therof / and howe all theyr captiuite into Babilon was for disobedience Ibi. ulti And in his trenes or lamentacions all ouer the boke Treno 1. he by wepeth and bywayleth the disobedience of the people / and the miserie whervnto they fell for the same Baruche 1. A. D. And in the ê“phete Baruche is shewed / that whan the people that were in captiuite herde the prophet rede of the disobedience of theyr parentes Ibi. 2. C. et 3. A. c. they fell into depe contricion and vnto prayer / and sent forth vnto theÌ„ that were in iurie for prayers and confessed that all theyr trouble was for inobedience Ezechi 1. Our lorde god dyd sende the prophete Ezechiel after he had sene a merueylous vision vnto the people of the of the Iues / whome he caled apostatas Ibi. 2. B. Ibi. 3. â— Ibi. 21. A. bycause that by disobedience they had departed from hym Wherfore there done folowe many great rebukes / and many thretes In the begynnyng also of the ê“phete Daniell Dani. 1. A. is shewed howe the people of god were brought in captiuite for disobedience / whiche disobedience the sayde Daniel and his felowes beyng in the fournes of fyre dyd openly confesse Ibi. 3. C. D Nabuchodonosor was put downe from his kyngdome and tourned into the lykenes of a beaste / for his inobedience And his sone for disobedience Ibi. 4. F. Ibi. 5. G. was slayne and his realme gyuen vnto straungers In the prophete Osee Osee 1. B. C. et 2. A. Ibi. 13. et 14. Ioel. 1. D. Amo. 1. C. Abdi 1. C. ben shewed meruelous thretes vnto the people for inobedieÌ„ce and rebukes and vtter distruction After the same maner doth the ê“phete Ioel moue the people to byweyle and mourne theyr transgression disobedieÌ„ce And the ê“phete Amos hath a lyke ê“cesse through / al for inobedieÌ„ce And Abdias was sent to shewe the punishemeÌ„t of inobedience Ionas for disobedieÌ„ce was cast into the see / bycause he wolde nat preache vnto the Niniuites the punisshement of theyr inobedieÌ„ce Ionas 1. et 2. Miches 1. A. Micheas the prophete caleth our lorde god vnto wytnes of disobedieÌ„ce of the people sheweth the punishement that shulde come therof Naum. 1. A. et 3. A. Haba 1 A. The Prophete NauÌ„ sheweth that god wyll take vengeaunce vpon disobedience as a persone that were in furie or an angre Habacuc sayth that by disobedience the lawe of god was torne or rent / and iugement came nat vnto any perfecte conclusion or ende / bycause the wyked persones dyd preuayle agayne the iust and ryghtwyse persones The prophete Sophonias sayth that god wyll punisshe man and beste for disobedience / and sheweth the terrible and dredfull vengeauÌ„ce that shall come therfore Soph. 1 A. Aggeus sheweth the great penury that fell for disobedieÌ„ce Aggei 1. B. et 2. C. zadha 1 A. in the yerth / honger / thurst / and colde with other many incommodites The prophete zachary / sheweth the great displeasure angre and wrath that our lorde had for disobedience And the remedy euer in all these prophetes / was onely the retourne vnto obedience In the begynnyng of the boke of the Machabies is shewed the disobedience of certein rennegates 1. Macha 1. B. that were cause of moche sore and mischefe Iosephus and Azarias capitaines of the people Ibid. 5. F. for theyr inobedience vnto theyr souereyne were put vnto rebuke and many of the people slayne The people of god that were in Iurie 2. Macha 1. A. sende vnto them that by disobedience fled into Egipte / to be reuoked / The great tyranny and persecucion that the people of god suffred / was for the inobedience of theyr parentes Thus all the olde lawe throughe out dothe shewe Ibid. 7. F. doth shewe the many folde incoÌ„modites of inobedience And the newe lawe is nat voyde of the same For saynt Iohan baptiste that was sent byfore our sauiour to prepare make redy 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. dyd moue the people to do penauÌ„ce for theyr disobedience / shewynge vnto them that the yre and vengeaunce of god was nere and at hande So dyd our sauiour also preache vnto the people penauÌ„ce In the v.vi and .vii. Chapitre of the gospell of Mattheu ben diuerse incoÌ„modites shewed of disobedieÌ„ce Our lord also cursed the cites of Corrosaim and Bethsaida for theyr disobedience And vnto those ê‘sones that shulde gyue accasion and shewe example of yuel he sayd vengeaunce and wo shulde come on theÌ„ in like maner And vnto the scribes and pharises he sayd wo and vengeauÌ„ce shulde come to them for theyr in obedience / and he shewed vnto Iudas that wo and vengeauÌ„ce shulde come vnto hym 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 wolde continue his purpose of disobedience He dyd also dryue and beate out the byers and sellers iÌ„ the temple and rebuked them sore for theyr inobedience An any Sapphiry his wyfe were sodenly stryken to dethe for disobedience Saynt Paule sayth the yre and wrath of our lorde god is shewed from heuen / vpoÌ„ the persones inobedient / there he shewed the horrible punisshementes that folowed vpon them that knewe god and were nat obedient therafter And in another place he cursed a man for disobedieÌ„ce / vnto his father He cursed also the Galathese Gala. 1. B. if they wolde be disobedient vnto his doctrine / althoughe an Angell of heuen shulde preache the contrarie / after he asked who had bewyched them vnto disobedience Ibi. 3. A. Ephe. 6 A. And after he sayth that euery persone shal be rewarded accordyng vnto his obedience Some persones rebellious and disobediente Phi. 1. C. dyd preache agayne saynt Paule for very enuie and malice and yet he cared nat therfore so Christe might be knoweÌ„ shewed therby Ibi. 2. E. Colo. 2. B. Some were disobedient for theyr owne lucre nat for Christe Byware sayth he that you be nat deceyued by false Philosophers and fall into disobedience 1. Thessa 4. A. 2. Thessa 1. C. For who so euer doth despice and wyll be disobedient vnto that we say doth nat despise man but god And the vengeaunce of god from heuen shall with flamyng fyre lyght vpon them that ben disobedient vnto the worde and gospell of god 1. Timo. 1. A. Saynt Paule left his disciple Timothey where he had preached to kepe the people from disobedience And after he dyd openly curse certein persones that were disobedient IbideÌ„ D. Ibi. 6. A. Those bonde seruauntes sayth he that haue maysters amonge the feythfull people let them nat be disobedient vnto them 2. Ti.
displease / vexe / trouble / and greue the pareÌ„t The curse of god is contrarie vnto al the other frutes of obedience / that is to say the welth of the soule of the body and of the goodes ¶ Of the thyrde frute or profytte of obedieÌ„ce fame / good name / honoure / and worshype The .xvii. Chapitre ALthoughe the Chapitre byfore be of itselfe sufficient auctorite for all our purposed ê“fyttes yet shall we neuertheles go forthe with oure order / and shewe nowe somewhat of the thyrde frute and profytte of obedience coÌ„myng therof / whiche is fame and good name / honoure and worshype / it is a worshype in the worlde to be of hyghe blode or of a royall lynage or stocke But euery obedient person is of the stocke kynne of our sauiour Christe / by his owne wordê Matth. 12. in fine Marci 3. D. Luce. 8. C. Io. 15. B. Deut. 28. Who so euer saythe he by due obedience doth accomplyshe and fulfyll in dede or werke the wyll of my father / that ê‘sone is my father and mother / syster and brother And agayne / those ben my louers and frendes that done by due obedience what I coÌ„maunde theÌ„ Our lorde also promysed in the olde testament honoure and worshype vnto his people / if they wolde kepe due obedience Saynge if thou be obediente vnto the voyce and byddyng of thy lorde god thou shalt be promoted and exalted aboue all other nacions Our sauiour in diuerse places sayd Matth. 1â— B. Lu. 14. C. et 18. C. Qui se humiliat exaltabitur The persone that kepeth a lowe sayle and maketh hym selfe meke vyle shal be exalted and taken vp / vnto honoure and dignite / but humilite is proued best by obedience / ergo obedience is worthy laude / prayse / honoure / and worshype Euery vertue is worthy prayse For laude prayse doth folowe vertue / as the shadowe in the sonne dothe folowe the body Fame and good name is of laude prayse Prouer. 21. The wyse man sayth that victorie is worthy prayse And the obedient person saythe he may beste speke of victory / and he hathe vanquyshed gotten a great castell sute holde that hathe ouercome hym selfe / whiche is done onely by obedience For without obedience can no vertue be goteÌ„ne preserued kepte And without obedience euery vertue is sone lost For it lesteth no lenger than the persone is obedient Perfecte obedieÌ„ce doth worke miracles Marci 14. D. For by his obedience saynt Peter went vpon the water / as vpon the drye yerthe or lande And saynt Maure that was disciple vnto saynt Benedicte / caled saynt Benette Grego 2. dia. Ca. 7. by obedience ran vpoÌ„ the water to recouer the chylde Placidus / that fell into the ryuer And many other great myracles ben setforthe shewed iÌ„ vitas Patrum / in many other holy stories that were done by holy obedieÌ„ce The name and fame wherof dothe yet lest and continue shall do for euer So thaÌ„ dothe folowe / the one of the frutê ê“fyttê of due obedience is fame name ¶ Of the fourthe frute or ê“fitte of obedieÌ„ce / that is to say the welth of the soule The .xviii. Chapitre HOwe let vs se howe the welthe of the soule coÌ„meth of due obedience The fyrst welth of the soule is delyueraÌ„ce therof froÌ„ the state of daÌ„pnacioÌ„ vnto the state of grace / whiche is onely of obedience vnto the holy sacramentê Fyrste vnto the sacrament of baptisme / and also vnto the sacrament of penauÌ„ce And other great welth vnto the soule is to be preserued / kepte / continued in the same state of grace / whiche is onely by obedience Pro. 29. C. The wyse man sayth / that the ê‘sone is blessed the is obedient vnto the coÌ„mauÌ„demeÌ„t of god And in an other pacle Qui custodit preceptuÌ„ non experietur Eccle. 8. quicquam mali The ê‘sone that is obedient vnto the coÌ„mauÌ„demeÌ„t of our lorde shall neuer haue experience of euyll / but shal be preserued kepte from all sinne And our sauiour in the gospell Io. 8. D. Si manseritis in sermone meo uere discipuli mei eritis c. If you saythe he perseuer / continue / byde in the obediece of my byddynge coÌ„mauÌ„demeÌ„t thaÌ„ shall you be my very disciples / you shall knowe the trouth of all thingê that trouthe shall delyuer you froÌ„ all yuell And a lytell after / he made an othe sayd Ibidem F. I acerteyne you for a true trouthe / the who so euer wyl be obedient in kepynge of my coÌ„mauÌ„dement shal neuer haue experience of deth euerlastynge August And whan we saye in our pater noster Fiat uoluntas tua sicut in celo et in terra Let thy wyll be done vpon yerth as it is in heuen / thaÌ„ done we pray make peticion for obedieÌ„ce For that saynge is as moche to meane as thoughe we said Good lorde our holy father that arte iÌ„ heueÌ„ we beseche the grauÌ„t vs the gyfte of due obedience / that accordynge vnto our state we may worke and ê‘fourme thy wyl here vpon yerth as of thy Angels sayntê for thyr state it is ê‘fourmed wroght in heuen For althoughe obedience be the synguler gyft of god frely gyueÌ„ yet wyll he natwtstaÌ„diÌ„g that we aske it make peticioÌ„ or pray therfore Whervnto we beÌ„ of his holy spirite exhorted moued And who so euer wyll inclyne / leyne / and giue good eare and heryng vnto the exhortacion of trouthe shall surely possede and haue it / and that wyll nat can neuer haue it And if by fraylte or temptacion we fall into synne nothynge maye recouer and deleuere vs but onely obedience vnto the holy sacramente of penaunce / obedience than is a great benefytte profytte vnto the soule And yet whan the soule is by penaunce reconsyled nothynge may better apparell and garnysshe the soule with good vertues ne better kepe norysshe the same therin August than obedience For obedience is nat onely the mother and begynner of all vertues but also it is the mures or noryssher / the brynger vp and keper of all vertues And obedieÌ„ce dothe also chase / put away / and quenche / or at the leest dothe restreyne and rebate the assayles of our thre principall enemies the dyuell / the worlde / the flesshe / wherof the prophete saythe Psal 118. In quo corrigit adoscencior uiam suam That is vnder the fourme of a question howe / wherin / or wherby shal the fraile yonge persone correcte and refourme or restreyne / his wayes and fraile disposicions whervnto he answered saynge In custodiendo sermones tuos In kepynge thy byddynges / that is ta saye by due obedience vnto thy coÌ„maundementes Obedience also dothe cause in the soule and in the conscience of a ê‘sone a merueylous tranquilite and reste of mynde And in
all scrupulosites / feres or doutes obedience dothe put the conscience in moste hyghe surete / which is no lytell conforte ne yet smale profytte vnto the soule Esay 48. Wherof the prophete Esay saythe in the persone of our lorde / vnto the people If thou sayd he haddest ben obedient vnto my coÌ„maundement and byddinge thy peace / thy tranquilite / thyne ease and reste shulde haue ben habouÌ„daÌ„t as a flode or ryuer In figure wherof is sayd in the Machabees / that for the time of Symon Macha 14. whiche by interpretacion is as moche to say as due obedience / all the laude nacion of the Iues was in great tranquilite / reste and peace / thus is euidente / that obedieÌ„ce is moche profytable vnto the soule ¶ That by due obedience large coniecture may be had of the state of the soule The .xix. Chapitre A Great singuler conforte / profytte and pleasure vnto al deuoute christianes / is to knowe at the leest by coniecture in what case or state of saluacion the soule doth stande / whiche is best knowen by loue For who so is in charite dwellethe in god / and god in hym / but no persone can loue god excepte he fyrste loue his neghboure For saynt Iohan sayth / he yâ— loueth nat his neghboure 1. Io. 4. D. whome he may se ê‘ceyue with his bodely syght howe can he loue god whome he can neuer so se ne ê‘ceyue as though he meÌ„t / that he myght nat loue god iÌ„ any wyse / wtout the loue of his neghboure 1 Io. 3. C. In this one thyng sayth he we knowe wel / that we ben traÌ„slate chauÌ„ged froÌ„ deth vnto lyfe bycause we done loue our brother For who so euer dothe nat loue dwelleth and is drowned in dethe / by loue than muste the state of the soule be knowen Who so euer dothe perceiue in conscience that he is in charite with all persones / and louethe all as hym selfe and hateth none he may hope and truste well that he louethe god But nexte vnto god our selfe we ben moste bounde to loue our pareÌ„tes / specially the spirituall parentes / our souereynes of religion Due louynge obedience vnto whome is a testimonie of our loue and obedience vnto our lorde whose rowme they beare For he sayd vnto his disciples If you byde and continue in due obedience eche loue other Io. 8. than shall you be in dede my disciples so knowe for my disciples / so is obedience than ê‘fytable vnto the soule ¶ Of the finall meryte and hyghe rewarde of obedience The .xx. Chapitre THe finall meryte and hyghe rewarde of obedience is grace in this lyfe presente / and glorie in the lyfe to come For surely obedieÌ„ce doth obteine here moche grace and dothe also multiplie the same Super quem saythe our lorde requiescet spiritus meus c. Vpon whome sayth he shall my spirite reste / dwel / byde and continue but vpon the persone that is meke in spirite and obedient therafter God is euer redy and present by his grace to helpe and conforte the persones obedient / as dyd appere in saynt Petre whan he at the byddyng of our lorde went vpon the water For althoughe for his feynt feythe he byganne to synke and drowne Matth. 14. D. yet for his obedience our lorde was redy to helpe him The same was also signified in the ladder that Iacob sawe whervnto our lorde was ioyned / Gene. 18. in token that he wolde euer be redy to helpe and conforte theÌ„ by his grace that done take the way and enterpryse the iourney of obedience / whiche thynge Iacob felt and perceyued in the workynge of his soule byfore he sawe the outwarde token And therfore he sayd with great affection / our lorde is in this place and I knewe nothynge therof Wherby dothe appere the god is euer present with the obedient persones all thoughe he be nat perceyued Iacob also dyd se and perceyue that Angelles dyd ascende and discende by that ladder / whiche thynge doth signifie the manyfolde graces that our lorde dothe dayly minister by his holy Angelles vnto the persones obedient Our lorde sayd also of hym selfe Io. 14. C. Who so doth loue me sayth he wyll be obedient vnto my byddynge / the rewarde wherof doth folowe And my father of heuen wyll loue hym / and we both wyll come vnto hym or vnto his house / that is to say / into his soule And there wyll we make our maÌ„sion and dwelling place with hym / a good gyfte / and moche coÌ„fortable vnto the soule I assure you Glosa suê‘ illud Qua si peccatuÌ„ alielandi est repuÌ„g 1. Re. 15 E. Psal 81. The merite of obedieÌ„ce is so moche that therof is sayd Sola obedientia est quae fidei meritum possidet Sine qua infidelis Quisque coÌ„uincitur Obedience is that vertue that alone hathe the merite of feythe without whiche euery ê‘sone is accouÌ„ted condempned as an infidele / or vnfeythful ê‘sone And the ê“phet sayth PreceptuÌ„ dnÌ„i luciduÌ„ c. The coÌ„mauÌ„demeÌ„t of our lorde / is vnto the ê‘sone obediente / bryght and shynynge / and dothe illumine and gyue lyghte vnto the eyes and syghte that is to meane dothe teache the conscience to perceyue the trouth in all doutes or erroures For the iugementes of our lorde as folowethe there bene vnto the persones obediente true in them selfe / and so bene they shewed and byleued of the sayd ê‘sones / nothynge doutynge of theÌ„ in any wyse but vnto them more desyrable and pleasaunt / than any ryches / syluer / golde / or precious stones And more swete delectable vnto the herte soule of the odient ê‘sones thaÌ„ is hony or suger vnto the mouthe or palate And therfore sayth he good lorde / thy louynge seruauntes done kepe thy coÌ„maundementes and in kepynge of them is moche meryte and moste hyghe rewarde And in an other place Ideo dilexi mandata tua super aurum et topasion Psal 118. I haue therfore as a liberall obedienser loued thy coÌ„maundementes aboue and moche more than any golde or pÌ„cious stones And therfore haue I with al due diligence ordred my selfe vnto obedience And therby haue I hated and auoyded the way of wyckednes / or all wyked wayes August Saynt Augustyne also sayth that the more obedient one persone be in this lyfe aboue a nother the more large shal be his meryte rewarde in the lyfe to come Ibidem And mortal meÌ„ saith he shal by the meryt rewarde of obedieÌ„ce passe / atteine / and come / vnto the immortalite of Angelles And so to conclude obedience doth open heuen gates / dothe conuey and cary the obedient persones there into For without due obedience can neuer man be the chylde of saluacion / ne entre the gates of heuen / Our sauiour to wytnes / where he sayth Matth. 19. B. Si uis
For what amendes is that whan thou doste satisfie some persones of the slaunder gyuen vnto them and therby gyue a newe slauÌ„der or occasion vnto other persones / althoughe for a cerâ—eynte that slaunder or occasion that is done / hy the intent to profytte vnto the better is more tollerable / and more veniall and lesse synne than is the slaunder that the persone doth thynke to gyue whaÌ„ he shulde be an apostata vnto worse and lesse perfection But the persone also without any doute dyd byfore more surely folowe his conscience although nat without slaunder occasion vnto that waye that he supposed and thought better than if he had contrarie vnto his conscieÌ„ce remayned and taried styl in his tyrste place where he was / and yet myght he well and surely haue byden and taried there styll if he coulde therby / haue ben well assured and satisfied of his owne conscience Wherfore nowe / let vs in the conclusion of this disputacion vsurpe vse the same iugement that saynt Paule gaue of that ê‘sone that wolde eate and fede / and of that persone that wolde not eate nor fede of those meates that semed vnlawfull / that is to say / that he that moued coÌ„pelled by his owne ê“per conscience dyd leyue forsake his place bycause as semed vnto hiÌ„ he wolde nat forsake ne breake his vowe shulde in no wyse despyse him that wolde nat so leue ne forsake his place And agayne / he that sure in conscience dredyng the slaunder and offeÌ„ce of his bretherne wolde nat leue ne forsake his bretherne shulde in no wyse iuge ne coÌ„dempne the ê‘sone that dyd departe And thus as vnto these maters I praye you take me well / and that I haue answered as I fele / perceyue / vnderstaÌ„de without any preiudice vnto them that can better ê‘ceyue or fele Forthermore yet you aske and require me to assoyle you certeyne questions The fyrste / where a persone had honted / and soght aboute for the habite of religion / whiche he deuoutly receiued and afterwarde as vndeuoutly wyckedly dyd reiecte / cast away and forsake the same you aske nowe why that saynt Gregory knowynge the matter dyd nat constrayne hym to resume and take agayne his habite / but also grauÌ„ted vnto the apostata so ê‘during and abydyng all maner of coÌ„munion The seconde question / why saynt Augustine dothe in some maner subdue the vowe of continencie and chastite vnto the lawe of matrimonie / that is to meane / to make and iuge the vowe of chastite to be lower in degree than the lawe of matrimonie In so moche that in the boke he wrote of virginite he semethe to affirme / that vnto the chaste persones the forepurpose and promise of that lyfe may nat pÌ„scribe ne haue auctorite and strength / aboue matrimonie coupled to gether and duely knitte VnderstaÌ„de this auctorite of saynt Augustine iÌ„ the simple vowe of chastite / nat the vowe of solemne ê“fession in religion but that matrimonie promised by lawfull contracte of them also that by the deceyte of the dyuell haue broken theyr vowe of holynes chastite shall remayne and byde indissoluble and vndeê‘table And vnto these questions as for this present tyme no thynge coÌ„methe vnto mynde or remembraunce more certeynly and more shortly to be answered than that these holy bisshoppes and saintes dyd so vnderstaÌ„de and thynke best / but whether they ryghtly and well dyd therin let them loke and se them selfe For in the senses or vnderstandyng / iÌ„ actes or dedes of noble fathers / I am surely ware that by no meanes I estteme / thynke / or iuge any other than saynt Paule to wytnes was than required among the dispenses ministers of Christ / that is to say / that eueriche be fouÌ„de ê“ued feythfull true For I am iÌ„ certente 1. Co. 4. A. whether they abouÌ„ded in theyr owne sence / spake after theyr owne minde feling or whether they abouÌ„ded and spake in the spirite of god / they both as in all other thynges so lykewyse in these thyngê were feythfull and true The th one in dispensyng and ministring that thyng that was byfore his handes and in his power of iugement And the tother in writtyng that he felt / vnderstode ê‘ceyued That you yet forther done aske spurre of certeyne bysshopes / whome as is wryteÌ„ the same saynt Gregory the pope dyd for a tyme inclose or shytte vp iÌ„ monasteries for theyr excesses defaultê whether in that meane tyme dwellyng amonge the religious ê‘sones they ware theyr owne habite and aray or els the monasticall habite of the religion vnto this question I can nothynge answere but that it semeth more credeble that they dyd nat receyue the notable habite whiche they shulde nat haue perpetually nor continually kepe / but rather that / that in the secretes of the monasteries they onely soght quietude and rest / and oportunite of penaunce You wolde also here this thynge of me / why or wherfore among al other institutes ordinauÌ„ces of penauÌ„ce the discipline of the monasteries / the lyfe of religioÌ„ shulde haue this prerogatyfe / that it maye be called a seconde / or the seconde baptisme The laude of religious lyuyng I suppose and iuge / the cause why is for the perfytte renouncynge and forsakyng of the worlde / and for the singuler excellencie / of the lyfe spirituall / wherby / this maner of coÌ„uersacion lyuyng / excelling ouerpassing in perfection all other of mannes lyfe dothe make the ê“fessers louers therof more lyke vnto Angels of heuen than vnto men of this worlde / and thervnto doth refourme iÌ„ maÌ„ the ymage of god doth assigne marke / and appoynt vs as by speciall badge of armes vnto Christe as doth baptisme And so bene we as baptized the secoÌ„de tyme in that we done as saynt Paule sayth mortifie our membres / whiche ben vpon yerth / done cloth our selfe put Christe hym selfe vpon vs / as our lyuerey garment / plaÌ„ted newly set roted agayne vnto the similitude of his dethe Collo 3. A. Ro. 13. D. And also lykewyse as by baptisme we ben delyuered froÌ„ the power of darkenes synne original ben traÌ„slate coÌ„uehed into the kyngdome realme of eterne clarite / euerlastyng glorie Ro. 6. A. so in lyke maner in the secoÌ„de regeneracion of this holy purpose of religion done we escape nat onely froÌ„ the darknes dauÌ„ger of originall synne / but also of many other actuall synnes done entre into the lyght of vertue grace / framyng our selfe vnto the sentence of the holy Apostle sayng Ro. 13. D. The nyght of synne precessed and went byfore but nowe the day of grace hath approched draweÌ„ nere yet done you byseche me to be in fourmed of a nother doute / you aske whether the mutacion and chauÌ„ge of the abbotte or souereyne may any thynge helpe
/ perfourme and kepe indede / after suche maner as thou hast promised vnto thy lorde god For of thine owne ê“per wyll with thyn owne mouthe hast thou spokeÌ„ the worde whiche can nat be caled backe And our sauiour in the gospell as byfore is rehersed sayd Luce. 9. Nemo mittens manum ad aratrum c. No maner of persone that hath bouÌ„de hym selfe by full consent of soule vnto any diuine or godly werke / after doth loke backe / forsake that enterprise can be apte / or mete for the kyngdome of heuen Act. 5. A. And iÌ„ the actes of the Apostles saynt Petre sayd vnto Ananie a ê‘sone that of his owne mynde offred hiÌ„ selfe to liue iÌ„ coÌ„mune as the other christianes dyd / after brake the ê“myse whan thy house lande sayd he was in thy possession was it nat thyne owne likwise the money therof at thyn owne ê“per wyl in thy lybertie byfore thy ê“myse / as thoughe he sayd it was so / and why than sayd he woldest thou after that promyse made deceyue and falsely make a lye or leasinge vnto the holy ghoste For as there is shewed in the letter he made a lye and his wyfe Saphira confirmed the same / for the whiche bothe were stryken sodeynly vnto deth by the vengeaunce of god / for brekynge of theyr vowe and ê“myse So dothe folowe as a playne coÌ„clusion that syth the parentes haue lawfull power to put theyr chyldren to religion / and if they iÌ„ lawfull age done after make profession they muste nede perseuer in the same Syr say they if they so continue it shal be vnto theyr great peyne and affliction / let them saye I take pacience For our lorde may ryghtwysely punisshe the synnes of the parentes / by the temporall paynes of the chyldren For the parentes done many tymes put theyr chyldren vnto religion with out due consideracion / as some to be so discharged of theyr bodely fyndynge Some to the ende purpose so to prouyde for the teÌ„porall lyuynge of theyr chyldren And some in hope and truste to be succoured and holpen be thyr chyldren And some to haue them in honoure / dignitie / and degree / with many other lyke causes / nothiÌ„ge spirituall / whiche thyng well considered shulde in suche persones be a reasonable occasion of more depe and perfecte pacieÌ„ce / and in lyke maner do I saye of them that in sodeyn passion / or that by dissimulacion haue entred in religion For of suche haue we herde Some ê‘sones bycause they were disappoynted of suche makes as they desired to haue had in mariage haue iÌ„ the passioÌ„ forsakeÌ„ the worlde Some other sodeynly after the dethe of theyr maried makes / or of theyr souereygnes / or of theyr dere frendes / haue done in lyke maner / that after hath repented them / and wolde haue ben glad to be at libertie agayne I haue herde also of some persones that haue dissimuled theyr entre / that were neuer mynded to take the religioÌ„ for any perfection / ne euer gaue consent there vnto / but by a maner of curiosite / wolde do as theyr felowes dyd And some haue entred of ignorauÌ„ce / that neuer knewe / ne herde speke of any rule / ne of any such statutes / and ceremonies / as after they ê“ued were theyr bonde and duety / whiche if they had knowen byfore they wolde neuer haue taken the religion Surely all these do I put in one case with theÌ„ that haue nat well and ryghtly receyued religion And yet natwithstandynge they may nat after theyr solempne profession loke backe / ne forsake the same For no creature can tell by what dispensacion our lorde god suffred them so to do For I thynke veryly it was for to auoyde theyr more yuell at the least or els of more depe mercie vnto theyr helth and saluacion A similitude that was a true story A certeyne man was vnryghtwisely committed and put in prison / and within a lytle space after whyle he there remayned certeyne persones that were his enimies came vnto his house with full purpose and mynde to haue slayne hym / and whan they had broken vp the house / and herde that he was in prison they retourned voyde of theyr purpose / whiche thing whaÌ„ the man knewe he thanked our lorde of his wrong full prisonement / and had great pacience therwith So shulde these persones haue byleuynge verely that almyghty god workethe all vnto theyr best For that is an happy pryson or punishemente / that dothe restreyne the persone from his hurte / and specially from dethe / and also that dothe put hym vnto surety of lyfe and saluacion But yet syr saye they these persones be nat sure of saluacioÌ„ / bycause they ben there agayne theyr mynde and wyll and therfore the religion shall nothynge profyte ne auayle them Here vnto I saye they may tourne that wyll as a man may tourne a horse with a brydell For the thynge that is to may and haue power there vnto Almyghty god by speciall grace hathe put in the libertie of the selfe persone Sub te sayth our lorde erit appetitus tuus Gene. 4. et tu domina beris illius The appetite of thy sensualitie shal be vnder the and in thy power And thou shalte haue dominacioÌ„ lordshyp / and gouernaunce therof If the ê‘sones than of mis entre wolde be sory and discoÌ„tent with that maner of intent or mysbyhauiour or of any default iÌ„ theyr entre and wolde wysshe and wyl in theyr herte and mynde that theyr entre had bene good and lawfull / and that for the tyme to come they wolde applie theyr mynde / and dispose them selfe in the religion accordynge vnto the same our lorde god wyll accept theyr good wyll / and nombre them as the other coÌ„pany / yet here they done go forther saynge Syr some of these persones in case can nat bringe theyr herte mynde / and wyll / in any wyse to be contente with the state and religion that they haue takeÌ„ / but euer they thinke / and wishe vnto god / that they had neuer ben professed / and if they were at liberte / they wolde neuer come into any religion / and ouer that if they myght lawfully they wolde departe and forsake theyr religion They knowe in concience they entred nat lawfully they remayne and byde in religion as persones in prison agayne theyr minde and wyll And yet forther they can nat refourme the wyll / what remedy nowe Surely they ben iÌ„ harde case / natwithstandynge yet is there remedy For as man hathe two principall partes a soule and a body / so hathe he two wylles the wyl of the spirite / and the wyll of the flesshe The one is reasonable the other is sensuall Gal. 5. C. And these tweyne be euer contrarious / euer at warre / and continuall batayle / neuer wyll they be accorded in the chylde of god I call those ê‘sones the
What reason say they is it the you shuld so mocke / and becke with your handes and fyngers one vnto an other / and so shewe your felowes what you meane or what you wolde / where you myght speke and with playne wordes shewe better your mynde / as all other people done And sometyme of the day you wyll speke / and a nother tyme neuer a worde but vse suche tockê toyse / as thoughe some tyme were more lucky to speke in thaÌ„ a nother And yet whan your tyme is coÌ„mune than wyll you nat speke in certeyne places / but call your felowes out of that place / as the churche / or claustre / as though that place were nat fortunat or shulde let you to speke All is very folysshe in good soth This is the obiection of the heretikes Answere Nowe here vs answere I pray you / and good deuout christianes take hede vnto the very trouthe / rather than vnto theyr skoffynge checkes / we wyll fyrste answere after our promysed maner / that is with suche balde reasons as they done make without auctorite / and afterwarde shewe reason founded vpon auctorite of scripture This question wyll I fyrst aske of them why done the kynges seruauntes / or the wayters vpon lordes or states kepe silence whyle a peticion is made vnto theyr mayster or souereyne The hereti why syr saye they For it is agayne nurture and good maner for to interrupte or breke any mannes tale / moche more for the seruaunt vnto the mayster The auctor So saye I is it agayne good perfection to let any persone to pray / so to tel his tale / and to make his peticion vnto our lorde for the tyme assigned or appoynted there vnto The hereti But why syr say they done you make suche signes than and nat speke The auctor Why done you say I somtyme make a sygne or a becke vnto one of your felowes 〈…〉 that standethe byfore your mayster to here his tale whan you haue nede of hym / and done nat thane speake and call hym vnto you / nor yet go rowne in his eare nother The hereti Syr saye they it is agayne good maner / to rowne in the souereynes presence / or to call any man froÌ„ hym / or without any speache to let his tale / but to make a becke or signe dothe lytel let / if it be made priuely and with good maner Take the same answere for my parte saye I that a priue signe made with reuereÌ„ce and good maner for a thynge necessarie dothe lesse let or hynder dedeuocion than dothe outwarde speache The auctor The hereti But yet say they why done you let to speake in the churche specially whan you be nat at diuine seruice or yet in the claustre more than in a nother place The auctor Why saye I agayne may nat euery persone speke at liberte in the kynges priue chambre though the kynge were vnto theyr knowelege absente or why is it prohibite and forboden / that people shulde there rowne or wysper to geder priuely And why maye nat a man fede his horse in the kyngê hale / or wayshe dysshes in his chambre whan he is absent The hereti Ah syr saye they The kynges chambre is a place of dignite and prerogatyue / and many thynges therfore that may be done in other places may nat by good nurture be done there nor sayd And also places rowmes / and offices / bene ordeyned in the kynges house / for all thynges accordynge and as conueniente is The stables for the horses The hall for the men The counsell house for the kynges couÌ„sayle The priue chaÌ„bre for the kynges priuate pleasure / and so forthe of other lyke I praye you than saye I The auctor let it be as conuenient and accordyng that the churche be a place of dignite and prerogatyfe / onely appoynted for prayer contemplacion / and suche diuine seruice due vnto god alone And that the claustre may be a place of study and of reguler obseruaunce / and so of other places and tymes of silence accordynge vnto the institucioÌ„ and ordinauÌ„ces of holy fathers And let this suffice as for lyke answere vnto theyr reasons ¶ Of silence by auctorite of scripture The .xxvii. Chapitre SIth that we haue accordyng vnto our ê“myse answered these menye some what after theyr maner / that is like vnto like / nowe must we for our owne parte shewe some what howe religious silence hathe foundacion / and grounde / vpon the auctorite of holy scripture in both the testamentes And fyrste for the tyme of sileÌ„ce we maye take auctorite in the olde testament of the wyse man saynge Eccle. 3. Tempus tacendi tempus loquendi There is a tyme of silence and a tyme of speache / where the holy fathers done nat forgete to note here In silencio et in spe erit fortitudo uestra Esa 3â— In holy scripture the tyme of silence is preferred and set in order byfore the tyme of speache Matth. 15. C. Matth. 6. And in the newe lawe we haue for auctorite that our sauiour kepte silence hym selfe whansometyme he was prouoked and requyred to speake And also he coÌ„maunded his Apostles / the whan they wolde praye 1. Reg. 1. they shuld nat speke moche And the holy saynt Anne the mother of Samuel / whan she praied saith the scripture she spake nat / but only that here lippes were sene scant to moue And for the place of silence our lorde sayth by his prophete Amos that with other suche punisshement as he there shewed shulde come vnto the people for synne / the Temple shulde be desolate / and in euery place Amos. 8. B silence sayth he shal be cast out and no thynge shal be regarded ne set by Matth. 12. Our sauiour in the gospell sayth my house is a place of prayer / and nat of geanglynge / or claterynge Apoc. 8. A. Saynt Iohan in the Apocalips sayth that silence was made / commauÌ„ded / and kepte in heuen for a tyme. Esa 32. D. And the prophete Esai / the tyme shal come sayth he whaÌ„ peace shal be the worke of Iustice / and sileÌ„ce shal be the reuerente worshype of the same iustice The holy Apostell saynt Iames. Iaco. 1. D. Who so euer done thynke or iuge them selfe to be religious / done nat refreyne theyr tonges by due silence theyr religion saythe he is vayne and voyde / and nothinge worthe 5. q. 4. In loco Psal The coÌ„mune lawe dothe also assent there vnto And the Psalmiste saythe Humiliatus sum et silui a bonis I was made meke and brought lowe and than dyd I kepe silence from all speache thoughe it were very good / moche more than shulde we kepe silence froÌ„ those thynges that were vayne or yuell Psal 106. And in an other place he sayth they were glad and ioyfull / bycause
But the true obediences is alwaye by loued and euer herde graciously accouÌ„ted of Christ hym selfe nat onely as his seruaunt or frende â— buâ— also as his brother / syster / mother loue 〈◊〉 therâ—fore obedience / and auoyde and fle disobedience ¶ Of a breue or shorte recount or reherse of the premysses by order of scripture The .xxiiii. Chapitre THat al religious persones shulde the rather loue the excellent vertue of obedience / and the more fere ordred / hate and abhorre or loth this abominable synne of inobedience or disobedience we haue here setforthe a breue or short Epiloge / recapitulacion or recounte of the sayd incoÌ„modites or punisshement and peynfull rewardes of disobedience after the order of scripture Fyrste than we maye begynne at the example of the fyrste Angell Lucifer that hy disobedience loste the pleasaunt place of heuens blesse / and whan therby the peynfull pitte of hell / there to remayne for euer / in wo and peyne / in shame and rebuke perpetuall Gene. 3. The exaÌ„ple also / of our fyrst pareÌ„tes Adam Eueâ— that by the same vice loste the possession of paradyse / and where they were in possibilite neuer to deyene suffer disease and in moste hyghe honoure end dignite they fell into the misery of all maner of sekenes and dethe infamous vnto the daye of dome and excepte the redeÌ„ption of our sauiour Dampned Gene. 4. for euer Cayn also theyr eldest sone / lost the coÌ„tre of his natiuite and byrthe / the company and presence of his parentes / outlawed and put to flyght as a renegate / euery where in shame and rebuke / in continuall feare and drede of his lyfe / and at the last slayne in his body / and dampned in soule for euer / and all that came of hym / by whose syn al the worlde was drowned except .viii. persones Gene. 7. And yet after the distruction flode one of those .viii. persones by disobedience in dishonoure and vnreuerence of his father fell in lyke vengeaunce in hym and his Ge. 9. D. Gen 11. B. For the presumpcion of disobedience in byldyng of the toure of Babylone the people were deuided vnto diuerse tonges Ge. 12. A. And all they fell into ydolatry and forsoke our lorde god excepte AbrahaÌ„ and his wyfe and Loth and his / whome our lorde caled frome among the other people / and put them into the lande of beheste And yet of al the chyldren that Abraham had none dyd folowe our lorde by theyr fathers steppes in obedience but Isaac alone The great cites of Sodome and Gomorre with other Gene. 19. dyd synke for disobedience And Lottes wyfe was tourned in a salt stone The eldest sone of Isaac was cast out of the fauoure of god / for disobedience For whan he knewe the pleasure and wyl of his father he dyd wylfully there agaynst And the chyldren of Iacob had great trouble and sorowe for disobedieÌ„ce Gel. 28. B. Ibid. 44. Fx. 7. et aliis Exodi 21. Exo. 32. F. Leui. 8 G. The disobedience of kynge Pharao was punisshed by many plages And many punisshementes bene set forth vnto the chyldren of Israel for disobedience In one daye were slayne of them by theyr owne bretherne .xxiii. thousande men Payne of deth was assigned vnto the prestes if after theyr consecracion they went forth among the people wtin Leu. 10 A. vii dayes Nadab Abiu / the childreÌ„ of Aaron for disobedieÌ„ce were sodenly stryken vnto deth with fyre from heuen Leui. 17. The coÌ„mune people that of theyr owne auctorite / without the prestes wolde take vpon theÌ„ to do sacrifice / or to make oblacions were cursed of god for theyr inobedieÌ„ce IbideÌ„ 18. And likewyse of theÌ„ / the coÌ„trary vnto the coÌ„maundement of god wolde abuse them selfe in the synne of the flesshe with suche persones as there were prohibite forboden These ê‘sones also that misuse theyr bodies in the synne of the flesshe / coÌ„trarie vnto nature ben cursed / and so bene they that done leyne folowe wychecrafte charmes by disobedience IbideÌ„ 19. et 20. Peyne of deth was appoynted vnto them that by disobedieÌ„ce dyd approche or come nere vnto the tabernacle of testimonie in the olde lawe excepte onely the tribe of Leui. Numeri 1. G. None other persones shulde touche ne yet curiously loke vpon the vesselles ne vpon the ornamentes apparell of the sanctuarie Nu. 4. B. vnder payne of deth for theyr disobedience If any persones also by disobedience wolde nat kepe the feste of Ester / accordyng vnto the coÌ„maundemeÌ„t they shulde be excoÌ„municate and accursed Ibi. 9. B. Ibi. 11. A. And the fyre of the vengeaunce and wrathe of our lorde destroyed many of the people / that by disobedience murmured and grudged with the laboures that he had assigned appointed them And of theÌ„ that by coÌ„cupiscence and gloutonous desyre to eate flesshe dyd murmure agayne the Manna heuenly meate of goddes sendyng IbideÌ„ G. many were slayne by the plage of god And Marie the syster of Moyses for her in obedience Nu. 12 D. was stryken and made lepre and so remayned .vii. dayes as accursed out of all the other company Ibi. 14. D. All the chyldren of Israel that came out of Egipte / excepte tweyne deyed in wyldernes for theyr disobedieÌ„ce Ibi. 15. E. That soule sayth our lorde that by pryde disobedience doth breake despise his coÌ„mauÌ„dement shall perysshe and be loste Dathan and Abiron for disobedience dyd synke into hell / with all theyr housholde and substauÌ„ce and fyre froÌ„ heuen destroyed Chore all his company Ibi. 16. E. Those ê‘sones that wolde nat be obedieÌ„t Nu. 18. D. duely to pay theyr tythes were iuged by our lorde vnto deth Moyses and Aaron the great seruauntes of god for theyr in obedience Ibi. 20. B. lost the great honoure of the ledyng and bringyng of the chyldren of Israel into the lande of byheste And for inobedience Nu. 21. B. our lorde sende amoÌ„g the chyldren of Israel venemous serpentes that destroyed and slewe many of the people And in a nother place our lorde coÌ„maunded Moyses to hange vp the prynces of the people agayne the sonne Ibi. 25. B. And xxiiii thousande were slayne also for disobedience Moyses shewed vnto the people / that if they wolde be disobedient whaÌ„ they shuld come vnto the lande of byhest Deu. 4 D. et 8. D. et Ibi. 11. D they shulde be shortly destroied and come vnto nought If you kepe true obedience sayth our lorde you shall haue benediction and blessyng and if you be disobediente you shall haue contrarie malediction and curse / and throughout all the boke of Deutronomie ben meruaylous thretes or thretynges of our lorde set forthe vnto the breakers of obedience And after the dethe of Moyses all the people dyd bynde them selfe vnder peyne of dethe Iosue 1 D
we done so labour on pilgrimage in the body / by the troubles wherof bothe our intent is letted / and also by the cares and busines of the same body our charite loue is fatigate / and dwelled In the ende of your secoÌ„de epistle you aske me / howe I wolde iuge or thynke of the vnderstandyng of this text of the gospel Ecce enim merces vestra multa est in celis Lu. 6. D. Lo / take hede se For your wages rewarde is great or moche in heuen And you meruell very moche that saynt Augustyne wolde say vpoÌ„ the same texte that it shulde nat be nedefull to vnderstaÌ„de here these visible corporall or bodely heueÌ„s / lest so our wages rewarde shuld seme to be set appoynted in thinges mouable / and slepery vncerteine And therfore you thinke here shulde some spirituall firmameÌ„tes be vnderstaÌ„de ment / of the whiche as you say you can nat tell nor yet suspecte what shulde be supposed or thought But if you attende hede well what you haue red The realme kingdome of god Luce. 17. Ephe. 3. is within you / and saynt Paule sayth / that Christ by feyth doth dwel in your hertes / as a kyng in his owne realme rule And in a nother place he sayth Ro. 8. The passions and paynes of this tyme ben nothyng of dignite / degre or worthynes ne any thyng coÌ„parable vnto the glorie to come / whiche shal be reueled shewed in vs / he sayth nat / that shal be shewed vnto vs / as an outwarde thynge / but in vs / as nowe bydynge dwellyng within vs / but nat yet apperyng And the prophete sayth also Psal 44. Psal 63. All the glorie of the kyngê doghter is within forth / or froÌ„ within And in a nother place man hath assended vnto an hygh herte / and mynde of contemplacion Psal 83. Sapien. 7 And yet agayne man hath disposed ascencions in his herte And the wysemaÌ„ The soule of the iuste persone is the seete / or stall / or syttyng place of sapience / the voyce of the whiche sapience is this / heuen is my sittyng place If you now take hede I say note well these thynges many other like in holy scripture Esai 66. A you wyl in very dede study gyue diligence to seke labour that the kyngdome of god his iustice may rather entre come vnto you than that other you shulde go forth outwarde / or els ascende clymbe vpwarde or aboue But I cal here this termes / aboue / or without forth accordyng vnto the posicion order of the place / as the heuen doth froÌ„ the yerth holde or kepe an exteriour outwarde place And the soÌ„ne / the mone the sterres done kepe a superiour hygher place For those same selfe thynges that ben within vs by the very subtyle sleÌ„der inuisibilite vnê‘ceyuablenes of theyr nature ben also aboue vs by the very hygh dignite and degre of theyr excellency And also they ben without vs by the immensite vnmesurable excesse of theyr mageste But these thynges ben very hyghe moste hyghe harde to be intreated And therfore had they nede of a more diligeÌ„t disputacioÌ„ and also of a more wyse better lerned disputer / yet thervnto of a more large worke and intreaty I had went supposed / I shulde nat in the intreating of these maters haue exceded the maner of a pistle But as I nowe se ê‘ceyue the coÌ„municacion and tale hath ê“ceded vnto more length than I trusted or thoght Name you therfore the worke if it so please you a boke / or if it please you an epistle / as you wyl For whether it shulbe be / in fewe wordes or in many I was bouÌ„de whiche thynge I haue studied desyred to satisfie your wyll and desyre ¶ Thus endeth the boke of saynt Bernarde of precepte and dispensacion / translated and tourned out of latyne into englysshe by the sayd brother of Syon / applie all vnto the best I byseche you / and pray for the olde wreche / Rycharde Whytforde ¶ The sayd wreche vnto bothe the parties that is to say the souereynes the subiectes I Byseche you mekely / bothe reuerent souereines / deuout subiectes ê‘done my rudenes in all / be coÌ„tent I coÌ„clude vnto you 1. Pet. vlti Seniores ergo qui in vobis suut with the senteÌ„ce of saynt Petre / that is / that you both / eueryche by theÌ„ selfe all in coÌ„mune do so laboure inforse your selfe that folowing the steppê of Christ you may attayne / ê‘fectly come vnto his coÌ„pany / that is / to be both together membres of hin misticall body Howe be it coÌ„uenieÌ„t it is and good ryght reasoÌ„ that suche ê‘sones as by the auctorite of theyr age / yeres of profession / office or dignite bene seniores in religioÌ„ / and so in rowme or place aboue other that also in lyke maner in the diligent study and precise obseruaunce of the religion they be the effectuous workers / laudable teachers so very examplars of the ê‘fection of the same For all the residue of the couent or coÌ„pany done take fourme and done coÌ„munely folowe the examples / the doctrines and teachynges / the maners and byhauiours / and the auctorite of them And therfore it is nat sufficient and ynough for them / to kepe them selfe frome defaulte and offence of the religion but that they also study labour with diligence to bryng al the multitude vnto the same For the age of the seniores doth put them in auctorite And the vse and experience of many thynges doth rendre them prudent and wyse And theyr integrite ê‘fection of lyuyng / ê“ued and openly knowen vnto the coÌ„pany doth put theÌ„ in credence trust Vnto you therfore fyrst I speke reuerent souereynes seniores of religion that ben the kepers gyders of the multitude And I humely byseche you in visceribê° Christi / that is / for the teÌ„derloue of our lorde sauiour Iesu Christe for the bytter paynes passion that he suffred for you al maÌ„kinde that you reÌ„dre frame your selfe vnto suche multitude coÌ„pany as by the ordinauÌ„ce of god bene put vnder your gouernaÌ„ce very pastores / pitious vnfeyned fathers / wache wake / gyue dililigeÌ„ce take good hede / loke wel on euery parte / take care thought that your flocke for whome Christ suffred dethe nother lacke ne want any thyng necessary for the body ne yet for the soule / nother holy coÌ„solacino ne holsome doctrine couÌ„sayle / ne in any wyse the very exaÌ„ple of the lyfe euauÌ„gelical / that is to say the life of our lorde 〈…〉 Iesu you be vnto theÌ„ theyr bysshope / ê“uider / perfourme theÌ„ the effecte of the same / fede theÌ„ / cure theÌ„ / gouerne
euer Vnto all these and vnto many mo myscheues doth his lady lechery lede hym that hathe forsaken hym selfe / and wylfully thrast his hed into her halter / bondage Let this wreche also wey / peyse / thynke howe shorte this lyfe is / thoughe he myght lyue vnto the vttermost age and howe at 〈◊〉 vanysshed / and fled more swyftly thaÌ„ smoke or wynde / and is more vayne and voyde thaÌ„ a shadowe Let hym also loke well / howe vnstable / howe vncerteyne it is / howe many grennes or snares / howe many trappê / howe many lyme roddê / and nettes deth doth lay for vs / leyng and bydyng moste craftely in awayte for vs / day and nyght / euery were / on euery syde / in euery place / and euery howre Here maye it profytte hym to remembre suche persones / as he hym selfe hathe knowen deye and passe out of this worlde by sodeÌ„ and disconfortable dethes / specially suche persones as he knewe of that maner of lyuyng And so by theyr ieoparty and peryll to be more ware of hym selfe Let hym remembre howe pleasauntely they lyued but howe bytterly and miserably they deyed How late they sawe / and perceyued theÌ„ selfe Howe they forthought theyr pleasures / and hated theyr miserable lyfe to late Let hym than remembre the extreme and moste dredfull contenaunce and byhauiour of our lorde and sauiour Iesu / at the last day of iugement And specially that sentence irreuocable / that neuer may be called backe / therfore of most hyghe discoâ—â—â—â—e◠〈◊〉 shall say you wyked and câ—â—sed 〈…〉 your way / depâ—cte hens / with â—â—â—nde râ—â—â— leyte or lyghtnyng into fyre and payne euerlastyng without ende / or yet without remission / eaâ—e or â—â—â—â—te / whome ye shal weyle / sorowe and 〈◊〉 â—oue short and â—â—omentanie pleasure without â—â—de / 〈◊〉 / or measure Here let hym than wâ—yâ—â—â—â—n bâ—lâ—â—oe and iuge what maner of bargaâ—ne and exchange it is for so fylthy / and so short a pleasure / and yâ—â— that in dede rather payne than pleasâ—â—â— as is an yche or thynges for that than to lose / in this lyfe the tranquillitâ—â— / rest / and pleasure of the soule and mynde and after this lyfe / the vnspekeable ioyes of heuen And to byâ— and receyue agayne therfore the moste horrible place / the moste vgly and lothsome company / and moste abhominable syght offend â—â—it â—eanâ—â—â— furious fyre and all the moste terrible tourmentes of hell / in payne and wo euerlastynge / worlde without ende Beholde thou lothsome fecher / weyâ— and take hede In what case thou shal be than whaÌ„ god and all the worlde hath forsaken the / and thou also by despere hast forsakeÌ„ thy selfe And thou left for euer without remedy I wolde aduise the wreche loke vpon these thynges byfore And yet if thou thynke it is a payne for the to forbere thy pleasure yet thynke agayne and reuolue well in thy mynde what paynes and laboures / what care and daungers / our lorde god thy maker / our swere sauiour Iesu thy redemer toke and suffred for the Bysyde the coÌ„mune laboures and iniuries that doâ—â—e apperteyne vnto maÌ„ remeÌ„bre / what perseâ—â—â—ion he had / what shamefull rebukes / what paynes and tourmentes in his body / howe moche blode he shed / howe bytter dothe he suffred for theÌ„ And wylt thou wreche forgette all these benefites And for thy false â—eÌ„dyshe pleasure put hym agayne vpon the crosse by â—enewyng and agayne doyng the same mischeuous wherfore he suffâ—red all this woâ—â— Alas vnkynde wreche dost nat thou to â—s to â—ethâ—â—e many great gyfte the hathe gyâ—â—â— vnto thâ— / that neueâ— dyddest deserue any thynge but payne And yet for all / the last wherof may neuer duely be recoÌ„pensed yet doth he desyre no more but that thou for his sake / folowyng hâ—â— exaÌ„ple â—oldest take that lytell payne to restreyne thy furious appetite and blynd affection / from those thynges / that only shulde noy hurte / destroye thy selfe / neuer may greue ne ê“fytte hym And that thou woldest somwhat dispose thy selfe to loue hym that so moche hathe loued the. Alas wylt thou euer haue a stony herteâ— or rather an herte of yren or style ¶ Howe this synne shulde be auoyded by the consideracion of two contrarie loues / and of the ende therof The .xxiii. Chapi SEt byfore thyne eyes or sight / these ii loues / and compare them bothe to gether / that is to say honest loue / and vnclene loue / holy pleasure / and voluptuous and fylthy pleasure The ioye gladnes of the spirite / the purite passion / of thy false flesshe Loke wel vpon the grounde mater of both the loues For the mater of honest loue is god and all godly thynges And the mater of other is stynckyng synne â—â—â—l Se the â—â—â—ce and disposicion of both For the nature of honest loue is to growe increaâ—e vnto the pleasure ê‘fecte of the ê‘sone And coÌ„trarie the disposicion of vnclene loue is to growe vnto hatred / vurest / displeasure and / distructeon Take hede vnto the ende and rewarde of bode For the rewarde of honest lowe is ioy and loue perpetuall And the rewarde of vnclene loue payer wo euerlastyng / Answere also herevnto Whether ye thynke in true conscience that any reasonable ê‘sone be so beastly and shameles that wolde in the tyme of that fylthy furie of the fleshe coÌ„mitte and dothe dede in the opeÌ„ market place / wolde nothyng lâ—ttene care who shulde se / beholde that abhominacionâ— I am sure ye say none Alas thaÌ„ why doth nat the brestlâ— lecher remeÌ„bre who loketh vpoÌ„ him / our lorde god / the holy Angelles / specially his owne kepes / al the blessed company of heuen For I am sure if he had the eyes and syght of a spynx / or of an Egleâ—he coulde neuer se the dede of any ê‘sone / done byfore hym so clerely and euidentely as god and al heuen done so euery thought of his hert and mynde It shulde also some what helpe and make hym to remembre at the begynnynge of this foly and madnes That he must come at the last vnto one of these two poyntes and conclusions / that is to say other that suche false pleasure ones tasted / entred shall so enchaunt by wyche / and blynde his mynde that he shall go and passe forth froÌ„ one vyle abhominacion vnto an other vnto the tyme he come as saynt Paule sayth in sensum reprobum Ro. 1. that is to weane Vnto a frowarde minde and vnderstaÌ„dyng felyng / forsakeÌ„ of god / obstinat iÌ„ yuel So â— whaÌ„ sine hath left hym / that is say / whan he hathe no power in nature to accoÌ„plysshe that synne yet shall hathe leue the synne But by thâ—fore â—â—longe vse therof as we haue knowe in many pâ—â—sones the appetite desyre / and wyll to do syne doth as quykly / and