedient unto my sovereign. And over all this I have broken the pact and promise of stabilite/ & thus made my first faith: vain and void. Such cumbrance of conscience shall they have that been flytters and changeable light persons notwithstanding. Nother of these querimonies or grudges is good or just. For that person/ that doth suppose & think that he is forsworn because he doth not observe and keep the rule in every point: doth seem unto me not well to attend & heed what he swore. For no person when he is professed: doth profess or promise the rule/ but every person doth promise/ that he will direct and order his conversion/ & also his conversation & manner of living: after or according unto the rule. This (for the most part) is the common profession of all religious persons in this time/ that is to say/ after or according unto the rule. And although god be served in diverse monasteries: by diverse observances: as long notwithstanding as every person doth keep the good uses and customs of his place: no doubt but that he liveth after or according unto the rule. For good usages: done not discord with the rule. Who so ever that doth hold & keep the good manner that he findeth kept/ in the place where he is professed: he (for a surety) doth live as he promised. For (doubtless) no person doth promise/ or promitte any other thing than seemeth unto him that the religious life/ or living of them/ doth hold and keep: with whom he hath diposed and chosen (from thence forth) all his life to live reason why. For the simple persons of a poor monastery done not profess ne promise: the use and customs/ the learning and cunning nor solemn ceremonies of a great monastery/ nor one monastery doth promise/ the distriction and hard living of another monastery. And yet notwithstanding all religious persons done make profession: after or according unto the rule. For every where the promise of the mouth and the words been all one/ after one manner. But because the intent of the heart and mind is not in all persons one and like: the observation and manner of doing in their works/ may doubtless (without any detriment or hindrance of salvation/ and without damage or offence of the profession) be unlike and not all one in all places/ like as all persons (although good Christians) done not yet keep and hold all things in like that been contained in the gospel/ and yet notwithstanding: all done live after or according unto the gospel. For those persons that been content to live in the bond of wedlock/ after the grant of god and the church: done not yet believe that they have therefore received or departed/ and forsaken the gospel because they have not chosen nor taken the way of the high perfection of that counsel to live in virginity/ or in continency: So in like manner those religious persons/ that have purposed and promised to live after or according unto the rule: although they keep not all the hole rule precisely and (as they say) unto the point: And although they change and leave some things according unto the use/ and custom of their clauster or monastery: yet done not they therefore disced/ or go holly from their profession/ as long as they done live soberly/ justly/ & religiously according unto the manners of their company. The self rule therefore: doth put the viii degree of humility/ that a religious person shall nothing do: but that the common rule of the monastery/ or else examples of the seniores: done exhort/ counsel or require to be done. Except therefore/ the order of the cistercienses/ and such other religious persons/ that done follow their custom therein/ that is to say/ that done cure and give diligence: not only to live after or according unto the rule: but also to hold/ and keep holly and precisely after the letter: all the very rule (as they verily think & suppose they have ꝓfessed) this manner of persons (I say) excepted: let not (from hens forth) the regular & solemn profession/ in the which no promise is made of all the hole rule: move/ fere/ or put in conscience any person that doth live in obedience/ in those places or monasteries wherein due order and discipline is kept with good customs. The profession therefore is sure & safe unto every person/ in all monasteries well ordered/ all only the intent and mind/ or purpose of the person be good sure and save. But notwithstanding: if a person be unquiet/ and can not believe this that I have said but rather believing/ & giving place unto his own conscience that pricketh and grudgeth therewith/ and so goth forth/ and doth depart/ and doth search/ and seek another place/ where he may render and perform his vow/ and promise that he made after his own judgement and mind in his own place/ and did not there perform the same: as I do not praise nor approve his going forth: so do I not counsel that he should return so notwithstanding: that he go far away & unto a strange/ and unknown monastery/ and why so? For two causes/ one is the sentence of saint Paul which doth openly declare that he is blessed and happy: that doth not judge himself in that thing that he doth approve. 
Ro. 14. D.  Another cause is the authority of our master saint benedict/ that in the rule doth command such persons to be received and retained. And found or proved good and virtuous: 
Ca de monachis peregrinis.  to be comforted be good persuasion and counsel/ and there by profession to be bound. These been the words of the rule. Let such a person (saith he) be persuaded/ advised/ and counseled: there still to abide And lest peradventure/ the same person remembering his own monastery/ and grudging (as oft-times happeth) in conscience: would begin to complain again upon the breaking of his first stabilite: the same rule doth again such scrupulosity show a general/ and comfortable sentence & counsel saying In every place: one god is served/ all our labours every where been done unto one prince and king. And yet doth he prohibit and forbid the same thing of the near monastery: that he commandeth of the peregrine and strange monastery. And the cause thereof: is lest the near abiding: as a food or nurysshing of the slander or occasion: should be a matter or occasion of stryfte and debate between the monasteries: if they should take and receive the religious persons either of other without only the consent each of other/ of the which thing we have experience as often times: as any such receiving or taking is presumed contrary unto the decree and determination of the rule. And if also afterward: the record & remembrance of the slander & occasion that departing he gave unto the brethren whom he left: do any time (in case) move & grudge the unquiet heart & mind of any such person regularly received & taken: & that he think: that he must needily amend by his return that by his departing he did offend: let that person that so thinketh: wisely and with good foresight/ consider: that one slander or occasion: is not well amended by another. For what amends is that: when thou dost satisfy some persons of the slander given unto them: and thereby give a new slander or occasion unto other persons/ although (for a cer●eynte) that slander or occasion that is done/ by the intent to profit unto the better: is more tolerable/ and more venial and less sin: than is the slander that the person doth think to give when he should be an apostata unto worse and less perfection. But the person also without any doubt did before more surely follow his conscience (although not without slander & occasion) unto that way that he supposed and thought better: than if he had (contrary unto his conscience) remained and tarried still in his tyrste place where he was/ and yet might he well and surely have biden and tarried there still: if he could thereby/ have been well assured and satisfied of his own conscience. Wherefore now/ let us in the conclusion of this disputation: usurp & use the same judgement that saint Paul gave of that person that would eat and feed/ and of that person that would not eat nor feed of those meats that seemed unlawful/ that is to say/ that he that moved & compelled (by his own proper conscience) did leyve & forsake his place: because (as seemed unto him) he would not forsake ne break his vow: should in no wise despise him that would not so leave ne forsake his place And again/ he that sure in conscience: dreading the slander and offence of his brethren: would not leave ne forsake his brethren: should in no wise judge ne condemn the person that did depart. And thus as unto these matters: I pray you take me well/ and that I have answered: as I feel/ perceive/ & understand without any prejudice unto them that can better perceive or feel. furthermore yet you ask and require me to assoil you certain questions. The first/ where a person had honted/ and sought about for the habit of religion/ which he devoutly received and afterward as undevoutly & wickedly did reject/ cast away and forsake the same: you ask now why that saint Gregory knowing the matter: did not constrain him to resume and take again his habit/ but also granted unto the apostata so ꝑduring and abiding: all manner of communion. The second question/ why saint Augustine: doth (in some manner subdue the vow of continency and chastity: unto the law of matrimony/ that is to mean/ to make and judge the vow of chastity to be lower in degree than the law of matrimony. In so much that in the book he wrote of virginity: he seemeth to affirm/ that unto the chaste persons: the forepurpose and promise of that life: may not prescribe ne have authority and strength/ above matrimony coupled together and duly knit: 
Understand this authority of saint Augustine in the simple vow of chastity/ not the vow of solemn profession in religion.  but that matrimony promised by lawful contract: of them also that (by the deceit of the devil) have broken their vow of holiness & chastity: shall remain and bide indissoluble and undeꝑtable. And unto these questions (as for this present time) no thing cometh unto mind or remembrance more certainly and more shortly to be answered: than that these holy bishops and saints did so understand and think best/ but whether they rightly and well did therein: let them look and see themself. For in the senses or understanding/ & in acts or deeds of noble father's/ I am surely aware: that by no means I estteme/ think/ or judge any other: than (saint Paul to witness) was than required among the dispenses & ministers of Christ/ that is to say/ that every be found & ꝓued faithful & true For I am in certente: 
1. Co. 4. A.  whether they abounded in their own sense/ & spoke after their own mind & feeling or whether they abounded and spoke in the spirit of god/ they both as in all other things: so likewise in these things: were faithful and true. The th'one in dispensing and ministering that thing that was before his hands and in his power of judgement. And the t'other in writing that he felt/ understood & perceived. That you yet further done ask & spur of certain bishops/ whom (as is written) the same saint Gregory the pope: did (for a time) enclose or shit up in monasteries for their excesses & defaultis whether (in that mean time) dwelling among the religious persons: they wore their own habit and array: or else the monastical habit of the religion? unto this question: I can nothing answer: but that it seemeth more credeble: that they did not receive the notable habit: which they should not have perpetually nor continually keep/ but rather that/ that in the secrets of the monasteries: they only sought quietude and rest/ and opportunity of penance. You would also here this thing of me/ why or wherefore among all other institutes & ordinances of penance the discipline of the monasteries/ & the life of religion: should have this prerogative/ that it may be called a second/ or the second baptism? 
The laud of religious living.  I suppose and judge/ the cause why: is for the perfect renouncing and forsaking of the world/ and for the singular excellency/ of the life spiritual/ whereby/ this manner of conversation & living/ excelling & overpassing in perfection all other of man's life: doth make the ꝓfessers & lovers thereof: more like unto Angels of heaven than unto men of this world/ and thereunto doth reform in man the image of god & doth assign mark/ and appoint us (as by special badge of arms) unto Christ as doth baptism. And so been we as baptised the second time: in that we done (as saint Paul saith) mortify our membres/ which been upon earth/ & done cloth ourself & put Christ himself upon us/ as our lyverey garment/ planted & newly set & rooted again unto the similitude of his death. 
Collo. 3. A.  
Ro. 13. D.  And also likewise as by baptism we been delivered from the power of darkness & sin original & been translate & convehed into the kingdom & realm of eterne clarite/ & everlasting glory: 
Ro. 6. A.  so in like manner: in the second regeneration of this holy purpose of religion: done we escape not only from the darkness & danger of original sin/ but also of many other actual sins & done enter into the light of virtue & grace/ framing ourself unto the sentence of the holy Apostle saying. 
Ro. 13. D.  The night of sin precessed and went before: but now the day of grace hath approached & drawn near. yet done you beseech me to be in formed of another doubt/ you ask whether the mutation and change of the abbot or sovereign: may any thing help or excuse those religious persons that would change their own monastery/ that is/ whether/ by the death/ or by the deposition of the place any more liberty may be relaxed unto the subjects whereby they might in that point and mean time time: go at more liberty whether they would/ unto the time another prelate were instituted and put in room/ unto the which I answer/ Nay by no means/ that is to say: they may not. For the promise of profession/ when (after the manner) it is made to the church: doth not appoint the term of the life/ or for the life of the sovereign: but rather taketh testimony and witness: of his presence. The person that maketh profession: doth make it for the time of his own life and not for the life of any other persons. Let the person therefore take good heed & mark well what auctor and maker of the rule did not only feel/ think/ or judge/ but also set forth in tradition & rule saying. 
Ca de monachis et pegrinis.  If the professed person (saith he) any time: otherwise do (that is to say) than he hath promised: let him know/ that he shallbe dampened of god whom he mocketh or scornethe. And also he saith/ that a novis in religion: may not have power of his own body. And again he saith/ they must persever and continue in the monastery: unto death The exceptions therefore save and reserved that in the disputation before been shortly concluded: it may not (from henceforth) be lawful unto any religious person (for any occasion) before his death: to forsake (only by his own judgement & will) the place where he was professed. Or else if he do: he is puaricatour and breaker of the rule/ having damnation/ because he maketh his first faith and promise vain and void. But yet you go forth still in question & demand/ and you ask/ what and if (in case) the ꝓfessed person may not or can not remain and bide there: but with perpetual rancour and grudge of mind/ because of the election of the sovereign that was not regular or amiable and favourable? Now cometh to mind: the answer that (in the gospel) the disciples of our lord gave unto him when he taught them of the law of matrimony. If it be so sir (said they) it is not expedient to be married. In very truth: the anguish is great. For if a man should keep a wife that he hateth: nothing is more heavy burden. And if he should leave/ and forsake her again her will and consent: nothing is more unchristianes or again christianity and christendom. And yet the case is moche like. For he is constrained and wrapped in like necessity/ that neither may leave and forsake his place/ jest he break hts vow/ nor yet may he remain and bide still in his place: lest he should live their with rancour and grudge and so lose his life/ what thing may I counsel this person? Sulde I counsel him to depart and go his way? nay/ that is not lawful because of his profession. Shall I counsel him to bide still? nay/ that is not expedient/ because of his rancour. you done here propone and put unto me two things of like inconvenience/ and of like peril and jeopardy/ so that what so ever I answer: it may nothing ꝓfitte you For you ask of me whether of these twain is more sure in conscience/ for the religious person/ to remain/ and bide in his proper monastery under a sovereign irregulerly and unlawfully chosen with rancour and grudge/ or else for to live more quietly: to depart unto some other place/ which question surely/ I none otherwise receive & take: than if I were required and asked by which of these two deaths I would counsel him to day and perish: that (in case) would slay and kill himself: by leaping into a fire to be brent/ or else to leap down a rock or some heght/ and break his neck. For (in very deed) both he burneth that bideth unto hatred & rancour/ and he also that breaketh his vow and purpose: doth fall headlong & break his neck. But you your own self brethren: done lightly speed & well help me in this difficult and hardness of counsel/ when you follow on forth/ and open your mind: showing how you would have that self thing taken & meant that you call irregular and unlawful/ saying in your question. Specially (say you) if the irregularite/ & unlawful manner of the election be so wrapped and written together: that (although before god it be plain/ and nothing to be doubted) yet before man (notwithstanding) it may other scant & uneath: or else by no means: be convinced and reꝓued. Now cometh unto my remembrance & mind: the goodly saying of the wiseman. 
Prou. 18.  He that will (saith he) and hath mind to recede and depart from his friend: doth seek occasion thereunto. By what mean done you call that election irregular and unlawful that can not by any regular or lawful mean: be cassate/ made void/ or reproved. And surely we find this sentence written. That thing that may not be proved: is unto me or unto any person: undone and without effect. But yet you say: And how should any person be obedient unto a sovereign that is known unworthy/ although not openly? brethren: have not you red both in your own rule/ and also in the rule of truth/ which is the gospel? Upon the chair of Moses did sit scribes & Pharisees: 
Matth. 23. A.  what so ever they say unto you: keep it and do it. But after their works and dedis/ do not you/ ne have will to do. Now for the change or wayshing of your clothes/ for all illusions or uncleanness: take this breve & short counsel. I would advise every person to follow therein the rite & custom of his place/ which in diverse monasteries: is observed & kept/ in diverse manners. Of those persons that been ꝓfessed in many monasteries (which thing I had nearhand forgotten to speak of) I suppose I have sufficiently answered before when I disputed & reasoned of the stabilite of the place/ & it is not needful I should repeat ne rehearse the same. I pass over the other questions that you made of the canon's rules and laws both because that such things done nothing appertain unto us that been religious persons. And also because you may yourself find them lightly in books if you will take the labour to seek therefore. Now I come unto those three things that been eftsoons contained in your second pistle/ where first you question & done ask what counsel I would give that person/ that were commoved & stired unto displeasure again another person/ but not so far: that he would do him any hurt or harm him self: but yet so far moved/ that he would be glad if it should hap/ & fortune him by any other means to be hurt: you ask now in this case: whether the person may with good conscience/ say mass or be communed standing that motion & displeasure: or else whether he should & were bound to withdraw him self/ unto such time the motion/ & displeasure were rebated & suaged. I bysech our lord/ it never chance ne fortune me: to apꝓche unto the holy sacrifice of peace: with any such trouble/ nor with ire/ or displeasure/ stryft nor disceptation & combraunce of mind: to touch the holy sacrament/ where (undoubted) god himself is present/ recoūs●lyng unto him all the hole world. Certainly that oblation or offering that any person doth present unto our lord: 
Matt. 5. D.  shall never be thankfully received except he first appease and rest his brother/ whom he knoweth and remembreth well: he had before (in case) grieved and hurt. So much than the less thankful shall his offering or deed be: if he do not first appease and rest himself toward his neighbour. furthermore yet you ask a question of the contrariete that seemeth to be in these two sentences and saying of saint Paul. The first where he saith unto the Philippenses. Nostra conversacio in coelis est. 
Phillip. 3.  Our conversation is in heaven. The second unto the Corrinthes. Quamdiu sumus in hoc corpore: 
2. Cor. 5.  peregrinamur a domino. As long as we been in this body: we done labour in pilgrimage absent from our lord. How may these twain (say you) stand together? how may the soul in the same self time: both labour in body on pilgrimage absent from our lord: and in heaviness also be present with our lord? The self Apostle: doth in another place assoil and declare himself. Where he saith. Ex part cognoscimus, 
1. Co. 13.  et ex part prophetamus. On the th'one part (saith he) we done know/ and we have perfect knowledge. And on the other part: we done prophecy/ that we only believe. In that (than) that we know or have knowledge as beholding things present: we been than with our lord. And in that we yet here biding: done prophesy/ as it were of things to come/ believing those things that we done not understand/ and hoping and trusting those things that we know not: we done now labour in pilgrimage here in body as absent from our lord. But when that thing shall come to pass (saith he) that is perfect/ that is to say/ the plenitude and fullness of glory/ which shallbe in the resurrection to come: 
1. Cor. 13.  than shall that thing be void and vanish that now is on the th'one part/ that is to say/ all manner of corruption of the body/ where of (without doubt) cometh & happeth unto us/ this labour on pilgrimage in the body: which yet remaineth and bideth on the th'one part. And that is it that the Apostle in himself mourning: doth miserably by wail and say. 
Ro. 7.  O I unhappy man/ who or what person shall deliver me from the body of this death? he doth not complain so moche again the body/ but upon the body (he saith) of this death/ that is to say: upon the corruption of the body/ that yet endureth and lasteth. Showing thereby that not the body: but that the griefs of the body/ been cause of our peregrination and pilgrimage. For the body that is corrupted and wasteth: is grievous unto the soul/ not the body syngly or alone of itself: 
Sapi. 9 D.  but the body that is corrupted doth grieve the soul/ by reason of the corruption/ so that the corruption of the body/ is the burden/ charge/ and weght of the soul: and not the nature. Whereby those persons that done mourn/ and wail within themself: 
Ro. S.  done desire and await for the redemption/ and not for the amission and loss of their bodies/ we therefore well and reasonably grieved by the necessity of the body/ and not by the society and company thereof done covet and desire to be desolved and loused and so to be with christ/ that the exile that yet doth remain and bide on the th'one part: should be finished and ended/ and the heavenly habitation & dwelling place: that on the other part is now begined should be made perfect and fully accomplesshed/ or else this text. Our conversation is in heaven: may be exponed as the same Apostle saith unto the Romans. We been (saith he) made safe and put in the state of salvation: by hope. So (than) that now we done dwell among the heavenly dweilers in heaven: by our hope: And yet notwithstanding/ we done in very deed: labour here in pilgrimage (for the time) upon earth in our bodies. Or yet may this said text our conversation is in heaven: be exponed thus/ we have a cause/ reason and mean: how we may both cleave: lie and be joined unto our bodies/ and how also we may clive/ stycfast/ & be joined unto our lord/ that is when we give unto the body/ food to keep the life and the senses/ and unto our lord true faith and love. For surely our spirit and soul is no more present where it doth give life (that is in the body) than it is: where it doth love in god. Except (peradventure) the soul were supposed & thought to be and dwell rather where it is holden & tied by force unwillingly & by necessity: than there whether it would with most glad mind and desire be wilfully carried and conveyed/ our saviour also saith. Where so ever thy treasure is: there is also thy heart. 
Matth. 6.  Also sith the soul that loveth god: doth live of him only/ and by him: as the body doth by the soul: by what reason (I pray you) may the soul be more present where it doth give life: than where & from whence it taketh life? For (certainly) charity is the fountain of life. And I would not say that the soul doth live: that doth not draw & drink of the fountain. For it may by no mean draw thence except it be present at the font and well/ which is charity/ which is Christ & god him self. Who so therefore do love god: is present with god/ in so much as he loveth/ & in that he less loveth: he is absent. And the soul is convinced & openly proved to love god in that the less or so much less that (yet for the time) it is occupied in the necessites and needs of the flesh. And that occupation of the body: is nothing else but a manner of absence from god/ and that absence: is nothing else but a peregrination & pilgrimage/ & so done we labour here in pilgrimage from our lord/ and we done so labour on pilgrimage in the body/ by the troubles whereof: both our intent is letted/ and also by the cares and business of the same body: our charity & love is fatigate/ and dwelled. In the end of your second epistle you ask me/ how I would judge or think of the understanding of this text of the gospel. Ecce enim merces vestra: multa est in celis. 
Lu. 6. D.  Lo/ take heed & se. For your wages & reward: is great or moche in heaven. And you marvel very moche that saint Augustyne would say upon the same text: that it should not be needful to understand here these visible & corporal or bodily heavens/ lest so our wages & reward should seem to be set & appointed in things movable/ and slepery & uncertain. And therefore (you think) here should some spiritual firmamentes be understand & meant/ of the which (as you say) you can not tell nor yet suspect: what should be supposed or thought. But if you attend & heed well what you have red. The realm & kingdom of god: 
Luce. 17. Ephe. 3.  is within you/ and saint Paul saith/ that Christ (by faith) doth dwell in your hearts/ as a king in his own realm & rule And in another place he saith. 
Ro. 8.  The passions and pains of this time: been nothing of dignity/ degree or worthiness ne any thing comparable unto the glory to come/ which shallbe revealed & showed in us/ he saith not/ that shallbe showed unto us/ as an outward thing/ but in us/ as now biding & dwelling within us/ but not yet appearing. And the prophet saith also: 
Psal. 44. Psal. 63.  All the glory of the kings daughter is within forth/ or from within. And in another place man hath ascended unto an high heart/ and mind of contemplation. 
Psal. 83. Sapien. 7,  And yet again: man hath disposed ascensions in his heart. And the wiseman: The soul of the just person: is the seat/ or stall/ or sitting place of sapience/ the voice of the which sapience: is this/ heaven: is my sitting place. If you now take heed (I say) & note well these things & many other like in holy scripture: 
Esai. 66. A  you will (in very deed) study & give diligence to seek & labour that the kingdom of god & his justice: may rather enter & come unto you: than that other you should go forth outward/ or else ascend & climb upward or above. But I call here this terms/ above/ or without forth according unto the position & order of the place/ as the heaven: doth from the earth hold or keep an exterior & outward place. And the son/ the moan & the stars: done keep a superior & higher place. For those same self things that been within us by the very subtile & slender invisibilite & unꝑceyvablenes of their nature: been also above us by the very high dignity and degree of their excellency. And also they been without us: by the immensite & unmeasurable excess of their majesty. But these things: been very high & most high & hard to be entreated. And therefore had they need of a more diligent disputation and also of a more wise & better learned disputer/ & yet thereunto: of a more large work and entreaty. I had went & supposed/ I should not in the entreating of these matters: have exceeded the manner of a pistle. But (as I now see & perceive) the communication and tale: hath ꝓceded unto more length: than I trusted or thought. Name you therefore the work if it so please you: a book/ or if it please you: an epistle/ as you will For: whether it shallbe be/ in few words or in many: I was bound (which thing I have studied & desired) to satisfy your will and desire.  
¶ Thus endeth the book of saint bernard of precept and dispensation/ translated and turned out of latin into english: by the said brother of Zion/ apply all unto the best I beseech you/ and pray for the old wretch/ richard Whytforde.   

¶ The said wretch unto both the parties that is to say: the sovereynes & the subjects.  
I beseech you meekly/ both reverent sovereigns/ & devout subjects: pardon my rudeness in all/ & be content I conclude unto you: 
1. Pet. ulti. Seniores ergo qui in vobis suut.  with the sentence of saint Petre/ that is/ that you both/ everich by themself & all in common: do so labour & inforse yourself: that (following the steppis of Christ) you may attain/ & perfectly come unto his company/ that is/ to be both together: membres of his mystical body. How be it: convenient it is and good right & reason: that such persons as by the authority of their age/ years of profession/ office or dignity: bene seniores in religion/ and so in room or place above other: that also in like manner (in the diligent study and precise observance of the religion) they be the effectuous workers/ & laudable teachers & so very examplars of the perfection of the same. For all the residue of the covent or company: done take form and done commonly follow: the examples/ the doctrines and teachings/ the manners and behaviours/ and the authority of them. And therefore it is not sufficient and enough for them/ to keep themself from default and offence of the religion: but that they also study & labour with diligence to bring all the multitude unto the same. For the age of the seniores: doth put them in authority. And the use and experience of many things: doth render them prudent and wise And their integrity & perfection of living/ ꝓued and openly known unto the company: doth put them in credence & trust. Unto you therefore first I speak (reverent sovereynes & seniores of religion) that been the keepers & guiders of the multitude. And I humely beseech you in visceribus Christi/ that is/ for the tenderlove of our lord & saviour jesus Christ & for the bitter pains & passion that he suffered for you & all mankind: that you render & frame yourself unto such multitude & company as (by the ordinance of god) been put under your governance: very pastors/ piteous & unfeigned father's/ wache & wake/ give diligence & take good heed/ look well on every part/ & take care & thought that your flock (for whom Christ suffered death) neither lack ne want any thing necessary for the body ne yet for the soul/ neither holy consolacino ne wholesome doctrine & counsel/ ne in any wise: the very example of the life evaungelical/ that is to say: the life of our lord 〈…〉 jesus you be unto them their bishop/ & ꝓuider/ perform them the effect of the same/ fede them/ cure them/ govern them/ keep them: that none ꝑysshe: none err ne stray For you shall make for everich of them a strait account. 
Ezeh. 3.  Sanguinem eius requiram de manu tua (saith our lord) I shall) if any by lost) require his blood of thy handis/ that is to say thou shalt they for him. And that you do: do not with murmur or grudge or (as they say) with an evil but readily/ quickly/ courageously/ freely & gladly with all heart & mind/ looking for none orther thank ne gains: but only to please our lord/ his room you keep/ his business you do/ of him look for your wages. Seek no wages in this life. For I tell you/ it is a shame & rebuke: to take the cure & charge of a Christian company: for worldly winning or gains. No man may use the room with due laud or praise: but he that doth it freely without hire. For who so looks for wagis of this world: doth utterly lose the reward of ever lasting bless & so is it also of them the little done set by any gains or riches: & yet will make means to have the honour/ the dignity/ the high room & place/ & to have pleasure to command/ to be worshipped & to have rule/ domination & governance/ & therefore shall these persons have no reward of god/ because they take here their own hire and reward. The office of a prelate (I tell you) is far from the nature & condition of a lordship. Principes gentium dominantur eorum. etc. 
Matth. 20. D.  The princes and lords of the worldly people: done take domination/ lordship and estate over them & done account their subjects: as bond servants (saith our saviour unto his disciples) but among you it may not be so/ but rather contrary the prelate & sovereign: must be the servant. The office of a prelate therefore: is not a room of tyranny: but an administration. The sovereign than is precedent and set in place above the other: not to be as a king/ & to reign/ & so to have the lucre and pleasure of the goods & possessions/ nor yet to have more liberty and ease: but rather that (according unto the graces supposed in him/ when he was elected) he should more profit in religion. Remember therefore the nature and condition of your office and room/ & whose place and person you done use (good reverent sovereynes) & so byhave yourself in all things: that your life may: not only unto your subjects: but also unto all Christians: by very exemplar & form of the life evangelical let your subjects (by your manners & behaviour) learn to despise & to set at nought all worldly lucre or advantage/ let them also learn at you to set at nought all worldly honours & dignitꝭ/ & let them learn by you to hope & trust to have the merit/ meed/ & reward of all their offices & observances of our lord & saviour Christ alone/ and in the mean time nothing to look fore nor to care fore but that the thing they do be honest in itself and also pleasant and thankful unto our lord. Do you therefore (reverent sovereynes) your office and duete/ as good shepherders: without reward all freely/ how be it in deed it shall not be free/ and without reward that you do. For when the prince of all prelate's and shepherders jesus Christ that did render and give himself all hole for his sheep (part whereof: he hath committed unto your governance) shall come forth and show himself at the day appointed: than shall you (for the vile and mortal reward of your temporal labours) receive the glorious crown of your office and room: set and garnished with flores that never shall fade. Desire you not therefore ne will or have appetitte: to take that thing here by your own authority: that you should tarry and look fore: of your prince and captain. Bide your time appointed and do never present you ne teken byforehande upon that day: that he would/ should unto all Christians be uncertain. Trust for your reward and thanks of him only that leaveth nothing unrewarded our lord god/ & most sweet saviour jesus Christ. 
Unto the subjects.  Now devout brethren and sisters religious: I beseech you consider: how that as unto the seniores: appertaineth to be unto you as piteous/ kind/ and loving parents: So (for your part) appertaineth unto you: by good manner & lowly behaviour: to submit yourself in all things unto the seniores/ and in due honour and reverent love: to take and account them as your very natural parent's/ and yet above the carnal parents. So moche more (because they been spiritual) as the soul is above the body and the spirit above the flesh. And like as the seniores done (by evangelical charity/ and for the love of Christ) submit themself in all ministries unto all persons: So should you not misuse the mildness & gentle entreats of the seniores/ nor in any wise should you take any boldness if they (for your reformation & quietude) be familiar with you/ and many times done suffer and bear: more than becometh them. But rather should you be the more meek and gentle unto them in more prompt & ready obedience: because they done not misuse their authority ne pnsume there upon/ and never should you forget the saying of holy saint Augustyne in his rule/ that is/ that you should have pity and compassion upon their labours. 
Ca ulti.  For the more high they be in room and authority: the more been they in peril and jeopardy/ let therefore charity been ever among you. For where charity is present: the sovereynes been never irk/ nor weary/ nor yet the subjects/ wild or unreuly. For those persons that have the dignity: done alway study how they may profit/ and promote their children unto virtue. And the charitable subjects done wilfully perform and do: more than they been required/ let therefore un both the parties: be kind and loving gentleness: mild and lowly behaviour That shall cause that neither the seniores shallbe weary of their labour and diligence/ nor the subjects be grieved with their authority and governance/ our lord (I tell you) hateth much a stubborn/ and self willy heart and stomach. And he hateth moche delectation and pleasure in them that been meek and lowly. For unto those persons that have little trust and small opinion in themself: doth he most gladly depart his gifts of grace. And the other that set moche by himself/ and that done stand well in their own favour/ doth he repel and put away: as unworthy his benefits or gifts. Those persons that done dimit and make them low: doth he convey on heght/ and raise up. And those that in their own minds done climb on heght: doth he pluck down & make low/ unto them the done trust in their own virtues: doth he disdain to give his gifts but those that nothing trust in their own worke● but done hang holly upon him: those doth he nourish/ comfort/ and defend. Submit you therefore (in due manner) either unto other/ not for the dread of man but for the dread of god. For he hath cure of you/ & doth care for you/ & he will not suffer you to perish. Youth in worldly persons: is ready unto pleasures/ disportꝭ/ idle pastimes/ & wantonness: but it becometh religious persons of every age: to be sade/ sober/ diligent/ circumspect/ well ware of themself. For the great enemy/ and adversary of our salvation: doth never sleep/ but ever walketh about/ as an hungry ravenous Lion/ syking and spyring where/ and how he may cayche and devour the Christian soul/ and no angle ne corner leaveth he unsoght/ to find an entry among religious persons. For sometime doth he craftily await them by vain voluptuous pleasures/ sometime openly assail them by troublous/ and unrestful persecutions. But give no place unto him good religious persons. Rather withstand strongly/ with hold and unfeynted hearts. For although his power be very great & mighty: yet is he more strong and mighty/ that hath the cure of you/ our lord jesus Christ. Put your trust in him with all your hearts: And than your adversary can nothing prevail/ again them that have faint hearts/ and like trust in our lord: he is very strong/ and of great power. But again them that bave full faith/ & trust in god: he is but feeble & faint. If he did pursue & assail religious persons alone: the affliction might peradventure (in good reason) be grievous. But now that he doth (by like malice) assail all manner of persons/ be they never so holy or devout (For Christ doth he pursue & assail in us) he doth invie the soul health of all manner of persons: we should therefore suffer & bear more lightly the common ꝓsecution/ affliction/ & trouble of all Christians/ & (with common good wills & hearts) stand stiffly again our common enemy. These tentations & assails: shall soon overpass. For this life is not long & yet in the mean time: our lord will not leave ne forsake us/ but he that is the mover & giver of all grace & goodness: will perform in us/ that he hath begined/ he gave & inspired unto us/ the mind & will of religion: that we should patiently bear and suffer again for him: such pains afflictions and troubles as might bring us unto eterne & everlasting glory/ he will not suffer us to lose our palm/ & crown of victory: if we will manly fight/ and stiffly stand thereby/ he will be present with us/ & will help us to fight/ & give us both strength & stabilite So that here for a short time somewhat afflicted & troubled/ we shall hereafter come unto the crown of imortalite. For by his help: we done vanquyshe And by his liberallite & goodness: we shall receive the meed and reward thereof. And therefore there is no cause in us why we should give/ think or apply any laud or praise unto ourself. For all the glory and praise is due unto our lord alone/ not only in this world: but also in all worlds for ever more. Amen. For this present time: I have no more to writ but that it may please you of your charity/ forgiving my rudeness: to pray for me unto our lord god & most sweet saviour jesus/ who send us grace & mercy ever to work his will. This have we drawn out of the first epistle of saint Petre/ the last chapiter. your wretched brother of Zion richard Whytforde.  

¶ Of the second board of our vessel which is: the second member of this third part/ that is: the second essential vow of religion/ called wilful poverty.  

¶ The preface.  
WHere we (in the first part of this work) did assimile religion unto a Ton/ or Pipe/ containing the most delicate/ and wholesome wine of the life of perfection for the imitation/ and following of the life of our saviour Christ jesus/ and the same Ton or Pipe: to be made of iii tables or boards/ those been/ the essential vows/ and those to be closed and bound: with the hopies/ of reules/ constitutions/ & statutis/ & yet those hopies: to be also bound with the wykers of the holy ceremonies/ and laudable customs of religion: we have now here sent unto you the second board/ or table of the said Pipe/ called wilful poverty. Whereof to entreat: we shall show first our mind of the self term poverty.  

¶ Of the self term poverty. The first chapiter.  
FOr the self term may be taken diversly. One way: it is taken for nydenes/ want or lack of necessaries and so is it misery & wretchedness/ which common beggars/ and many persons have borne/ and suffered with pain and wo. Which notwithstanding taken patiently with laud and praise of god: may be much meritorious. another way poverty may be taken for scarcity/ and that thing that is sufficient for the life of the person with hard shift of labour and occupation. And this poverty: is a thing of great honesty/ and moche profit and avail/ as well unto the wealth/ and good state of the body: as unto the quietude and rest of the mind. For what can be unto the health of the body: better than exercise by moderate labours? whereunto poverty doth drive and in manner constrain: And also doth teach the person to use all things gotten by labours: discreetly & moderately/ and to despise all superfluite. And also doth cause persons to remember their own infirmity/ from whence they came/ and how they should live by themself alone/ and of themself/ that is to say: without help of all other creatures/ only by the grace and help of god/ and so doth it also move them to despise all delicates/ and doth show and teach all persons: what is very riches/ that is to say: such as thieves can not steel/ ne tyrants rob/ nor that may lightly be lost. And yet is not this poverty meritorious: except it be wilful/ without force. And enterprised/ taken & suffered (as after we shall show) for the love of god. For the wilful forsaking of worldly riches and goods: doth not cause the merit/ but the end/ purpose/ the intent/ and cause why the goods been forsaken: is the cause of merit. For pagans/ gentiles/ philosopher's/ and other infideles: have clean forsaken the world/ & all the riches and pleasures thereof/ because they might be void of the cares/ business/ and turmoils of the world & so to be at more quietude/ rest/ & liberty of mind: to study in the learning/ and exercise of all sciences/ & moral virtues. Wherein they did marvelously increase/ and were much excellent. And yet although this manner of poverty be good/ honest/ and laudable/ yet because (as I said) infideles may be of this poverty: it is not meritorious. But when a person/ without any force/ compulsion/ or need: doth (of self election) wilfully chose poverty/ and clearly forsake the world/ despising utterly all the riches/ goods commoditꝭ/ & pleasures of the world/ & the will/ mind apptite/ & desire thereof: unto the end/ purpose/ & intent: not only to be void/ discharged/ & ꝑceles of all carꝭ/ business/ combraunce/ & turmoils of the world/ but also to be at qetude/ rest/ & liberty of heart & mind/ to serve god/ & so doth firmly appoint & determine/ & also doth apply/ dedicate/ & bind himself holly unto the service of god in the same & in continual prayer/ contemplation/ meditation/ & spiritual/ or holy exercises: than is wilful poverty not only/ good/ honest/ & laudable: but also much meritorious. And yet may poverty thus taken: be diverse: in manner & perfection. For some persons have enterprised/ & taken this poverty in so precise manner/ that nothing they would have of the world: but only a scarce living/ & that gotten by their own loboures alone/ as we have of saint Paul/ & of many other invitas patrum & in that colations of holy fathers. Some other yet lived more straitly/ by only herbs/ rotꝭ/ & such as they fond without labourꝭ/ as saint Io. baptist And some/ persone● have sold their goods and lands/ and made all common/ and so did they live with other persons/ as in the beginning of the church: the people did live under the Apostles. Some other did live/ and yet done live/ in common in two manners. Some without lands/ possessions/ or bodily labours/ or yet any certain provision: only upon alms/ as the freres of all orders/ specially: the observants of saint Franciskes rule. And some other done live in common upon the goods of a monastery/ other gotten/ by common labours/ or else upon lands and possessions/ wherewith the monastery/ is endowed. Of this poverty/ so to live in common: is our matter at this tyme. For of such persons/ that in time paste: have lived by the only provision of god. As the children of Israel in desert. Helyas fed by the Ravyn/ and by the Angel/ and Marry Magdalene with many other: we will not speak/ nor yet of the other povertes before rehearsed.   

¶ Of monastical poverty/ as it is the second essential vow. The second. chapiter.  
But here done we entreat of that poverty only/ that standeth in forsaking the world (as we said) to be at liberty to serve our lord/ after the example of our saviour jesus/ and to be of the number of them that he called blessed/ saying in the gospel. Beati pauperes spiritu, 
Matth. 5. A. Lu. 6. C.  Quoniam ipsorum est regnum celorum. That is: Blessed been those persons that been poor in spirit/ in the holy ghost/ poor for the love of our lord: for the kingdom of heaven is theirs/ and doth appertain unto them as their proper heneritaunce. And yet although the persons of this poverty done (as is said) for god forsake the world/ yet may they live in common by the goods of the world. Whether they take them of gift or in alms/ or whether they get them by labours/ or whether they been provided for by lands/ rents/ or possessions. For the fruit of this poverty (as is said) is to be void of worldly cares. And to be at liberty to follow Christ and so done the covent in every religion. And although the sovereign/ and the officers done seem to be occupied sometime with worldly business: yet because/ it is for the provision/ and needs of the covent: it is a spiritual business/ and charity with obedience in them: doth supply the quietude of mind/ and the duete of religion/ which the covent doth execute & fulfil/ and so been they all of like merit & perfection.   

¶ Of the profit of this poverty. The third chapiter.  
THis manner of poverty to live thus in common: is much commendable and greatly conducible/ profitable and helping/ unto the increase of virtue/ good manners & perfection. For our saviour jesus himself: was of this poverty/ and his disciples/ as doth appear in the gospel/ in that he had a common purse. 
Io. 12. A. & 13. C.  Whereof the traitor judas was berer. And because he was not content with that manner of living in common/ but would have propriety: he lost grace/ and finally fell into everlasting damnation. Where the other Apostles content to follow their master: did all live in common/ & taught all their disciples christians so likewise to do/ as doth appear in the actis of the Apostles. 
Ca 4.  Whereby we may conclude for a troth: that (after the perfection of very christianity) this manner of poverty: is most near unto the poverty of Christ & so to be singular merit/ among other povertes. 
Antoninus 4. part.  For the most nyde & painful poverty (although wilfully taken) is not the best meritorious poverty/ as to live with out any worldly provision/ except it were enterprised & undertaken by revelation. For it were rather ꝑsumption/ than perfection: for any person to withdraw wilfully from himself: the necessary sustentation of his natural life/ except ever (as I said) revelation.   

¶ How Christ our saviour did begin this poverty. The fourth chapiter.  
THis wilful poverty: did our saviour Christ express & set forth/ in his own life. For he being lord of all the world/ was borne poor/ & brought up & nourished poorly/ and in all the ꝓces of of his life: he was poor. For (as he said himself) he had not (as they say) an hole to hide in his head/ ne any thing proper as his own. 
Matth. 8. C.  And at the last: he died/ all naked and bare. Whereby doth appear: that he well approved & loved poverty/ as the very path & most right way unto perfection. And so he said himself in the gospel/ when a young man came unto him/ & asked him/ what he might best do or what way he might take/ most surely to be saved he answered/ that to observe & keep the commandementꝭ/ of the law should be sufficient for his salvation. 
Matth. 19 C.  But if thou will be perfect: go thy way/ & sell all thou hast/ & come & follow me in the path of poverty/ & thou shalt have tresor & riches in heaven. Whereby doth plainly appear that the right way unto perfection: is poverty/ & the most ready mean to have riches in heaven: is to be poor upon earth yet syrsay you: every man is not bound unto the perfection For our saviour said it should be sufficient for our salvation: to keep the ꝑceptꝭ & commandementꝭ of the law. Objection. And also Christ spoke with a condition saying. If thou wilt be perfect/ as though he were not bond thereunto. Troth it is: Answer. yet is it troth that I said/ poverty is the most ready mean unto perfection/ & also to the sure keeping of those commandements/ without which: no person may be saved. And yet is not poverty sufficient alone/ unto the keeping of them or any of them: except that unto poverty: be joined that our saviour said/ that was: come (said he) & follow me. first than forsake the world & so all naked bare & void of all worldly business & pleasures: follow our lord continually in the life of penance. For in Luke our saviour saith. Si ꝗs vult post me venire, 
Ca 14.  et non odit patrem et matrem, et uxorem et filios, fratres et sorores, ad huc autem et Eccliam svam: non potest meus esse discipulus. That is. If any person have mind/ desire/ & will/ to follow & to come after me: And doth not first hate or loath/ the carnal affection/ of his father & mother & of his wife & children/ & of his brothers & sisters/ & yet over all this: of his bodily life: he can not by my disciple in the perfection of poverty. Here may you see that this perfection of poverty: is not a commandment/ but a consayl For both these textis been condicionallꝭ. If thou wilt be perfect/ & if any person will follow me/ & yet in both the textis doth follow that those that will follow unto perfection: must first forsake the world. No person is bound. I grant well But yet every person beware how they done entprise. How they done promise or take upon them this counsel. For if a person be not bound by obligation of writing or promise: he need nothing to pay ne any thing doth he offend: in that he doth not accomplesshe the consayle. Whereunto he is exhorted and moved But when he hath enterprised and taken in hand the counsel: than (at the least) it is a rebuke for him to go back. But if he do wilfully (at the motion) bind himself by obligation & promise of solemn vow unto the counsel than is the counsel changed into bond/ and the liberty: unto necessity. For now must he need/ by the reason of the promise and bond: accomplish & fulfil that was counseled/ or else shall he offend/ and be worthy pain and punishment. For our saviour saith. 
Lu. 9 G.  Nemo mittens manum ad aratrum, et respiciens retro: aptus est regno dei. No person (saith he) that doth enterprise/ take in hand/ and promise to follow and keep the counsels of the gospel/ and afterward doth look back/ i'll therefrom/ & forsake the enterprise: may be an apt and meet convenient person to enter into the kingdom of heaven. 
Psal. 75, & josu. 2. D.  And holy scripture t another place saith. If thou make a vow: look thou render and perform the same.   

¶ How this poverty was kept in the beginning of the church. The .v. Chapitre.  
Wherefore we done read/ that many holy father's/ having great desire unto perfection of this counsel: did enterprise & take upon them to follow the same/ with out any vow/ bond/ or promise. So that if they look back/ and went therefrom: they had no pain/ but only the shame/ and rebuke of their enterprise. And yet did they in that time: make many statutes and strait ordinances/ for the ꝑfourmaunce of their enterprise/ to exclude utterly all manner of propriety / and to follow the manner of the Apostles/ all to live in common/ as doth appear by saint johan Cassian in his book of the collations of the old father's/ specially in the fourth book. 
Io. Cassian.  
Ca 6.  De institutis renunciancium. That is: of the statutes and ordinances of such persons/ as did that time forsake the world. And in the vi book of the spirit of avarice. Where they ordoned: 
4. libro. Ca 13.  not only that no person should have any thing proper: but also that no person should name/ or call any thing mine or thine/ as my mantel my veil/ thy book/ thy tables/ or any other like thing/ out always our book/ our hand. etc. For mine or thine: been words of propriety/ which in the mouth of a religious person: was among them abomination. They ordained also/ that no person should have in proper use any thing that they send into the monastery before their entry. Nor yet that they/ brought with them. Nor that were given/ or sent unto them from the world. Ne that thing neither: that they yearned/ or gate by any labour in the monastery. And yet above all this/ that is more precise: 
Ibidem.  No person should use any thing in any manner of singularity/ as to mark any thing with any proper mark as appertaining unto this/ or that person. Nor to put any thing under lock and key. Nor yet to lay or set any thing/ in any privy place for their own use/ or from the common use of other persons. Nor any thing to use in any manner: without knowledge and licence of the sovereign. Alas good religious persons. What shall we say of ourself and think. Sith they without promise or vow: did so straitly keep and follow their enterprise/ and purpose with out violation or offence. And we: that have not only enterprised/ begun/ and taken in hand this perfection or poverty: but also have in the face of the church openly promised and professed/ unto our lord god/ his blessed mother/ and unto all saints/ specially the patrons of our religion. And unto our prelate's on their behalf/ and that by solemn vow.  
The holy sacrament of Christ's blessed body and sacred blood thereupon received: firmly to observe/ keep/ and perform/ that holy counsel/ and perfection of wilful poverty/ unto the uttermuste of our power/ continually: during our life. Alas (I say) what may we (so bound) suspect and dread of ourself. Sith in diverse monasteries we done see & perceive: that some persons professed/ have ordained things for their own private use: 
Ibidem. Ca 15.  before they were ꝓfessed/ some after: done ꝓcure for their own ease and pleasure/ severally to be used: many things and lock them fast/ or hide for themself alone. And if by chance any of their fellows hap to find/ & for a need do use that thing/ that so they have appointed for themself/ than will they anon be moved discontent/ & angry therewith/ & sometime take it from them by violence/ or without any charitable or good religious manner. And yet further peradventure chide/ brale/ & speak such words as should never pass a religious mouth. I fear moche surely & dread: lest many ꝓfessed persons/ done by such means fall into the danger of the most perilous pestilence/ & most deep damnable sin of propriety For in that time they took and did account the goods of the monastery: 
Ibidem. Ca 20.  as consecrate goods unto our lord. And therefore to be used with all due reverence. To be used: not at pleasure & self will: but for very & unfeigned need. And always by the knowledge/ & licence of the sovereign. For that thing that were not needful: should no person use by any licence. And yet ever (as I said) they should use all things with reverence. For in that time: they did use & entreat the goods of the monastery with such reverence: that if any person: did break/ lose/ or yet misintreate/ any goods of the monastery/ they should have marvelous great rebuke/ & strait punishment. 
Ibidem.  And that for a thing of little price or small value. For there is showed/ what rebuke an officer/ & religious person of a monastery had/ for losing of three grains of otemele/ that by negligence did overfall him as he brought otemele unto the pot. Such rebuke & penance had he: as we now would think rigorous to be given/ for the losing of an ox/ or certain number of beasts. Hereby may we take: that nothing in any monastery: should be reserved unto the proper use of private person. For no person in the monastery professed/ may have any manner thing in any wise/ or form in propriety. Yet may the self monastery all holly together have propriety. 
Antoninus 4. pte ti. 12. Ca 4.  For all the lands possessions and other goods of the monastery done appertain unto the hole monastery: as proper/ to be (notwithstanding) divided and ministered by the sovereigns/ or officers unto the ꝓfessed persons/ and unto everich of them/ not unto any proper or certain use: but unto the very/ and unfeigned need of the persons. So (notwithstanding) that not only the self thing: but also the use of every thing be ever unto every person (as much as is possible) at uncerteynte/ alway at the will and discretion of the sovereign/ ever to be used in the most common convenient manner. And this manner manner of use and form of privity: is affirmed for the most holy and most high perfection of poverty/ because it is most like unto the life of heaven. 
Beda super act. 4.  Where all things been and shallbe most highly & generally common. For god 'tis and ever shallbe all/ in all. And also because that our saviour/ and all his Apostles: were of that form and manner of living And therefore many persons and nearhand all Christians in the first beginning of the church: did use & keep the same manner/ in so much that in some one monastery: were. M. persons or more. And this was general: through all Christian lands in every region and country. And every where did they observe and keep the statutes/ and ordinances of this perfection in most precise and strait manner/ utterly excluding all manner of spices/ kinds & contenaunces of propriety. And yet (as we said before) they were not bounden thereunto/ but only followed that manner: of devotion and fire will/ without profession or promise.   

¶ How this poverty came unto bond and vow. The vi Chapitre.  
But after when perfection began to decay: some persons willing the same manner to continue: did precribe and ordain certain rules/ and firm statutes/ which many did receive/ and wilfully did bind themself perpetually to keep/ and form the same/ of the which rules: 
18. q. 2. ꝑni ciosam.  three were first received and approved by the church/ and so incorporate in the law. That is to say: the rules of saint Bastle/ saint Augustyne/ and saint benedict/ and after them was also the rule of saint Franciske received/ & approved of the church in like manner. So that now all persons that done wilfully profess the essencialles after any of the said rules: been under pain of deadly sin: bound to observe/ & keep the same/ at the least as unto the said essencialles/ that is to say/ these three vows obedience/ wilful poverty/ & chastity. Sith than for the guard/ & sure keeping of this second vow of wilful poverty: all this said rules have ordained the disciples of the same: to live all in common/ excluding utterly all manner of propriety/ singular/ private/ & certain use of any thing temporal: the same disciples than ꝓfessing the same rules: must needs/ & as their duty keep their bond and promise: under the said pain of deadly sin. And that the said fathers have so ordained: doth appear in their rules. 
Basilius.  Saint basil saith in the fourth chapiter of his rule. In multis utile esse video vitam communem ducere. etc. That is. I do perceive (saith he) that to live all in common among such persons as have taken that way of living: is for many things: profitable. And in the next chapiter after he doth exclude propriety. 
Augu. ca 1. regule.  And saint Augustyne in the first chapiter of his rule: saith. Hec ●gitur sunt. etc. We therefore (saith he) done command and charge all you that been constituted/ set/ & ordered in the monastery: that ye observe/ & keep these things that done follow. first that ye abide/ & dwell in your house quietly/ restfully/ & agreeable together in all things. 
Basili. ca regule. 2.  For thereunto been you gathered together in one covent. And that you have in our lord: one heart/ one will/ & one mind. And that ye neither name ne call any thing properly your own/ but that all things be unto you common. 
Ibidem. Ca 5.  And that all things that ye have/ as meat drink/ and clothing: be distributed/ divided/ assigned/ or appointed unto everich of you/ by your sovereign. And the same thing in sentence: have both the other rules. For saint benedict in the xxxiii Chapitre of his rule: saith. praecipue hoc vicium radicitus amputetur. etc. 
Benedictus in regula. ca 13.  Let this vice of propriety (saith he) be kit away/ & plucked up clean by the roots/ so that no persons in the monastery: do presume any thing to give or receive: without the licence of the sovereign. Nor yet to have any thing proper/ no I say/ no manner of thing/ neither book/ nor tables/ nor yet a pencyl to write with/ nor yet (I say utterly) no manner of thing. For neither their bodies nor their wills be in their own proper power/ but all things common. 
Franciscus in regula. ca 6.  And saint Franciske in his rule the vi Chapitre: doth also prohibit all manner of propriety.   

¶ Of the understanding of saint Augustine's rule as unto this purpose. The vii Chapitre.  
But because I write unto you principally that been of saint Augustine's rule I would you noted of the foresaid text four points/ that done notwithstanding appertain unto all religious persons according unto the example of the holy Apostles. For so did they live after the Ascension of our saviour/ unto such time as they were commanded by the holy ghost (grace received) to depart insunder/ and to make open the law of Christ's gospel. The first note than is/ that the covent should bide/ and dwell together in one house. Wherein: many religious person (after my poor mind) done moche amiss. Specially the sovereynes/ hedes/ and officers of some monasteries/ that done lie at granges/ lodged/ or other places from the covent/ which thing seemeth plain again that point of the rule/ & very moche inconvenient & unaccording/ except they account themself/ as none of the covent/ or else some lawful necessity do cause them so to do. For I can not judge lawful for them to be from the covent: but only for very & unfeigned necessity other in themself by sickness/ disease/ & other like things/ or else for the necessity of the monastery/ when they been forth in ministery. For within the monastery/ they should never be from the covent/ at meal times/ ne yet lie out of the dortoure but as other of the covent for sickness. In the firmary. For sith they been professed unto the same rule as deeply as any of the covent: they must be one of them/ & yet more straitly bound to keep the rule most precisely: because they been sovereynes & guiders of the covent/ & must make a count for all the covent. Alas/ how shall they make account for them/ & be not conversant with them/ ne done know what they do? it is not well. The second note of the said text: is/ that all the covent/ should be of one heart/ one mind/ one affection/ & one feeling/ & assent of our lord. So were the disciples of our lord jesus The holy scripture unto witness/ saying in the actis of the Apostles. Multitudinis credencium: erat cor unum, et ai a una in dno. That is: 
Ca 4.  the multitude & company of Christians/ that by yep̄achyng of the Apostles: did believe and had faith in our lord: was all of one heart/ one affection/ one love/ one mind/ one feeling/ & understanding in our lord. By which sentence is all partiality excluded. Wherein those religious persons done offend/ that done draw together in conventicles/ & privy corners/ to clater & talk/ & specially words of detractium/ making of discord/ dissension & debate/ & such as been combrouse & unrestful in the company. The third point notable of the said sentence: 
3. Cassianus li. 4. ca 13. de just. re.  is/ that no person in the monastery: should name or call any thing their own/ moche more should they than/ nothing have as their own. For so (saith the rule) done we read in the acts of the Apostles./ Erant illis omnia communia. 
4. F.  That is to say: All things were unto them common. This point: is slakly kept/ in many monasteries. Where some persons have coffers/ or chistes locked/ & therein money/ gold & silver/ cups/ masures/ pieces/ salts/ spoons/ and other plate of silver/ guilt/ & gold/ & in their houses (for I speak not of their sellꝭ/ where they come most selden) But in their parlores/ & offices or private places/ hangynge/ payntynge/ & apparelles/ fedderbeddes & tapets with such other/ more like gentiles than very christians/ & nothing like unto religion/ clean without perfection. And all these have they privately/ & singular unto themself/ that the covent hath not/ ne any use thereof/ ne comfort to thereby.  
Which things: they do not only call their own: but also done reckon/ accounted/ & take such things as verily their own proper things. So that if they were taken from them/ or they letted/ or forbidden to use them at their own pleasure: they would grudge/ & think/ or say verily they had wrong. And in all the time/ they nothing done regard the defouling/ blotting & defacing of their holy ꝓfessed rule. The fourth point of the said text much notable: is/ that all things in the monastery: 
4.  should be ministered & delivered unto the covent/ & unto every person of the covent by the sovereynes or their officers according unto the need of the person. Which point was taken out of the rule of the Apostles/ as appeareth in the acts/ where is said. Dividebatur unicuique, 
In act. ca 4.  prout cuique opus erat. That is: The goods were divided unto every person: as unto everich was needful. This point (after my reason) is full evil kept. For in the most part of all monasteries/ as well of men as women: every person ꝓfessed of the covent: hath a certain sum of money appointed for their stipend/ wherewith to provide everich for themself all necessaries/ of habits/ ary/ & such other except conventuall fare of meat & drink & such general things. And this seemeth unto me (without excuse) very propriety. And directly again all the rules/ which propriety: the old fathers: that (as I said) did not bind themself unto the contrary: 
Cassianus li. 7. de spining phila. ca 18.  had/ natwtstandyng in abomination/ as a pestilence/ & destruction of all good religion/ & a let & hindrance of all virtues/ good manners/ & spiritual ꝓfittes. And as a thing more ieoperdous/ or perilous: than disobedience/ or fornication. For unto them (as to other sins) we have a ꝓuite/ & natural disposition/ that doth move & assail us withinforth but this most damnable propriety: 
Ibidem. Ca 1.  is without us/ & by the motion of the outward sense: doth assail: & entice the mind unto avarice/ & damnable covetousness. And therefore in that it is an outward motion: it may the more lightly be resisted & withstand: than any other sin at the first tyme. But & it have entre into the mind & soul/ & by affect & deliveration/ be ones wilfully admitted: 
Ibidem. ca 6.  than doth it cleave/ & stick so fast: the well near impossible is to remove it/ the rote runneth so far & so deep into the heart & affection: that it occupieth the hole person/ & so is most hard to be eradicate/ unroten/ & clean wedded out. For when all other sins done begin to decay/ faint/ & fade/ in man by nature: than doth covetous/ this serpent of propriety: 
Ibidem. ca 1. 1. Ti. 6.  begin to flourish/ spring/ and newly to grow. And therefore/ no sin is more again nature/ than it. And saint Paul doth call it the rote of all evils/ & the bondage or thraldom of idols.   

¶ Of this poverty after the institution & ordinance of the church. The viii Chapitre.  
Which thing our mother holy church well perceiving/ & considering: hath in diverse manners/ ordained under great paynest that no religious person/ shall in any wise have any manner of propriety. In the third book of the decretales. De statu monacorun. Ca Monachi. is contained in sentence. Qui peculium habuerit. etc. thus englesshed/ what so ever religious person: hath/ or doth retain in proper possession/ or unto his own use/ by any means: any manner of thing: except that thing that by the sovereign is permitted/ or enjoined for common ministration/ or office appointed: let the religious person be removed from the communion of the altar/ that is to say/ from the receiving of the sacrament. And if at the time of death/ any such religious person be found with any propriety/ and hath not done due penance therefore: let none oblation be done ne any prayer be made for him/ nor yet he have his burial/ sepulchre/ or grave: among the other religious person. And this (saith the pope there) done we command of all religious persons/ to be observed and kept. And the sovereign that doth not with diligence/ cure & heed well these things: let him know for certainty/ that he hath offended unto yepreuaricacion/ & losing of his office & room. And again in that same book & title. Ca cum admonasterium. saith the pope in the person of the church. Prohibemus districcte in virtute sancte obediencie. etc. We done ꝓhibite/ & straitly forbid (saith he) in the virtue of holy obedience/ under the attestation/ & record of the judgement of god that no religious person have retain/ or keep in possession/ by any manner of mean: any thing proper. And if (by case) any religious person have any such thing proper: let him forthwith resign it/ & utterly discharge him self thereof. And if ever after the time: he be found/ & ꝓued to have again any manner of propriety: let him (after regular/ & due warning) be expelled/ & put out of the monastery/ never after any more to received/ except he do penance according unto regular discipline/ all this saith the said law In stead of the which/ expulsion/ & putting out of the monastery: is now enjoined/ in all monasteries: the pain of inprisonement/ there to remain/ unto the time/ that the person be proved worthily penitent. After the said text of the law: doth immediately follow. And if in or at the death of any religious person: he be found with any manner of propriety: let the same proper thing/ in sign and token of perdition/ and everlasting damnation: be with the same person/ buried in the dounghyl/ or mouckhepe/ as saint Gregory in his dialogs saith he did himself. 
4. Dialo.  And in the same chapiter at the end doth follow. And let no sovereign think/ trow/ or suppose/ that he may dispense by any means with any subject: to have/ retain/ or keep any manner of propriety. For the avoidance of propriety: is/ as the possession of chastity so annexed & knit unto the rule of a religious person: that contrary thereunto the pope himself may not give licence/ ne dispense therewith. And in the next chapiter except one before this said thapitre in the same book/ & title. Ca Super quodam. the pope doth determine/ that every such religious person/ as after lawful warning be found/ & proved at his death or after death/ with any manner of propriety/ that not only he is unworthy or not worthy Christian burial: but also/ that (if it might be without notable great slander) he should (though he were buried) be taken up again/ & cast out of the church/ & out of all holy/ or hallowed ground. Many other strait determinations been made in the law: again propriety.   

¶ Of the misuse of these laws and ordinances of of the church. The ix Chapitre.  
ANd yet all is to little/ or at the least doth little avail. For few monasteries shall ye find/ or yet here tell of in England: that been clean void/ & done precisely live without propriety. For other the ꝓfessed persons brethren or sisters/ have (as I said before) stipend celary or wages/ that is/ a certain sum of money deputed/ appointed/ & delivered unto their own handis custody/ & disposition therewith to provide for themself array & to buy all necessaries/ & use all at their own will/ & pleasure/ sell again or change the things bought after their mind/ & do therewith what they will/ as lend & borrow/ play for money at all manner of games/ decing/ carding bouling. etc. & sometime at worse or more inconvenient thing. And in some monasteries the brethren done writ/ lumyne/ paint/ make clavicordꝭ/ and such other labours/ and take all the gains unto themself. And the sisters in other places done sow/ brawdre/ weave/ and make silk workers/ teach children/ take sogiournauntes to board as ale wives done in the country/ and done enjoy the gains thereof/ and use the money as they will. And by reason thereof in their firmary/ a place ordained for seek persons: they done receive gests/ eat and drink with them/ common and speak/ & make good cheer sing and laghe/ play and sport/ and be as merry as lay people/ which thing is much unaccording unto their state and doth nothing agree with religious perfection. And is also again their rule and profession.   

¶ Of the common excuse of them that have not ne yet been well willing to keep precisely the rule. The ten Chapitre.  
HEre now must I put you in remembrance of their excuse and defence/ which is (as they say) the licence of the sovereign. And in very deed many of them been thereby moche and sore deceived. For many subjects done think verily they be discharged clearly in conscience: when they have licence of the sovereynes so to use the money received and gotten as before is said/ as though the sovereign might give them such licence. For they done believe: the sovereign hath power to give that licence/ and therein (I say) they been deceived. For of truth and sure certente: they have no such power/ ne may give any such licence. Will you have a sure proof thereof? take heed what the pope saith in the law before rehearsed.  
wilful poverty void of all propriety/ is (saith the pope) in lybe manner as is chastity: so annexed/ knit/ and joined unto the rule of religious persons: that contrary thereunto: the pope himself may not give licence/ ne dispense therewith. How than may the sovereign give that licence: that the pope may not give? No man will grant that the sovereign may dispense/ or give licence unto the subject to abuse the body/ and to break chastity. Sith than all three vows/ obedience/ poverty/ and chastity/ been of like strength and state in all religious persons: no power may dispense with one: more than with an other. For no person making solemn vow by profession: may be without any of them. For they been essencialles. So that one may nothing avail without the other twain/ ne twain without the third. For in all solemn professions: they must all three be knit and joined together as one. Let never than the religious person be so diceyved: to say or think: that the licence of the sovereign is sufficient to discharge conscience/ in that thing/ nor yet any other thing/ that the sovereynes may not lawfully do themself. For such licence: is but a colour and cloak of damnable propriety. And yet would never the pope have prohibit/ and forbode such licence: except the sovereynes: by ignorant or blind presumption: might or had unlawfully taken upon them to give such unlawful/ and damnable licence. Here ye must take good heed unto the subtile reasons/ that (as I have herd) many persons done make in this behalf. Objection. Sir (say they) may not the sovereign give licence/ and also command the subject to buy/ or sell things necessary/ and to have thereunto the custody/ and ministration of money? I must need grant. Answer. For it is truth the sovereign may so do. Why than (say they) may not my sovereign give me licence to be a keeper of money/ and therewith to buy that is necessary/ for myself so that I make account thereof at the years end/ or when I am commanded? Objection. Answer. Unto this I m●●e answer/ that the matter is nothing like/ and therefore the later doth not follow of that goth before. For the pope/ and the hole church hath (in the law before rehearsed) made plain determination/ and declared that any religious person: may lawfully for any office or common ministration appointed or commanded by the sovereign: buy or sell for the common use/ & perfect of the monastery/ & for the necessaries of the covent & so may he buy or sell for himself as for one of the hole covent. But thereof doth not follow/ that he (by any licence) may have lawfully any money/ or any thing else therewith to buy/ cell/ or make provision for himself as for himself alone For so is that use of money/ or of any thing else: no common office ne ministry/ but a private use at self will/ appetite and pleasure. Which thing is foreboden in the said law as propriety. And yet that account they speak of (I mean of the stipends and labours of every singular person in the monastery) is never made ne ever asked. They done use in some monastery: to show unto the sovereynes once a year/ by word or writing: of their estate and in what condition they been/ that is to say: what things they have in their possession or custody/ in more- in money plate/ or other goods/ and of their debts other to be paid or to be received. And those that have keys of offices: to deliver them for the time/ and soon after to receive all again under a new licence/ and go forth as they did before into more sin and more deep danger. For after the mind and writing of the reverent father and doctor johannes tritemnius an abbot: they been all excommunicate and accursed. And for a certainty/ that is troth/ in such places that done exercise and continue that custom that he speaketh of. For he saith that the abbots/ prelate's/ and sovereynes in diverse in diverse places of religion: done every year at two solemn times: openly curse all religious proprietaries. And there: therefore they must need be excommunicate/ for in deed/ the sovereynes of religion: have power by the common law so to curse. 
Ex. de offici. ordina. Ca ab ecclesiastic. et de symonia Ca sicut tuas.  And therefore take this for a plain conclusion of truth/ that the sovereign hath no power to give that licence and libertes of such private and self ministrations as been used in many monasteries or rather misused.  
And so is that excuse all void/ deceivable/ and a damnable blindness/ to say/ my sovereign doth dispense with me/ my sovereign doth give me licence/ I do nothing but after my sovereigns mind and will/ whereunto: I am professed/ my sovereign must answer for me/ I trust I am so discharged in conscience/ well say I/ this must I need grant for a troth/ that the sovereign must answer for the subject. But I will not grant that the commandment/ or the licence of the sovereign/ may discharge the subject in conscience/ ne yet excuse the subject from sin and the pain thereof/ except that commandment & licence: be lawful/ & in the power of the sovereign. But (as is said) no sovereign/ nor yet the pope himself: may give licence/ that any religious person ꝓfessed by solemn vow: may have or use any propriety.   

¶ What is meant by this term propriety. The xi Chapitre.  
ANd what sir (say they) done you call propriety? What thing is that propriety (For so they speak commonly and done writ that word/ that I write/ and call propriety) tell us what thing it is/ what you mean thereby/ & how we may know or conjecture: when we done fall in the danger of that propriety? Here now shall follow/ after the learning of doctoures/ and also by reason grounded upon authority: the determination of propriety/ what thing it is/ & what the term doth mean. second/ shall follow the causes or occasions of propriety. And thirdly/ the remedies for the same. And last how every thing among religious persons in the monastery: may be used without the jeopardy and danger of propriety. For the first/ what is that propriety. 
what propriety is.  After the mind of the said abbot doctor tritemnius. Propriete is the possession of any substance/ or of any thing temporal that any religious person hath in his own custody or keeping/ or yet in the keeping of any other person/ or persons unto the end/ purpose/ or intent: to have/ to use/ and to enjoy that thing for his own self commodity/ profit/ pleasure or ease/ and that whether it be with licence/ or without licence. And the great clerk Antonine in his summa saith. That when any person spiritual or temporal hath fire liberty and power/ and so: may (with licence or without licence) alien any manner of thing temporal/ that is to say/ make exchange of any thing temporal/ buy or sell and give one thing for his one self profect or pleasure: than (saith he) hath that person propriety. For how by reason may any manner of person in this world: have/ call or accounted any thing more properly his own: than when he hath power and liberty to use/ or to do with all what he will. And that (I say) whether so ever he have licence or no licence. For the licence there is void/ and (as they say) standeth in no stead. But as a man might give a poor man a penny/ and than give him licence to do therewith what he would/ or thought best.  
This liberty and possession in temporal persons: is lawful/ but in religious persons (as doth appear in the law before alleged) it is damnable. Now look well hereupon/ and ye shall find more clear than the son beam: that all such religious persons/ as done take stipends/ wages/ celary/ gifts/ gain/ rewards or alms/ by themself/ and for themself: been very ꝓprietares/ whether they have licence or none. For (as I said) that licence: is void and of none effect. For the love of our lord/ I beseech you look well upon the very/ and reasonable truth of this matter. And never lie/ ne take defence: of any licence/ ne yet of any custom. Which many persons done allege for their discharge/ saying this is the custom of our place/ and we do no other: than all have done before us/ from the beginning of our foundation/ and god forbid that all these good ancient fathers or mother's/ and many that were known/ for good virtuous persons of perfect and holy life: should do so far amiss as you write/ we do not believe your writing: so well as their working: we will go forth after our beginning/ say what ye will. These words/ or such other like: have many times been spoken unto me. But I ever make answer: that no custom may prescribe/ pruayle nor yet discharge conscience again truth/ and the right law. I say therefore unto you/ put away/ lay on part/ and utterly forsake all these excuses. And apply yourself with diligens/ and hold heart to follow the promise and solemn vow of your profession. And mark and note well the self words/ letter/ and the mind or intent of your rule/ & there shall ye find in plain text without any gloze: that no religious person: should neither name ne call/ any manner of thing temporal: mine or thing. Nor to make any quarrel or claim any right (by any mean) or reason: unto any manner thing/ as appertaining unto himself alone/ but that all things should be mere/ & most indifferently common. So that every person should have that were necessary/ not of self provision: but ministered/ delivered/ assigned/ or appointed by the sovereign or the officers. And yet have therein no propriety: but only the use thereof/ and yet that use: at uncerteinte/ remain/ ever and hanging: in the will/ judgement/ and discretion of the sovereign. So that if the subject retain or use any thing that he is not in will to resign and render at the precept or commandment of the sovereign: that subject is a proprietary/ if the said thing may be rendered.   

¶ Of the causes or occasions of propriety. The xii Chapitre.  
How for the second/ that is/ of the causes or occasions of this perilous pestilence of propriety. We done find: these stipends/ gifts/ gains/ and such other (as before we have proved to be propriety) have been caused/ sometime: by the default of the sovereynes. And sometime: by the default of the subjects. In the sovereigns in two manners/ one: by reason of partiality.  
Which in a sovereign is a great blot/ a great/ and one of the greatest default/ and much odious and hateful both unto god and man. 
P. al. 118.  Iniquitatem odio habui, et abhominatus sum, et iniquos odio habui.  
saith the prophet: that is: I have (saith our lord) had perfectly/ and utterly in hatred and abomination: all iniquity and also all unjust/ and partial persons/ most than the sovereynes above other/ because they done represent/ & use the person of our lord god and saviour jesus. Which (by the testimony of his enemies) was clear void and parteles of partiality. When the sovereign than: by reason of blood/ birth/ kindred/ by request of states or friends/ or yet by carnal fleshly and foolish affection/ or (that is worst of all) for the love and pleasures of riches/ gifts/ rewards or any temporal commodity: doth minister things necessary/ as food/ clothing/ and such other: not indifferently/ but unto them so favoured: more in quantity/ or better in quality/ without any evident cause/ but only of the self appetite/ affection/ & pleasure of the sovereign which in the same sovereign (as after shallbe showed) is very propriety: than have the residue of the covent or some of them: taken occasion thereat/ & murmured or grudged therewith/ and so have desired licence/ to have a certain sum of money appointed/ and to have/ and receive the gifts/ and rewards of their temporal friends/ and to enjoy and use at liberty: the gains of their own labours/ therewith to provide for themself: as they saw and perceived their company were provided fore/ which licence the sovereynes have permitted/ & granted although unlawfully. For (as oft-times is said) they have none such power/ yet (I say) they done grant and suffer it/ for very nygardy/ or avarice/ which is an other occasion/ and cause of the said propriety. And yet done they call that nygardy: frugalite and good housbondry. Because they have proved by experience: that less money is spended by that means/ & the officers also have less cares/ and labours by the stipends: than by common provision. But in very deed and in effect they so do: because they: that is the self sovereynes: may without grudge: have & use propriety themself. For though they would say/ they nothing intend/ mean/ or purpose any such cause: yet doth the effect so follow in deed. For they done spend the residue of the goods of the monastery after their own mind/ will/ and appetite/ and so done they suffer the officers to do with that remaineth of their offices/ as though the goods of the monastery were their proper goods. And so done they dispense with themself to be proprietaries. Where (if they were duly ꝓfessed) they been as deeply bound unto wilful poverty. And as much or rather more straitly bound to avoid propriety: than any of the subjects. For in that they been sovereynes: they have the more charge/ and so been most straightly bound to observe and keep: all the ceremonies/ all statures and constitutions. And specially the rules of their religion: more precisely than any other. And therefore have they no more right nor propriety in the goods of the monastery: than hath the least of their subjects. No sir (say they) as for propriety in the goods: the sovereynes done not take upon them. For the propriety of all the goods doth remain in the pope and in the self monastery/ that is the hole mystical body/ that may lawfully have propriety/ yet must the goods say they be ministered/ distributed/ divided/ and spended: after the mind and discretion of the sovereynes.  
Nay/ nay/ not so/ I will in no wise grant thereunto. For the mind and discretion of the sovereigns: is many times contrary unto good discretion/ and contrary also both unto law and reason. But I grant well that the goods of the monastery: must be spent by divine/ and well ordered discretion/ as sacred goods/ and by the diligence/ and labours of the sovereynes/ and their officers: duly and justly ministered. Yet sir (say they) the money & goods must be delivered forth/ and ministered by their handis/ or by their appointment. I grant well. For if the king would appoint certain money to be dealt in alms/ or to by given in rewards unto certain persons/ and would choose and call one singular trusty person to have the guiding/ and deliverance thereof/ after the kings mind/ and commandment: yet may not that person so chosen by the king: minister/ or spent that money/ after his mind/ nor discretion: but after the commandment/ and appointment of the king. So in like manner (say I) the the sovereynes (although they been chosen by election/ or by the sufferance of our lord) to have the distribution of the goods and substance of the monastery: yet may they not spend it otherwise: than after the mind of the king our lord and saviour jesus.   

¶ How the sovereynes and officers should minister the goods of the monastery. The xiii Chapitre.  
SIr (say they) Where do you find where our saviour did appoint the sovereynes: how/ where/ and unto whom they should/ distribute & minister the goods of the monastery. Give good ear/ and hearken diligently/ and ye shall know and perceive: how by the doctrine of Christ: every sovereign & officer: should distribute & minister the goods of the monastery. If I should here in. show (as the common term is) my bald reason/ or yet the authority of the common doctores I know how they would puff & blow thereat & set all at worse than nought. I shall therefore pight a more sure foundation & ground. first saint Paul saith. Quecumque scripta sunt: ad nostram doctrinam scripta sunt. 
Ro. 15. A.   
What things (saith he) so ever been written: they been written for our doctrine & learning. And in common authority. omnis Christi actio: ●r̄a est instructio. that is every act 〈…〉 is our instruction/ a lesson unto every Christian.  
Now let us look upon the acts of Christ/ & there shall we best learn this matter. That Christ did live in common/ in wilful poverty/ without any propriety: no person will deny. And how he spent/ & ministered that money that was in common: the gospel will testify. That is to say after such manner/ as is written of his parent's saint joachin/ & saint Anne the father and mother of our blessed lady his mother Marie. In their legend is written that their goods were divided and ministered in three parts One part unto the temple to be spent unto the honour of god. The second: unto the poor people in alms. And the third part unto the necessary exhibition/ and finding of themself & of their household. Now let us prove this in Christ. He began of childhod to go with his parents unto Jerusalem unto the high feasts. 
Lu. .2. G.  And afterward without his disciples he continued the same/ ever to make oblation/ and in all things he did accomplesshe and fulfil all the commandments and holy ceremonies of the law. 
Io. 5. & 7.  
Io. 13. C.  And that he dealt alms: doth appear in the gospel in that/ when he spoke unto judas the traitor saying/ that thou dost/ or will do: do it shortly/ his disciples (saith the gospel) not knowing what he meant: supposed/ and thought: he had boden and commanded judas (because he bore the common purse) to buy some things again the feast/ or else that he should give some alms unto the poor needy persons/ which they would not have supposed ne thought: except they had before (by experience) known: that he had accustomed & used to give or command alms unto the poor and needy persons. Now for the third/ that he ministered unto his disciples all things necessary: doth appear by his own words unto them saying. When you went about with me (saith he) bid you lack or want any thing. They said/ nay/ we lecked noting. 
Luce. 22.  So than is proved that he did provide for them all manner of things necessary. And consequently here is showed by the authority of the gospel: how Christ our lord and saviour: did spend dispose and minister the common goods. And no man (I think) can show that he spent or disposed any manner of goods/ in any other manner. Whereby is evident unto all them that have good will to here/ know & to follow the troth/ & right way: how every soverein/ & officer should spend/ or dispose: the common goods of the monastery/ that is to say/ other in ornamentꝭ of the church/ and that doth appertain unto the divine service of god/ and his honour/ or else/ unto the very/ and unfeigned need of the monastery/ that is to say/ the maintenance and reparation of all the housing/ building/ and lands appertaining there unto. And unto the exhibition/ and necessary finding of the household and company thereof/ that is to say: principally the covent/ and than their necessary servants/ and all to be found in all things honestly and without penury. For by the common canon law: 
Ex. de instibus ca non amplius & ca auctoritate.  No more persons/ should be received into any monastery: than by the clear revenues/ and rents of the same: may be honestly found without penury. For when the sovereynes or the officers done pynce the covent with nygardy and hardiness that doth ever engender/ and breed murmur and grudge. Specially when the self sovereynes and officers done far well/ & take plenty unto themself. And the covent also done perceive: that the sovereynes/ or officer's servants: done far better/ and been more liberally entreated: than the covent. And when the sovereynes been absent from the covent: than doth the covent take ever occasion to desire liberty/ as their sovereynes have. Another occasion in the sovereynes and officers: is the negligent cure of the seek persons in the monastery. The charge of whom appertaineth most chiefly unto the sovereigns. For they should see and know/ and not only command: that the seek/ should nothing lack that were necessary. And in very deed: they been many times little regarded/ and not charitably entreated and that doth cause/ some persons to be content to have somewhat/ and to take of friends: wherewith to relieve themself. Where they chyfly: and than all the other of the covent should (as I said) have without penury/ all manner of things necessary/ ministered by the sovereigns/ and the officers: liberally/ gentilly/ patiently/ kindly/ lovingly/ and charitably. And than should they set little by all the hole world/ & not only avoid: but also abhor & hate propriety They see things (after the manner before said) duly accomplesshed: & reasonable/ provision made for the year following: all the residue of all the rents & revenuwes of the monastery: should wholly be given & dealt in alms unto the poor & needy people. For the monasteries should never keep ne care: 
Matth. 6. C.  for any worldly treasure/ our saviour said unto his disciples. No light the saurizare vobis the saurun super terram. That is/ have you never appetite ne will: to keep/ or lay for yourself: any manner of treasure or riches upon earth. Which sentence: is imparatyve/ & a commandment/ unto all them that have enterprised & taken upon them the discipline of Christ. And than if the commandment should be kept of any persons: of whom (I pray you) should it become better/ & more precisely to be kept: than of them that (by solemn vow have enterprised/ & promised to follow Christ: that so commanded) in poverty. To keep treasure than in places of religion: is all one/ to keep a fiend/ or spirit of the devil in a cage or cofre. Now ye see and may well perceive: how (after the example of our saviour) the goods of the monastery should be spent/ & neither by the will/ pleasure/ or discretion of the sovereynes or officers/ or yet by any other mean: than only by the said examples of Christ & by the labour & diligence of the sovereign & officers.   

¶ How contrary unto this example of Christ: the sovereynes and officers done communly spend the goods of the monastery. The xiiii Cham  
Now let the sovereynes & officers take patience/ if they fortune to read this book.  
For here will I somewhat show/ as well in part by mine own knowledge/ in places where I have been: as by the relation of credible religious persons: that moche did mourn & wail the decay or religion. And also by the common/ & openly known life of the sovereynes & officers: how much/ & far contrary unto the example of christ: the goods of the monasteries been spended/ & distributed or rather depopulate & wasted/ For where one part should be spent to the honour of god/ & to the maintenance of the church/ the ornamentꝭ of the same/ & divine service: it is now spent/ & dispensed/ unto the homage of the devil. And yet wot I well/ what hereunto many will say. Sir the churches and monasteries: were never better ne so well garnished/ and decked with plate/ jewels/ and clothes/ of gold/ silver/ and silk: as they been now in this tyme. I must need grant. But yet I say they done now as the children of Israel did in the old testament that would worship god sometime/ and sometime thyr idols/ and sometime both together. So done they/ spend some of the goods of the monastery: in the ornaments of the church/ unto the honour of god. And yet done they spend another great part/ unto the homage of the devil/ the maintenance of pride/ which they done say communly is unto the honour of the place/ for mine lords honour/ or for mine ladies honour/ meaning thereby: the abbot or the prior/ the abbess or the prioress. But I would know where they find any authority: that can show: that any of the auctores of their rules/ saint basil saint Augustyne/ saint benedict/ or saint Franciske: were called lords/ or where they spent any of the goods of the monastery/ for their honour/ or yet for the honour of the place. Or where find they/ that any of the said auctores of their rules: did ride upon so royal horses and mules and go forth beamed with such estate/ very pomp and pride/ as the sovereynes done in this tyme. Och sir (say they) the world was than nothing like as now. And the people must conform themself unto the present world. And so done they grant that I proposed/ that is/ that with the honour of god/ the pride of the devil hate part also. And further: where as we said by the example of Christ: the goods in another part should be spended and distributed/ unto the necessary exhibition of the persons of the monastery without pinching or penury: they done grant that part of the goods of the monastery: been/ and must be spent unto the honour/ and vain pleasure of the world. They must (say they) conform themself/ and follow the custom. And they know well/ and done see openly: that the world doth/ and of long time hath continually drawn/ and returned unto mere gentilite. And unto the same manner of living: that was used among infideles before christianity/ and by reason: if any people should resist gentilite/ and bring the people therfrome: religious persons should most conveniently labour therein/ & show most expressly the example of Christ. For thereunto they have bound themself/ why should they say and suppose to be a sufficient excuse for them: passing their father's/ and auctores traditions: they must conform themself unto the world? Sith also they have utterly forsaken the world/ and in their profession proclaimed themself enemies unto the world. Why should they now make peace/ or take truce with the world. Or rather why should they yield them as bond caitiffs unto the servitude & thraldom of the world? For if they look well upon their estate/ and manner of living: in their manner places/ graunges/ lodges: so costly and pleasantly builded/ cyled/ hanged/ & richly stored with all things of pleasure/ plate of gold/ silver/ and other metals/ a bushment/ and company of waiters/ some gentlemen/ some ye men & grooms: well decked/ and cleanly arrayed in silks/ & chains of gold & silver: & the abbess with treyned gentlewomen waiters after the same manner/ & all after the most courtly fashion: they may ꝓue evidently: they done more apꝓche unto gentilite/ & been more like gentiles (Their enterprise of perfection weighed & accounted) than the profane princes/ & lay people of the world. Now for the third: where the example of Christ doth show: how all the residue/ & remain of the goods of the monastery/ after all charges allowed: and reasonable provision made for the year to come: all I say holly: should be dealt/ and given our unto the poor: they natwtstandynge done give a great part unto the third general enemy of mankind/ that is the flesh/ not only in their abundance of dishes/ & superfluous fare & that taken both our of due time & place: but also unto their kinsfolk/ & carnal friends. Which (as the common saying is) done take great part from the covent. And unto the maintenance of this misordered ministery/ & mispence of the goods of monastery: the sovereynes been not ashamed to take: by pact/ & comnaunt/ & by consent of the subjects: a certain portion of propriety (they say) unto their chamber/ but it is in deed/ as well unto the hale/ as the chamber/ & unto the kychyn & stable. And generally to be spent & used/ or rather misused/ after their own will & private pleasure. And if that be not propriety: there can be (in my reason) no propriety. Which thus (contrary unto the example of Christ/ & the traditions of their rules) misused: doth cause them the more lightly to dispense/ & give licence unto the officers/ & other of the subjects: to do as they done/ & so everich to have a singular portion of ꝓpriate: under the form before said. I said to dispense/ but I should have said rather: to presume to dispense above their power/ or yet (as is said) above/ & beyond any power upon earth/ & so done they make double offence/ both unto the danger of their soul's/ & the blyndfull deceit of their subjects. These & many other offences in the sovereynes: been great occasion of the misorder/ & ruin of religion. For the sovereynes must render give account/ & answer for the subjects. And therefore is not sufficient for them to say unto their subjects: go forth/ do this/ or that regular observance: but rather should they say/ as our saviour said unto his disciples: come you after me/ follow me. 
Matth. 4. C. Matth. 10. E. Mar. 10. C Luce. 9 C  Do as ye see me do. For it is sufficient unto the disciple: if he be as his master is/ but that is to mean/ when he supposeth/ or trusteth that his master doth well or else not amiss. If than the sovereynes: would leave/ forsake/ and clean put away this poison of propriety/ in themself: I doubt not it should not long remain in the subjects/ but shortly vanish/ faint and die.   

¶ Of the occasion and causes of propriety in the subjects. The xu Chapitre.  
ANd yet been there many great defaults & occasions of this propriety: in the self subjects One/ & that (I think) a principal occasion & cause: 
1. Cassianus i. 7. des pun Philar. ca 7.  of these stipends/ & such other ꝓprietes: is the dullness/ faint heart/ lack of meekness/ lack of the love of god & of the religion/ lack of the reverent/ dread of our lord/ in the subjects. For the meek person/ that hath the reverenc dread/ & love of our lord. and doth groundly/ and steadfastly set the heart and mind to love religion/ and to profect and go forth therein/ unto the honour and laud of our lord/ the wealth of his own soul/ and the edification of all Christians: will take no occasion/ ne meddle meddle/ nor note/ ne mark any matters without themself Except they were extremely given/ and should seem to redownde/ & grow: unto the dishonour of god and hurt unto the religion. And yet than: nothing to be undescretly vexed therewith/ nor over bysye in meddling therewith/ but according unto the order of the holy gospel: 
Matth. 18. B.  give monition/ with charity soft words and meek and lawly behaviour/ being sorry in heart for the default/ and pray for the parties. another occasion in the subiecters is/ that some persons minded unto religion: 
Ibidem. Ca 14.  before their entry been infected with avarice. For they would be glad to serve god: so they might be sure to lack nothing. And therefore they cast before what may fall/ and so they fall by temptation: 
Look upon saint Brigittes revelations. li. 7. ca 20.  into a doubt/ dread or fere of their entreaty in religion. How they shallbe cherished and provided fore among the company. And to be sure of somewhat if need be: they make provision/ & leave some money/ jewels/ landis/ or some other goods in the custody and keeping of their trusty friends/ that in such case shall serve them. Which provision: standeth well with good policy & prudence but not with good religion/ as we have showed at large/ in your book of statutes/ in the title of entry into religion/ or of receiving. 
In extra. wag. urbani 4. Sane ne in vinea domini. Act. 5.  For in such: enter they been excommunicate/ & accursed by the pope. For so did Ananie/ and Saphira his wife/ provide for them sefe/ & both perished/ stryken to death/ by the just judgement of god/ executed by saint Petre/ as doth appear in the acts of the Apostles. Some other persons/ that (without any blemish of conscience) have rightly entered religion: Done not find there so good cheryshing/ & welfare: as they looked fore/ & than done they begin to look back from whence they came/ what state or case they were in before/ & how they lack now/ that they were wont to have/ in things temporal & so have they more care for bodily pleasure/ than for spiritual increase and perfect. And where they promised at their entry: not only to forsake the world/ and all the pleasures thereof: but also to here patiently the yoke of Christ/ & meekly to suffer the pains/ & labours of religion: now they look back from the plogh/ or plough/ whereunto they put their hand/ and did promise by solemn vow: 
Luce. 9 G  to follow the same continually with diligence: unto the same continually with diligence/ unto the end of their life. And so done they return again as a dog unto his vomytet and render themself unapt and full unmeet and unable for the kingdom of heaven. turmoiling again in the world/ & set their mind/ and study to find ways/ and means somewhat to get of their kin or frendꝭ/ or by their own labours/ in writing or sending of tokens to get acquaintance. And to make friends to labour for their promotion/ or to give them great gifts/ for small trifles. And than done they begin to store/ look up/ and heed all that cometh to hand. And lest conscience should any thing murmur/ or be contrarious unto their appetites: they ask licence of the sovereynes to use and retain such things so obtained. And many times the sovereynes been so far over seen: that they done presume to give the licence/ above their power/ and so (as is said) both the parties been damnably deceived. These manner of religious persons: 
Math. 26. & 27. A.  been disciples unto judas the traitor that sold jesus. For so he returned unto the world by the misuse of money/ & was dampened for his labour. another occasion or cause of propriety in the subjects: is mere curiosity/ that is ever grounded on pride. 
Cassianus ut supra.  And these persons therefore been most odious/ & most unreasonable. And that is of those: that made lawful entry into religton/ & been there as well entreated/ & cherished or moche better: than ever they were in the world/ & yet sometime such persons they been: that were of low birth/ poor folks children/ of poor education & hardly brought up/ and yet when they have tarred a while in the religion/ & done perceive themself felous or seniores: unto such as in the world were far above them: they begin to set themself forth/ and take upon them/ as though they were of high blood/ & had been of great reputation. And when a dish cometh before them that they know not in flesh/ or fish what thing it is (for they never saw ne knew any such before) yet will they take upon them to judge the same/ & also of wines of the colour/ odour/ savour/ or taste/ and of the dressing/ and seasoning of all thing: as though they were expert: And if they can be flattery/ gyftis/ or pleasures: obtain the favour of the sovereign: than will they be nothing content with the common far/ ne with the common habit & array: but they will desire to have singularites/ that none other have but they alone. And if they be denied: than will they murmur/ & grudge/ & be seek/ for displeasure. And do no duty of religion or very little/ & that full dully and feyntly. And if their fantasy can not be obtained/ or continued of the charges of the monastery/ or else because they will not stand in danger therefore: than done they make frendis/ & return so again unto the world as the other did/ & with than done fall into the damnable dungeon of propriety. And these religious persons: 
4. Reg. 5.  been disciples/ & subjects unto Giezi/ that was disciple/ & servant unto the prophet Helizey/ he is their abbotte/ & they done follow him. For he was not content with ynoghe/ but he would have: that he never had before the time/ & therefore he did not only forego and lose: the grace of propriety/ that he should have had by succession: but also he had the leprenes of Naaman & for ever was a lazare or leper. And so doubtless shall they have that will be his disciples. Here been now three examples of holy scripture/ of the danger of propriety. One of Anany & Saphira. The second/ of judas the traitor. The third of Giezi/ which done signify three manner of religious persons. One/ of them that done bring goods into the monastery with them for their own use & pleasure/ & so bring in the poison & pestilence of propriety/ & not only done dry thereupon themself: but also done infect many other. The second of them/ that will have in religion as they had before. And the third of them that will in religion: have more than they had before. And surely there been many/ many/ & to many more occasions in the subjects of this serpent propriety/ in gendered by foolish & ne we fangle fantasies/ by dullness/ negligence/ and want of learning. They know not their revels or understand them not/ some never red ne heard them. And so some little care fore them. And so done fall and lie unto excuses nothing reasonable. Some will allege scripture for them/ saying. Beatius est magis dare, quam accipere. 
Act. 20.  It is better (say they) to give: than to take/ that is to mean: That person is more in wealth that is of substance/ & may give: than the need person/ that must take. And for that cause they would (they say) have somewhat to give. 
Cassianus ca 16.  But saint johan Cassian doth counsel them not so to abuse holy scripture. But rather let than consider/ that if it be good to give: they have done that good/ & that in the most meritorious manner. For they have given: not only all that they had: but also all that they were possible to have. And yet for theremore, they have given themself. So that now they have nothing to give. And no man will say in reason: that better is/ or yet that it may be good: to give that is not his/ but that doth appertain unto another person. They should therefore despising all things temporal/ think or judge in their minds/ that better is and more happy/ & gracious: to give/ or to receive: spiritual things: than temporal things. And let them thank our lord god/ that hath (if they keep their promise/ & be poor in spirit) given unto them in proper possession: the kingdom of heaven/ and power so to give/ and liberally to deal: spiritual things/ unto the needy/ or poor/ and also unto the rich. And so: to relieve/ help/ and comfort them: And to multiply the riches and virtues of themself. Put away than all excuses/ good devout religious persons: and apply your heart/ & mind with study & diligence: precisely to keep your vow promised/ of wilful poverty. And utterly on all manner: to exclude/ and exile the mortal enemy thereof/ that is propriety.   

¶ Of the remedies again this propriety. The xvi Chapitre.  
OF the remedies and means whereunto: somewhat shall follow. One good & tinguler remedy/ or mean thereunto: is so call oft-times unto mind/ and remembrance/ the extreme and continual poverty: of our lord god and saviour jesus/ his blessed mother/ and his holy Apostles. And also to recount the institutions/ and ordinances of old father's/ specially of the universal church. And here to have present in mind: our promise and solemn vow/ made by open profession: in the face of the church: unto our holy rules. To remember also the great and unspeakable reward to be had for the observance/ & keeping of our said promise. And the terrible/ and most painful reward unto the breakers thereof/ as by the examples before rehearsed may appear/ of Ananie/ and Saphira his wife/ that were suddenly stricken unto death/ by the sudden vengeance of god. Of judas the traitor/ that hanged himself. And of Giezi/ that suddenly fell leper/ and all for propriety. Many examples been hereof: in vitas Patrum/ and in the revelations of our holy mother saint Brigitte/ and of many other holy saints. The sentence also of holy church: is not little to be regarded here in/ that doth judge all proprietaries: to be without Christian burial/ and to be buried upon the dunghill/ and so numbered and accounted: as miserable souls dampened in pain everlasting. These things well considered: should (in my reason) move any heart/ though it were (as they say) stony/ and made of iron. And so: be a good remedy again this said pestilence of propriety. Another singular remedy/ & mean to avoid this danger: is to consider the benefits / & abundant bounty & goodness of our lord god/ not only in creation/ but also in redemption/ & daily conservation/ keeping/ defending/ feeding & nourishing of us with no course meats/ or drinks but with his blessed body/ & holy sacred blood/ and thus to fall unto a disposition of hearty/ & reverent thanks. And to think than & say with a lowly heart. Quid retribuam dno, Pro oibus que retribuit mihi? What thing shall I render unto my lord god: 
Psal. 115.  for all that he hath given unto me? good lord I can not find what I may give thee/ for thou art lord of all/ & thou needest nothing. Yet there than to remember what thing he hath desired of every person: saying, Da mihi cor tuum, et sufficit mihi. Give unto me (saith he) thine heart/ and that will suffice/ & content me/ as though I were in extreme need. 
Pro. 23.  Than say with all thy hole heart. 
Psal. 115.  Calicem salutaris accipiam, et nomen domini invocabo. That is/ I will take upon me the chalisse and pain of health & salvation/ and I will continually call upon the name of god. This senence hath two parts/ which every Christian should apply unto. The first part is/ to do/ & to dispose himself unto the life of penance. The second: to call upon our lord/ by continual prayer & laud/ & praise of his name. In the first: he doth make promise with himself/ saying. I will undertake/ & I will dispose myself/ with all my heart/ & mind to follow my lord jesus/ & to walk with diligence: in the way of his life/ and take upon me the cross of penance/ that is to say/ I will do violence unto mine own self. When so ever any motion of frailty or of mine enemy: doth lay before me any commodity / or excuse of propriety: I will nothing/ obey/ lie/ naepplie thereunto/ but forwith: I will cast it from me as a venomous serpent/ & that contrary unto mine own apppetite and desire/ and contrary unto mine own reason. I will not say or think: why should I not/ or why may I nat: have this or that/ it is but a trifle/ a thing of little valour? No more was the apple/ that Adam was dampened fore/ but a thing of small price. I will not (say you) reason ne dispute with the devil/ but I will use violence unto myself. For I know well what our lord saith. 
Matth. 11.  Regnum celorum vim patitur, et violenti rapiunt illud. That is: The perfection of Christ's law & religion: doth require violence & force/ and those persons that been violent/ and quick: done ravish & cayche it. The very path of Christ therefore: is violent. No person may walk therein: but by self violence. 
Matth. 16. Marci. 8. Luce. 9  Who so ever (saith Christ) will save his own soul: shall lose it/ that is: if he follow his own will: he shall forego & lose it/ & his soul also. Let him therefore leave & slay his own will. No virtue may be had: with out self violence. So that the person be ever contrarious & violent unto his own will/ appetite/ and desire. When I speak here/ of will: I mean not the ordered will of the soul/ nor the will & appetite of the spirit/ but the will of sensuality/ the appetite/ and desire of the flesh/ which is ever adversaunt and contrarious: 
Galla. 5.  unto the ordered will of the soul/ and of the spirit. For that will of the soul: is ever naturally inclined unto virtue/ and hath a disposition & natural desire thereunto/ as you may perceive by good reason. For no reasonable person/ is so sinful/ so ungracious/ or so full of misordre●: that would not wish/ will/ and desire to be without sin/ and with out appetite of sin/ but rather he would wish that he were synles and had never ne ever should do any manner of sin. But alas/ the will of the flesh/ the sensualite: doth/ oft-times by frailty/ and sometimes by negligence of the self persons: vanquylshe and overcome: that will of the soul. And all is: because they will not put violence unto themself/ specially in the first motion. For at the first temptation: they should by violent stomach/ and obstinate cruelty: kit/ and cast away the sensual will and carnal appetite/ not otherwise: than they would kit/ & cast away a piece of their own flesh/ that were poisoned/ and venemed/ and so should else: in effect/ & destroy the hole body. Observe therefore & take good heed unto the serpent's head/ for he hath sharp teeth and will bite sore/ but he can never hurt ne pierce your skin/ except ye will yourself. Have therefore good await upon yourself. search/ note/ & mark well your own appetites/ and sensual desires/ and stand not upon your thoughts/ ne play with your motions/ nor yet reason/ or dispute: with your temptations/ caste away the pleasure/ and avoid in any wise the consent. 
li. 6. de spiritu philargirie. ca 21.  For (as saint Iohan Cassian saith) Propriete is not only committed/ in effect and deed/ by having/ or keeping any thing unlawfully: but also by affect/ will/ and mind: any thing so to have. oft-times therefore visit your own self/ prove and perceive your own appetitꝭ make a chapiter with your own self/ and examine your own conscience/ remember whether you have any thing in your keeping/ that ye provided/ and brought in with you for your own use. search well your thoughts and appetites/ whether they look back: unto the state ye were of before/ or that ye might have been of: if ye had continued in the world. And if ye so find/ and prove your mind occupied: leye before it again for answer: the chance of Anany and Saphira/ and of judas the traitor. And if your mind would desire to have that ye had not before/ or that ye see another of your company have: which ye have not: than represent unto your own mind: the punishment of Giezi. And by ware well of the appetite/ to store/ keep/ and to lay things a part/ specially: for your own private use. For that doth the said Cassiane rephende very moche/ though it were of very little valour/ as a needle/ thread/ thymble/ tables/ pyncell/ pen/ or penknyfe. etc. For propriety will creep in/ and enter at a little hole/ & ones entered: hard to be expelled and avoided. 
Ecclesias, 19 A.  And scripture saith: Who will not regard small things: shall soon and lightly fall into great ieoparties. And therefore I would advise you: to give a study unto your assails/ not only unto the crafty & subtile motions of your great enemy the devil: but also unto the pricks and iustigations/ of your own frailty. And most of all other: to avoid the familiarity of such persons: as been suspect of that vice/ & yet among them: of those specially: that in their communication and talk: will defend or excuse that pestilence of propriety. For the example/ words and motion of them: is more jeopardous/ and more perilous: than of all the devils of hell/ avoid them therefore/ as a pestilence/ as poison/ as a serpent/ as a romping / or ravenous wild and wooed best/ and as a furious fiend of hell. Which thing to perform: ye must (as I said) use violence. And say with the prophet (as is said) Calicem salutaris accipiam I will take the penance/ the examples/ and ways: of my lord and saviour jesus. And so shall ye have singular comfort/ but you shall not yet have full surety. For no person of himself can be able to continue. And therefore ye must join the second part of the said verse unto the first/ and say. Et nomen domini invocabo. I will call upon the name of our lord. The name of jesus: hath great & mighty power. I will (say you) call upon him/ by continual prayer. I will put my hole trust in him/ & he will (I promise you) perform your desire. By his help and grace: you shall have marvelous rest of mind/ quietude of conscience/ and go forth and increase: in religious perfection.   

¶ How to continue without jeopardy of propriety. The xvii Chapitre.  
How here shall follow as we promised: how ye may pass forth in religion with out the danger of propriety/ and yet have all things necessary/ and many pleasures also without any jeopardy of conscience. first then: ye must consider/ that in every perfection: been degrees/ some low/ some mean/ and some high and notable. The least and most low perfection of virtue: must ever be without deadly sin. And that is accounted as sufficient unto salvation. So the further perfection be not despised/ & set at nought or little regarded. For persons may be perfect/ & right good: although they fall into many venial offences. And very few persons in any virtue: done attain & come: unto the most high/ & most perfect degree thereof. A familiar example may be in the virtue of chastity. The lowest degree & perfection whereof: is never to have deliberate consent unto any carnal act of generation/ ne unto any behaviour of uncleanness unlawful. Yet in this degree/ been many persons: that have many affections/ both natural/ & carnal/ and many frail/ & light behaviours/ that done moche minish the perfection of very chastity. Some persons been of a more high degree/ that done avoid with diligent await all outward occasions/ as kissing/ clipping/ touching/ light looks/ wanton countenance the hearing & speaking of all unclean words/ sole presence/ with all such other. And yet when they be assailed inwardly in mind/ or moved in body: they done not so diligently repress the motions/ ne so hastily put them away/ as good virtue would require/ but sometime give them place by delectation only/ without deliberate consent: & so play with them/ & suffer them without great violence: to hang upon them unto their great trouble/ and many times: unto the jeopardy of great inconvenience. The perfect degree of this virtue: is to be so mortified in body/ that such assails done nothing/ or very little: trouble the persons/ but rather done inflame them in the love of our lord/ and move them unto horror/ & hatred of all manner of sin/ & done excite & stir them unto the more deep meekness/ unto their great merit. Of these things/ shall we more largely speak in the next and third member. Now let us perceive a like manner in this virtue of wilful poverty. The lowest degree whereof is this. Never to consent by deliberation: to receive/ possede/ or have/ to retain or keep: any manner of thing temporal: by licence/ or without licenie: unto peculiar and proper use/ that is/ so to be in the power of the religious person/ that he may: by any means: alienate/ change/ give/ sell/ or lend that thing/ for self commodity/ at self will or liberty/ defending that thing as his own. Defending in a religious person/ is/ when knowing the will of the sovereign in the contrary: he would retain/ and not deliver or bystowe the same thing: after the will of the sovereign/ but by violence/ or rather for dread of temporal pain or displeasure/ than for dread of the offence of god. For so/ to have any thing (although by licence) is (as we said) very poisoned propriety. For the religious professed persons can have (without propriety) nothing else/ for self commodity: but only the use of any thing temporal/ and yet as we said before/ that use to be ever at uncerteynte/ that is to say/ in the power/ liberty/ & will of the sovereign/ as far as may be convenient. another degree of this virtue wilful poverty (the contrary whereof is also propriety) is: not to have/ nor yet to consent in will to have/ that uncertain use of any thing temporal: without the knowledge/ power/ and licence of the sovereign/ other express/ or understand. Express knowledge and licence: is/ when that licence is given for any certain thing/ unto the subject: by the self sovereign present/ or by credible message/ in word or writing. And licence enterpretate or understand: is/ when the subject (not having leisure/ or time convenient: to give knowledge unto the sovereign/ and so to have licence/ for the matter) doth verily suppose/ think/ and judge in conscience/ the sovereign would/ & will be content to give that licence/ and doth also purpose and determine to show the matter afterward unto his sovereign. And this licence is sufficient to discharge conscience/ for the time and case. And so in like manner: when the subject doth receive any thing/ of any officer or officers appointed by the sovereign unto the ministration. And yet here beware/ give good heed/ and remember/ that I said/ when the subject doth judge in conscience: that the sovereign is content. For many officers (I fear) by foolish affection: done many times: defoul/ or put themself in jeopardy of propriety/ when (above and beyond their commission) they done minister & give by partiality/ for love and personal favour of the receivers/ after their own mind and pleasure/ as though the thing were theirs and in their power (the mind of the sovereign/ and the need of the receiver/ little or nothing regarded) and that doth oft-times seem to be true: when they done give/ and proffer many things: undesyred and unasked/ or sometimes heir their fellows to do pleasure for them and give them reward after their own appetite/ without the sovereigns mind or consent. Here they will say: as before is said the sovereign hath given them general licence to minister that is under their hands: after their own discretion/ unto that I have answered/ let them look what is before written and so be content. But I would advise the devout subjects/ that feign would avoid jeopardy/ and be on the sure part: that if they perceive/ or in conscience done suspect any such partial favour or prodigalite: that they by no means do receive/ or use that thing so ministered/ for dread of the infection and poison of propriety/ except that instant need do require/ or constrain them to receive & use it. And than to think with determinate mind: to show the sovereign/ thereof. For the religious person may use nothing: without (as I said) licence of the sovereign. We done read in vitas patrum/ that a religious person (by the permission of god) did appear (after his death) unto one of his company/ showing that he was in marvelous great pains/ for because he gave a pair of old shows unto a poor body without licence of the sovereign/ and required instantly/ that the same shows might be restored again unto the will of the sovereign. Let no person therefore think that thing little to be regarded: that doth deserve intolerable pain. Leyve: is light (saith the common proverb) This degree of wilful poverty is common/ and generally kept/ or should be kept of all religious persons. And yet many persons of this degree: have sometime a fond or foolish appetite: to take/ use/ and keep (by such licence of the sovereign lawfully obtained) many and diverse things that be not necessary/ or very needful/ but that they store/ and keep them for a chance of need to follow. And although in case/ that may be done without great offence: yet for a surety/ it doth minish very moche the perfection of this virtue. yet notwithstanding: because I would not be noted extreme/ or to hard/ nor yet render you perplexed/ or scrupulous: I will somewhat show/ and declare my poor mind mind: as unto the retain and keeping of such things in store. For we have in a revelation showed by our lord unto our holy mother saint Brigette and is contained in the rule of saint saviour/ that omnia rationabiliter debent fieri, et ut occasio a pravis excludatur. That is: All things should be done in religion reasonably/ and with discretion. So ever that occasion should be avoided/ from all things inordinate. Wherefore I dare not utterly condemn such store/ I mean: received/ and retained/ by the knowledge/ and licence of the sovereign. For so: in some things: it may be both necessary/ convenient/ and lawful. Because that every person in the monastery: is not in like state of bodily health and condition. Example/ If one person do use oft-times to sweet/ an other to bleed/ with such like chances: no man will think unreasonable that such persons have shift in store/ bysyde them remaining. And like wise of spices/ pills/ & medicines/ for singular griefs. And saint Augustyne also in the rule: doth favour much the custom of education. These things if they be not kept in over moche abundance or superfluite/ nor with a covetous mind of self provision: I think: been tolerable. And so likewise do I judge of tokens/ images/ painted papers/ and such other/ although there be no necessity or need. yet the affection and pleasure of such trifles: may be mere vanity and minish perfection: But that any person in religion: should keep plate of gold or silver/ or any manner of money/ or such things/ that be of such valour/ that might be accounted as riches/ or substance: will I never grant: except the officers/ and they only (as is said) for the common ministration And likewise of the habit/ array/ bedding/ & other things regular/ all to be had: without notable superfluite. Alas good religious persons/ what should that profit you: if (by example) you had avoided and fled from a Lion/ or any other wild ravenous best/ and so escaped danger? And would afterward wilfully return again to play/ or company with the same best/ and so be devoured? What (in like manner) doth it avail/ or vantage you, to forsake/ flee/ and escape the world/ and all the dangers thereof: And thus by foolish affection/ fond appetite/ under the colour of licence: to be noted/ snared/ limed and more fast imprisoned in the world: than ever ye ware: or than commonly been any worldly persons? For surely so been religious persons: when they done return unto any sin/ more deeply been they drowned therein/ and far more careless/ & without conscience: than any other/ and therefore doth follow of justice: they shall be most deeply dampened in the pit of perdition. For the love of our lord than/ good religious persons: not only i'll/ & forsake this romping Lion/ this poisoned serpent propriety: but rather slay/ and destroy it utterly/ that is/ that ye labour/ enforce/ and give laborious study/ and diligence: to climb unto the most high point/ & perfection of this promised virtue/ and vow/ wilful poverty. The perfect point of poverty is: To neither receive/ or take/ nor retain/ keep/ or have: any manner of thing temporal/ with licence/ or without licence: but that very & unfeigned need doth require according unto the state/ degree/ and condition of the persons/ and to give a study with diligence/ to perceive what thing they might spare/ forego/ & have not/ and that thing never to receive/ keep/ or have/ ne yet wish/ will/ covet/ or desire/ by any means to have. But rather/ with good will/ and glad spirit: to be content with less than is needful/ and so to suffer some pain for default of that were necessary/ although it were ready at will and power to be had. For saint Augustine saith in the rule: 
Ca 3, in fine  the better is somewhat to want or lack: than any thing to have overmuch. This degree of wilful poverty: is very perfect/ and yet in the same degree: been many degrees/ as been in meekness/ if ye will see the perfections of this degree of poverty set forth in experience: look in vitas patrum/ in the second part/ in the book or title that a religious person should have nothing in possession/ which doth immediately follow: the book/ or title of fornication. 
Vitas pa.  And there shall ye find: that the most hard or strait point that I have written: is very large and light/ in comparison unto that thing that they wrought fulfilled and performed in deed. And yet were they nothing bound thereunto/ by any vow or promise of profession as we been/ but all that they did: was of their own liberty/ and free will/ to perform their enterprise. I do send you unto vitas Patrum both because of the authority/ & also because it should have been accounted superfluous/ & labour lost: to write here again/ that is written there/ specially sith ye have it in english. Be not I pray you therefore/ loath to turn the book. I have showed you the place/ it is but very short/ and yet (as they say) very sweet and profitable. Reed it once over/ and if ye have a love and desire unto this holy virtue wilful poverty: and full determinate mind: to avoid/ i'll/ abhor/ and utterly to slay the contrary vice poisoned propriety: ye shall (I dare say) read it over again with good will undesired. Our lord move and stir your mind to follow it/ or at the least to enforce and to attempt: to attain unto the top of the hill the most high point of this perfection. For though you never come thereunto: your diligence/ and good will: shallbe well and liberally rewarded. For our lord is the most bounteous/ and liberal rewarder/ and giveth abundantly: unto all persons that done love him. Which love and reward: he grant us/ that bought us/ our lord god/ and most sweet saviour jesus/ who preserve you. The old wretch of Zion Richard Whytforde.    
¶ Thus endeth the second member of this third part/ which is the second board of our vessel.   

¶ Of the third essential vow of religion. chastity.  

¶ Preface.  
THis is the iii table or board of your Ton or Pipe. 
The ꝑface why this vow is put last in number.  That is to say/ pure chastity. And why we put this vow last in order: ye shall have our poor mind & reason. All these iii virtues/ obedience/ poverty/ & chastity/ that now been promised by solemn vow/ & open profession: were in the beginning of Christis church: universally kept of all spiritual persons: more straitly/ in more precise manner/ & in more full perfection: without any vow (as we have said in the last book) or promise: than they be now: with all promise & vow. For in the time: these essencialles were kept by the holy Apostles/ & their successors many years: as the most perfect form of Christ's life & religion/ that is: the law of the gospel. first for obedience: he said of himself. 
Io. 6. D. Ibidem.  I came not (saith he) into this world: to work or do mine own will: but (by due obedience) to accomplish/ & to do that will of my father. And saint Paul saith: 
Phi. 2. B.  he was for us made obedient unto death. The gospel also doth witness/ that in his own person god & man: 
Luce. 2. G  he was obedient unto his carnal parentꝭ: marry his blessed & natural mother/ & joseph his supposed father. And he was always also obedient unto the law/ in his circumcision/ presentation/ & other holy ceremonies: although he were above the law/ & nothing subject/ ne bound thereunto. Thus & by many other means: did he show/ and set forth obedience/ as exemplar of excellent virtue: of all his disciples to be followed. And in that he had nothing proper/ but all in common: he expressed wilful poverty in himself. And as unto his virginal and most pure chastity: no man ever made doubt/ which holy virtues: he did not only perform in himself: but also he willed/ persuaded/ and counseled all his disciples and all other (called thereunto by grace) to follow the same. Which said example/ and counsel (after the ascension of Christ/ and when they had received the holy ghost) his holy Apostles: did follow and keep in most perfect and precise manner. And by their example and instruction: so did the prelate's/ and the spiritual part of the church: many many years. But when afterward/ the people began to fall unto the manners again/ and customs of gentility/ and so these things bygamne moche to decay: many holy and devout persons: moved of grace: fled/ and did forsake the world/ with the vices/ delights/ and pleasures thereof/ and went into wilderness/ where without any bond/ profession/ or promise they returned unto the rule/ and example of the old church of Christ. And of their one devout mind and fire will: they continued and performed/ in precise manner: the said form of living/ in themself and by themself alone. By whose example: many persons than took the same way. And came unto the elders: 
In vitas pa●et in collacionibus.  and of their own mind and fire will: took instruction/ and were disciples & most lowly obedient unto them/ as we read of saint Paul/ saint Antony/ and diverse other. And so did they (after the manner of the Apostles and of the first church of Christ) make: not only their goods: but also their labours common. And pure chastity: had they in reverence/ and ever with dread in extreme manner: avoided and fled the familiarity and presence: of the contrary sect. yet holy father's/ perceiving that these holy virtues bygamne again to decay: provided and made rules/ statutis/ & ordinances/ for the more sure continuance of the same. As saint Basile/ our holy patron saint Augustyne/ saint benedict/ and saint Franciske. 
18. q̄. 2. ꝑni crosam.  Which rules been now (by the authority of holy church) incorporate in the law. So that who so ever do wilfully profess any of them: must need (under pain of deadly sin) keep the same/ as unto the essencialles of the same rules/ which been: obedience/ wilful poverty/ and chastity. And so now those iii said virtues/ which before were unto all persons: counsels of liberty: been unto them that done wilfully profess them: commandments and bonds of necessity. The virtue therefore of obedience is first in order: because it was first showed out in example by our saviour jesus/ that from the age of xii years did work/ and perform obedience unto his carnal parents: unto the age of xxx years/ never in any age disobedient. And although he were ever of most pure chastity yet was his poverty set forth in example/ and showed before chastity. And also because that the misorder/ & misuse of worldly goods: have been always occasion of the misorder of the body/ and breaking of chastity. For very few persons of abundant riches have kept precisely the purity of meritorious chastity. I say meritorious: 
Matth. 19 B.  because every chastity is not meritorious. So doth our saviour declare by his own mouth saying. Some persons been chaste of birth/ & natural disposition. Some other been constrained by violence to be chaste/ as those that been deprived of their natural members/ called eunuchs/ or those the been restrained by force/ and kept from their own liberty & will. And both these chastites: been commonly without merit. The third manner of chastity: is of such persons/ as for the kingdom of heaven/ that is to say: for the religion of Christ: done wilfully by vow and promise/ deprive themself/ of all acts of generation. And done keep chastity in due manner according unto their state/ condition & calling. And this chastity because of the words of Christ/ that done follow: is called a counsel of chastity/ and not a commandment or bound thereunto. For he said forthwith. 
Matth. 19 B.  Qui potest capere: capiat. Let every person (saith he) that hath natural strength & grace/ & may keep this chastity/ and can also understand what I mean/ & how I speak: let that person I say: take this chastity upon him & keep it/ so that no person is bound thereunto but such as may & will take it upon them. 
Lu. 12. D.  notwithstanding: where our saviour in the gospel of Luke: doth give certain monitions unto his own disciples: bysyde & above that were given or spoken unto the common people: 
Ibidem. E.  he said. Sint lumbi vestri precincti. etc. Let your bodies (saith he) and your wills: be restrained from all carnal concupiscence of uncleanness/ which saying: seemeth to be a commandment unto them that than were numbered for his disciples/ and did wilfully take upon them to follow him. Whereby doth also seem: that all the clergy and all religious persons: should of conveniency: be bound to keep chastity / in more precise manner: than the lay people. For they also and all Christians been bound to keep chastity/ after a due and lawful manner/ and fierce other wise than the infideles done.  

¶ Of the definition/ or determination/ of this word chastity/ and first in general. The first chapiter.  
WE shall now therefore entreating of this noble virtue chastity: show first of the term/ what this word chastity doth mean or signify. For that name chastity: may be taken generally/ & in a large manner. And so doth it by token: discretion/ moderation/ or a due mean in all things to be done/ as chaste in eating/ drinking/ sleeping/ and generally in all manner of virtues/ common both unto the soul and body. But as the term chastity doth betoken: of the self proper signification: so doth it apꝑteyn unto the body/ & unto the cleanness & due order thereof. For chastity hath properly the name: of chastising/ or correction/ because the chastity: doth chastise & correct the body/ as the rod (in manner) doth the child. 
Diffinicio castitatis.  chastity than thus taken: may be called a restraint of the natural/ & bodily act of generation. Or (as saint Augustine saith) chastity is a virtue/ the doth refrain & subdue the assails & hasty mortons of the fylty pleasure of the body: under the yoke & rule of reason. 
De diffis.  
Ibidem,  Or as the same saint Augustyne saith again. chastity may be called/ a clean & honest state or behaviour of all the hole body/ by the restrict & rebating of the furies & wild hasty motions of vice. But because this manner of chastity: doth extend to all degrees of Christians/ as well wedded as single/ widows and virgins. And we done here entreat only of the chastity that doth appertain unto religious persons: we shall therefore leave that common chastity/ and speak of this chastity after our enterprise.   

¶ Of chastity as it doth appertain unto religious persons. The second chapiter.  
chastity/ than (after this purpose) may be called a virtue/ that by the promise of solemn vow: 
Diffinicio castitatis religiosorum id est monastice  doth restrain/ and utterly ꝓhibite/ and forbid in all manner of wise: the natural act of generation for ever/ in all persons/ that done profess the vow of chastity solemnly. For with this chastity so bowed: may no mortal person dispense/ no (I say) not the pope himself/ ne the hole church (the person remaining religious) how be it that the pope & the universal church: may for a cause reasonable (after some doctores) dispense with a religious person: for his religion/ & so make of a religious person: a person secular/ as he was before. But that is not or should not be much used. And therefore (as I said) this chastity is undispensable. For his manner of chastity/ as well as is obedience/ & wilful poverty: is unto every religious person: essential. That is to say: without which thing no person may be a person religious. No more than a man: without a reasonable soul: may be a man. When I speak here of a person/ or persons religious/ I mean such persons as been ꝓfessed by solemn vow which in the common canon law been called monks.   

¶ Of the praise and perfect of chastity. The third be chapiter.  
THis manner of chastity without any vow/ but purely kept and performed in effect/ as it was many years (as we showed before) is a noble virtue/ moche pleasant unto our lord/ and of great ꝓfecte/ & high merit to the self persons. For it doth make man: familiar with god as Angellis been if they have also other virtues according. For the chaste person: doth nothing or but little (in manner) differ from Angel in the virtue/ althoghe Angel moche doth exceed in felicity. And chastity also doth vanquish/ and put the devil unto flight: more strongly & mightily: than other virtues. And chastity: doth very readily prepare and open the way in man's soul: unto all other virtues. And where man by sin: is thrall & bond unto sensualite: this virtue of chastity doth help him well unto freedom & liberty: And it also doth garnish/ apparel & make goodly the soul withinforth/ & make it like unto the kings dogther of bless: marvelous freshly & pleasantly: 
Contra faustum.  & therefore saint Augustyne/ doth call chastity: the pulcritude/ fairness & beauty of the soul. Yet notwithstanding: this chastity that we done describe & intreate-entreprised/ taken/ & promised by solemn vow: is moche above & of more high merit/ & reward: because of the vow: than is any other chastity. And therefore the ghostly enemy is more busy & laborious to assail/ trouble/ & destroy this chastity/ than any other. 
Supra Matth.  Saint Augustine saith/ that among all the battles & tentations of Christians: the battle of chastity: is (for a certainty) more sharp & ieoꝑdons: than any other battle. Because that in the batatayle: is continual feghting/ & rare or selden victory. For selden doth singular beute and pure chastity: dwell and peasebly agree together in one person. And therefore is chastity called a bride/ rare & selden seen upon earth/ moche like unto a black swan. Rara avis in terris: nigroque simillima cygno. yet is the battle of religious persons: 
Versus.  more hard and dangerous: than any other. And therefore of more noble victory and most high reward. 
Vitas pa.  By reason whereof: the religious persons been more straitly bound to give heed/ and to have themself with more deligency/ in await for the custody and keeping of chastity/ and to be more careful and dreadful of the losing and breaking thereof: than any other persons. For as chastity duly kept: is of high merit and glorious reward: So broken: is it of most horrible and deep damnation.   

¶ Of the custody of chastity/ and that chastity is in the precepts of the rule. The fourth. chapiter.  
Our diligence and poor mind/ shallbe therefore to entreat of those things that may sme convenient & much profitable unto the custody and safeguard of this noble virtue/ in them specially/ that (by solemn vow of profession) have bound themselves thereunto. And because we done writ specially unto the disciples that have ꝓfessed the rule of our holy patron saint Augustyne: we shall follow the order of the same. notwithstanding: that some persons have said unto me in quick voice/ the I could not find in the said rule of saint Augustyne/ that he doth give any commandment of chastity/ as he doth of obedience and poverty. Whereunto mine answer was: that by the reason/ our lord god/ gave no commandment again oppression/ extortion/ and brybrie. For the very self commandment is only again theft. But thereunto: I was shortly answered/ that our lord did ꝓhibite and forbid the more: in that he did forbid the less. So than did I bring the person unto the truth of saint Augustine's rule. Where is express commandment again the misuse of the sight of light cast thereof. And the pain or punishment for the same appointed. Whereby doth follow/ and that by the words of the same rule: his commandment and prohibition to be not only again the sight: but also of all other behaviours contrarious unto the virtue of chastity. So that unto the sure custody and guard of meritorious chastity: many other virtues been required/ & many vices and occasions: to be fled/ eschewed and avoided. And therefore saint Augustyne: before he began to entreat of chastity: did bind his disciples/ unto the love of god and of the neighbour/ as precepts of very necessity unto salvation. And than unto unite/ of one heart/ one mind/ one love/ and so unto quietude/ and restfulnes among themself. And than forthwith: unto wilful poverty. And although he seemeth to make none express mention of obedience unto the vii chapiter: yet is obedience every where understand as governor/ masters/ lady/ & sovereign/ of all the hole rule/ & every point thereof. For every thing is remitted unto the will/ discretion/ & appointment of the sovereign. And all this did saint Augustyne set forth before/ because that without these: chastity nothing or little doth avail.   

¶ Of the first keeper and the second: that is prayer and abstinence. The .v. Chapitre.  
THe first keeper than/ of chastity: doth he assign to be prayer. The divine service of all religious persons. Whereby grace is obtained & gotten/ without which: no person can be chaste/ & all these virtues been contained in the first/ & second chapiter of saint Augustine's rule And in the beginning of the third chapiter/ doth he (for the second guard of chastity) order all his disciples unto due temperance or abstinence. 
The second keeper.  I will (saith he) that you rebate & keep low your bodies/ by the abstinence of meat & drink/ as moche as the strength of nature may bear. Herein doth not saint Augustyne appoint any certain days of abstinence ne yet forbid any kind of meats or drinks/ but that he will a due quantity be used after discretion/ & that to be taken in due time & place. 
Vitas pa. ca de disc.  And so meaneth saint Augustyne/ that the disciples of this rule: should keep due temperance/ every day & every tyme. For he knew well the one time to feed at pleasure/ & an other time to fast: should rather inflame: than rebate or correct the body. And therefore would he: their fast should be continual/ with as moche lack and scarcity: as nature might bear. So that the body be some what punished in every meal/ and never to be fully satiate and contented/ after sensual desire of appetite. 
Cassianus in secunda collaci. abbatis Theo. Ca 3.  For the old fathers would say it were not possible for any person to keep the very purity and cleanness of chastity/ the would feed & content the appetite of the body with only bread & water/ moche more than if it be fed with delicates. Wherefore saint Augustine commanded the disciples of this rule: 
Ca 3.  to take refection at due tyme. So that bysyde meletyme: they should take no manner of food for any cause: except infirmity/ or very and unfeigned necessity/ which hath no law. For those persons that done not keep certain hours in feeding: done selden/ or never: keep due temperance without superfluite/ but as bruyte beasts: done rather fede/ and pompre: than rebate or correct the body. And yet may those persons that done keep their due times: moche offend in quantity. For the superfluite or surfeit of one meal may distempre/ and undispose the body many days after. And where saint Augustyne saith. Quando sederitis ad mensam. etc. When ye do sit at the table. etc. There doth he command all the disciples of his rule: to take their meals in one due place. And that for two causes/ one: that in the feeding of their bodies: they should also/ by the same lesson of the word of god: be all in like manner/ fed in soul. And other cause is: to avoid the company and familiarity/ of secular persons/ whereby they been oft-times provoked to exceed due temperance/ bysyde other occasions/ whereof we shall speak hereafter. And in this point of the rule: done the suffreynes'/ and officers: most offend/ which done many times: more delight/ and take pleasure to sit at meal times in their parloures/ chambers/ or private lodgings/ with seculars/ or with their familiares: than among the covent in the fraytour Which notwithstanding: is their most due/ and most convenient place of feeding/ where they should have the comfort and perfect/ of that holy lesson/ & moche also/ both editie/ and be edified. And contrary where they been: they done offtime here many void and vain words/ and both give & take occasion. Here me seemeth I do here their excuse. The business of the monastery/ sir (say they) is in cause/ we can not keep the hours and time of the covent/ and do all our duty for necessary ordinance of the monastery. yet say I they can not find/ ne yet make reason/ that they may (except in journey being lawfully forth) company with any lay persons. For saint Augustyne saith in this rule/ that the disciples thereof: been not prohibit/ ne letted or foreboden/ to look upon the contrary sex when they (for any cause reasonable) done go forth/ as though biding within the monastery/ so to look were unlawful. For it were void and plain folly: to give them licence to look upon that thing without the monastery: that they might at liberty: se/ and look upon within. And holy saint benedict would not suffer his own natural sister (and she notwithstanding a holy religious woman) to come within the monastery but ever when she came: he went forth unto her. I think therefore/ it were more convenient for any such officers/ when they might not keep the due hours & time: than to sit in silence at a later meal/ in the same place where the covent was/ or (as the least) in some parlour or place/ appointed for such chances/ & never in any wise to be served/ ne yet to have the company of any lay persons. For else can they not precisely keep the mind of the rule/ which in this third chapiter: doth order the disciples thereof unto abstinence/ as a necessary keeper and sure guard of chastity. For who so doth exceed due temperance: shall never precisely keep due chastity. So than (after saint Augustyne) abstinence is necessary unto the religious person that hath vowed chastity. But because there been diverse degrees of abstinence: ye would peradventure/ I should here appoint you some form and manner of abstinence. Whereunto I must answer that we do not here entreat of abstinence in especial/ but generally as it doth appertain unto the custody of chastity. And also: it is very hard to put any certain form therein/ because of the diverse dispositions of persons. For unto some persons: a little quantity is overmuch. And unto some other: a large quantity is to little. To moderate therefore/ and to keep therein due measure: is learned by experience & discretion. For the very high point of abstinence: and of all virtues doth stand ever in a due mean. That is (after the learning of saint Augustyne in this place) to take food ever with the most scarcite. But yet so: that nature thereby do not suffer any hurt or notable decay. But to be served with abundance of diverse and delicate meats and drinks: And there to keep constantly that due measure with out excess: I think verily is an high point of perfection/ & (in manner) of the merit of virginity/ or rather of martyrdom. But if we do not attain unto this high point: yet may we with diligence & grace: come unto that degree of abstinence/ whereunto all religious persons been bound after my conscience/ that is to say: So to keep abstinence: that (except a very & unfeigned need) they never take food out of due time ne out of due place. And that they never surfeit lo ne overcharge the body: that they be thereby unable to do & to perform the duty of religion.   

¶ Of the third keeper of chastity labour. The vi Chapitre.  
Now than let us go forth. Next unto abstinence: saint Augustyne in the same chapiter: doth (for an other/ custos/ keeper/ & guard/ of chastity) oppoynt/ and set forth: labour/ in avoiding of idleness/ the great enemy of chastity/ which idleness: saint Augustyne doth there call an abomination/ and the most hateful poverty/ and misorder of any monastery. Where (as he saith) not only the persons of poor and low birth: but also the persons that were of great riches/ honour and noble birth: should (according unto their strength and power) be laborious that is to say/ continually occupied in labours. For after all doctoures/ no pestilence is more perilous unto chastity: than idleness. For it doth not only render the chaste person/ apt/ and ready to take lightly offered occasions of corruption: but also doth furiously assail/ move/ and steer the mind: to seek and give occasions unto the same corruption. Where contrary/ labour/ and continual occupation: doth give no place ne time unto temptation/ but rather doth purify the mind/ and so doth keep both the soul and the body: in good estate and condition. Wherefore every religious person (after my poor mind) should other by the commandment of the sovereign/ or else of self election: be appointed unto some certain occupation/ for every day/ & for every hour of the day/ continually to be exercised without interruption/ except chance reasonable: should let. As the religious men/ to give/ and apply themself: unto the study of holy scripture/ or approved auctores/ if they be learned thereunto/ or yet if they have youth/ and capacity to learn/ and if not: than to be occupied in prayer and contemplation/ all the fore none. And in the afternone to be exercised in some bodily labourꝭ/ or else in writing or rehearsing of some matters red/ or learned before. And all this I mean for the void hours/ bysyde divine service/ and all duties of religion. For I will not grant that any religious person: may be absent from any part of common duty (except only obedience/ and cause of very and unfeigned need) For (as scripture saith) better is obedience: than oblation/ or sacrifice. 
i Reg. 15.  And an approved doctor saith. What so ever ye do (your duty of bond: undone or left) is nothing unto your lord god/ thankful/ ne acceptable. I have the same mind of all religious women/ as their learning doth extend. So that ever their occupations be among themself/ and not in any wise: in the presence of company of men/ except it were for the learning of such things as the religious women could not well teach themself/ as is communly/ to sing/ read/ and understand/ and yet not therefore: without the present company of some sister or syters. And that all their labours: be (according unto the rule) unto the advantage of the commonalty/ and not for their own pleasure/ ne singular perfect. In any wise/ se well/ that by some good occupation: they exile and avoid idleness/ the nurse of all sins/ specially uncleanness. For as scripture saith. Multam maliciam docuit ociositas. Idleness is teacher of moche malice and many mischiefs/ And yet saith the english proverb/ better it is to be idle: 
Eccle. 35.  than evil occupied. Alas than: why should any religious person: of evils: chose the worst? That is to say: Why should the religious person: in avoiding of idleness: follow genttlite? that is/ for their passetymes: apply themself unto vain secular & unlawful games? as decing/ carding/ bouling/ tables/ and teneyse/ with such other? Which games done rather appertain unto gentiles than unto Christians/ nothing framing with good religion. 
Videatis Bernardun siluestren ꝗ assertus est operibus divi Bernar.  I can not see in conscience it might be lawful for religious persons/ to here minstrels/ play/ and sing nor yet to look upon these interludes & plays/ wherein been many things full devout/ and that might edify. But, because there been many other things of mere vanites mixed with the other: I think they do more harm than good/ and no thing done become religion. For without fail they been spectacles of mere vanites. Which the world calleth pastytymes/ and I call them waste times/ specially in religion. For there should be no pastimes/ except only bodily labours/ walking in prayer/ meditation or honest/ sober/ and godly communication. And all things to be done reasonably/ with religious manner and behaviour/ avoiding every where: all occasions of evil.   

¶ Of the third keeper of chastity habit. The vii Chapitre.  
THe third custos or keeper of this holy chastity: is set forth by saint Augustine in the rule. 
Ca 4.  Religious habit & sad array. Whereof we have spoken upon the fourth chapiter of the said rule and yet more largely/ in the first part of this work/ & in your local constitutions. This in troth: ye may surely believe/ if the manner and behaviour of habit or array: should nothing conduce or help unto perfection: holy fathers would never have used themself/ ne yet appointed/ and ordained/ for religious persons: any other habit or array: than were commune unto all Christians. But because they knew by grace/ that the outward habit or array/ and the manner of the wearing thereof: doth partly show outward: the inward affect/ and appetite of that heart and mind/ therefore the holy fathers would appoint such habit/ as should show forth unto the edification of all Christians: what affection and devotion of heart/ they should have: that done take upon them the perfection of religion. 
Ca 4.  And that (as saint Augustyne saith in the rule) in their array and in all behaviour. they should not offend the sight of any person: but do rather that should become their sanctite and holiness. For the occasion of misordered array or habit/ both given and taken: hath been the ruin and destruction of many persons/ as we find in scripture. In Genesis is written. 
Genes. 6.  Videntes filii dei filias hominum. etc. That is: The people of god that than had faith and believe in him/ by occasion of the array/ and misbyhaviour of the infideles: specially the women/ did fall first in affection of them/ and after with them: into idolatry/ and unto mischief. See now/ how by the sight and looking upon their array: gods people did take that occasion. For those infideles/ were of the stock of Cayn/ and had with him (long before those days) forsaken god and his laws/ and therefore they did with our dread/ set forth themself: in habit/ array/ and all misordered behaviour/ unto carnalite & bestlines In the same book of scripture. 
Gene. 34.  Dina the daughter of jacob: by occasion of array: was ravished/ lost her virginity/ and was cause of moche blodshede/ and vengeance. And judas her brother/ one of the xii sons of jacob: by occasion of array: had carnal knowledge of his own daughter in law/ contrary unto the law and custom that time used. And the holy widow judithe/ when se would deceive the tyrant Oliferne: 
judith. 1●. A.  did put away her religious array/ and clothed and garnished herself in the array/ after the manner of gentilite. And so did queen Hester for the pleasure of her king/ but when se was at her own liberty/ out of his presence: 
Hester. 5. & 14. &. 15.  she ware the array of penance/ meekness/ and perfection. And in this time many women done excuse the wantonness of their array: by the empery and will of their husbands/ and some in very deed been compelled: other persons done allege the common custom/ and manner of the place or tyme. But religious persons have none such excuse. For they should follow the rules and ordinances of the old father's/ that considering these said/ and many other occasions of imperfections in the manner and wearing of array: did devise and ordain the habit of religious persons: to be object/ vile/ and out of all secular fashion. And there unto course/ rughe/ and hard/ nothing to cherish the body/ but rather to cover the unclean carcase/ & to punish and keep low the false flesh. Alas than why should any religious persons/ that have enterprised and undertaken wilful poverty by solemn vow: and (for the same) have clean forsaken the world And never (except need) should appear in the sight and presce of any secular persons: have any delectation or pleasure in array? Saint Augustine/ was ashamed or abashed of a precious garment. And when any such garments were offered/ or given unto him: he would not were them but rather sell them/ and make the money common. But the world (as they say in the english proverb) is turned up so down/ that is to mean: unto a contrary form or manner. For now/ few persons secular: have more fine or precious array: than have some religious persons. And yet (that is more abominable) more secular: than gentiles or, turks. And therefore/ their chastity is kept thereafter/ our lord amend it. Saint Augustyne in the rule doth command the disciple thereof/ saying: 
Ca 4.  Let never your habit nor array be notable/ ne ever have you pleasure/ in clothing or apparel: but in good religious manners and behaviour.   

¶ Of the fourth keeper of chastity. The viii Chapitre.  
ANd forth with after the precept: 
Gesture.  he doth adjoin an other keeper and pnseruer of chastity. That is to say/ gesture and outward behaviour of the body. Whereof also we have written unto you at large: in the first book of these three vows. Saint Ambrose saith/ that the gesture and byhauioure of the body: is as a voice or speech/ that doth show/ and telforthe: the inward affects/ and appetites of the heart and mind. And here in the rule/ saint Augustyne will: 
Ca 4.  they give good heed/ and diligence unto religious gestures/ and behaviours/ saying unto the disciples of the same. When ye go forth/ go together. And when ye come/ whether ye went: bide together/ and in your pace going/ and in your habit wearing/ and in your standing/ or resting. And in all our movynge/ sterynges/ gestures/ & behaviours/ look you show ever/ the example of good and godly conversation. So that you nothing do: that should slander/ give occasion/ or offend the sight of any person/ all unto edification/ and as should become/ or byseme your sanctite/ holiness/ & perfection. In these words and sentences/ been many things notable. first where he saith go together: is noted that a person religious: should never be alone/ that is to say: without some person or persons of his own covent or religion/ as after shall be showed. The second notable: is/ the pace in going that is not one before another/ but both together. The third notable/ the form and fashion of the habit/ both in like shapen/ of like length and breed/ or wydnes/ or one colour/ not one violet/ an other black/ or one price & valour/ not one fine/ an other course/ ne yet one pynshed/ and an other plain. And in the wearing thereof also all in like. Nat one tucked or gird/ an other louce/ and so forth. In like manner/ in stations/ inclinations/ and in all other bodily gestures and byhavioures/ avoiding every where: all occasions of wanton & worldly lightness.   

¶ Of the .v. keeper of chastity: the guard of the sight The ix Chapitre.  
THe .v. custos/ or keeper of chastity: is the guard and keeping of the sight. Which saint Augustyne doth appoint in the same chapiter of the rule immediately after the said gesture. And forth with after that guard of sight doth follow/ the guard/ and warns of the corrupt affection/ and carnal desire of the mind. For (as he there saith) frail concupiscence: working in the affect & in the inward desire of mind: doth lead and in manner doth ravish violently the sight of the eye: unto the beholding of those persons that before were had in affect/ appetite/ and desire. Although peradventure that affect or desire: were first engendered by the sight. Which two: that is to say/ sight and affect/ joined together: done (with a little custom) kindle a furious flame of wild fire in the heart/ not easy or light to be quenched. And therefore (saith he there) That person that hath a light eye or sight: can never say for trought: he hath a chaste mind or a chaste heart. For a light eye/ or sight: is an evident sign/ and token of a light mind. It is (saith saint Augustine in this same place) a messenger of the light/ and unclean heart. The light eye/ or sight: is like an alestake/ or the tavern garelonde/ that doth show outward: what is to sell within. And the person also of light look: is assimiled unto a Basilisk/ that is/ a poisoned serpent: the doth slay and destroy: only by sight or looking. And yet the light look is worse than the Basilisk/ by cause the self persons been many times slain by their own self sight. As doth appear in David Solomon/ Samson/ and many other. The old fathers therefore: did ever i'll/ and avoid the sight of the contrary sex. So the neither they would see/ nor be seen. 
Vitas pa.  We read that when a woman by importune instance/ & clamour: would needily see her own son/ that was a religious man/ he much loath thereunto: but by the commandment of his sovereign/ & for obedience: went forth unto his mother/ with his eyes closed/ winking. And so suffered his mother to look upon him/ but in no wise would he look upon her. In vitas Patrum also: 
Vitas pa.  An other holy father when he was instantly desired to be seen and locked upon of a great honourable and virtuous woman/ that by fervent devotion/ and desire to see that good father: had laboured out of far countries/ he would not yet grant her petition. But by prayer unto our lord: he obtained grace/ to appear unto her sleeping by vision. And unto her great comfort: he did moche better so content/ and satisfy her mind than otherwise. Hereby ye may take/ that to i'll/ and avoid sight/ and in no wise to be seen/ or looked upon: is of more perfection and merit: than to see/ or be seen/ which thing we have of authority/ by the revelation of our lord unto our holy mother saint Brigitte/ in our rule. Wherefore saint Augustine in this place of the rule: doth speak sharply again the light cast of the sight/ appointing great punishment for the same.   

¶ Of the vi keeper of chastity/ the guard of the tongue. The ten Chapitre.  
OTher abuses doth he also touch in the same place/ that (as seemeth) were in his mind more shameful/ or more abominable: than should become his perfection to speak of at large. As where he hayth. Tacente lingua. That is: The tongue keeping silence/ nothing speaking/ as though to speak words of lightness: were far worse than to look. Or else/ as though to speak: were not so lawful for religious persons/ out of their monastery: as it is to look. For in speech or communication is more jeopardy than in looking. believe saint Paul. Corrumpunt bonos mores: colloquia prava. 
1. Cor. 15. E.  Vnordinate & evil speech or talk: doth corrupt and destroy good manners and virtues. And that is truth/ both in the hearers and spekers. For in hearing the mind is moved. And the speech: doth show forth the affection of the mind. 
Matth. 12. C.  Ex abundan cia cordis (saith our lord) os loquitur. The mouth doth speak of the abundance/ & affection of the heart. The first beginning of carnal affection: doth commonly arise/ spring/ and take rote: of the sight And afterward: is nurysshed/ & groweth by talk and communication. And therefore although saint Augustyne gave licence unto his disciples (being forth of the monastery) to look: yet did he not give them licence to speak/ nor yet to here communication. Wherefore all religious persons/ must be very circumspect/ well advised and ware: not only what they done speak/ but also what thing they done hear spoken/ for the light words of a person: done give boldness unto the hearers. And when the speakers done perceive that their words been peaceably heard: they take boldness thereof further to precede in their folly of unclean desire. Let therefore the good religious person: i'll and avoid all vain talking specially: words of uncleanness. Sepi aures tuas spinis. 
Augusti.  Hedge and close thine ears and hearing: with thorns (saith saint Augustyne) That is to say/ if thou hear a lewd word: give sharp answer thereunto/ and let the speakers know well/ thou art not content to hear any such/ and than dost thou hedge thing ears with thorns. And ever think upon the said words of saint Paul. evil words: done done hurt good manners.   

¶ Of the vii keeper of chastity/ guard of touching, The xi Chapitre.  
THe first messenger of mischief (as I said) is the sight or look. The second/ wanton/ rude/ vain/ or void/ & specially unclean words. The third worse than both the other/ is touching/ brought in: communly by the other twain. For touching both not only move or steer: but also doth inflame/ and set on fire the affection. And so consequently: doth many times bring the mind/ unto a sudden fury or madness. So that not only good honesty/ worship/ honour/ name or fame: but also heaven and hell: is clean forgotten. Which thing hath been proved/ in such persons of gravity: as (of long time) have been known/ of high and marvelous perfection/ and of most clean & chaste living. 
Eccl. 13. A.  The scripture saith as is in the proverb. Qui tangit picem, coinquinabitur ab ea. Who so will touch pitch: shallbe spotted therewith/ it becometh not therefore the persons religious to use any touching/ nor to follow the manner of secular persons/ that in their congresses/ & common metyngꝭ or departing done use to kiss/ take handꝭ/ or such other touchingꝭ that good religious persons: should utterly avoid. And with a meek & low inclination salute the persons with few words/ casting down the sight/ & but very selden/ & short time looking upon the persons. And in all the time of their communication: let ever their hands be covered and kept close within the habit. Touching on all manner laid on part and avoided. For saint Augustyne here in the rule saith. Intactis ab immunda violacione corporibus. etc. That is to say: that chastity may be chased away and driven from the hearts: without any touching of the bodies as though touching must need drive away chastity. And therefore diverse holy father's/ as Gerson/ antonine. auctor speculi spiritualium. and many other done ꝓhibite and torbede religious persons/ one to touch an other/ for any familiarity/ or without some necessity/ although both were of one sex. And some of them done say: That to touch wilfully & by deliberation: any naked part/ as hand/ or arm without any cause needful/ & with affection or carnal pleasure (although no consent/ nor mind/ were unto any unclean act of the body) yet because the persons so touching/ done wilfully put themself in ieoperty: it should be deadly sin. For scripture saith Who so loveth or hath pleasure in peril or ieoꝑty: shall fall or persshe therein. 
Eccle. 3. D  And the english proverb is. Who so will none evil do: should do nothing that longeth thereto. The holy fathers therefore will not allow in any wise: the common excuse of many persons/ that done say/ they be nothing moved/ ne done perceive any hurt or jeopardy: by honest kissing or touching after good manner. The said fathers will not allow those terms as agreeable together/ honest/ & kissing/ good manners: & touching except only in married makes/ but in no wise among religious persons. They been utterly deceived that so done say. For the persons so touching/ without any consent of evil done not (peradventure) for that time: perceive any motion of jeopardy/ or peril of sin: yet doth the image/ the print/ the form or all manner manner of that kissing or touching: bide and remain in the mind and soul. And will an other time come unto remembrance uncalled/ unto the great trouble and vexation of the devout soul. We read of a holy father/ whom a good devout woe man meekly bysoght to have her in remembrance and he answered saying. 
Vitas pa.  I beseech our lord dame (saith he) that I never think upon the while I live/ many persons have been sore wounded & hurt that (for the time) felt no grief thereof. Yet soon after the wound hath smerted full sore/ and full long so continued unheyled. The expert proof hereof: is writing for remembrance by the old fathers. And so in like manner/ of the sight and speech. Which three done (for the most part) follow each other.   

¶ Of the viii keeper of chastity/ that is/ warenes of familiarity. The xii Chapitre.  
ANd yet of them three doth issue & spring an other enemy of chastity/ more perilous (except good await and resistance) & more jeopardous/ than all them three. That is to say: familiarite/ the continuance of affection/ and acquaintance/ which said familiarity: is kept forth and nuryshed/ not only by the said three vices: wanton look/ light words/ and carnal touching: but also doth grow & increase And that in the absence of the persons: by writings/ messages/ gifts and tokens. Saint Augustine therefore/ here in the rule doth forbid that any of the disciples of the same: should other send forth or yet receive/ privily without knowledge of the sovereign: any manner of thing/ little or much/ saying. 
Ca 4.  But if any persons (saith he) be so far overseen/ & so far do pass into so great evil & notable offence the they privily receive or send any letters/ or any other gifts or tokens. etc. Note well/ that he calleth such receit: a great notable evil and offence. For he would the sovereign: should be of counsel/ and should consider: the reason and ground/ the cause or occasion: of such sending or receiving. For many persons have a disposition and appetite to have acquaintance/ and to seek/ and make means thereunto/ & to continue the same. Which acquaintance so gotten: many religious persons done call their friends. Where in very deed: they been rather their foe's/ and yet they: moste foo unto them. For among religious persons: worldly friends/ good acquaintance/ and good religion: done selden well accord or agree together. For surely it is much contrarious unto the religion of old fathers. For they wilfully fled and lost acquaintance of all persons/ of their own parent's kin/ not only gotten: but borne friends. And also/ such sending/ writings & receit: should well be considered: lest that some times (under the colour and countenance of spiritual edification) a token go forth/ or a commemoration: of carnal affection. Saint Augustyne would therefore: the sovereynes should be judges of all the acts and deeds of their subjects. For they must make answer to our lord for them. Let than the sovereigns take heed of all occasions in the subjects/ that may engender affection/ although it were unto such persons/ as been named of great holiness and singular perfection For of those manner of persons: many have both deceived/ and been deceived. Let (I say) the sovereigns/ therefore seclude all occasions/ but specially the most chief occasion/ or cause of affection/ that is familiarity.   

¶ Of the ix keeper of chastity/ which is: the avoidance of sole presence. The xiii Chapitre.  
IN avoiding whereof: the holy fathers: did utterly forbid sole presence/ that is to say that no religious person should ever be alone with any person of the contrary se●e or kind. For that sole presence: did they account as one of the most perilous pestilences/ and most deadly enemy of chastity. And saint Augustyne also here in this rule: doth forbid sole presence/ where he saith. 
Augusti.  In the said fourth Chapi. When ye go forth go together/ bide together. etc. And in the vi Chapitre. 
Ibidem. Ca 6.  When they go forth (saith he) they shall go no less in company/ than twain in number/ or three persons. Nor yet (saith he) shall that person/ that hath needful cause to go forth: have choice of a fellow/ or go with whom he would: but with such as the sovereign will command or appoint/ it must need than/ be more again the rule/ to be alone with any secular within the monastery/ specially with the contrary sex/ as man and woman together alone/ which should never be suffered in any good religious monastery/ for any manner cause/ no (I say) not for confession/ nor in confession. For religious women should make their confession at gratꝭ/ or else in some open place/ where they may be herd and not seen. For the subtile and crafty assail of the devil: is no where absent/ and the flesh is never without frailty/ while we bide in this life. 
Vitas pa.  We read in vitas Patrum of a holy father in wilderness/ unto whom a poor man of the cite resorted/ to sell his mats/ baskets/ and his other labours. And when he came not upon a time after his custom: the old father/ commanded his disciple to go unto the cite to seek the man. Whereunto he was very loath/ notwithstanding/ yet for obedience he went forth/ and by great diligence: he found the house/ and no body at home but a young woman alone/ by the behaviour of whom: he was in jeopardy of corruption/ but that god (by miracle) for the merit of obedience and the prayers of his holy father: suddenly set him at home. So than sole presence is not without jeopardy in any persons.   

¶ Of the ten keeper of chastity/ not to have power nor liberty to be alone. The xiiii Chapitre.  
ANd so is also the power and liberty of sole presence much perilous/ that is to say/ when persons of contrary sex: may be together alone if they will. Whereof is evidence in the same book vitas patrum. 
Ibidem.  Where is showed of a woman unclean of living/ the promised unto certain men of her familiarity/ to bring a solitary/ & a holy man from the good life unto the world. Which said woman came unto his cell in the evyntyde/ as though she had lost her way/ & there she made great lamentation/ that she should be destroyed with wild bestis/ except he would of petty & compassion take her in/ & so he did/ & laid her in a corner by/ & after when he should rest: he began to be sore assailed For the rebating whereof. he went unto a candle/ & brent one of his fingers/ and yet after when he remembered the sole presence of them twain alone/ & the occasion and liberty: he was again inflamed/ and he again arose and brent an other finger/ and so he never rested: till he had brent all his fingers unto the stumps. In the morning yearly the young men came unto the sell/ & asked for the woman/ he answered here she lieth/ take her up. And she (by the just judgement of god) was deed. Than showed he unto them his hands/ and how he was tempted with her/ and than fell unto prayer/ and so raised the deed corpse/ and forthwith were all his fingers restored unto him again/ and the woman and all the men converted unto the state of perfect living. All this have we showed/ that ye should perceive the ieoꝑty of sole presence/ and of the occasion and liberty of sole presence. Sith specially it was so proved in persons of so high perfection: how than should any persons (in this time of corruption/ where in all virtue exiled: sin reigneth) have trust in themself. And why should not all religious persons: be glad to be enclosed/ for the more surety of their vow and promise. Let no good religious person: think little or give little force of sole presence/ or of the liberty and power of sole presence. The common canon law: doth also forbid sole presence/ unto persons religious/ specially women. So that no religious woman should any time/ speak with any man/ although he were also religious: 
18. q̄. 2. Diffinivimus. et ca sequenti.  without the company of sufficient and honest witness. For sole presence in the law is a great presumption/ and argument or evidence of suspicion. The law therefore doth prohibit and forbid/ that religious persons/ or yet secular priests: should be alone. 
De statu monacorum. ca Mona. Et dist. 81. In oibus. Eccle. 4. Libro. 3. ca Monasteri.  And the wise man saith. Vesoli. woe and jeopardy: be unto the person alone. For if (by case) he fall: he hath no person to help him up. And in the law also. De vita et honestate clericorum. If any man of custom: do use to enter any monastery of religious women to accompany/ and be familiar with them: And after due warning: doth not withdraw and leave that resort: let him (saith the law) if he be of the clergy: be deposed And if he be a lay man: let him be excommunicate and cursed. And in an other place. 18. q̄. 2. pervenit ad nos. The law saith/ that women should not come with in the monastery of men. Many other monitions and counsels: been given/ in the common canon law and by holy fathers: for the prohibition/ condemnation and reprove of sole presence/ as a perilous enemy of chastity.   

¶ Of the xi keeper of chastity/ that is/ cure of the body. The xu Chapitre.  
YEt (after saint Augustyne) doth follow an other enemy of chastity much subtile/ and as not much grievous/ so moche more jeopardous. That is to say: delectation and pleasure in clean clothing/ and in the pyking & curing of the body For the prohivition and letting whereof: he saith in the beginning of the vi Chapitre of the rule. Let your clothing (saith he) be laundred or washen/ at the appointment/ and after the will of the sovereign And yet again. Baynes also for the body. etc. Where saint Augustyne will that the disciples of this rule should have shift of clean clothes/ and purgation of the body: according unto discretion/ and as need & the honesty of religion doth require/ but not after the appetite or desire of the persons/ lest (saith he) the superfluous pleasure/ of fair and clean clothes should defoul and make the soul unclean & filthy. And in very deed/ I have known diverse religious persons/ that after their shyfting into clean clothes: have been more troubled with unclean motions: than they were at other times. And so like wise of the waysshing/ and pyking of the body. Wherein to be overcurious: is contrary unto the purity of chastity. And nothing to care therefore: is contrary unto the honest of religion/ specially in them that done live in congregation. And therefore saint Augustyne will/ the seek persons/ although they deny: should (notwithstanding) take by the commandment of the sovereign: that were necessary and honest/ and if (any should desire that were not expedient: they should be denied. All these things have we set forth here: for the guard and custody of chastity/ according unto the order and very mind of the self rule of saint Augustyne. That the disciples thereof: having zeal unto the observance of their rule: should the more diligently apply themself and give study/ to perform the solemn profession/ and promise of their vow.   

¶ Of the xii keeper of chastity/ which is disposition in the self persons. etc. The xvi Chapitre.  
Now shall I show a little of my poor mind/ of the most sure excellent guard and custody of chastity. first unto all virtues to be obtained and kept and all vices and sins to be removed and secluded must be a disposition and good will in the self persons. For although man by sin was brought into such bondage that of himself: he might never help himself/ ne yet dispose himself: yet hath our lord god/ of his bounty and gracious goodness/ so printed in man his own image/ and therewith the freedom and liberty of will: the after his ordinate justice god may no more take from man free will: than he may take from him his image. And this is evident in scripture/ in Cayn/ the eldest son of Adam/ after his consent unto sin. Unto whom our lord said. 
Gene. 4.  Why art thou wroth? why doth thy cheer fall/ and thy countenance feyle thee? If thou well do: I will so accept it/ and if thou do not well: the default is open & ready to be known/ yet is thy passion in thine own power and thou mayst by lord and gether thereof/ as having thy will & disposition: in thine own free power and liberty. This have I said to confound the false opinion of this great heretic Luther/ and his followers. The first than is: to dispose yourself/ and for the dread & love of god/ & for the merit of the excellent virtue chastity: to make a statute and a connaunt with yourself/ by tired purpose: to forsake utterly/ not only the vice/ or act of the flesh: but also all manner of occasions/ that by any mean may appertain thereunto. Than next after this/ to search well your own estate/ and to perceive how far ye have therein been (in time passed) overseen/ and be it little/ be it moche: race and scrape all clean out of the book of your conscience/ by contrition/ confession/ and specially by purpose never to commit or consent any more unto any such.   

¶ Of await of cogitations or thoughts. The xvii Chapitre.  
THan give good heed/ and await unto your cogitations and thoughts. For those will best teach you of what desire your frailty is. For by the cogitations: done arise the troubles & assails of the fesshe. And those cogitations been caused in the mind diversely. Sometime: of abundance of blood/ that is caused by superfluite of feeding. For the which: the old father's/ would say/ it were not possible to be without unclean cogitations: without due temperance. In so much as they would forbed their disciples/ that were troubled with unclean thoughts: to feed upon bread only & water/ at will and appetite. Default also of due custody and guard of the outward senses: is also a cause of unclean thought/ as of hearing/ seeing/ touching etc. Whereof we have spoken before. another occasion of unclean thoughts: is the malice of the great enemy the devil. But his malice (although it be subtile and busy) yet may it lightly/ & soon be vanquished/ & he put unto flight/ with one word alone/ as jesus/ or with one little sign of the cross/ or one good thought/ if he be despised & set at nought. But if unclean cogitations: do remain in the mind as images/ steps/ or printꝭ/ of any unclean acts or behaviours/ or of any unlawful consentes/ and have (by vain pleasure accustomed and used) taken their habitation/ their lodging/ & dwelling place in the mind: they will not than be so lightly removed and put away. For than will they (in manner) pcribe & say: when labour is made again them: we have now been here abiding so long: that this place is unto us as natural (For custom doth alter nature) And therefore we will not hens/ be not about to drive us away/ it booteth not/ all is last loboure/ ye had power: at first beginning of our entry: to shut us out and with small diligence and little labour: might you have chased us away. But now that we be admitted by custom: it is not (as saint Isodoure saith) possible to remove us. Impossible or not possible: is many times taken/ for hard to bring to pass. And so doth saint Isodour mean.   

¶ Of the remedy again evil thoughts. The. uxiii. chapiter.  
REmedy therefore may be had. For the goodness of our lord: never left man without help/ & ready mean to recover all default/ if man will take the remedy/ and follow the doctrine and counsel of scripture. In the first book whereof: 
Ca 15.  called Genesis is a notable doctrine to avoid vain thoughts. Our lord god made promise unto Abram/ that afterward was named Abraham/ that he should have in heneritaunce/ that that land/ wherein he dwelled that time/ and Abraham asked our lord how he might have sure knowledge that he should have peaceable and restful possession thereof. And our lord than commanded him to take certain beasts and divide them insunder and certain birds/ and all them he cast forth upon the plain field/ and forthwith crows and byrdis did light upon the deed carks. And Abraham ever did chase them away/ till they left and came no more. By these birds (saith the gloze interlinial there) been understand vain cogitations/ that as ravenous fowl/ done assail the carnal mind. And the labour of Abraham: doth signify the continual diligence that man should give to chase and remove them. The gleyde or the crow: will covet/ and assay to build before the gate. But the good husband will destroy and cast down the nest. And moste so doing: he shall let them to bring forth birds. So may the diligent person/ so often put away & despise vain cogitations: that they never shall come unto effect/ ne moche noy the soul/ although they much trouble/ if they be in custom. A horse or be'st used unto one way: will covet to keep his course & will not lightly out thereof. Yet may a diligent person with a bridle/ & a rod/ or whip: lead & bring the be'st where he will. But & if the person be negligent & careless: & will sleep upon the be'st: than will the be'st return unto his used course. So is it in like manner/ of our be'st sensuality/ that will follow custom/ except good diligence by given/ that faith may rule reason/ and that the dread of god do punish and correct the frail appetite. The body may be corrected more lightly & sooner brought from custom than may the mind/ and yet shall the mind never he reformed: till the body be brought under/ & be obedient unto the soul/ and than will the mind conformable to reason: follow faith/ and seek way: not only to chase away those thought: but also utterly to exile or destroy them for ever. And that must be with a contrary custom. For (as they say in proverb) one nail or pin: doth drive out an other and so doth occupy the same place & room: where the other pin was. So in like manner/ one cogitation/ driven well by force/ may drive out an other cogitation. I say by force. For it can not be without force/ without great labour and diligence/ ensued and followed by continual use. Which use must in gender and make an other habitual custom/ contrarious unto that was in the mind before.   

¶ Wherewith the mind and thoughts should be occupied. The xix Chapitre.  
HEre ye will ask whereupon ye shall ground your mind & what shall be the matter of those thought that should be brought in such habitual custom/ to drive away/ & destroy the other vanites. I shall show my poor mind. first and principal matter to be remembered: is our lord god/ and the contemplation of him which to writ here: were over long. The life also passion & death of our saviour jesus. And next hereunto: is the study of holy scripture/ to such persons as been entered in grammar/ & though they have none enter: yet if they be under the age of xliiii or xlvi yeris: I would consayle them/ be men/ or be they women (if they be of substance/ and may apply the time) to give themself unto the learning of their grammar. For they may in two or three years have such knowledge/ that may be sufficient to understand the text and sentence of the gospel/ which I would every Christian should understand. And as unto the spending of the time in learning that grammar: I think verily they can not spend the time better/ specially unto that end and purpose/ that is to say/ to exclude vain thought and to put the life of our lord in their rooms. For by that study applied with courage: the mind is fully occupied. Those persons that can read english/ and have not the mean to learn latin: let them be occupied moche with reading or hearing of good and approved works. And unto them that can not read let them hear readers/ and use prayer and bodily labours. Unto such persons as can nothing understand latin: english prayer well ordered in the common language: is more profitable (in my mind) than is latin prayers. Some occupation of mind must they needily have of custom: that shall exclude vain and unclean thought: For idleness and welfare: done engender and breed evil cogitations: as caren in eyre/ doth breed worms. I speak all this/ unto them/ that have time to spend/ and not principally unto them that done live by their daily labours. Now one word for the comfort of them/ that by no means can by delivered of these carnal passions/ and unclean and vain thoughts/ but ever they hang upon them/ and much done vex/ & trouble the silly soul. Let them (after my poor mind) nothing despair. But let them consider/ that man's mind: is as a rote/ or a wheel in a wind: that never doth rest/ but always turneth and doth renew cogitations and thoughts/ both sleeping and waking. So that a person waking: is sometime ravished unto such matters in cogitations and thoughts: as he never knew before/ and so far doth pass sometime therein: that he knoweth not what he doth/ but as though he were in a dream. And in all that time he doth nothing offend our lord/ for that was the sin and sensuality that commonly doth reign and hath domination in our mortal bodies/ and therefore/ was there no battle for that time sensuality/ peasely reigned. 
Ro. 5. & 6.  But when the person doth well perceive wherewith the mind is occupied: than doth begin the battle/ between the person/ and his thoughts/ or rather bytwyxe him: and the auctores or movers of those thoughts/ that is/ the devil/ the world/ and the flesh/ that done work in the sensualite according unto their ꝓprietes: For than if the mind (at home with himself) be negligent/ and (for the pleasure moved in the sensuality) be both to depart from those thoughts/ and so do play with them/ and suffer them to hang upon him than (although they were not deadly) yet doth the person wilfully put himself in jeopardy/ and (as we oft-times have said before) Who loveth ꝑyl: in ꝑyl shall fall. 
Ecclesi.  But when the person having the full advisement/ and deliberation before said: doth frown & fuast/ that is to say/ rear or raise up the stomach & heart again those cogitations/ with indignation and despite/ as nothing content/ but much displeased with them: than doth that person bygynne to fight strongly. And if he than with a good stomach and trust in our lord: will thrust them unto the stone and knock their heads thereunto: he shall without any jeopardy or doubt: have the victory. The stone is Christ/ the hedes of his thoughts: been their motions first (as I said) perceived. The prophet saith. 
Psal. 136.  Beatus qui tenebit & allidet paruulos suos ad petram. That is: Blessed be that person that doth hold and restrain his children/ or babes/ that is to say/ his first motions: and that doth thraste and crush their head unto the stone/ that is unto Christ/ and his passion and death. yet may it be that many of these manner of persons: may be sore vexed & troubled with their cogitations: but they be not unto their hurt/ but rather unto their merit. For surely I believe that no penance ne pains of this life/ may purge a sinful soul/ more clean: than such assails of thought: so resisted and with horror despised. And therefore many holy persons would not pray ne desire our lord/ to be delivered of them/ but rather to have of him spiritual strength/ to vanquish them. All this have we said hederto: for the tuition and custody or guard of chastity. Specially written unto them that have made solemn vow by profession thereunto.   

¶ Of the remedy for them that have broken chastity/ and been cumbered with uncleanness/ and first by the hurt of the goods and body. The twenty Chapitre.  
Now would I writ a little lesson/ taken out of a learned author: unto such persons as been:::: spotten and done continue their beestly appetite/ whether they be secular/ or (as god forbid) persons religious. 
Enchirid, Erasmi.  first every person must remember that the beestly sin of the body called commonly lichery: contrary unto chastity: is the first sin that doth move man growing out of childhood/ whether they be wise/ witty/ or innocentes/ idiots or fools This pestilence doth follow every person & cleaveth or sticketh fast unto the flesh/ so that no person doth pass unassayled & vexed therewith/ it is therefore most used/ & most of all other sins: doth bring man unto mischief & destruction. So that this sin: is most jeopardous & perilous/ & therefore: had need of more study & diligence. Wherefore/ let the person pricked with the fiery poisoned dart of death: think first (although there were no god/ ne any joy or pain) how unclean/ how filthy/ how stinking/ how beestly the sin is/ & how much contrary unto the honest/ & specially unto the dignity of man's soul: made unto the image of god: redeemed and bought: by the passion & death of our saviour jesus/ washed/ cleansed/ & made bright & beauteous: in his most precious blood: now again: for so false a flaterous pleasure: to be rendered and made like unto beasts/ unto swine/ unto goats/ unto dogs & cats/ and if there by any be'st more brute. And yet to say troth to be made: under the state/ and wors● and more low in degree: than any be'st/ subject to fiends/ that were ordained and made to be accompanied as fellows unto Angels/ & partakers of the high divinity of god. Let him than remember how short time this pleasure endureth/ & yet for the time: how vile/ how lothly/ how basheful/ & shameful it is. So that the self doers: would be ashamed to be seen to be herd/ or to be known. And yet where it seemeth pleasure: it is in itself: a pain and passion And that can the self persons expert: judge/ and approve for troth/ wormouth/ and not honey/ aloes and not licoriee or sugar. And on the contrary part let him remember: how noble a thing his soul is/ how holy his body should be/ the membres whereof the holy/ ghost hath oft-times used. What a mischief and cowardness of heart/ lack of grace/ and all goodness/ is it than: for so little/ so short/ and so vile/ a tycling/ & moving of fraylyte: to defoul that beauteous soul/ and to make the body/ that Christ himself did consecrate by his precious blood: suspend and cursed? Let him also recount: what a felyshype of fendly sins: that sweet poison of uncleanness doth gether and bring together into his soul. first to begin at the lowest: it sharpulethe/ and waste the his temporal goods and lands/ and hath made many rich/ and great men of lands and honour/ worse than beggars/ caused many to steel/ rob/ & slay. And second as unto the body: hath thereby been put unto labours otherwise intolerable: as wayching/ waking/ fasting/ riding/ going/ by night and by day/ in heat and cold/ frost & snow/ hail and rain. And many times in jeopardy of life/ and all for the filthy and swinish sin of the body. And thereby also hath the body been wasted/ brought out of all fashion unto great deformity and feebleness. And unto diseases and sickness uncurable as the french pocks/ and diverse manners of leprenes/ and variant pestilences/ defaded/ and wasted the flower of young age/ & made the persons (long before their time) old/ and so made the lusty youth: sekefull and odious/ and their age miserable and slouthsome.   

¶ How this filthy lechery/ is not only noyous unto the goods/ and unto the body/ but also unto the name or same/ and unto the soul. The xxi Chapitre.  
YEt go further/ unto the name and fame of man/ the most goodly and precious possession of this life/ far passing all the goods/ riches/ and worldly substance/ which notwithstanding: by the most abominable sin: is lost and gone. For the name and voyse or fame of that sin: doth more largely spread and fly abroad/ and more stink in the ears and hearing of all persons: than of any other sin. Yet doth the mind/ the soul of man: excel all these/ that is/ all the temporal goods of this world/ all the health and state of the body/ and also the state of that noble jewel/ name or fame. yet doth this fury of filthy uncleanness: ravysshe the mind/ take away the wit/ and also (that unto man is most proper) natural reason/ and so maketh a man (as we said) worse than a be'st/ taketh him away from all learning/ and honest study/ and from all good manner. And causeth him to forget/ not only god and the devil/ heaven and hell: but also his natural parent's/ kin and friends/ & himself also/ so far that as a sow in the canell/ wrapped all in stinking mire and fluche: he can nothing speak ne think: but uncleanness/ filth and shameful abomination And thus doth he render and make himself/ in his youth: infamous and like a mad furious person. And in age: odious hateful/ miserable/ wretched/ filthy/ and abominable/ so that no man will have him in company. Let him therefore remember how he hath sped/ & what chances hath happened unto him in the using of the beestly life/ what labours he hath taken/ how long he hath wayched/ and how irk and weary he was/ what sickness and diseases he hath caught and taken thereby: many times in jeopardy of life/ to slay/ or be slain/ many times in jeopardy to be openly shamed/ and sometime hath been defamed thereby. And misspent all his goods/ & in beg read himself/ & wasted & weked his body: that he is able nothing to get. So he must need other beg or steel/ these & such other like let him remember. And say unto himself/ wilt thou mad & furious be'st: swallow again that hook: that so often hath taken thee/ & brought the into so deep mischief? Shall I wilfully do the thing again? that shall bring me unto new sorrow & pain? I have cause (I trow) to be ware. And than let him call unto our lord for grace. Let him also remember/ the examples & chances of other persons/ what end they came unto/ that so misused themself. And on the contrary part: let him courage himself with the good examples of many young persons men & women/ that have restrained them from that folly/ & by their honest & purity of living: have comen unto honour/ worship/ good state/ & condition. Rebuke thyself & say/ thou be'st: why can not thou keep chastity: as well as he/ or she/ so/ or so brought up? Think than/ how goodly/ how beauteous/ how lovely unto all persons/ how worshipful/ how profitable/ & how pleasant a thing: is the honest & cleanness of the soul & body/ which maketh man familiar companions with Angels/ for the clean body & soul is the temple & lodging place of our lord god. And the holy ghost/ the singlerly doth love purity & cleanness: is never more grievously avoided & driven away from the soul: than by uncleanness. And contrary: never doth he rest more quietly: than in virginal souls & chaste bodies/ ymagen man & think: how it/ bynommeth a Christian/ a member of Christ: to mourn/ wax pale/ leanly/ to drouse/ sigh/ weep/ to flatter & speak fair/ to give diligence/ & do pleasure (as a bond captive) unto a stinking scorte/ a unclean person. And all this they do/ & many things more inconvenient: for their sakes: whom they follow in the foolish affection. Where is than the name of a Christian? The service of god/ the realm & regne of Christ: is changed unto the service & commandment of the filthy scort Now they chide/ brale & sometime fight together And anon again: they done return into grace/ favour & flattery. And in a while again: They backbite/ slander/ & diffame each other/ & an other time: each praise other (as they say) beyond the moan what a life is this? that reasonable creature: should thus wilfully/ put himself to be so mocked/ scorned/ tossed/ turmoiled/ torn/ rend/ maimed & slain/ both in soul & body. Let him also consider: what manner of pudel/ what muchepe of mischiefs: this sin doth heap & gether together. For with other sins: some virtues done bide & dwell/ but with this beestly vice: no virtue can agree. For all other vices been coupled and joined thereunto.   

¶ How this lechery: although it were no great sine: yet should it be avoided & abhorred. the .xxii. cha.  
Put a case that to misuse the body/ as a scort: were but a small sine (as they done say/ that been drowned tehrin) yet is it a grievous thing to be obstinate again the father & mother/ to set nothing by their commandment to despise all honest frendꝭ/ to wast his patrimony/ landꝭ and goods/ to bribe/ steel/ and rob other folks goods/ to kill/ slay/ and murder/ to lie/ forswear/ and bear false witness/ to use witchcraft/ charms/ to blaspheme and forsake god/ and wilfully to sell himself unto the dwell/ to by bond caitiff for ever. Unto all these and unto many more mischiefs: doth his lady lechery lead him: that hath forsaken himself/ and wilfully thrust his head into her halter/ & bondage. Let this wretch also weigh/ poise/ & think how short this life is/ though he might live unto the uttermost age and how at 〈◊〉 vanished/ and fled more swiftly than smoke or wind/ and is more vain and void than a shadow. Let him also look well/ how unstable/ how uncertain it is/ how many grennes or snares/ how many trappꝭ/ how many lime roddꝭ/ and nets: death doth lay for us/ laying and biding moste craftily in await for us/ day and night/ every were/ on every side/ in every place/ and every hour. Here may it profit him to remember such persons/ as he himself hath known: die and pass out of this world: by sudden and disconfortable deaths/ specially such persons as he knew of that manner of living. And so by their jeopardy and peril: to be more ware of himself. Let him remember how pleasantly they lived: but how bitterly and miserably they died. How late they saw/ and perceived themself. How they forthought their pleasures/ and hated their miserable life to late. Let him than remember the extreme and most dreadful countenance and behaviour of our lord and saviour jesus/ at the last day of judgement. And specially that sentence irrevocable/ that never may be called back/ & therefore of most high disco●●●●e● 〈◊〉 shall say, you wicked and c●●sed 〈…〉 your way/ dep●cte hen's/ with ●●●nde r●●● leyte or lightning: into fire and pain everlasting without end/ or yet without remission/ ea●e or ●●●●te/ whom ye shall weyle/ sorrow and 〈◊〉 ●oue short and ●●omentanie pleasure: without ●●de/ 〈◊〉/ or measure. Here let him than weythman b●l●●oe and judge: what manner of barga●ne and exchange it is: for so filthy/ and so short a pleasure/ and y●● that in deed rather pain than pleas●●● as is an each: or things for that than: to lose/ in this life the tranquillit●●/ rest/ and pleasure of the soul and mind: and after this life/ the unspeakable joys of heaven: And to by● and receive again therefore: the most horrible place/ the most ugly and loathsome company/ and most abominable sight offend ●●it ●ean●●● furious fire and all the most terrible torments of hell/ in pain and woe everlasting/ world without end. Behold thou loathsome fecher/ wey● and take heed: In what case: thou shallbe then: when god and all the world hath forsaken thee/ and thou also (by despair) hast forsaken thyself. And thou left for ever without remedy. I would advise the wretch: look upon these things before. And yet if thou think it is a pain for the to forbear thy pleasure: yet think again and revolve well in thy mind: what pains and labours/ what care and dangers/ our lord god thy maker/ our swear saviour jesus thy redeemer: took and suffered for the Bysyde the common labours and injuries that do●●e appertain unto man: remember/ what persecution he had/ what shameful rebukes/ what pains and torments in his body/ how moche blood he shed/ how bitter doth he suffered for them. And wilt thou wretch forget all these benefits. And for thy false ●ēdyshe pleasure put him again upon the cross? by renewing and again doing the same mischievous wherefore he suffered all this wo●● Alas unkind wretch dost not thou to ●s to ●eth●●e many great gift the hath gy●●● unto th●/ that neue● didst deserve any thing but pain? And yet for all/ the last whereof: may never duly be recompensed: yet doth he desire no more: but that thou for his sake/ following h●● example: ●oldest take that little pain to restrain thy furious appetite and blind affection/ from those things/ that only should noy hurt/ & destroy thyself/ & never may grieve ne perfect him. And that thou wouldest somewhat dispose thyself to love him that so moche hath loved the. Alas wilt thou ever have a stony herte● or rather an heart of iron or style.   

¶ How this sin should be avoided by the consideration of two contrary loves/ and of the end thereof. The xxiii Chapi.  
SEt before thine eyes or sight/ these. two. loves/ and compare them both together/ that is to say: honest love/ and unclean love/ holy pleasure/ and voluptuous and filthy pleasure. The joy & gladness of the spirit/ & the purity & passion/ of thy false flesh. Look well upon the ground & matter of both the loves. For the matter of honest love: is god and all godly things. And the matter of other: is stinking sin & ●●●l. See the ●●●ce and disposition of both. For the nature of honest love: is to grow & increa●e: unto the pleasure & perfect of the person. And contrary the disposition of unclean love is to grow unto hatred/ vurest/ displeasure and/ distructeon. Take heed unto the end and reward of bode. For the reward of honest low: is joy and love perpetual. And the reward of unclean love: payer & woe everlasting/ Answer also hereunto. Whether ye think in true conscience: that any reasonable person be so beastly and shameless: that would in the time of that filthy fury of the flesh: commit and doth deed in the open market place/ & would nothing l●ttene care who should see/ & behold that abhominacion● I am sure ye say: none. Alas than why doth not the brestl● lecher remember who looketh upon him/ our lord god/ the holy Angels/ specially his own keeps/ & all the blessed company of heaven. For I am sure: if he had the eyes and sight of a spynx/ or of an Egle●he could never see the deed of any person/ done before him: so clearly and evidently: as god and all heaven: done so every thought of his heart and mind. It should also some what help and make him to remember at the beginning of this folly and madness: That he must come at the last unto one of these two points and conclusions/ that is to say: other that such false pleasure once tasted/ & entered: shall so enchant by which/ and blind his mind: that he shall go and pass forth from one vile abomination: unto an other unto the time he come (as saint Paul saith) in sensum reprobum: 
Ro. 1.  that is to wean: Unto a froward mind and understanding & feeling/ forsaken of god/ & obstinate in evil. So ● when sine hath left him/ that is say/ when he hath no power in nature to accomplish that sin: yet shall hath leave the sin. But by therefore ●●longe use thereof (as we have know in many p●●sones) the appetite desire/ and will to do sign: doth as quickly/ and freshly remain and continue: when the body to wydred/ the beauty and foutme: faded and defounned/ when the blood is cold/ the symmes ●eble the strength gone/ the hearing dull or deaf/ the eyes hollow/ dyme/ or blind/ the smell/ savour/ and taste/ moth varied/ the hands shake/ when the mind is oblivious and forgetful/ and to conclude: when both the soul and body: is clean out of s●am●: yet I say doth that voluptuous will/ and desire remain/ & is as quick & busy: as in most story thing youth●. And as far as nature will serve: doth ever precede and pass forth unto more and more mischief/ for though the body will not serve unto the 〈◊〉: yet is the mind with unclean thoughts occupied and fed with that filthy ssyn●kynge poison. The eyes or sight/ the hands: with b●ef●ly touching: been exercised/ and specially the mouth and tongue: with filthy words and speech: in more abominable & more shameful mane●● than any time before in most use of that sin. And doth more hurt and harm unto the corruption of good manners in young persons: than ever did the deed. And therefore nothing in any man: may be/ more monstrous/ more uncommely/ more beestly/ more mische●dus than the old lecher. Other now/ all this shall come to pass/ that is said and more: or else/ if by the singular grace of our lord: the conscience take remorse to leave that lechery/ than must that lyt●● short and s●●ynge pleasure: be redeemed by great pain and sorrow/ by many tears/ weeping/ wailing/ and mourning/ by fasting/ praying/ and other due penance/ were it not than moche better/ and more wisdom/ to leave that carnal/ fally● and poisoned pleasure at the first than other to be brought unto so great misery: or (by so great and grievous trouble and heaviness) to redeem so small and yet that also so false and painted pleasure.   

¶ That this sin should also be left by the circumstances of the self person well considered. The xxiiii Chapitre.  
MAny circumstances also of the self person/ should reasonably withdraw the beestly life. first if he were a priest/ or yet a religious person/ man or woman/ unto whom we done here principally w●yte: they should remember/ how they been wholly consecrate unto our lord god/ and unto his divine service/ and therefore done more often approach unto the holy sacraments/ than done other profane and lay persons. Let them than consider/ how unaccording/ how uncommely/ how unbyseming/ or rather/ how abominable a presumption it is/ with the same self mouth: to receive the the blessed body and holy sacred blood of our lord/ & to kiss & lick: that lothly styncking scort & unclean person. Or yet to handle or touch in like manner. How moche different it is/ to be one body and one spirit with god/ & one body: with the stinking scorte & strumpet. If the person were learned the soul in so moche is more like unto our lord god/ and so moche is it more contumely & rebuke unto him. If the person be noble of birth or estate: So moche is the offence more open and ●launderous/ and so the sin more great and grievous. If the persons were married: let them consider: how honest/ how honourable the state is of matrimony/ truly kept/ without violation or defoviing. And how it doth signify and betoken: the conjunction/ and marriage of our saviour Christ jesus and holy church. The purity & cleanness whereof: all Christians: should (as much as were possible) follow and indevoyre to keep. That is to say to be without uncleanness (as far as man's diligence may avoid) used ever with reverence and dread of god/ and yet to be in fru●e and children/ plenteous. For it is always loathsome/ and inconvenient that any Christian in any state of this life: should be given or applied purposely: unto any filthy voluptuous pleasure. Considre now and look farther/ if this unclean liver/ be a young person. How moche damage it is: to lose & destroy the flower of youth that never can be recovered ne restored again. And in so stinking and beestly living: to spend and destroy his best years/ his very golden/ rich and noble years/ that soon done pass/ & never may return. And yet over that: to commit and do by wanton ignorance of age: that thing: that shall ever more in his life: grudge the conscience. And that shall cause in his soul and mind: most bitter pricks/ and poisoned stings of remorse. Which that short steing pleasure (by that wicked and unhappy filthiness) left behind. If the person be female/ a woman: nothing doth more bycomme that sex and kind: than cleanness and chastity/ ne any thing in a woman: can be more shameful: than that abominable misuse of the body. If he were a man of full age and perfection: So much the more it becometh him to play the very man of gravity and sadness/ & not the child of wanton lightness. And if this pestilence were in aged persons: men or women: Let them wish for better eyes or more clear sight/ that they might see and perceive: how evil that folly be cometh that age/ which folly in young persons: is to be weyled of all persons/ and to be restrained by counsel/ or correction. But in aged persons: to be wondered and abhorred/ whom also the self unclean livers: done mock & laghe to scorn. For among all the monsters of the world: none is more wonderful: more mocked/ ne more abhorred and loathed: than the old lecher. O (say the people) see this old cryple/ this aged sole/ this wydred trot/ how clean they have forgotten themself/ how they b●gyne to play the fool again. Se: how made they be/ even at the pits brink: & yet would they wilfully quench that little spark of nature: the remaineth in that wydred carcase/ gete them a glass that they may (at the least) se/ and perceive their hoar heres as why● as snow/ the wrinkled forehead/ the rugged lean cheeks/ the hollow bleared eyes/ the sharp dropping nose/ and all the deformed face: more like unto a stinking caren: than unto a commely courtier/ bid them cure and take heed unto other things/ the better may become their age. For they been past these matters. Tell them it is beyond reason: for their age to attempt such folly. The self filthy pleasure: doth forsake and loath you. And saith Nother thou art meet for me: Nor I for the Vale. Get the hence into an other company. For (in a surety) every body is here weary of thy presence. A peyre of beads: were more meet for the old wretch These things and many worse rebukes: done the common people of the world/ say unto the old foolish unclean livers. Now is time to make an end. Here may you perceive/ that chastity is much commendable/ unto all Christians: of all manner of age and all manner of state/ & contrary/ unclean living/ is odious and abominable. Will ye now have a short recount and rehearse of all? lest peradventure ye would be weary to read all at length.   

¶ Epilogus/ a short recount. The xxv Chapitre.  
first is/ the love desire/ & purpose of chastity. Whereunto/ every person may reasonably be moved/ by the beauty/ the honest/ the pleasure ꝓfect in both soul & body/ of that most noble virtue chastity. The second is/ the utter hatred & horror of the contrary vice and adversary/ uncleanness. Whereunto the filthiness/ shame/ and evil end of the same: should move any creature reasonable. The pnseruers of chastity/ been these prayers and temperate diet/ of all manner of food taken in due time/ due place/ with due circumstances / and like wise of wayche and sleep moderate/ labour in continuance/ and never idle. Habit and array of sadness/ according unto the state & degree of the persons. The gesture and behaviour of body: after the same manner/ with gravity. Specially the continence and guard: of all the .v. wits/ as of the ears/ or hearing: from all vain/ namely unclean words or communication. Of the eyes or sight from all wanton or light cast thereof. The nose from the delectation of all sweet and meritorious smells. The tongue from all delicates of mere pleasure with out need. But specially from vain/ and unclean/ or light words. The touching: in precise manner/ with most high diligence and wareness/ from all naked parts/ except in married persons. And yet there: with the dread of god/ all honest/ and reverence of the holy sacrament: duly observed and kept. And above all other: by ware of familiarity/ keeping/ or desiring acquaintance/ and that of any manner of persons by affection. For though the persons be noted and known: holy and of singular sanctity/ be not yet to homely/ mistrust evermore yourself. And company that is suspect: i'll you ever & avoid on all manner utterly. Sole presence: is a perilous pestilence and as death to be avoided/ specially of the contrary sex/ as man and woman kind together alone/ any where/ in any time/ or any place. And so in like manner: is the liberty and power of sole presence/ that is/ that the persons of contrary sex/ might be together alone/ if they would. The appetite of clean/ sweet/ and fair/ or fine clothes: and oft waysshing/ and curious pyking of the body: is an enemy of chastity. The great & chief custody/ guard and nucyshing of chastity: standeth in the disposition/ and fervent application of the mind unto our lord god/ and most sweet saviour jesus/ by contamplation/ prayer/ meditation/ and by continual appointed and determinate good and holy exercise both of soul and body. This epilog and breve recount: have we made/ for them that been loath to read long works. The figures in the margin: been set forth/ that if the reder would see at length any of the matters or pointis here touched: they may turn unto the same figures within forth before: and there at one of those figures: wha● two been here together: find there desire. I bese●●e our lord god/ & most swear saviour jesus/ that both the writing and reading: may be unto the honour/ laud/ and praise of him/ and unto the intended profect of the parties. Amen.  
¶ The old Wretch of Zion. richard Whitforde.    
¶ And thus an end of the third board of our vessel and of the third member of this third part of our work.   

¶ The fourth part of this work of the hole vessel that is to say religion.  

The first Cham  
IN allthynges divisible: that is to say: that may be divided in sundry parts: the parts been first pnsupposed/ which duly joined together: done make the hole thing/ I said in things divisible. For all things been not divisible into sundry ꝑtes/ as a spirit/ god/ angel & man's soul. For although the soul have ꝑtes spiritual: yet can they not be departed insunder/ ne any of the from the self soul. For all were create & made at ones. In all other bodily things: the hole is made of the parts joined (as we said) rightly together & framed into a certain form. The parts therefore of our vessel Pipe/ or Tun/ we have some what set our before you yet here will you peradventure say unto me. Sir these partis that you have set forth: will not make your vessel perfect. For here done lack two ꝑtes most necessary/ that is to say a bottom/ & a head. The bottom is first required as fundament and beginning of all the vessel. For thereunto must the boards be first framed/ & than compassed about with your hops/ & they bound with the wykers. And than must you needily have an head to cover your vessel: if you shall well preserve your wine: all this (I grant) is very truth/ natwtstandyng: I did verily think/ and yet I do believe: that all you did of yourself pnsuppose: these two parts as not needing our entreats. For all that we do in religion hath but one fundament & beginning that is faith without which: it is (as saint Paul saith) impossible or unpossible to please god. 
Heb. 11. B. 1. Cor. 3. C.  And other fundament or bottom/ than is put all ready: no man may put (saith he) which is Christ jesus/ & his faith/ & all our works must needily end and be concluded in charity/ or else all been lost. Now you know well/ that for us to have enterprised any thing to entreat of these twain: had been superfluous & a great presumption/ seeing & perceiving: how largely they be entreated/ of so many/ so ancient auctores/ wherefore we humbly beseech you: to be content: with your own necessary partis pnsupposed: and with our parts so/ so poorly set forth for the performance of our said vessel/ Pipe or Tun/ whereby is signified (after our enterprise) religion monastical/ whereof to entreat: we shall begin with religion in general.   

¶ The definition/ determination/ or declaration of this term religion. The second chapiter.  
TO speak of religion in general: it seemeth convenient to show first what is meant by the self term religion. For that thing that is called religion: hath always been used in all manner of nations/ in so much that the pagans or paynims/ said that religion is that thing whereby the ceremonies of divine worship/ or of god's worship: 
Cicero de natura de orun. li. 1. Ibidem.  been exercised & done with reverend service. And those persons (saith he) been called religious the diligently and reverently done entreat and minister all things that done appertain unto the honour/ and worship of the gods. 
Plutarce.  And the old philosophers did call religion: a science or cunning of things divine/ of such things as done appertain and bylong unto god. But you will say here: Sir we care not what infideles and miscreants have said or done say/ let us hear what Christian auctores done say of religion/ yet say I: we may take hereby that religion hath been ever among all manner of people. And that those persons were called specially religious persons: that could best do service and honour unto god with special ceremonies: and were in the same most reverent & devout And those manner of persons/ in all manner of nations/ we●e ●●e● of most high dignity and degree/ and so haden honour and reverence of all manner of people. But let us leave them/ and see what our catholic and Christian ●ortoures done say thereof. 
De ci. dei li. 10.  Holy saint Augustyne/ saith that religion is a due honour/ or worship unto god/ whereby the soul by reconciliation and agreement again: 
De quantitate anime et de civita. dei li. 2. Isidorus li. 18. ethi. Deffinition  doth bind itself unto almighty god/ from whom it did withdraw itself by sin. And the same in sentence hath saint Isidor: So that by the mind of all doctorꝭ: we may say/ that religion is a due reverence and honour unto god/ done/ showed/ & declared by certain remonies & outward signs or tokens/ according unto a rite/ or certain custom of authority/ that is to say of the law of Christ and the ordinance of his church. And of this religion been all Christians For although all Christians done not always show outward (by ceremonies and outward signs the due honour of god) yet been we all bound to show it so outward: if time and place did so require. And therefore the greeks have two diverse terms for this word religion/ the tone doth signify the inward and prive honour of god/ done in the soul or mind alone/ & the t'other: the outward honour after the manner before said/ yet done not we say that all persons that done reverence/ & honour unto our lord with all ceremonies & outward signs (as is said) been religious. For a little default of the d●speasur● of god remaining in the soul: doth make religion vain & void/ as appeteth by the sentence of saint james the Apostle. 
jacobi. 1.  If any persons (saith he) done suppose & trust themselves to be religious/ & done not refrain their tongues from evil but done deceive their soul: their religion is vain & void. ●o that the honour of god (to be thereby religion) ●●ste he done with a clean soul & mind/ so doth follow in the same place This is a clean & spotless religion (faith saint james) anent god & the father of heaven: for all Christians. To visit/ comfort/ help/ & succour pupils/ fatherless & moderns children/ widows & needy persons in their trouble/ & than doth follow forthwith/ & also to keep themself immaculate/ pure/ clean/ & spotless from this world that is to say: from sin/ & from all the occasions thereof. So than is required/ that all persons of this religion: be synles. And so is this religion that we have described: common unto all persons/ & a very apt vessel to preserve the wine of the life of ꝓtection. But this vessel is comparable unto that great fat wherein wine is put at the first beginning & from thence derived/ & divided into the other particular vessels. And although wine may be preserved in many vessels: yet none is more apt ne more used: than the Tun or Pipe/ whereunto (at our first beginning) we compared this manner of religion: whereof we have and yet here done entreat.   

¶ Of religion as the term is commonly used/ that is to say of monastical/ or monastike religion. The third chapiter.  
THis religion than here entreated is more special than the other before described. And is called monastical or monastical or monastike religion/ of this latin term/ Monachus/ or rather this greek word/ Monachs●/ which is to mean a person segregate/ separate/ or departed from the common sort/ and company of other worldly persons/ & that in our common englies she is called a solitary person. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And this manner of religion in the latin tongue is called monach●tus/ that is to mean/ a state appertaining unto monks and solitary persons/ which state is now called only religion. And such persons as been bounden unto that state/ and done live in religion/ been alone called religious persons/ and none other persons been so named communly but only they And this manner of religion is diversly described/ or declared & showed what it is/ or what is meant by the term. 
The definition of religion monastical or monastike. lodovicus caruaialus minorita contra Erasmum.  This manner of religion (saith one) Est vita evangelica: quae Christus et consoluit et precepit obseruams hijs obuiancia devitans. That is to say/ religion is the life evangelical/ or evangelic/ that is to say the life of the gospel/ which life doth observe & keep: both what Christ counseled & what he commanded/ or ●is keeping: as well those things that Christ did counsel: as those that he did command/ & eschewing/ avoiding & steing all things contrary. But this definition or declaration is not sufficient/ for it doth not always frame with the thing declared. For than should follow: that every person of any degree/ wedded or single: thee (of deuo●●●n) would and did keep both the commandments/ and the counsels of the gospel and ●●e the contrary/ were forth with a religious person of this manner/ that is monastike/ which is not true. And also it seemeth unto me: that the sentence in the end: set forth by these words. Hijs obuiancia deuita●●. That is to say/ eschewing or avoiding the contrary: this sentence (I say) is superfluous and void. For whose ever keepeth the commandments and counsels of the gospels: doth avoid the contrary. And who doth not avoid the contrary: 
Definicio authoris.  doth not ke●● them/ not withstanding I think verily the same definition or declaration without those last words: and with a few other words: should be sufficient and good. Thus Religion monastery is that life evangelyke, that (by the liberal promise and wilful bond of so ●empne vow according unto any authorized rule) observe and keep those things that Christ caunsayled/ and also that he commanded. 
judocus Clichto. de land monastice religionis ca 1.  And here unto agreeth well the definition and declaration of a great clerk/ saying. Religio monastica, est integra discipline monasterialis obseruacio: humana tradicione constitute, atque ad evangelica complenda confilia, suos cultores astringentis certis statutis et regulis determinata. That is to say: Religion monastike/ is an observation or keeping of discipline monasterial/ that is to say/ such manner and byhauioure as is used in monasteries: constitute and ordained by human tradition/ that is/ by ordinance of man. And constraining and binding the reverent users and keepers of the same discipline and manner: by certain statutes and rules determined/ unto the counsels of the gospel to be accompleshed and fulfilled The same again in more plain terms. Religion is an observation/ performance/ or keeping: of such religious manner as is used in monasteries/ which manner: was ordained by holy father's/ & doth constrain and bind the disciples of the same: to accompy she and fulfil the counsels of the gospel/ which said observation and keeping of this manner: is determined and appointed by certain statutes and rules. And this is the religion: whereof we done here entreat as the most apt vessel/ & most convenient way: to preserve & to continue as most precious wine/ the/ wine/ of perfection. All the partis whereof: been described before and determined. But here now I do imagine what many persons (specially in this troublous & most lamentable time) will say hereunto. Objection. Sir (say they) what needeth all this declaration of so many religious: we done suppose and think one religion sufficient for all Christian people. The religion of Christ is enough for us all. So that all Christians: keep (as due bond) all the precepts or commandments of Christ. And every man (at liberty) to keep the counsels that will/ without any bond at all. Answer. Hereunto we shall shortly answer. There have been ever among all manner of nations (as we said before) some manner of persons: that more precisely/ and more reverently/ and with more devout ceremonies did honour unto their god or gods: than did the common sort of the people/ and those were called religious persons. So that as well among the infideles: as among the people of god: were ever some persons after this manner of religion. 
Nu. 6. A.  In the old testament were certain persons of this manner called ●●zareis/ that by vow were consecrate/ and much were different in form and manner of living from the other people of Israel/ which notwithstanding were the chosen people of god/ and had a religion & law common unto them all/ which was sufficient for their salvation. Yet would our lord god have such special divisions/ and differences of ꝑfections among his chosen people. Some were common people/ some princes/ some priests/ some levites/ & deacons. 
Nun. 18. Deut. 18.3. Reg. 17. & 19 & 4. Reg. 1.4. Reg. 4.  Some religious/ of high perfection as Helias that both in array and feeding was far from other/ and after him ●is disciple Heliseus in like manner. And a little before the coming of Christ were certain religious persons called Esseis/ or Essenies/ which were of singular perfection above other/ as josephus writeth. 
josephus de auti. li. 18. ca 5.  But now let all this pass and let us look upon the new testament/ was not saint johan baptist (after the incarnation of our saviour in the first beginning of Christ) a religious person: 
Matth. 11. Marci. 1.  and of more hard life/ both in diet and array: than been now in these days? Saint johan chrisostomus doth call him a prince and doctor of monastical religious persons. For he by gan religion timely in youth/ and therein did continued/ and bide the coming of our lord and saviour jesus Christ. But here (me seemeth) I heard some persons speak and say unto me. Objection. Sir we take no heed ne care any thing/ what was done in this behalf in any law/ or in any nation or people: before the coming of Christ. For Christ is our law/ Christ is our exemplar. Bygynne at himself: and if you can show that he kept in himself any such monastical religion: or that he instituted and ordained any such to be kept: than may you persuade us unto your purpose. And to grant/ that above the law & religion of Christ common unto all persons/ as suffient unto their salvation: yet this monastical religion/ may be good and necessary unto perfection. For answer hereunto: Answer. I must pray you to take the labour to turn back unto the first part of this poor work/ where in the answer that we made unto these new heretics: I was compelled to speak of that matter/ which else might conveniently have been reserved unto this place. I pray you look there from the fourth chapiter unto the xu & I trust verily you shallbe satisfied/ & perceive that doth our saviour Christ in himself/ kept this manner of religion/ that we done call monastical/ or monastike/ and ordained the same to be kept by his Apostles/ and how they received the same/ and were bound thereunto & did perform the same. And also how they did consecrate other diverse persons of both the sexes that is to say/ of the male kind/ & of the female kind of man: unto the same manner of religion/ as doth appear in the legend of saint. Macheu/ & other of the Apostles/ & of saint Clement that was disciple unto saint Petre & after him pope. So than we may thus make an end of this fourth part/ as of our vessel/ Pipe/ or Tun/ whereby this manner of religion is signified/ as the most sure vessel to preserve/ & continue the precious wine of the life of perfection. Whereof now shall follow in breve & short manner as unto the self thing/ because many treats and books been thereof written both in english & latin.    

¶ Of the fifth & last part of this enterprise and poor labour/ that is/ of the wine to be preserved in the said vessel/ Pipe or Tun/ by the which wine: we done understand the life of perfection. which is but one chapiter.  
HEre now in the fifth place we promised to speak somewhat of the life of perfection/ which we appointed to be signified by the precious wine to be reserved in our said vessel of religion. By these terms the life of perfection: we done mean a state wherein creatures done live perfectly. That thing is called singularly or simply perfect: whereunto nothing may be added or that lacketh nothing. And so after that manner: is nothing perfect but only god himself/ ne any life or state of living is so/ or under the form perfect: but this life alone. another way. A thing is called perfect: unto the which nothing may be added as belonging unto that thing that is to say: that hath all things/ and lacketh nothing that should appertain unto the natural perfection of the thing. And under this form is every person of soul and body: perfect man. But in this manner of perfection: been many degrees. For Angel is of more perfect or excellent and more noble nature: than is man. And the life or state of the living of them in like manner. But we done speak here of the life of perfection: as it doth appertain unto man. And yet not so as it was in man before his lapse/ and fall out of paradise: but as it is now in man. In them I mean that been Christians. For all those by the passion/ death/ and resurrection of our Saviour: receiving his faith/ believing & baptised: been eftsoons borne and renewed unto a perfect life/ or a perfect state of living/ called commonly the state of salvation. Qui crediderit et baptizatus suerit saluus erit. 
Marci. 16. D.  saith the gospel. Who so doth believe/ and receive the right faith of christ/ and in the same is baptised: shall surely be saved. This state of living: is that life of perfection that we meant and spoke of signified by the doulce/ sweet and precious wine to be preserved in our said vessel of religion. For although all Christians: been put once in this state: yet is not that state continually kept in all them. And although this state/ and life of perfection may be well kept/ and reserved in many other vessels that is in many degrees of persons yet (as I said) it is not so surely kept of any sort: as of religious persons. And yet notwithstanding/ I do not deny/ but that some persons in every degree of the people/ as some in wedlock/ some in wydohed/ some in virginity among the layfee/ and among the clergy some (I say) may/ and done preserve/ keep/ and continue the said state/ and life of perfection: as well/ as sure/ and in as perfect manner/ as any religious persons done. But yet (as I have often said) there is none of these degrees/ that through out the hole degree: done keep it so well/ as religious persons/ & therefore I said that this vessel is most apt/ and most convenient to preserve this precious wine of the life/ or state of perfection. Where I say: most convenient: I do not deny/ other degrees to be convenient and very convenient. For that is the thing that these new heretics done lay unto the charge of religious persons/ that is where the religious persons say/ that the state of religion: doth best of all other states communly/ keep the said state of perfection The said heretics done threpe upon them/ & falsely done accuse them: that they put themself/ and done affirm themself to be only in the state of perfection And that they done despise all other sorts/ or degrees of people in comparison unto themself/ which thing no manner of good religious persons: ever said or thought/ but rather the contrary/ they done suppose all other persons better than they been/ notwithstanding: yet do I judge (as I said) that religion monastike duly kept: is the most apt vessel/ the most ready way/ and most sure mean to preserve/ and continue the life and state of perfection/ wherein the holy sacrament of baptism/ doth put & set all persons that duly done receive it. And yet in that state of baptism duly kept: been degrees of perfection meritorious. That may be proved by the gospel. For our saviour himself in his acts of our instruction: did not always keep one manner/ or one form/ but sometime he showed himself as a person universal/ and did accompany himself/ and be familiar/ in eating and drinking/ speaking or talking with persons of low degree/ wherewith the pharisees/ and scribes were/ slandered and took occasion/ and sometime he showed himself of high & singular perfection in fasting xl 
Matth. 9 B.  days/ in prayer/ and specially in his transfiguration. In the which those persons that were present: were so ravished that they would have dwelled still there: and never to have descended unto the life they used before/ & yet was that life: much happy and gracious wherein they lived with their master/ & much more perfect: than was the life of many other good & devout persons. So than appeareth that in the pure state of christianity: been diverse degrees of perfection. And as it were two manner of lives distinct and diverse/ and yet both of high perfection/ which been commonly called. The life active/ and the life contemplative/ and some persons done put the third life and done call it the mixed life. But our lord & saviour spoke but of twain/ preferring the tone/ & yet allowing and praising both. saying unto Martha that the tone life is necessary/ that is the life active/ without which no person may be saved. But yet is the other life of contemplation: more noble and excellent why should than these new heretics say/ that the people should be all of one form of living/ sith our Saviour himself/ did express and set forth twain/ both in his own conversation/ and also in the said words of the gospel/ where he preferred the life of contemplation/ saying. Maria optimam partem elegit. Marry (saith he) hath chosen the best part. Who now (by good reason) will blame or disallow them/ that (with Mary Magdalene) done chose the best part? or who will not rather praise them that so do? I trow none. But religious persons done take that part/ and most near done follow the same. Ergo religion is the most apt & convenient vessel/ the most sure and ready mean to preserve/ keep/ and continue. this precious wine of the life of perfection. And so is our purpose of this poor labour: concluded and ended/ after our poor understanding and rude manner. I beseech you apply all unto the best/ and so accept my good will and mind/ in our lord god and most sweet saviour jesus Christ/ who preserve you all in his grace and mercy. Amen. And of your charity to pray for the said wretched brother of Zion/ richard Whytforde.  

YEt when I had thus finished my matter: I was required (because I had made mention of the ∷ ∷ two lives called active/ and contemplative) I should show further unto the unlearned people what is meant by those terms/ active/ & contemplative/ & to show some example of both. And I answered the truth/ that the request did pass mine understanding or feeling. I might peradventure guess thereat/ and do (according unto the common proverb) as the blind man doth cast his staff. Wherefore I will not take upon me to make any work/ or treatise of that matter/ notwithstanding I am content to show my poor mind as unto the understanding of the terms. This term active: is as much to say in english/ as apꝑteyning/ or belonging unto an act deed/ or work/ or unto acts/ dedis/ or works/ done or wrought outwardly unto the knowledge of outward persons. And the persons that done use such works or dedis: been called active persons. And the life or state & manner of living/ of them that (for the most part) been occupied in such manner of ac●es/ deeds/ or works: is called a life active. And unto this life done appertain and bylonge: the precepts and commandments of god specially of the second table. And the commandments also of the new law of Christ and of the church/ and the vii works of mercy/ with other good dedis or works done in clean life. For the works of sin: been deed/ and the life of their workers: is not worthy the name of life/ but rather of death. For death it is in deed/ and the persons that done use it been deed. So the bishop did answer saint johan the evangelist when he asket him for a young man that he left in his keeping/ he is deed (said he) what manner of death? said saint johan/ he is (said he) deed in the sin of the world. All manner of good works (than) done appertain unto the life active. Now for the other life which is called contemplatyfe: this term contemplative: is as much to mean: as appertaining or belonging unto contemplation/ and that life is called contemplative: that (for the most part) is given and applied unto contemplation/ and the persons that done use and been commonly occupied therein: been called contemplative persons. This term contemplation: in plain english: is as much to say: as a diligent beholding/ or inward looking with a desire of heart And this beholding or looking (after the common signification/ and use of this term contemplation) doth apꝑteyne and belonging rather unto the soul or mind: than unto any bodily sight. As when a person would (for very fervent devotion & desire of our lord) give & apply himself (with diligent study and of purpose) to sequester/ and withdraw or put away all his heart and mind (as much as is possible for the time) from all bodily and worldly things/ and to fire or fasten the same upon things celestial and heavenly/ beholding and looking thereupon with the eye/ & sight of the soul or mind by cogitation/ thought/ meditation/ or remembrance And because this thing may be done by diverse manners/ and diverse degrees of fervour and desire diverse doctoures and contemplative persons: have set forth in writing their minds therein/ some in english/ and more in latin/ and (I doubt not) in all other tongues/ or languages. Among the which: I am required to translate one little work of a great clerk/ called master johan Gerson/ which work can not be made ready to be printed at this tyme. Vale in Christo.     

¶ Imprinted at london in Fleetstreet/ by me Robert Redman/ dwelling in saint Dunston's parish/ next the church. In the year of our lord god a thousand five hundred and xxxii The xxiii day of March.  
¶ Cum privilegio Regali.   

 crucifixion scene 
Hec tria sunt michi spes Jesus'/ Maria/ joshamnes.   
 printer's device of Robert Redman