desyre / or whan they ben compelled to do what they wolde nat do / than done they saye they ben bonde or in thraldome And contrary whan they maye without let or stoppage / without blame or rebuke / folowe theyr owne wyll and do what it please theyr sensualite / than done they iuge they ben at liberte / whiche thynge in very dede is clene contrary / for the liberte of the flesshe is moste vylayne / thraldome / and bondage And the moste thraldome and moste streyte bonde vnto the spirite is moste hyghe fredome and moste noble liberte / for the fredome and liberte of the flesshe is whan a persone by the offence of our lorde / and by the transgression and brekynge of his lawes is in folowynge his owne sensualite at liberte and lowence from iustice and from al vertue / and is by leude custome bonde caytyfe vnto iniquite / wykydnes / and synne For saynte Paule sayth Ro. 6. that a persone is bonde caytyfe and seruaunte vnto that thynge where vnto he doth bynde hym selfe / wether it be vnto syne / the rewarde wherof is euerlastynge dethe / or whether it be iustice / that is to saye vnto the knotte and congregacion of all vertues / the rewarde where of is euerlastynge lyfe And contrarie therfore the liberte of the spirite is whan a persone in forsakynge all his sensuall appetites of very deuocion and zele / to pleace our lorde and to perfourme and kepe his lawes / is fre lowce / and in conscience at liberte from all vice and synne / and is bounde as of dute vnto Iustice and so thrale seruaunte vnto vertue / for as the holy virgine saynt Agath sayd The moste hyghe fredome and the moste noble liberte is that wherin the bondage and thraldome of Christe is proued and perfourmed in full effecte For the auctorite of saynt Paule wyll bere vs out herein / where he sayth vnto the Romayns Ro. 6. Whan you were the seruauntes and bonde thrales of synne / than were you fre from iustice / and at liberte from all vertue goodnes But nowe that you ben delyuered voyd of synne / you ben made the seruauntes and bonde thrales of our lorde god and of our sauiour Iesu Christe Thus nowe maye we boldely conclude by auctorite contrary vnto theyr false suppositiō / that bondage and thraldome vnto the lawes of god and vnto the lyfe of our sauiour Iesu / is the very fredome and noble liberte of the spirite And on the cōtrarie parte / that the fredome of sensualite and the liberte vnto the lawes of the flesshe and vnto sinne / is very bondage moste captyfe thraldome And so nowe dothe folowe both by reason and of auctorite that the more faste and streitly any persones done wylfully bynde / and make thrale them selfe by moste solemne vowe / and moste sure promyse vnto any of the commaundemētes or coūsels of Christe / so moche the more ben they in fredome and at liberte in his lawe and religion / whiche in very dede is as they also done call it a lawe of loue / and a lawe of liberte For by that loue inspired by grace by that liberty of Christes lawe doth euery persone bynde hymselfe So that he is bothe the bonde thrale of Christe / and yet fre man in moste ioyfull liberte of conscience And contrary wyse the more any persone do folowe the fredome liberte of the flesshe the more is he bonde caytyfe vnto synne And for a certeynte this liberte is the cause and occasion why these heretikes done take the way of malicious errour / and frowardenes cōtrary vnto the ordinaunces lawes of the churche These sure groundes nowe well considered take good hede vnto theyr reylynge reasons / and false feyned supposicions For nowe say they we haue mo folysshe and supersticious ceremonies than euer had the Iues. Note here that these heretikes done call the holy ceremonies of the olde testamente / folysshe and supersticious and yet they can not deney / but that those ceremonies were ordeyned by our lorde god as necessarie figures of the newe testamēt / as after you shall here more pleynly whan we shall more specially intreate of ceremonies / yet forther se what they saye / we ben saye they retourned frō Christe vnto Moyses / here done they take Christe and therby signifie and meane theyr leude liberte / or rather vnlawfull licence of the flesshe And by Moyses they meane the rigoure of the olde lawe after the letter And frō Moyses saye they vnto Pharao / by Pharao they done signifie the bondage of religion / all that foloweth dothe moste directely and streight frame and fashon vnto them selfe / and nat vnto vs as by the auctorites byfore is euidēte that is to say that they the selfe heretikes say lothynge the Manna and moste swete spiritual meate of the gospell / done take delectacion and pleasure in the pottes of flesshe and potage of Egipte / that is to say in the voluptuous appetites and desyres of the worlde and the flesshe / and this done they proue in effecte And so nothyng contente with the quietude / ease / and reste of the gospell / they done wylfully gyue or rather sel and binde thē selfe vnto the seruitute and thraldome of Egipte that is as we sayd the worlde And vnto the intolerable and lost laboures / of tyles and brykes / of clay / myre / and mucke / that is to say vnto the vyle voluptuous flesshely ond beastely pleasure of the same And despysynge the swete and confortable yoke of the lyfe and gospell of Christe and of the lyght easy burthen of his doctrine / and ordinaunce they done stowpe / bowe downe / more than wylfully charge theyr neckes vnder the roughe / harde / and rigorous yoke nat of the maners of mē as they saye of vs but of the maners of the dyuell / that is to saye vnto the heuy lode and blockys burthen / nat as they saye of vs vnto the constitutions / statutes / and ordinaūces of men / but vnto the temptations / suggestions / and persuagions of the dyuell This is nat sayd in any passion but onely in reiection and retourne of theyr owne word◠vnto them selfe O good lorde howe folysshe / howe madde / and frantyke ben these errante heretikes / what tende / what yuell spirites / what enchauntementes / or wychecraftes / or what myschefe of the dyuell hathe thus bywyched them / that after the firmite constauncy and confirmacion of all the lawes of the churche / by so many counsayles / of so profoūde lerned wysdome ministred by the holy ghoste / and continued so many hoūdreth yeres that is to say M.v. hoūdreth mo / yet these myserable wreches done sterte / lepe / and I lee therfrom / dampnably done fall downe from the hyghe / towne pleasaūte palayse of the fredome liberty of Christe / vnto the
foly to gette with peyne / that may be had with pleasure Here done they presuppose a false heresie / and put it forthe as a trouthe / that is that the lawe of the gospell the lyfe of Christe may be perfourmed lyghtely with ease / reste / and pleasure of the body / and in the fredome and liberte of the flesshe / whiche is playnly false / as dothe appere in the gospell Arcta est via quae ducit ad vitam Math. 7. B. Io. 14. A. zc The way that ledethe vnto lyfe sayth the gospell is harde and strayte And Christe sayd also Ego sum via I am sayth he the selfe waye And he wolde nat entre into blysse him selfe but by the waye of peyne and penaunce / and nat of ioye pleasure / by the waye of laboure and trauayle / and nat of ease and reste And so he ordered his holy Apostles and all that wolde be his disciples saynge Mar. 8. Luce. 9. Luce. 14. Qui non tollit crucem suam et se quitur me noÌ„ potest meus esse discipulus c. Who wyll nat take theyr owne crosse and folowe me can nat or may nat be my disciples Euery persone hathe his owne crosse that is to saye suche peyne / penauÌ„ce / and laboures / as the nature of the ê‘sone may conuenientely bere / accordynge vnto the condicion state of the same ê‘sone The newe lawe therfore is a lawe of liberte pleasure / bycause it dothe rendre man fre and louse from all synne / and from the peyne therof gyueth grace the moste hyghe pleasure of the spirite / but nat as they meane and suppose For in very dede as vnto the ê‘fourmaunce of the ê‘fection therof the lawe of the gospell is more harde streyte / thaÌ„ the olde lawe was For in the olde lawe by the testimonie of Christ our lorde bade coÌ„mauÌ„ded his people to loue theyr freudes Leuit. .19 C. And to haue theyr enymyes in hatered But Christe sayd I coÌ„maunde you that you loue your enemyes The olde lawe sayth Luce. 6. Exo. 20. C. Non mechaberis Thou shalt nat abuse or mysuse the acte of thy flesshe But I tell you sayth our sauiour who so loketh vpon any frayle ê‘sone that is to say a man vpon the woman or contrarie with the full consente of concupisence / hathe therby yuen than offended in herte and soule / with the same persone iÌ„ lyke degre maner of the acte In the olde lawe is sayd Mat. 5. D. Non occides Thou shalt kyl or slee no ê‘sone Exo. 20. C. Deu. 5. B. Mat. 5. But the gospell doth forbede vs to be wrothe or angrye in our hertê / agayne our euen christianes or to call any ê‘sone fole or dawe / or yet to reueÌ„ge our selfe by any roughe or vncourteise wordê / or wysshe / or wyl any hurte to any ê‘sone / or to haue any stomake of hatered vnto any ê‘sone Qui odit fratreÌ„ suuÌ„ 1. Io. 3. C. homici da est Who so euer saith saiÌ„t Iohan dothe hate his brother is an homicide or maÌ„lleer Nowe let theÌ„ reken you good deuoute reders be yuen iugê / whether of these two lawes is more harde to kepe The olde lawe say they was a lawe of dred of sorowe care / we ben say they delyuered therfrom / by the lawe of loue / whiche we may fulfyll say they wtout care / with gladnes of herte mynde And I say the olde lawe was a lawe of carnall drede / punisshemeÌ„te of the body / the newe lawe is a lawe of spiritual drede / fere of the punisshemeÌ„t of the soule body And it is a lawe of loue / moste depe loue bycause it muste be accomplesshed nat by the carnall loue that they done meane but by very charite that is spirituall loue / that is neuer with out fere holy drede and dothe moste care take depe thought to please our lorde by the workynge of his wyl and kepynge his preceptes Gregorius For the profe and euidence of loue is the shewynge and settynge forthe of the workes or dedes wherof our sauiour sayth in the gospell Who so dothe here or herken / and bere awaye my wordes / and dothe perfourme and worke them indede / that same is the persone that loueth me Lu. 6. G. Io. 14. B. And agayne Io. 14. D. That persone that loueth me / wyll kepe my byddynges and coÌ„maundementes Than by good reason he that loueth god / muste nedely care and gyue diligence by good workê to approue that loue â—nd howe maye they affirme that the lawe of the gospell can be perfourmed without drede WhaÌ„ they here our sauiour say that of euery worde that is nat fruytfull Mat. 12. C. shal we rendre and make accompte and rekeninge at the day of iugemeÌ„te And agayne That a Camell a great beast may passe more lyghtly throughe the eye or hole of a nedell Mat. 10. C. than a ryche couetouse man may entre into heuen And the wyfe man also saythe that the grounde and begynnynge of wysdome Ecl. 1. B. is the dred of our lorde And the holy drede of hym saythe the Psalter doth remayne / byde / and laste for euermore Psal 18. Thus appereth that the lawe of the gospell muste be kepte aswell with drede as loue / and with care / thought / diligence / vnto the which thyngê doth religion moste auaile They say the religion of Christe receyued in baptisme is sufficient vnto all christianes for theyr saluacion wtout any other / ergo these other religions ben voyde The very gospell wyll reproue and condempne this argumente For all thoughe that the religion of Christe be sufficiente / yet dyd Christe hym selfe beyonde and aboue that sufficiency / perswade / moue / and counsayle / more hyghe perfectioÌ„ as in the gospell of Mathewe Mat. 19. C whan a yonge man axed of hym what he myght do to be sure of his saluacion / he answered that to kepe the coÌ„maundemeÌ„tes of the lawe precisely shulde be sufficient there vnto but if thou wylt sayd he attayne / or approche vnto forther ê‘fection thou muste do more / as there is conteyned So than foloweth by the conclusion of Christe / that in the lawe and religion of the gospell ben degrees of perfection Some of necessite as coÌ„maundementes And some of speciall merites at liberte as counsayles Hereof dothe folowe that the religion of Christe as they say is sufficient vnto all christianes generally But I saye that is excepte they haue no forther mocion vnto forther ê‘fection But if any be specially called by the spirite of god vnto any of the counsayles of perfection / thaÌ„ say I if that persone wyll forsake that calynge the generall religion of Christe is nat sufficient for that persone so caled / whiche thynge we shall more playnly declare here after /
sayd Sic ergo omnis ex uobis qui non renunciat omnibus que possidet non potest meus esse discipulus That is euery ê‘sone of you that doth nat renounce forsake all thynges that he hathe in possession vnto proper vse / may nat or can nat in any wise be my disciple / in this degre of perfection But here peraduenture they wyll say that these wordes of Christe were spokeÌ„ indifferently vnto all christianes / where vnto saye I the wordes of the selfe texte wyll answere Sic ergo c. these ben wordes of a sure coÌ„clusion as very trouthe / as moche to say in englysshe As so thaÌ„ / or so therfore / whiche ben wordes of a sure conclusion natwithstaÌ„dynge this worde Ergo is vsed coÌ„munely in englysshe vnto the same purpose and in the same significacion So than concludynge the wordes that he sayd byfore in the same chapitre / he sayth Ergo eueryche / or euery one / or euery persone / Omnis / and there folowith / ex uobis / of you / nat alone euery persone as they saye For euery persone is nat of this electioÌ„ or calinge / but euery persone / euery one of you / that ben syngulerly / caled and of synguler election vnto this perfection / and lykewyse of all other that shall succede you of lyke calynge Euery one I say of you that doth nat renounce / and forsake all that he hath in possession / can nat be my disciple This sentence dothe conclude that who so wyl be of this perfection muste presently nat onely in purpose / or minde for tyme coÌ„mynge / but also for that presente tyme byfore he be a disciple / byfore he entre in religion he muste forsake all / howe all all I say that he hathe / or may haue / in possession vnto proper vse And yet nat vtterly all thynges For thoughe he maye haue nothynge in possession / yet may he haue all thynges in coÌ„mune vnto vncerteyn vse at the appoyntemente of the souereygne Thus nowe bene all these vowes statuted and approued by the lawe of the gospell / as founded / and grouÌ„ded vpon the same ¶ Howe the Apostles dyd receyue the counsayle of these .iii. vowes / and bynde them selfe and theyr successours of lyke calynge consente vnto the same The .xiii. Chapitre HEre peraduenture the said aduersaries wyll say that all thoughe the Apostles were of suche synguler election as is sayd all thoughe they dyd al kepe the sayd .iii. vertues with other and amonge other vertues / yet say they dothe nat folowe that they made any vowe ê“fession 〈◊〉 promyse thervnto / nor that they kepte theÌ„ for any bonde or duety / but onely of theyr owne fre libertie and good wyll / and so dyd many other holy sayntes many yeres after them For directe aunswere here vnto we muste se fyrste and vnderstande what is a vowe / that is what is mente by this terme Votâ—m in englysshe a vowe Diuê° Thomas opusculo 14. ca. 12. et in Scda scde ¶ The deffinicion or terminacion of a vowe A Vowe than is an acte of promyse / that dothe apperteyne vnto the due honour of god For it is a promyse made vnto god of those thynges that done bylonge vnto his honour / wherby a persone dothe bynde hym selfe vnto that thyng that byfore that vowe was iÌ„ his owne libertie / and he nothynge bounde there vnto And if a persons were bounde yet dothe the vowe make hym more streytly bounde than he was / natwithstandynge if the vowe be ones made it muste nedely be kepte / may nat be broken wtout synne or offence Deu. 23. Cum uotuÌ„ voueris domino deo tuo saythe the scripture non tar dabis reddere c. Whan thou hast made a vowe vnto thy lorde god / tary nat ne make delaye to rendre and perfourme the sâ— / for our lorde wyll requyre it of the. Eccle. 5. A. And agaâ—ne in an other place It thou make a vowe vnto our lorde make no stopage ne delaye to rendre and paye the same For god is displesed with a folysshe and vnfeythfull promyse / perfourme therfore whatsoeuer thou doest promyse For moche better were it thou madest no vowe thaÌ„ after thy vowe nat to kepe thy promyse These texes and sentences ben coÌ„ditionall and nat of bonde natwithstandynge whan the vowe is made than is it bounde Spal 65. Wherof the Prophete saith Reddam tibi vota mea que distinxerunt labâ—â— mea I wyll tendre and perfourme my vowes and ê“mises that I haue spoken and made with my mouthe Good delyberacion therfore muste be had as I sayd byfore and the spirite ê“ued Luce. 14. byfore the vowe be made For so doth our sauiour signifie in the goâ—â—ell of Luke / by the two parables of hym that shulâ—e preuyde byfore the begynnynge to bylde to haue sufficient to ê‘fourme the same / or els shulde it retourne vnto his shame rebuke And lykewyse of the kynge that with fynal power shulde aduenture in batayle with an other of farre greater pusaunce and might / vpon whiche grounde is the yere of probacion for euery persone appoynted in religion A vowe also maye be made of that thynge to be perfourmed where vnto the persone is bounde all redy / as the Prophete sayd Spal 118. Porcio mea domine dixi custodire legem tuam This good lorde is my porcion and choseÌ„ parte / and that haue I promysed by vowe to kepe thy lawe And after in the same Psalme Iuraui et statui custodire iudicia iusticie tue I haue sworne or made o the / statuted and firmely ordered to kepe the iugementê of thy iustice / that is thy lawe and coÌ„maundement The prophete was bounde vnto the lawe of god byfore he made that vowe promyse / and o the / and yet natwithstandinge for the more large merite and to shewe therby his loue / and ferueÌ„t desire of herte he made the othe / vowe / and promyse vnto the same / was therby more streytly bouÌ„de thaÌ„ he was byfore whiche bonde neuerthelesse is as we shewed byfore more large fredome and libertie Thus haue we shewed what a vowe is / that is to saye what is the definicion or determinacion of a vowe ¶ Howe and vnder what fourme and maâ—â—â— a vowe maye be made The .xiiii. Chapitre NOwe must folowe of the fourme and maner howe a vowe maye be made For a vowe may be made openly or secretely The vowe secrete is made inwardly in the herte or mynde / and in the conscience of the selfe persone / alone that other by secrete wordes vnto hym selfe or els by thought and consente of soule / doth make the vowe and promyse vnto god alone / as dyd Iacob whan he wente vnto his vncle / and as Anne the mother of Samuell dyd byfore Heli the preest / and as many other persones done dayly make of pilgrimages / or fastes to be
in obedience / that he therby may be wyse iÌ„ dede Let all his discrecion in obedience be suche Bernardê° de precept et dispens that he therin haue no maner of discrecion And let his wyt and wysdome be suche that in obedieÌ„ce he haue no ther wytte nor wysdome This nowe haue we sayd for the true / feythfull / playne / and symple maner of obedience ¶ That obedience shulde be liberall and louynge The .ix. Chapitre AN other good maner of obedience is that it be done liberally louyngly / with herty maner affectioÌ„ of minde For that liberall affection of that simple and blent obedience we spake of dothe shewe / expresse / and declare / the discrete indiscrecion and the wyse foly or folyshnes of the same For the subiecte that dothe his obedieÌ„ce with liberall herte and affection dothe make no discusse ne reasonynge of the mater / as other wyll that done say / what reason is here in Who founde out this fonde or folysshe counsayll who brought vp this goodly gyfe Howe came vp this comely custome with suche other checkes or tawnts Why shuld I do this thyng rather thaÌ„ any other of the coueÌ„t Here ben myne elders / here ben my yongers And yet am I dryuen forthe none els / with many suche other murmures and grudges whiche nothynge done bycome religious persones In these maner of persones loue lacketh / and liberall affecte is absente / and charite as they say is out of towne And that causeth them thus to discusse and reason with them selfe so ferre that in dede they bene without or beyonde all reason / and done ê“ue them selfe very starke foles / For vnto louyng simple obedieÌ„ce nothynge apperteyneth to iuge or discusse / the qualite or quantike of the coÌ„mauÌ„demeÌ„t / that is to say whether it be vyle or honeste / lyght or harde to be done / but wtout any suche triall or rekenyng / without discrecion or deliberacion / without wytte / wysdome / or coÌ„sideracion to be coÌ„tent only to ponder wey that the thynge is coÌ„maunded therwith to inforce gyue diligence with good fidelite with liberall louyng herte to ê‘fourme fulfyll the same The ê“phet sayth Volnutarie sacrificabo tibi I wyll good lorde sayd he do vnto the sacrifice of obedieÌ„ce / with a fre redy wyll with a glad herte mynde / in an other place psal 53. Psal 118. Paratus sum et non suÌ„ turbatus ut custodiam mandata tua I am redy lorde nothyng troubled ne greued in that I am bounde to kepe thy coÌ„maundemeÌ„tes And Samuel the ê“phete / vnto our lorde 1. Reg. 3. Speke / syr sayth he gyue thou lorde the coÌ„maÌ„dement For I am here thy seruauÌ„t / present and redy / to herken and to be obedient thervnto I do nat desyre to appoynt the good lorde what thou shalte coÌ„maunde but what so euer thou wylte coÌ„maunde byd me do that wyll I with all liberall loue and moste herty affectioÌ„ be redy to folowe and to fulfyl In the olde testament our lorde sayd vnto his people Deut. 12. in fine What I coÌ„mauÌ„de you to do that thyng do you alone / and nother adde you any thyng thervnto ne yet minisshe any thynge therof What feythfull persone wyll aske or seke reason why our lorde god wold gyue this coÌ„maundement or that it nothyng apperteyneth vnto any creature to discusse the wyl and pleasure of god Nor yet vnto the subiecte the wyll of the souereyne But well dothe it bycome theÌ„ to fulfyll with liberall effecte and loue of herte whatso euer is coÌ„maunded as theyr wyll mynde / and to go no forther But this point of obedience is harde to be truely done and fulfylled of any ê‘sones excepte onely suche as haue by force and teruente study made the souereynes wyll to be theyr owne wyll And theyr proper wyll to be the souereynes wyll For all maner of persones done gladly and with affection folowe and fulfyll theyr owne wyll And therfore saynt Bernarde sayth Bernardê° de precept et dispens That poynt of obedience call I the beste whan the thynge that is coÌ„mauÌ„ded is done with the same wyll in suche maner fourme as it was coÌ„maunded For vnto suche subiectes the coÌ„maundemeÌ„t of the souereyne is as they say meate and drynke / that is to meane a synguler pleasure So sayd our sauiour hym selfe Io. 4. D. Meus cibus est ut faciam uoluntateÌ„ eius qui misit me My meate and fode sayd he is to perfourme the wyl of hym that hathe sende me into this worlde And saynt Bernarde againe Vt sup Those subiectes that done seke meanes / that the souereyne shulde commaunde that thyng / that were theyr wyl and pleasure done vtterly deceyue them selfe / altohughe in theyr owne opinion they seme to kepe good obedieÌ„ce For they ben nat in that thynge obedieÌ„t vnto the pÌ„late / but rather the pÌ„late vnto theÌ„ Ls confes Saynt Augustyne therfore sayth That minister seruauÌ„t / or subiecte do I call the best that doth nat desyre ne wyll / to here coÌ„mauÌ„ded of the souerein what he wold or hath pleasure iÌ„ but the rather hath good wyl pleasure to do / what so euer the souereyne doth speke or coÌ„mauÌ„de This obedieÌ„ce therfore that here is / caled liberall / whan it is done and perfourmed with due affectioÌ„ of herte mynde is of great and hyghe ê‘fection and of synguler meryte For as the coÌ„mune prouerbe sayth loue hathe no lacke / that is to meane that true loue fyndeth no defautes / puttethe no doutes / casteth no perilles / ne maketh any excuses ¶ That obedience shulde be stronge / myghty / and bolde The .x. Chapitre VPon these premisses dothe folowe an other good ê“priete of obedience That is to say that very obedience shulde be stronge / myghty and maÌ„ly / and so clene without cowardnes that with a bolde spirite and without feere or drede it shulde dare presume to interpryse and take in hande thynges of great peryle and ieopardy / thynges of great difficulty and hardenes / thynges laborious and peynfull / and thynges vnto nature horrible and abhominable And yet thynges sometyme for the state or strengthe of the persones impossible So dyd we shewe byfore / of a disciple that for obedience dyd sore laboure to remoue a stone that was impossible to be moued or styrred by a great multitude / and of the yonge disciple that brought the Lyonesse vnto his souereyne / and of hym also that entred into the pytte of kokadrylles Saynt Bernarde saythe that our sauioure Iesu loste his lyfe Bernarde bycause he wolde nat lose his obedience And saynt Paule sayth that Christe was made continually obedient vnto deth And yet vnto the moste peynfull / Phillip 2 A. and moste shamefull dethe of the crosse This maner of obedience dothe nother stoppe ne stycke ne stumple
named a ê‘sone Naye sayd the bysshope what shulde one of you haue than Why syr sayd they he is one of vs / well sayd he one of you shall haue it / than he declared vnto them what he ment / that was that the same yonge man that euer was moste redy at his sayd calyng shulde haue it So doth appere that quicke and redy obedience doth moche please conteÌ„t all maner of souereynes And many ê‘sones haue we knowen for our tyme that haue for theyr redy obedience due attendauÌ„ce ben ê“moted fauoured aboue byfore many other that els had ben more worthy more lyke to haue ben ê“moted And the obedieÌ„ce or seruyce that is duely or slothfully done althoughe it be well done yet doth lose moche fauoure thanke / bycause it maketh the souereynes wery / to se the subiectes go so slowly vnto worke For it semethe than to be done with yuell wyll And it is a greue vnto a louynge souereine / a great disconforte also to se the subiectes after the coÌ„mauÌ„demeÌ„t gyuen to stoppe study therat / although they wolde be aduysed / so to stand syt styl eche loke vpon other / as though they knewe nat vnto whome he spake / or as thoughe one wolde that his felowe shulde go forth byfore or rather thaÌ„ he / or as though they were afrayde to go forthe / as dere done in an herde whan hunters ben aboute theÌ„ For than done they stande in an hepe to gether / one doth put an other / to haue hym out byfore This maner and byhauiour in obedieÌ„ce dothe as I sayd moche greue the souereynes For it causeth them to thynke / that they haue but lytell loue amonge suche subiectes And contrarie / the quiknes and redynes of the obedience is vnto the souereynes / as an euident profe of the loue of the subiectes / and dothe goodly and gayly well garnysshe the sayd liberall obedience ¶ That obedience shulde be done with due reuerence The .xiii. Chapitre IT bycoÌ„meth also this louynge lady obedience to be done with due reuereÌ„ce For loue without reuerence is chyldyshe or folyshe Chyldren / lytell babes / and innoceÌ„tes done loue theyr mothers or nurses / wtout any reuerence vnto them / and so done ydiotes and innoceÌ„t foles theyr gouernoures or kepers And reuerence without loue is mockery For so done lordes or geÌ„telmen reuerence vnto theyr seruauÌ„tes in mockery or scorne / and so dyd the Iues vnto our sauioure Christe Shrewde boyse and laddes wyll also do reuerence in mockery vnto theyr maysters But suche reuerence bycoÌ„meth nat religious persones / all theyr reuerence shulde come frome the loue of the herte / and so shulde theyr due reuerence in euery obedience shewe the mekenes of theyr myndes For whan obedience is done boldely / rudely / and without due reuerence it is a signe of a proude and presumptuous herte / that shulde disdeyne to do that obedieÌ„ce / and that it is done of course or custome / for the duete and bonde of religion rather than for the loue of reuerent deuocion And therfore suche maner of subiectes done thinke theyr obedience moche and of great pryce / and that they ben worthy moch prayse and thanke / and also rewarde therfore / but iÌ„ very dede they ben worthy none at all / for that reuerence is rather to be accounted as a flaterie than as due reuerence / and therfore if they haue any thanke or rewarde for the same that temporal thynge shal onely be theyr meryte Where the very louynge reuerence that is ioyned vnto obedience as iustice duete / and to auoyde the offence / peyne and punisshemente / that els they shulde shulde haue is moch rewarded of god For suche persones done nother aske ne couete any rewarde in this lyfe but rather done say after the counsayle and doctrine of our sauiour in the gospell Where he sayth vnto his disciples Cum feceritis omnia que precepta sunt nobis Luce. 17. Dicite Serui inutiles sumus Quod debuimus facere fecimus Ve enim nobis si non fecerimus That is whan you haue done all maner of thyngê that were coÌ„maunded you say you vnto your selfe we bene vnprofytable seruauntes For we haue done nothynge but that was our duete And wo vengeauÌ„ce shulde haue come vnto vs if we had nat done it Here is nowe thanke desyred / here is nowe rewarde loked fore / onely these persones ben glad to eskape peyne and displeasure And yet shall they to dede haue moste hyghe thanke and rewarde nat onely of theyr souereynes here but also of our lorde in blysse ¶ That obedience muste be perseueraunt The .xiiii. Chapitre YEt one poiÌ„t or propriete apperteininge vnto obedieÌ„ce doth remayne / nat onely as an ornament or garnysshe but also as a full soÌ„me and ê‘fection of this holy vertue obedience / that is to say perseueraunce / whiche is nat onely required vnto obedience but also vnto all maner of vertues / that shal be rewarded of our lorde god For saynt Gregory sayth De paeni distin 3 In casum bonum agitur si ante uite terminum deferatur A good dede is vayne / voyde / fruteles if it be lefte / gyuen ouer and nat continued vnto the lyues ende What auayleth to ren fast for the glayue a whyle / and than stoppe and stande or stycke in that way and come nat forthe vnto the goole place appoynted 1. Cor. 9 D Sic currite saynt Paule saythe ut comprehendatis So ren you sayth he that you may wyn caytche the game Matth. 10. C. And in the gospell our sauiour saythe Qui ê‘seuerauerit usque in finem sic saluus erit Who so euer doth continue his good dede vnto a perfecte ende he shall surely be a saued soule Many ê‘sones done bygyn well but yet as the coÌ„mune prouerbe saith hote loue is sone colde / and therfore they brynge nat well vnto a perfecte ende the thynge that they well byganne and with great feruoure of deuocion They say therfore in an other prouerbe / that softe fyre maketh swete malte That is to meane that euery thynge that is done by good deliberacion coÌ„meth vnto a good and profitable ende / wherof is yet an other Englysshe prouerbe coÌ„mune / loue me lyttell say they and loue me longe Matth. 22. D. But here vnto wyll some persones say / that after the coÌ„mauÌ„dement of the gospell we shulde loue god nat a lytell but rather as moche as is possible / with al the herte all the soule / and all the mynde / that is to meane with all the powers of the soule / the memorie / vnderstandynge and wyll But here muste you vnderstande / that one thynge maye be bothe lytell and moche in respecte of diuerse other thynges For the hole yerthe in comparisone vnto the sonne is very lyttell in quantyte / skant the .viii. parte / yet
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
selfe but yet so ferre moued / that he wolde be glad if it shuld happe / fortune hiÌ„ by any other meanes to be hurt you aske nowe iÌ„ this case whether the ê‘sone may with good coÌ„science / say masse or be coÌ„muned standyng that mocion displeasure or els whether he shuld were bouÌ„d to wtdraw hiÌ„ self / vnto such tyme the mocioÌ„ / displesure were rebated swaged I bysech our lorde / it neuer chaÌ„ce ne fortune me to apê“che vnto the holy sacrifice of peace with any suche trouble / nor with yre / or displeasure / stryft nor disceptacioÌ„ coÌ„brauÌ„ce of mynde to touche the holy sacrameÌ„t / where vndouted god him selfe is pÌ„sent / recouÌ„sâ—lyng vnto hiÌ„ al the hole worlde Certenly that oblacion or offrynge that any ê‘sone doth presente vnto our lorde Matt. 5. D. shall neuer be thankefully receyued excepte he fyrste apeace and reste his brother / whome he knoweth and remembreth well he had byfore in case greued and hurte So moch than the lesse thankfull shall his offryng or dede be if he do nat fyrst appease and rest hym selfe towarde his neghboure Forthermore yet you aske a question of the contrariete that semethe to be in these two sentences and sayng of saynt Paule The fyrste where he sayth vnto the Philippenses Nostra conuersacio in coelis est Phillip 3. Our coÌ„uersacion is iÌ„ heueÌ„ The secoÌ„de vnto the Corrinthes Quamdiu sumus in hoc corpore 2. Cor. 5. peregrinamur a domino As longe as we ben in this body we done labour in pilgrimage absent from our lorde Howe maye these tweyne saye you stande to gether howe may the soule in the same selfe tyme bothe labour in body on pilgrimage absent from our lorde and in heuines also be preseÌ„t with our lorde The selfe Apostle doth in a nother place assoyle and declare hym selfe Where he sayth Ex parte cognoscimus 1. Co. 13. et ex parte prophetamus On the th one parte sayth he we done knowe / and we haue perfecte knowlege And on the tother parte we done prophecie / that we onely byleue In that than that we knowe or haue knowelege as beholdyng thynges present we ben than with our lorde And in that we yet here bydyng done prophecy / as it were of thynges to come / byleuyng those thinges that we done nat vnderstande / and hopyng and trustynge those thynges that we knowe nat we done nowe laboure in pilgrimage here in body as abseÌ„t from our lorde But whan that thynge shall come to passe sayth he that is perfecte / that is to say / the plenitude and fulnes of glorie / whiche shal be in the resurrection to come 1. Cor. 13. than shall that thyng be voyd and vanisshe that nowe is on the th one parte / that is to say / all maner of corrupcion of the body / where of without doute coÌ„meth happeth vnto vs / this laboure on pilgrimage in the body whiche yet remaineth and bydeth on the th one parte And that is it that the Apostle in hym selfe mournyng doth miserably by wayle and say Ro. 7. O I vnhappy man / who or what persone shall delyuer me from the body of this deth he doth nat coÌ„plaine so moche agayne the body / but vpon the body he sayth of this deth / that is to saye vpon the corrupcion of the body / that yet indureth and lasteth Shewynge therby that nat the body but that the greues of the body / ben cause of our peregrinacion and pilgrimage For the body that is corrupted and wasteth is greuous vnto the soule / nat the body syngly or alone of it selfe Sapi. 9. D. but the body that is corrupted doth greue the soule / by reason of the corrupcion / so that the corrupcion of the body / is the burthen / charge / and weght of the soule and nat the nature Wherby those persones that done mourne / and wayle within them selfe Ro. S. done desyre and awayte for the redempcioÌ„ / and nat for the amission and losse of theyr bodies / we therefore well and reasonably greued by the necessite of the body / and nat by the societe and company therof done coueyte and desyre to be desolued and loused and so to be with Christe / that the exile that yet doth remayne and byde on the th one parte shulde be finisshed and ended / and the heuenly habitacion dwellyng place that on the tother parte is nowe bygoÌ„ne shulde be made perfecte and fully accomplesshed / or els this text Our conuersacion is in heuen may be expouned as the same Apostle saythe vnto the Romaynes We ben sayth he made safe and put in the state of saluacion by hope So than that nowe we done dwel amonge the heuenly dweilers in heuen by our hope And yet natwithstandynge / we done in very dede labour here in pilgrimage for the tyme vpon yerth in our bodies Or yet may this sayd text our conuersacion is in heuen be expouned thus / we haue a cause / reason and meane howe we may both cleue leyne and be ioyned vnto oure bodies / and howe also we may clyue / stycfast / be ioyned vnto our lorde / that is whan we giue vnto the body / fode to kepe the lyfe and the sences / and vnto oure lorde true feyth and loue For surely our spirite and soule is no more present where it dothe gyue lyfe that is in the body than it is where it dothe loue in god Excepte peraduenture the soule were supposed thought to be and dwell rather where it is holden tyed by force vnwyllyngly by necessite than there whether it wolde with most glad minde and desyre be wylfully caried and conueyed / our sauioure also sayth Where so euer thy tresour is there is also thy herte Matth. 6. Also syth the soule that loueth god doth lyue of hym onely / and by hym as the body dothe by the soule by what reason I pray you may the soule be more present where it doth gyue lyfe than where from whens it taketh lyfe For certeynly charite is the founteyne of lyfe And I wolde nat say that the soule doth lyue that doth not drawe drynke of the fouÌ„teyne For it may by no meane drawe thens excepte it be present at the fonte and wel / whiche is charite / whiche is Christ god hiÌ„ selfe Who so therfore do loue god is pÌ„sent with god / in so moche as he loueth / in that he lesse loueth he is absent And the soule is conuinced opeÌ„ly ê“ued to loue god in that the lesse or so moche lesse that yet for the tyme it is occupied iÌ„ the necessites and nedes of the flesshe And that occupacion of the body is nothyng els but a maner of absence from god / and that absence is nothing els but a peregrinacion pilgrimage / so done we labour here in pilgrimage from our lorde / and
they say and suppose to be a sufficieÌ„t excuse for theÌ„ passynge theyr fathers / and auctores tradicions they muste confourme themselfe vnto the worlde Syth also they haue vtterly forsaken the worlde / and in theyr profession proclamed them selfe enemies vnto the worlde Why shulde they nowe make peace / or take truce with the worlde Or rather why shulde they yelde them as bonde caytiues vnto the seruitude thraldome of the worlde For if they loke wel vpon theyr astate / and maner of lyuynge in theyr maner places / graunges / lodges so costly and pleasauÌ„tly bylded / cyled / hanged / rychely stored with al thynges of pleasure / plate of golde / syluer / and other metalles / a bushement / and company of waiters / some gentelmeÌ„ / some ye men gromes well decked / and clenly arayde in sylkes / cheynes of gold syluer the abbesse with treyned gentlewemeÌ„ wayters after the same maner / all after the moste courtly fashon they may ê“ue euideÌ„tly they done more apê“che vnto gentilite / ben more like gentiles Theyr entreprise of ê‘fectioÌ„ weyed accouÌ„ted thaÌ„ the prophane princes / lay people of the world Nowe for the thyrd where the exaÌ„ple of Christe doth shewe howe all the residue / remayne of the goodes of the monasterie / after all charges allowed and reasonable ê“uision made for the yere to come all I say holly shulde be delte / and gyuen our vnto the pore they natwtstandynge done gyue a great parte vnto the thyrde generall enemy of mankynde / that is the flesshe / nat onely iÌ„ theyr abouÌ„dauÌ„ce of dysshes / suê‘fluous fare that takeÌ„ both our of due tyme place but also vnto theyr kynsfolke / carnal freÌ„des Which as the coÌ„mune sayng is done take great parte froÌ„ the coueÌ„t And vnto the mayntenauÌ„ce of this misordred ministerie / mispence of the goodes of monasterie the souereynes ben nat ashamed to take by pacte / comnaunt / by coÌ„sent of the subiectes a certeyn porcioÌ„ of propriete they say vnto theyr chaÌ„bre / but it is in dede / as well vnto the hale / as the chaÌ„bre / vnto the kychyn stable And generally to be spent vsed / or rather misused / after theyr owne wyl priuate pleasure And if that be nat ê“priete there can be iÌ„ my reason no propriete Whiche thus contrarie vnto the exaÌ„ple of Christ / the tradicioÌ„s of theyr rules misvsed doth cause theÌ„ the more lyghtly to dispence / gyue licence vnto the officers / other of the subiectes to do as they done / so eueryche to haue a singuler porcion of ê“priate vnder the fourme byfore sayd I sayd to dispense / but I shulde haue sayd rather to presume to dispense aboue theyr power / or yet as is sayd aboue / beyonde any power vpon yerth / so done they make double offence / both vnto the dauÌ„ger of theyr soules / the blyndfull deceyt of theyr subiectes These many other offences in the souereynes ben great occasioÌ„ of the misorder / ruine of religion For the souereynes muste rendre gyue account / answere for the subiectes And therfore is nat sufficient for theÌ„ to say vnto theyr subiectes go forthe / do this / or that reguler obseruaunce but rather shulde they say / as our sauiour sayd vnto his disciples come you after me / folowe me Matth. 4. C. Matth. 10. E. Mar. 10. C Luce. 9. C Do as ye se me do For it is sufficient vnto the disciple if he be as his mayster is / but that is to meane / whaÌ„ he supposeth / or trusteth that his mayster doth well or els nat amys If than the souereynes wold leue / forsake / and clene put away this poyson of ê“priete / in theÌ„ selfe I doute nat it shulde nat long remayne in the subiectes / but shortely vanysshe / faynte and deye ¶ Of the occasion and causes of propriete in the subiectes The .xv. Chapitre ANd yet ben there many great defaultes occasioÌ„s of this ê“priete iÌ„ the selfe subiectê One / that I thynke a principall occasioÌ„ cause 1. Cassianus i. 7. des puÌ„ Philar. ca. 7. of these stipendes / suche other ê“prietes is the dulnes / feynt herte / lacke of mekenes / lacke of the loue of god of the religioÌ„ / lacke of the reuereÌ„t / dred of our lorde / in the subiectê For the meke ê‘sone / that hath the reuereÌ„c drede / loue of our lorde and doth groundly / and stedfastly set the herte and minde to loue religion / and to profecte and go forth therin / vnto the honoure and laude of oure lorde / the welthe of his owne soule / and the edificacion of all christianes wyll take no occasion / ne medle medle / nor note / ne marke any maters wtout theÌ„ selfe Except they were extremely gyueÌ„ / and shulde seme to redownde / growe vnto the dishonoure of god and hurte vnto the religion And yet than nothing to be vndescretly vexed therwith / nor ouer bysye in medlynge therwith / but accordynge vnto the order of the holy gospel Matth. 18. B. gyue monicion / with charite soft wordê and meke and lawly byhauiour / beyng sory in herte for the defaut / and pray for the parties An other occasion in the subiecters is / that some ê‘sones mynded vnto religion Ibidem Ca. 14. byfore theyr entre ben infected with auarice For they wolde be glad to serue god so they myght be sure to lacke nothynge And therfore they cast byfore what may fall / and so they fall by teÌ„ptacion Loke vpon saynt Brigittes reuelacions li. 7. ca. 20. into a doute / drede or fere of theyr intreaty in religion Howe they shal be cherysshed and prouided fore amonge the company And to be sure of somwhat if nede be they make prouision / leue some money / Iuelles / landê / or some other goodes in the custody and kepynge of theyr trusty frendes / that in suche case shall serue them Whiche prouision standeth well with good policie prudence but nat with good religion / as we haue shewed at large / in your boke of statutes / in the tytle of entre into religioÌ„ / or of receiuyng In extra vag vrbani 4. Sane ne iÌ„ vinea domini Act. 5. For iÌ„ such entre they ben excoÌ„municate / accursed by the pope For so dyd Ananie / and Saphira his wyfe / ê“uide for them sefe / both peryshed / stryken to deth / by the iuste iugemeÌ„t of god / executed by saynt Petre / as doth appere iÌ„ the actes of the Apostles Some other persones / that without any blemyshe of conscience haue ryghtly entred religion Done nat fynde there so good cheryshynge / welfare as they loked fore / thaÌ„ done they begynne to loke backe from whens they came / what state or case
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