¶
The
lyfe
of
prestes
.
¶
This
present
treatyse
concernynge
th
estate
and
lyfe
of
Chanons
/
prestes
/
clerkes
/
and
minystres
of
the
church
/
was
fyrst
compyled
in
Latyne
by
the
reuerend
and
deuoute
father
Dyonisius
/
sometyme
one
of
the
Charter-house
in
Ruremond
/
and
taken
and
exemplifyed
with
greate
diligence
out
of
an
originall
copy
/
the
which
he
wrote
with
his
owne
hande
/
and
nowe
agayne
beynge
diligently
corrected
/
is
translated
into
the
Englyshe
tonge
/
vnto
the
honour
of
god
/
and
for
the
vtilite
&
soule
helth
of
Clerkes
/
&
other
studentes
of
the
same
.
Preface
of
the
Author
.
CVrsyd
is
that
man
which
dothe
the
worke
of
god
necglygently
.
This
is
wryten
in
the
.xlviii.
chapytre
of
the
prophet
Hieremye
.
God
whose
maiestie
is
incomparable
/
despiseth
hym
that
is
vndeuoute
in
his
seruice
/
he
abhorryth
the
sluggard
/
he
defyeth
the
wycked
and
the
necgligent
/
moreouer
if
the
princes
of
this
worlde
loke
for
to
be
seruyd
with
due
reuerence
&
attendaunce
/
howe
moch
more
then
doth
the
lorde
of
all
thynges
(
whose
maiestie
surely
is
infynite
)
wyll
/
commaunde
/
and
require
/
that
we
shall
serue
hym
with
most
principall
diligence
.
The
Apostle
therfore
gyueth
vs
monicion
sayeng
in
this
wyse
.
Let
vs
serue
god
with
feare
&
diligence
.
And
in
another
place
he
exhortyth
vs
in
this
wyse
.
Laboure
for
your
saluacion
with
feare
/
awe
/
and
dread
/
for
surely
those
thre
thynges
do
cause
dilygence
/
they
induce
vs
vnto
spirituall
circumspection
and
distroy
all
necglygence
accordynge
vnto
the
sayenge
of
scripture
:
which
is
this
.
Let
vs
always
walke
circumspectly
before
god
euermore
fearyng
.
leste
we
in
any
wyse
do
offende
the
presence
of
the
almighty
which
beholdyth
all
thynges
.
And
lyke
as
feare
of
body
mouyth
mannes
mynde
for
to
eschewe
peryll
/
euen
so
the
feare
of
god
causyth
vs
to
be
circumspect
in
eschewyng
synne
.
Therfore
as
it
is
wryten
in
the
boke
of
Ecclesiasticus
/
he
that
is
without
feare
maye
not
be
iustefyed
.
And
Salomon
sayth
.
The
feare
of
god
is
a
well
of
lyfe
/
for
to
auoyde
the
ruyne
of
death
/
whiche
also
sayth
in
another
place
/
he
that
fea●yth
god
is
neglygent
in
nothyng
.
Vndoubtydly
this
detestable
negligence
which
deseruyth
malediction
and
euerlasting
dampnacion
/
is
most
repugnaunt
and
contrarie
vnto
holsome
sollicitude
/
and
vertuos
diligence
.
Seyng
therfore
that
the
feare
of
god
ingendryth
diligence
/
it
must
nedys
folowe
that
a
man
fearyng
god
shall
in
nothyng
be
neglygent
/
it
is
not
without
cause
therfore
that
Dauid
the
maker
of
psalmys
sayd
/
feare
ye
god
all
that
be
his
saynctes
/
for
they
that
feare
hym
shal
want
nothyng
which
texte
is
to
be
vnderstanden
of
no
bonde
or
seruyle
feare
/
but
of
such
feare
as
a
chylde
hath
of
his
father
.
Seynge
therfore
that
the
feare
of
god
is
so
m●ch
necessary
and
holsome
/
we
are
wel
warnyd
in
al
the
holy
scripture
/
for
to
do
all
our
workes
hauyng
before
our
eyen
the
feare
of
god
/
in
so
much
that
our
laudes
wherby
we
prayse
hym
/
and
our
glorie
wherby
we
reioysed
in
hym
/
ought
to
be
ioyned
and
haue
a
sent
of
this
godly
feare
/
wherupon
the
holy
ꝓphete
sayth
Serue
ye
the
lorde
with
feare
/
&
reioyse
in
hym
with
dread
.
And
certaynly
to
serue
god
after
this
fashyon
is
a
specyall
gyfte
of
his
grace
/
accordyng
vnto
the
sayenge
of
Iob
/
from
the
north
comyth
gold
/
and
from
god
comyth
the
tymorous
or
fearful
praysyng
/
for
syns
that
all
our
ryghtuousnes
(
as
the
prophete
than
wytnesseth
)
is
in
the
syghte
of
god
/
but
a
ragge
of
a
woman
vnpurified
/
and
syns
that
in
all
our
other
actes
and
doynges
there
happen
many
distraccions
and
defautes
/
ought
we
not
then
to
be
always
circumspecte
/
ware
/
diligent
/
and
fearfull
/
lest
euyn
in
doyng
our
good
workes
/
we
offende
our
lorde
/
and
be
reproued
of
that
ryghtuos
and
dreadfull
iuge
/
for
lyke
as
the
holy
abbot
Agathon
said
.
If
god
shuld
lay
agaynst
our
many
solde
necgligence
&
defautes
/
that
we
happen
to
incurre
whylest
we
are
prayeng
/
vndoubtidly
we
coude
not
be
saued
.
wherfore
let
vs
endeuour
our
seluꝭ
with
our
hole
power
for
to
eschew
this
detestable
necgligence
in
all
our
diuine
seruyce
/
wherupon
fryer
Thomas
in
the
.liii.
question
of
his
worke
affirmeth
that
necgligence
is
the
leuynge
of
due
and
conuenient
busynes
/
and
is
directely
repugnaunt
and
contrarie
vnto
spirituall
and
vertuos
diligence
.
And
lykewyse
as
diligence
is
a
specyall
poynt
of
wysedom
/
euen
so
is
necgligence
the
chefe
poynte
of
folyshenes
/
for
as
saynct
Isodore
sayth
.
Negligens
.i.
non
eligens
And
so
is
he
that
taketh
none
hede
what
is
good
nor
what
is
euyll
/
therfore
lyke
as
the
takyng
hede
&
chusynge
of
those
thynges
that
are
mete
and
necessarye
for
a
good
purpose
/
is
an
ayde
of
a
wyse
man
/
so
the
leuynge
of
and
refusynge
of
such
thynges
is
very
necgligence
/
which
is
an
acte
of
a
fole
/
and
comyth
for
lacke
of
good
aduysement
and
discrecion
/
for
if
a
man
wolde
inwardlye
considre
the
authorite
and
worthynes
of
goddes
hyghe
commaundement
and
his
moste
dreadfull
and
ryghtuos
iugemente
/
and
there
with
all
his
rewarde
and
ioye
of
them
that
obey
hym
/
and
the
tormentes
and
paynes
of
them
that
dysobey
hym
/
he
shulde
forthewith
begynne
to
tremble
/
to
abhorre
negligence
/
and
fynally
to
do
the
worke
of
god
with
all
dyligence
.
Notwithstandyng
S.
Gregorie
wryteth
that
Securite
is
the
mother
of
negligence
.
But
yet
there
is
a
good
Securite
which
procedeth
from
a
good
and
a
pure
conscience
wherof
Salomon
beryth
wytnesse
in
the
.xv.
chapytre
of
his
prouerbys
¶
Here
ensuyth
a
table
of
the
articles
conteyned
in
the
treatyse
folowynge
.
-
¶
Of
the
originall
institution
&
fyrste
begynnying
of
religious
or
regulers
persons
.
The
fyrst
article
.
-
A
confirmacion
of
thynges
towched
in
the
fyrste
article
/
by
the
wordes
of
holy
fathers
&
why
minystres
of
the
churche
are
called
clerkes
.
And
wherfore
theyr
lyuynges
be
gyuen
them
.
And
whyther
they
maye
lawfully
haue
propertie
in
goodes
or
no.
The
.ii.
article
.
-
¶
For
what
consyderacion
all
religious
persones
and
clerkes
/
are
principally
bounden
to
lyue
vertuosly
/
gyuyng
good
example
in
chastite
and
humilite
.
The
.iii.
article
.
-
¶
Of
such
thynges
as
regulars
or
religious
men
/
and
clerkes
are
specially
bounden
to
obserue
.
The
.iiii.
article
.
-
¶
Why
clerkes
and
regulars
ought
to
were
no
weapon
nother
to
fyght
/
nor
vse
to
set
or
trymme
theyr
here
/
nor
yet
to
be
vsurers
.
The
.v.
article
.
-
¶
For
what
cause
regulars
are
bound
especially
to
folow
chastite
of
body
/
and
clennes
of
mynd
/
&
therfore
they
ought
not
to
haunt
the
cloystres
of
nonnes
/
nor
entre
in
to
theyr
houses
.
The
.vi.
article
.
-
¶
Of
sobrynes
to
be
obseruyd
of
regulars
and
of
all
surfet
ryot
or
dronkenes
to
be
of
them
auoyded
.
The
.vii.
article
-
¶
Howe
it
is
prohibyt
to
all
clerkes
&
minystres
of
the
church
to
occupye
any
marchaundyse
/
or
to
excercyse
any
temporall
offyces
or
cheuyshaunce
.
The
.viii.
article
.
-
¶
For
what
cause
clerkes
regulars
and
other
constituti
in
holy
ordres
ought
to
refrayn
from
mynstrelles
/
Iesters
/
and
dyssardes
/
tauerns
/
and
eke
/
the
play
of
cardes
and
dyse
.
The
.ix.
article
.
-
¶
An
instruction
of
diuers
holsom
consyderacions
/
wherby
we
may
perceyue
that
all
christen
people
/
especially
ministres
of
the
church
are
bound
to
dispyse
all
vanite
and
superfluite
of
playes
/
disportes
/
and
o
the
vayne
delectacions
.
The
.x.
article
.
-
¶
Of
conuenient
appayrell
for
mynystres
of
the
churche
/
especially
of
regulars
and
of
theyr
many
folde
excesse
in
garmentes
/
and
of
the
desyre
therof
to
be
auoyded
.
The
.xi.
article
.
-
¶
That
in
no
wyse
women
may
dwell
with
regulars
or
mynystres
of
the
church
constitute
in
holy
ordres
/
except
they
be
very
olde
&
nere
of
kynred
.
The
.xii.
art.
-
¶
That
chastite
of
body
and
clennes
of
hart
do
principally
become
prestes
and
regulars
.
The
.xiii.
article
.
-
¶
Of
the
peryll
and
inprouidence
of
prestes
and
regulars
dwellynge
with
women
/
gatheryd
out
of
the
sayenges
of
many
noble
men
.
The
.xiiii.
article
.
-
¶
Of
the
same
mattier
it
apperyth
in
the
reuelacyons
of
S.
Kateryne
the
virgyn
of
Senys
and
also
of
the
holy
wydowe
S.
Brigide
.
The
.xv.
article
.
-
¶
That
regulars
&
all
men
constitute
in
holy
ordres
are
bound
to
be
vertuous
and
holy
gatheryd
out
of
the
sayeng
of
holy
Dionisius
.
The
.xvi.
article
.
-
¶
Of
the
qualite
of
regulars
gatheryd
out
of
the
sayenges
of
S.
Bernard
.
The
.vii.
article
.
-
¶
Of
the
most
strayte
and
terrible
iudgement
of
god
vpon
clerkes
had
out
of
the
wordes
of
glorious
saynt
Bernard
.
The
.xviii.
article
.
-
¶
Howe
they
ought
to
pray
/
syng
/
and
say
the
seruice
of
almyghty
god
.
The
.xix.
article
.
-
¶
Whether
descante
may
be
commendable
in
diuine
seruice
/
&
of
certayne
thyngꝭ
which
ought
to
be
eschewyd
in
song
The
.xx.
article
.
-
¶
Agaynste
some
that
wolde
be
excusyd
from
the
obseruaunce
of
such
thynges
as
regulars
are
specially
bound
to
do
sayng
that
the
dignite
of
the
church
requyreth
none
other
fashyon
than
hath
ben
vsyd
in
tymes
passyd
.
The
.xxi.
ar.
-
¶
Of
the
daungere
that
is
in
pluralite
of
benefices
.
The
.xxii.
article
.
-
¶
Howe
prestes
and
soch
as
are
of
the
clergye
are
bounden
to
kepe
hospitalite
.
The
.xxiii.
article
.
-
¶
Whyther
religious
and
spiritual
persones
that
are
able
to
fynde
themselues
of
theyr
owne
patrimonye
and
substaunce
/
maye
lawfully
conuerte
the
goodes
of
the
churche
vnto
theyr
owne
vses
.
The
.xxiiii.
article
.
-
¶
What
maner
of
man
a
prelate
/
dean
/
or
a
hed
and
ruler
of
religious
folke
/
ought
to
be
.
The
.xxv.
article
.
-
¶
Agaynst
pryde
&
excesse
in
buyldyng
The
.xxvi.
article
.
-
¶
Of
certayne
auncient
lawes
for
the
adnullyng
of
pluralitees
of
benefyce
/
in
the
which
no
dispensacion
is
admyttable
as
moche
as
concernyth
the
naturall
lawe
of
them
.
The
.xxvii.
article
.
-
¶
An
exhortation
vnto
all
clerkes
&
religious
men
.
The
.xxviii.
article
.
¶
Thus
endyth
the
Table
.
¶
Of
the
originall
institution
and
fyrste
begynnyng
of
religious
/
and
reguler
persones
.
¶
The
fyrste
article
.
THe
holy
euangelist
Luke
in
the
foruth
chaytre
of
the
Actes
of
the
Apostles
declaryth
/
howe
in
the
fyrste
begynnyng
of
the
churche
(
the
holy
ghost
beynge
sent
from
aboue
)
the
vniuersall
congregacion
of
faythfull
people
in
Iherusalem
dyd
lyue
in
comen
/
hauyng
no
properte
in
any
thynge
.
In
those
dayes
substaunce
was
deuyded
to
euery
man
accordyng
to
theyr
necessyte
the
which
lyfe
endured
among
them
so
long
as
the
blyssed
Apostles
were
there
and
rulyd
them
as
faythfull
people
/
yet
truely
whan
the
Apostles
with
that
deuoute
Iames
the
lesse
(
at
that
tyme
beynge
president
of
the
church
)
were
from
them
departed
/
yet
notwithstandynge
that
most
deuoute
and
feruent
lyuynge
in
comen
for
a
certayne
space
endured
.
But
after
what
beleuers
in
Chrystes
faythe
beganne
to
encrease
thoroughe
out
all
Iury
/
Galylee
/
and
Samarie
/
&
many
thousandes
began
to
be
regenerate
in
Christe
/
than
could
not
that
lyfe
in
comyn
be
well
obserued
of
all
men
.
The
great
feruour
also
of
theyr
fyrst
deuotion
began
to
vanyshe
awaye
.
And
the
hotenes
of
the
bloud
of
our
sauyour
Christ
began
in
ꝓcesse
of
tyme
to
waxe
colde
in
the
hartes
of
the
more
parte
of
men
.
In
so
much
that
the
most
parte
of
such
faythfull
people
that
were
conuertyd
of
the
Iewes
as
of
the
paynymys
to
obteygne
a
properte
in
goodes
to
be
contentyd
to
be
obedient
vnto
theyr
rulers
.
But
for
all
that
many
callynge
to
theyr
remembraunce
theyr
fyrste
deuocion
and
conuersacion
/
beyng
inflamyd
by
the
inspyrate
operation
of
the
holy
ghost
aboue
/
with
a
great
hote
and
feruent
loue
of
perfection
and
pouerte
/
toke
vpon
them
agayne
that
indifferent
lyfe
in
comen
.
And
ferther
they
dyd
renewe
the
institucyons
of
the
Apostles
/
in
the
whiche
to
the
entente
they
myght
the
more
frely
and
spedyely
procede
/
they
seueryd
themselfe
from
the
other
faythfull
people
of
god
/
and
began
to
inhabite
in
suburbes
and
other
secreate
and
solitary
places
/
lyuynge
not
onely
in
comen
with
theyr
substaunce
/
but
also
absteynynge
from
maryage
corporally
forsakynge
theyr
parentes
and
kynsfolk
/
ledyng
theyr
lyuys
vnder
holy
obedience
accordyng
to
the
gostly
counsell
of
our
sauyour
Christ
.
After
which
fasshyon
the
religious
lyfe
had
his
fyrste
begynnynge
/
as
Cassianus
out
of
the
wordes
of
a
certayn
Abbot
/
callyd
Piamon
in
the
secound
volume
of
collations
shewyth
at
large
.
And
as
the
same
man
wytnessyth
in
the
secounde
boke
of
the
rulys
of
holy
fathers
howe
in
Alexandria
certayne
weldisposyd
regular
persons
were
institute
and
ordeyned
by
the
holy
euangelyst
Marke
/
which
dyd
not
onely
lyue
after
the
institucyons
of
the
Apostles
in
comyn
/
but
they
addyd
therunto
moche
more
and
hyer
deuocion
as
abstinence
with
other
colde
hard
&
peynfull
lyfe
euermore
gyuen
to
prayer
and
contemplacyon
.
In
so
moch
that
aswel
the
Iewes
as
paynymys
dyd
meruayle
therat
.
They
were
also
so
incessauntly
gyuen
bothe
nyght
and
day
to
redynge
and
also
to
hande
labour
that
scantly
the
secound
or
thyrde
day
the
appetyte
of
meate
came
in
theyr
remembraunce
.
Furthermore
that
thyng
that
holy
Ierome
in
the
boke
of
noble
men
swewyth
&
agreyth
with
the
same
sayenge
thus
.
The
euangelyst
Marke
the
fyrst
preacher
of
the
fayth
of
Christ
vnto
the
people
of
Alexandria
/
dyd
institute
and
ordeyne
a
church
there
where
so
great
lernyng
and
chastite
of
lyfe
was
/
to
the
entent
that
he
myght
prouoke
the
vniuersall
folowers
of
Christe
to
his
example
.
And
further
he
sayd
that
Philo
the
moste
eloquent
of
the
Iewes
which
occupyed
hymselfe
in
the
prayse
and
laude
of
our
faythfull
people
as
it
apperyth
in
the
boke
that
he
wrote
of
the
fyrste
churche
of
the
euangelyst
Marke
at
the
cyte
of
Alexandria
/
he
affyrmyd
also
that
suche
christen
beleuers
were
not
onely
there
/
but
also
in
many
other
prouynces
/
callyng
theyr
houses
and
mansion
places
/
monasteries
/
wherby
it
apperyth
that
such
was
the
church
of
the
fyrst
beleuers
in
Christe
/
which
we
call
now
monkes
.
And
such
as
the
holy
euangeliste
Luke
doth
reherce
that
were
fyrst
beleuers
in
Ierusalem
.
Also
the
same
Philo
made
a
certayne
boke
of
the
lyfe
contemplatyue
/
wherin
he
sayth
/
that
the
fyrst
disciples
of
the
euangeliste
Marke
were
euer
gyuen
to
contemplacion
&
prayer
.
Furthermore
of
the
treuth
of
this
matter
/
ye
shall
haue
more
certayne
.
●owlege
of
the
instruccion
of
holy
Dionisius
in
his
boke
de
Ecclesiastica
hierarchia
/
For
there
the
same
holy
man
descrybeth
howe
the
maner
and
approuyd
custome
of
consecration
of
monkes
in
the
tyme
of
the
Apostles
/
and
fyrste
foundation
of
the
church
was
very
deuoute
.
Moreouer
suche
as
seueryd
themselfe
from
the
companye
of
faythfull
people
that
obteyned
properte
of
goodes
ben
deuyded
into
two
kyndes
.
For
some
toke
vpon
them
the
profession
of
religyouse
and
solitary
lyfe
.
And
some
truely
contynuyd
among
secular
men
/
&
dyd
humble
seruyce
vnto
to
the
congregacion
in
the
churche
/
lyuynge
vnder
the
gouernaunce
of
holy
byshopes
.
For
why
the
deuoute
bishops
that
were
at
that
tyme
callyd
and
ioyned
vnto
them
deuoute
faythfull
and
lernyd
people
that
were
theyr
houshold
seruauntes
or
such
well
dysposed
persones
/
as
were
dwellynge
nyght
to
theyr
houses
/
&
suche
as
ladde
that
holy
lyfe
in
comyn
/
accordynge
to
the
institucions
of
the
Apostles
before
rehersed
with
many
deuoute
addicions
and
obseruaunce
/
whiche
to
them
were
shewyd
by
holy
byshops
/
whose
clerkes
they
were
.
And
applyed
themselfe
to
the
laudes
of
god
as
byshopes
dyd
/
rysynge
at
mydnyght
or
sone
after
duely
to
celebrate
theyr
diuine
seruyce
/
that
ought
to
be
done
in
the
nyght
and
eke
in
the
mornynge
.
Notwithstandynge
they
dyd
not
make
that
solemne
vowes
which
be
requisite
to
euery
religious
as
monkes
do
now
adayes
.
For
why
they
seme
to
be
/
but
the
sprynges
and
begynners
of
the
lyfe
and
callyng
of
regulars
which
whan
it
chaunsyd
that
they
could
not
all
inhabite
with
holy
byshoppes
/
they
were
distributed
into
other
deuout
places
that
be
callyd
colleges
beyng
vnder
the
gouernaunce
of
byshoppes
/
and
hauynge
a
meane
ruler
callyd
a
deane
/
which
places
also
were
namyd
monasteryes
/
and
had
in
them
one
fraytour
/
and
one
dortour
.
They
were
at
that
tyme
dilygently
gyuen
to
diuyne
obseruaunce
and
obedience
/
vtterly
auoydynge
all
poyntes
of
vnclennes
and
incontinencie
.
Wherupon
Pope
Clement
in
his
fourthe
Epystle
wrote
vnto
his
well
belouyd
bretherne
and
vnto
his
scholyfelowys
of
Ierusalem
dwellynge
to gether
with
his
welbelouyd
brother
and
byshop
after
thi●
maner
folowyng
.
Clement
the
byshop
sendyth
you
gretynge
.
&c.
A
lyfe
in
comyn
to
all
men
/
and
especyally
to
clerkes
is
very
necessary
.
And
principally
to
them
that
desyre
to
be
militaunt
in
the
church
of
god
without
rebuke
or
shame
.
And
such
as
do
coueyte
to
folowe
the
lyfe
of
the
Apostles
and
theyr
disciples
.
And
for
this
cause
we
commaunde
you
to
folowe
and
obey
theyr
doctrine
and
example
.
Furthermore
for
this
purpose
saint
Ierome
sayd
vnto
one
Nepotian
/
as
hereafter
folowyth
.
A
clerke
he
saith
ought
so
to
behaue
hymselfe
/
that
god
may
bothe
possesse
hym
.
And
that
he
may
possesse
god
.
And
in
so
muche
that
it
is
wryten
.
God
is
my
part
/
he
ought
to
possesse
nothing
but
god
onely
.
Wherfore
if
he
possesse
any
thynge
besydes
god
he
shall
not
haue
his
part
with
god
as
for
exaumple
.
If
a
man
possesse
gold
syluer
/
possessions
/
or
other
householde
stuffe
/
it
behouyth
not
that
our
lord
shuld
be
comparyd
to
suche
partes
.
Of
this
matter
in
lyke
maner
in
the
.xii.
chapitre
of
the
decrees
more
euidently
it
apperyth
/
wherupon
therof
wryteth
saynt
Ierome
agayne
/
sayeng
thus
.
There
be
two
kyndes
&
maners
of
Christen
people
/
wherof
one
is
that
maner
of
people
that
be
onely
set
and
applyed
to
diuine
seruyce
and
gyuen
to
contemplacion
&
prayer
and
suche
as
thynke
it
most
conuenient
to
refrayne
from
the
trobylous
encomberaunce
of
temporall
and
wordly
thynges
/
as
clerkes
and
other
deuoute
and
dedicate
people
to
god
which
beyng
contentyd
with
a
pore
and
symple
lyuynge
/
bothe
of
sustynance
and
also
clothyng
hauynge
no
properte
of
goodes
amonge
them
/
but
vsyng
all
thynge
in
comen
.
¶
Hereafter
folowyth
the
confirmacion
of
the
foresayd
lyfe
in
comen
out
of
sayenges
of
holy
fathers
and
why
they
be
callyd
clerkes
.
And
wherfore
they
haue
stypendes
gyuen
to
them
to
fynd
them
.
And
whether
they
may
lawfully
haue
properties
of
goodes
or
no.
The
secound
article
.
THe
holy
doctour
and
prelate
Isidorus
in
the
seuenth
boke
of
his
Ethymologyes
dyscussyth
this
worde
clerke
in
this
maner
of
wyse
.
I
suppose
that
it
is
callyd
clergye
/
and
that
they
be
callyd
clerkys
/
because
S.
Mathie
(
which
was
fyrste
ordeyned
by
the
Apostles
)
cam
and
was
elected
vnto
his
dignite
by
castyng
of
lottys
/
syns
whiche
tyme
persones
within
holy
ordres
haue
by
callyd
Clerici
/
in
Englysh
Clerkys
(
and
who
sayth
)
men
callyd
vnto
spirituall
dignite
by
the
lotte
of
goddes
wyll
/
for
this
worde
Cleros
is
asmoch
to
say
in
Englyshe
as
a
lot
of
heritage
.
And
therfore
they
are
callyd
clerici
or
clerkys
/
bycause
they
are
of
the
lot
&
inheritaunce
of
god
/
or
els
bycause
they
haue
god
to
theyr
lot
&
inheritaunce
or
bycause
god
hath
his
lot
&
inheritaunce
in
them
.
But
generally
all
such
are
callyd
clerkys
that
ministre
&
do
seruyce
in
the
church
of
Christ
/
whose
names
&
degrees
be
such
.
Benet
/
colet
/
subdecane
/
decane
/
preste
&
bishop
.
And
furthermore
as
Gratianus
wytnessyth
the
degrees
of
the
hyer
and
lower
sorte
of
prestes
in
the
newe
testament
toke
his
begynnyng
immediatly
from
Christ
/
whiche
fyrste
ordeyned
the
.xii.
Apostles
as
chyefe
&
hyeghest
prestes
.
And
the
threscore
and
xii
.
disciples
as
lower
prestes
.
But
he
chose
the
blessyd
Peter
to
be
his
princicipall
and
hed
preste
.
In
so
moch
as
he
delyueryd
vnto
hym
the
kays
of
the
kyngdom
of
heuyn
for
al
them
&
byfore
all
them
.
And
Christ
of
hymselfe
beyng
callyd
Petra
(
whiche
is
a
very
stone
or
rocke
)
gaue
vnto
hym
the
name
of
Peter
.
The
Apostles
folowynge
the
same
fashyon
/
●n
euerye
cyte
ordeyned
bothe
prestes
&
byshopes
.
Also
we
rede
&
fynd
that
the
decanes
were
ordeyned
by
the
Apostles
.
But
other
inferior
ordres
as
benet
/
colet
/
subdecane
&
other
/
in
processe
of
tyme
were
institute
by
the
church
wherupon
(
as
Raymundus
/
Ioannes
/
Vlricus
/
and
other
do
testify
)
temporall
goodes
&
possessions
were
therfore
by
the
lay
people
gyuen
vnto
the
church
/
&
that
forbycause
that
secular
men
haue
no
leyser
to
continue
and
euermore
apply
them selfe
to
prayer
&
diuine
seruyce
/
they
beynge
minystres
&
clerkes
of
the
church
/
shuld
supply
the
rhmes
of
the
lay
people
in
prayeng
/
minystring
/
&
satisfyeng
for
them
by
whose
almesdede
&
reward
they
be
found
&
vpholden
/
but
now
in
conclusyon
as
it
dyd
appere
/
not
onely
in
the
tyme
of
the
fyrst
beginning
of
the
church
but
also
many
yeres
afterward
/
that
prestes
&
regulars
myght
in
no
wyse
haue
properte
of
goodes
/
but
vsyd
themselve
to
one
fraytour
&
one
dortour
/
which
afterward
by
dispensacion
or
otherwyse
was
chaungyd
after
/
such
tyme
as
the
church
fell
to
ley
moste
lamentable
greatly
bewaylyng
ruyne
&
decay
both
in
the
hede
and
also
in
the
membres
of
the
church
.
The
which
we
haue
great
nede
to
pray
to
almighty
god
/
that
he
of
his
goodes
wolde
wouchesaufe
to
restore
vnto
the
olde
moste
laudable
ordre
and
maner
.
For
why
/
howe
many
maner
of
abhomynable
vyces
do
and
dayly
wyll
ryse
and
spryng
by
the
reason
of
the
lacke
of
lyuynge
in
comen
/
in
one
fraytour
/
and
one
dortour
/
it
is
more
euidently
shewyd
by
experience
/
than
any
tonge
can
expresse
.
¶
For
what
cause
regulars
are
bound
to
lyue
very
vertuosly
full
of
good
example
chast
and
meke
.
The
thyrd
article
.
LIke
as
the
law
of
the
gospell
was
to
vs
delyueryd
by
the
only
begoten
sonne
of
god
/
the
lawe
of
charite
&
vertue
/
the
lawe
also
of
all
perfection
/
techynge
vs
to
despyse
and
contempne
all
fleshely
and
worldly
thynges
&
only
to
be
affeccyonate
&
euermore
desyrous
of
spirituall
/
godly
/
and
heuenly
thynges
/
incessantly
gyuen
to
the
euerlastyng
and
immutable
god
with
a
pure
and
feruent
harte
and
mynde
.
Euyn
so
all
christen
people
especially
about
all
other
nacions
in
the
worlde
ought
to
be
charitable
/
mercyfull
/
ghostly
/
holy
/
full
of
good
example
/
pacient
/
meke
/
chaste
/
sobre
and
perfect
/
and
otherwyse
they
are
not
worthy
to
be
callyd
the
christen
people
of
Christ
.
It
is
not
suffici●●t
for
them
to
folowe
Christe
by
fayth
onely
/
but
it
is
very
necessary
to
the
helth
&
holsome
callyng
of
a
christen
man
to
folowe
his
lorde
god
Iesus
Christe
/
by
the
due
obseruaunce
of
his
commaundementes
by
exercyse
of
vertue
/
and
by
suche
maner
of
lyfe
as
shall
please
god
.
As
our
lorde
and
sauyour
hymselfe
knowledgyth
/
sayenge
thus
.
Wherfore
say
ye
vnto
me
lorde
/
lorde
/
doyng
not
that
thyng
that
I
commaunde
you
/
wherby
it
may
be
perceyuyd
that
who
so
euer
transgressyth
the
preceptes
of
god
/
vaynly
&
vnworthyly
namyth
hym
lorde
.
For
the
same
purpose
thus
he
sayeth
agayne
.
Euery
man
that
sayeth
vnto
me
lorde
/
lord
/
shall
not
entre
into
the
kyngdome
of
heuen
/
but
he
that
dothe
the
wyll
of
my
father
that
is
in
heuen
.
Also
he
saieth
agayne
in
this
maner
.
They
that
be
the
people
of
Christ
that
is
to
say
perteygnyng
to
Christ
as
his
true
seruauntes
and
minystres
haue
mortifyed
and
ponyshed
theyr
fleshe
with
abstinence
from
vice
and
concupiscence
.
Therfore
christen
men
are
bound
to
lyue
af●●●
the
fashyon
of
Christe
/
that
is
to
wyte
/
to
imitate
and
folowe
christ
in
all
charite
/
humylite
/
paciency
/
sobrenes
/
and
chastite
/
or
els
they
be
callyd
christen
men
the
more
to
theyr
damnacion
.
And
for
that
cause
the
Apostle
Iohan
sayth
in
this
wyse
.
Who
so
sayth
that
he
wyl
remayne
in
Christe
/
hym
behouyth
to
walke
as
Christ
walkyd
.
Besydes
this
/
howe
vtterly
holely
and
purely
a
man
ought
to
obey
and
serue
god
/
it
is
clerely
expressyd
in
the
sayeng
of
the
Apostle
Iames
shewing
thus
/
who
so
euer
hath
fulfyllyd
and
performyd
all
the
law
/
offendyng
but
in
one
poynte
he
is
iudged
gyltye
in
the
hole
.
Behold
therfore
how
narow
the
way
of
helth
is
/
whan
for
one
worde
we
suffer
eternall
damnacion
.
And
as
the
trewth
wytnessyth
/
he
that
callyth
his
brother
foule
/
shal
be
gyltye
of
the
paynes
of
hell
.
In
lykewyse
he
that
s●laundryth
one
of
these
innocentes
receyuyth
the
horryble
tormentes
of
hell
/
the
same
lordes
opinion
.
And
also
he
that
offendyth
one
of
the
lytyll
ones
that
beleuen
in
men
/
it
is
requisyte
that
a
mylstone
be
hanged
about
his
necke
/
and
so
to
be
drownyd
in
the
bottome
of
the
see
.
Moreouer
the
maker
of
our
law
commaundyd
all
men
that
beleuen
in
hym
to
do
as
he
sayth
hereafter
folowynge
.
Loue
your
enemyes
/
do
good
vnto
them
that
hate
you
/
and
pray
for
them
that
doo
persequute
and
sklander
you
.
Those
harde
thynges
truely
and
with
many
other
lyke
belongen
to
euery
faythfull
christen
man
.
Furthermore
the
hyer
in
estate
and
degree
that
a
man
be
/
the
more
and
greater
rewardes
that
his
chaunce
is
to
haue
so
moch
the
more
is
he
bound
to
a
vertuose
lyfe
for
this
.
The
more
to
any
man
is
gyuen
:
the
more
of
hym
is
askyd
agayne
.
Therfore
who
so
be
a
regular
/
he
is
not
onely
bounde
to
the
preceptes
of
the
lawe
in
the
gospell
before
touched
:
but
also
to
those
thynges
that
are
especially
to
regulars
enioyned
.
And
verily
such
as
be
not
onely
regulars
/
but
constitute
in
any
maner
of
holy
ordre
/
are
bounde
besydes
the
thynges
afore
reherced
/
vnto
suche
thynges
as
is
commaunded
to
all
them
that
be
constitute
in
the
same
ordre
/
wherfore
if
he
be
a
prelate
or
a
pastoure
/
that
is
to
saye
a
feder
of
christen
people
with
ghostly
fode
/
or
that
he
hath
taken
vpon
hym
the
cure
and
charge
of
soules
/
than
he
is
surely
bound
to
many
more
hyer
thynges
than
before
expressyd
.
Nowe
seyng
therfore
it
is
sayd
that
the
ministres
of
the
churche
and
regulars
be
therfore
callyd
clerkes
/
for
because
they
be
especially
the
lot
/
parte
/
or
heritage
of
god
/
as
men
onely
dedicate
and
deputed
to
diuine
seruice
than
it
is
open
vnto
vs
/
that
they
are
bounde
to
lyue
so
excellently
that
theyr
inuisyble
aduersaries
may
not
obteyne
any
right
/
or
dominion
in
them
/
of
the
godly
honour
/
but
that
all
tymes
with
a
substanciall
&
pure
fidelite
they
may
perteygne
to
god
And
agayn
it
is
sayd
that
temporal
rentes
were
assygned
by
the
lay
people
vnto
the
clerkes
and
regulars
/
to
the
entent
that
they
shuld
not
onely
minystre
vnto
almyghty
god
for
theyr
owne
welthe
&
preseruacion
/
but
also
in
the
place
and
stede
of
the
lay
people
:
there
they
shulde
pray
and
ministre
/
and
also
pacifye
and
reconsyle
that
ryghtwyse
iudge
not
onely
to
themselfe
/
but
also
to
them
by
whose
stypendes
they
lyue
.
They
are
bounde
to
reconsyle
themselfe
&
agayne
to
come
in
the
fauour
of
god
/
if
somtyme
they
fortune
●o
lese
it
.
And
also
of
ryght
they
ought
to
aply
.
And
intenty
fly
gyue
themselfe
to
the
lande
of
god
in
theyr
prayer
and
seruyce
/
bothe
for
them selfe
and
also
for
theyr
foundars
and
benefactours
.
Wherby
it
apperyth
howe
purely
and
vertuously
they
are
bounde
to
lyue
/
that
by
the
reason
of
the
fulnes
of
theyr
vertue
and
the
abundaunce
of
theyr
meryt
they
maye
helpe
&
succour
theyr
frendes
and
neyghbours
as
well
on
lyfe
as
ded
.
Therfore
such
regular
&
ordinary
houres
with
other
prayers
/
laudes
/
and
psalmodyes
/
wherto
they
are
bounde
ought
of
them
to
be
done
&
performed
with
great
diligence
.
And
no
dought
but
they
ought
to
behaue
them selfe
as
worthy
minystres
/
and
men
contentyd
to
do
the
seruyce
of
god
/
pronouncyng
it
distinctly
solitarily
and
deuoutely
.
Otherwyse
they
haue
no
ryght
in
any
goodes
or
substaunce
of
the
churches
/
nother
in
the
heritage
of
Christe
/
nor
yet
in
the
stypendes
or
rewardes
of
the
souldiars
of
god
.
As
the
profunde
lernyd
doctour
Guilhelmus
Parisiensis
wytnessyth
in
many
places
.
Vlricus
also
in
his
boke
namyd
summa
.
Raymundus
/
Durandus
/
Ioannes
/
&
other
be
of
the
same
opinion
.
¶
Of
such
thynges
as
are
specially
enioyned
to
regulars
.
¶
The
.iiii.
ar.
LIke
as
Isidorus
sayth
that
clerkes
be
namyd
by
this
greke
worde
cler●s
/
which
is
in
Englyshe
a
lot
for
bycause
they
be
especially
of
the
lot
of
god
/
&
god
is
theyr
heritage
.
Ryght
so
these
regulars
be
called
of
these
greke
word
/
canon
/
in
Latyne
/
regula
/
in
Englysh
a
rule
.
And
as
Gratiaunce
sayth
it
callyd
a
rule
/
for
that
that
it
ledyth
directly
:
nor
at
any
tyme
waueryth
asyde
or
as
some
men
sayen
/
it
is
callyd
a
rule
for
that
that
it
rulyth
or
gouernyth
.
And
shewyth
the
very
fashion
of
lyuing
directely
:
or
els
for
bycause
it
ordryth
&
correctyth
that
thyng
that
is
euyll
disposyd
or
out
of
the
way
.
Clerkes
therfore
be
namyd
regulars
for
bycause
they
be
bound
to
lede
there
lyfe
dyrectly
and
in
good
rule
/
auoydyng
all
inclinacion
to
vyce
.
And
clerly
passynge
by
pathes
of
vertue
/
vnto
blyssydnes
/
accordynge
vnto
the
institucions
of
holy
fathers
to
them
before
ordeyned
.
But
although
of
〈◊〉
●ener●ll
counsell
/
by
hyghe
bysshopes
/
doctours
/
and
noble
prelates
.
A
Ierome
/
Augustine
/
Gregory
/
and
Isidore
many
thynges
were
institute
to
be
obserued
of
the
regulars
which
in
the
decree
therof
made
be
towchyd
and
expressyd
/
yet
notwithstandyng
these
preceptes
(
as
many
as
be
sufficient
for
our
purpose
)
are
compendiously
gatheryd
together
in
the
begynnynge
of
the
thyrde
boke
of
decretalles
/
wherin
amonges
other
it
is
this
sayd
and
commaundyd
.
Clerkes
that
bere
wepyn
and
be
vsura●s
/
let
them
be
excommunicate
.
If
any
of
the
clerkes
do
vse
to
set
theyr
busshes
or
here
/
let
them
be
accurst
.
If
any
of
the
clerkes
do
presumptuously
haunt
the
monasteryes
of
nonnes
without
a
manyfest
and
reasonable
occasion
/
fyrst
he
shal
be
correctyd
by
the
byshop
/
and
if
he
wyll
not
ceasse
/
he
shall
clerly
be
dyscharged
of
his
offyce
in
the
churche
.
Ferther
Innocentius
the
thyrde
in
a
generall
counsell
sayd
that
.
To
the
entent
that
both
the
actes
and
condicions
of
clerkes
maye
be
better
reformyd
.
And
that
they
all
may
lyue
contynently
and
chastly
/
especyally
suche
as
ben
constitute
in
holy
ordres
vtterly
eschew
ynge
vyce
and
voluptuousnes
/
so
that
they
may
mynistre
&
serue
in
the
syghte
of
god
with
a
pure
hart
and
chast
body
.
And
to
the
entente
that
hope
of
pardon
shall
not
encorage
them
to
offende
/
we
ordeyne
/
that
who
some
euer
hereafter
be
founden
or
taken
corrupted
with
the
vice
of
incontinencie
(
as
he
hath
offendyd
more
or
lesse
)
so
shal
he
be
ponysshed
accordynge
to
the
holy
regular
ordres
/
which
we
commaunde
more
effectuosly
&
streythly
to
be
kepte
that
such
as
the
feare
of
god
can
not
reuoke
from
synne
.
At
the
least
wyse
they
may
be
compelled
to
forsake
it
by
temporall
ponysshement
/
that
is
to
suspende
them
from
theyr
offyces
/
and
also
to
take
from
them
theyr
benefytes
of
the
church
.
Furthermore
all
clerkes
shulde
diligently
absteyne
from
surfettes
and
dronkenes
.
Wherfor
they
shuld
moderatly
vse
wyne
And
no
man
shuld
be
ꝓuoked
to
drynke
for
dronkenes
banyshyth
a
man
from
his
wyt
and
discresion
.
And
also
encorageth
a
man
to
the
pleasure
of
the
body
.
Therfore
we
haue
decreed
that
such
abusion
must
vtterly
be
forsaken
/
and
that
in
all
partes
they
shulde
be
bounde
to
drynke
after
a
moderate
fashyon
.
And
if
any
of
them
in
these
foresayd
thynges
be
founde
culpable
(
excepte
he
beyng
of
his
superiour
admonyshed
wyl
be
reconsyled
)
he
shal
be
from
his
offyce
and
benefyce
suspendyd
.
And
clerkes
shall
not
excercyse
worldly
offyces
/
nor
vse
marchaundyse
/
especially
such
as
be
vnhonest
They
shall
not
gyue
audience
to
mynstrelles
/
Iesters
/
&
dyssardes
.
Let
them
chefely
auoyde
tauerns
/
excepte
it
be
in
case
of
necessyte
/
as
a
man
purposyd
in
a
iorney
.
They
may
not
play
at
cardes
/
nor
at
dyce
/
nor
vse
no
suche
maner
of
gamys
.
Theyr
crownes
must
be
shauen
accordyngly
.
And
also
they
muste
dilygently
excercyse
themselfe
in
all
offyces
of
the
church
with
all
other
good
&
vertuous
studyes
.
Theyr
vpper
garmentes
ought
to
be
close
/
and
not
to
longe
or
to
shorte
.
They
ought
also
in
nowyse
to
were
any
rede
clothe
/
or
greue
weltyd
sleuys
/
or
shewys
/
brydles
/
or
sadels
gylt
no
laces
/
nor
lachettes
garnyshed
with
syluer
or
golde
/
nor
yet
any
rynges
/
except
it
be
such
as
be
allowyd
by
dignite
of
theyr
offyce
.
Also
it
is
commaunded
/
that
no
presse
kepe
any
women
by
whom
he
may
be
suspected
.
For
if
any
preste
/
deane
or
subdeane
beynge
suspectyd
of
fornication
with
any
woman
/
be
after
the
secounde
or
thyrd
warnynge
/
founde
with
her
in
communicacion
/
or
conuersaunt
with
her
in
any
maner
of
wyse
:
immediatly
after
let
hym
be
excommunicate
/
for
women
be
not
permyttyd
to
dwell
with
clerkes
/
except
they
be
suche
maner
of
persons
/
in
whom
the
lawe
of
nature
wyll
not
suffre
any
defaulte
to
be
suspected
.
Clerkes
may
vse
no
playes
toyes
/
nor
gamynges
in
the
churche
.
The
goodes
of
clerkes
shulde
be
forthe
in
comyn
/
they
shulde
eate
in
one
house
/
and
slepe
vnder
one
couerynge
.
Marke
therfore
/
how
here
it
is
manyfest
in
what
good
ordre
/
deuotion
/
and
example
the
lyf
of
regulars
somtyme
hath
byn
.
And
how
of
ryght
it
ought
now
to
be
.
Therfore
let
them
be
fearfull
/
and
let
them
gyue
no
confidence
to
any
vnreasonable
dispensacion
/
which
is
the
very
destruction
of
all
vertuouse
lyuynge
.
And
let
them
take
no
regarde
vnto
customed
lybertye
/
for
that
is
but
a
meane
to
corrupte
a
perfyte
lyfe
/
and
truely
very
necessyte
/
or
apparaunt
profyte
is
the
mother
or
originall
begynnyng
of
dispensations
/
by
whom
theyr
vicious
conuersacion
is
excu●y●
/
an
hygh
and
holy
bysshopes
/
●●●o
/
and
●elasius
with
many
other
princypall
doc●ours
doo
a●terme
/
but
nowe
consequently
/
some
of
these
thinges
shal
be
more
especially
declared
.
¶
Why
clerkes
or
regulars
ought
to
bere
no
maner
of
weapon
/
nor
to
fyght
/
nor
vse
to
set
theyr
here
/
nor
yet
to
be
vsurers
.
The
.v.
article
.
IT
is
conuenient
(
as
it
apperyth
)
that
all
mynystres
/
clerkes
/
or
regulars
of
the
churche
shuld
themselfe
applye
to
the
seruyce
of
god
/
that
is
to
say
/
they
shuld
be
gyuen
to
prayer
&
contemplacion
.
And
to
the
lande
and
prayse
of
theyr
maker
.
And
to
desyre
god
to
be
mercyfull
/
as
well
to
them
/
as
to
other
theyr
frendys
&
neyghbours
/
by
whose
exhibicion
and
stypendes
they
are
vpholden
and
susteyned
.
And
seynge
that
the
excercyse
of
warre
(
wherin
the
inquietnes
&
trouble
of
mans
hart
do
especially
remayne
)
shuld
be
a
great
impediment
against
these
good
actes
to
be
done
/
therfore
warre
is
forbydden
them
aswel
as
marchaundyse
/
for
that
cause
they
ought
not
to
bere
wepon
/
lest
they
shuld
be
prouokyd
to
fyght
/
&
least
they
shulde
shewe
themselfe
as
men
redy
to
fyght
&
leste
they
shuld
quarell
with
other
men
.
But
for
all
that
if
they
iorney
by
any
daungerous
places
/
than
may
they
were
necessarye
weapons
to
fere
theyr
enemyes
/
and
themselfe
moderatly
to
defende
with
harmeles
defence
/
moreouer
where
as
regulars
are
deputed
to
serue
the
altare
/
wherin
the
passion
of
Christ
is
represented
in
the
sacrament
/
there
is
good
cause
why
they
are
prohibyted
to
shed
blood
/
but
rather
are
bound
to
shed
theyr
owne
blood
for
the
loue
of
Christe
and
ryghtwysnes
.
Therfore
this
sayng
of
the
Apostle
/
of
them
is
to
be
obseruyd
Stryue
ye
not
with
wordes
/
for
it
is
to
no
purpose
profytable
/
but
to
the
subuersion
of
the
herars
.
Also
further
he
sayth
thus
.
If
any
man
be
supposed
full
of
debate
/
we
and
the
church
of
god
wyl
haue
no
suche
companye
.
And
therfore
scripture
saith
.
That
man
is
to
be
commendyd
/
that
conuayeth
hymselfe
from
debate
and
stryfe
.
A●d
furthermore
they
ought
to
be
armyd
with
spirituall
defence
/
to
preuayle
and
resyst
agaynst
the
e●●myes
of
theyr
helth
.
And
to
such
defence
they
ought
to
induce
the
laye
people
by
theyr
example
.
Of
this
matter
the
holy
father
saynt
Ambrose
/
in
his
boke
callyd
de
officus
/
and
also
in
other
places
wrote
many
thynges
.
In
the
decre
also
/
many
thinges
were
induced
to
this
purpose
.
For
certaynly
it
was
institute
at
a
generall
counsell
/
that
what
clerke
so
euer
had
dyed
in
fyghtyng
skoldyng
/
or
other
games
of
the
gentyles
/
shuld
be
prayed
for
/
nother
in
oblation
/
nother
in
any
oryson
/
or
prayer
/
but
shulde
fall
into
the
handes
of
the
iudge
/
yet
notwithstandyng
he
shulde
be
buryed
.
Also
it
was
ordeyned
in
the
counsell
of
Tolytan
/
that
clerkes
beryng
weapon
ryotously
shulde
lese
the
degre
of
theyr
ordre
/
and
be
banyshed
for
euer
in
to
monasteryes
/
lykewyse
it
is
red
in
the
actes
of
the
counsell
of
Melde
.
That
none
of
the
clergie
shuld
take
vpon
them
weapons
of
defence
/
not
her
in
any
wyse
shuld
go
armyd
/
but
the
name
of
theyr
profession
they
shuld
perfourme
both
with
religyouse
maners
/
&
also
with
religious
habyte
.
The
which
thyng
if
they
despysed
/
they
shulde
be
greuously
correctyd
/
as
fyrst
to
lese
theyr
propre
degrees
/
and
further
to
be
taken
as
extreme
despysers
of
the
holy
canons
/
and
also
cursyd
corrupters
of
the
auctorite
of
the
church
for
they
can
not
serue
both
god
and
the
worlde
.
Furthermore
they
ought
vtterly
to
auoyde
all
wordly
glorye
/
and
generallye
all
thynge
that
prouokyth
a
man
to
incline
to
the
pleasure
of
the
body
/
with
all
other
vayne
curiosytes
.
Certayne
precepts
aggreable
with
the
same
be
especially
enioyned
by
the
Apostle
/
sayng
thus
.
In
no
wyse
be
ye
conformable
to
this
worlde
/
but
be
you
reformyd
with
the
spirite
of
discresion
wherby
he
meanyth
that
they
oughte
to
abhorre
&
auoyde
the
settynge
of
theyr
bushes
the
comlynes
of
theyr
locks
the
trymmyng
of
theyr
here
.
And
chefely
the
roughnes
of
theyr
berdes
/
in
so
much
that
it
is
prohibyte
that
women
shulde
be
attyryd
in
here
/
and
as
Albertus
wrote
vpon
Iob
/
sayeng
thus
:
Such
thynges
do
prouoke
concupyscence
/
for
clerkes
are
commaunded
to
be
garnyshed
both
inwardly
and
outwardly
with
a
vestiment
of
vertue
/
and
also
they
shuld
be
inwardly
resplendent
and
shynynge
in
good
maners
/
so
that
they
myght
procede
honestly
/
being
gouernyd
in
all
theyr
syght
&
sensys
/
Besydes
this
vsurie
is
most
straitly
prohiby●●
not
onely
to
them
/
but
also
to
the
vniuersall
kynd
of
faythful
people
/
in
so
muche
that
as
the
philosophour
grauntyth
.
Vsurie
is
a
thyng
moste
principall
agaynste
nature
.
And
as
the
prophete
Dauyd
describeth
a
iuste
man
/
thus
he
sayth
:
He
lent
not
his
money
to
vsurie
.
And
as
Clymatus
shewyth
.
A
nygard
is
a
mokker
of
the
gospell
/
muche
more
an
vsurer
/
&
especially
a
clerke
whom
it
behouyth
to
be
more
spirituall
&
vertuous
than
a
lay
man
/
for
as
S.
Ierome
satyh
/
it
is
the
moste
vehement
destruccion
of
the
church
/
whan
lay
men
be
better
disposed
then
clerkes
.
And
vsurie
truely
with
symonye
be
two
the
most
myscheuous
braunches
of
auaryce
/
wherupon
S.
Isidore
wrytyh
in
this
maner
of
wyse
It
is
contayned
in
the
law
of
holy
fathers
that
prestes
/
clerkes
/
or
regulars
shulde
seuer
themself
from
al
vulgare
&
secular
lyf
/
absteynyng
always
from
the
voluptuous
desyres
of
the
worlde
&
eke
of
the
fleshe
/
they
may
in
no
wyse
gyue
themself
to
vsurie
/
they
must
hate
&
abhorre
the
occasion
of
all
suche
fowle
lucre
&
fraude
/
ye
they
must
auoyde
&
eshewe
the
affeccion
of
money
as
though
it
were
a
kendlyng
of
all
other
vyces
.
¶
For
what
cause
regulars
are
bound
especially
to
folow
chastyte
of
body
and
clennes
of
mynd
/
&
therfore
they
ought
not
to
haunt
the
cloystres
of
nonnes
/
nor
to
entre
into
theyr
houses
.
The
.vi.
article
.
THis
thyng
hath
byn
by
many
holy
and
hyghe
byshops
/
many
generall
counsayles
/
and
many
prouincyall
constitucyons
moste
especially
/
moste
strongly
/
and
moste
oftentymes
/
enioyned
and
commaunded
vnto
ministres
of
the
churche
/
to
all
regulars
and
men
constitute
and
appoynted
to
holy
ordres
that
they
shuld
absteyne
from
all
vnclennes
/
incontinence
/
and
detestable
fornicacion
.
For
in
the
synne
of
the
fleshe
is
the
moste
great
&
manifest
turpitude
bestlynes
/
dishonestie
/
and
fylthynes
.
And
also
suche
maner
of
vyces
in
the
clergie
/
be
moste
vehemently
rebukyd
of
the
people
/
many
great
vices
be
to
them
annexed
and
ensuynge
of
them
.
●or
fyrste
they
acquyre
the
hate
and
dysdayne
of
god
/
than
they
procure
the
ignoraunce
of
all
spirituall
thynges
/
they
engendre
also
a
peynfull
sufferaunce
of
vertuouse
excercyse
/
they
blynd
a
mans
mynde
/
and
in
conclusion
they
plucke
a
man
clene
away
from
the
loue
and
contemplacion
bothe
of
godly
and
heuenly
thynges
.
Therfore
(
in
so
much
that
the
holy
misterye
of
the
altare
is
most
pure
/
and
the
sacramentes
of
the
churche
be
most
clene
and
ghostly
(
especially
the
sacrament
of
the
blessyd
body
of
our
lord
)
it
is
most
vicyous
and
inconuenient
that
the
minysters
of
the
church
and
altare
/
shulde
so
precyous
sacramentes
defyle
&
corrupte
/
with
that
moste
fowle
fylthye
and
abhominable
synne
of
the
flesh
and
bestly
concupiscence
/
ye
and
to
presume
to
serue
.
And
to
receyue
so
depe
a
fountayne
of
purite
&
clennes
/
with
so
fowle
and
corrupt
a
mouth
.
And
furthermore
syns
the
tyme
of
the
blessyd
Apostles
/
this
moste
vyle
and
abhominable
vyces
haue
byn
prohybyte
vnto
clerkes
and
minystres
of
the
churche
vpon
moste
strayte
&
greuous
paynes
.
The
whiche
thynge
(
to
the
entent
it
may
be
the
better
knowen
)
I
wyll
somewhat
therof
declare
.
And
although
that
strayte
and
so
litary
lyfe
is
now
(
the
more
pyte
greatly
decayed
)
yet
neuertheles
I
wyl
touch
a
lytyl
of
the
statutes
and
rulys
of
them
that
it
may
appere
how
vehemently
holy
fathers
(
in
whom
the
inspiracion
of
the
holy
ghoste
/
the
zele
of
iustice
/
&
the
loue
of
vertue
/
dyd
excellently
preu●yle
)
dyd
prohibite
the
vnclennes
of
clerkes
regulars
and
prestes
.
Accordyng
verily
to
the
rulys
of
the
Apostles
/
euery
man
constitute
in
holy
ordres
/
especyally
a
preste
/
fallyng
into
the
synne
of
vnclennes
/
shulde
be
for
euer
more
deposyd
/
which
long
tyme
after
was
obserued
for
the
synne
of
aduoutrie
/
as
concernynge
ponyshement
/
wherof
it
is
conteyned
in
the
seuenth
synode
holden
at
Aureliaunce
.
That
if
a
clerke
hath
ben
conuycted
of
aduoutrye
/
or
had
confessed
it
/
he
shuld
haue
ben
deposyd
from
his
offyce
/
and
so
to
haue
ben
commyttyd
vnto
a
monastery
duryng
his
lyfe
.
And
also
the
holy
father
Pope
Clement
(
as
it
is
red
)
made
institucyons
after
the
same
maner
of
perpetuall
deposynge
and
ponyshement
of
prestes
doyng
fornicacion
.
But
after
that
/
in
the
tyme
of
pope
Siluester
/
that
extreme
correction
was
somwhat
mitygate
/
as
touchynge
prestes
/
that
were
penitent
and
contryte
of
theyr
owne
propre
and
free
wyll
/
and
such
as
ceassed
theyr
synfull
lyuynge
for
in
the
counsell
of
Gangara
and
also
in
the
decree
/
the
.xxviii.
distinction
it
is
read
/
that
if
a
preste
hath
commytted
fornicacion
/
although
he
oughte
by
the
rulys
of
the
Apostles
/
to
be
deposyd
yet
by
the
auctorite
of
that
blessyd
pope
Siluester
/
if
he
dyd
not
contynue
in
vyce
/
but
refusyd
it
and
rose
agayne
of
his
owne
frewyll
/
that
then
he
shulde
take
repentaunce
in
this
worlde
for
the
space
of
ten
yeres
.
And
beyng
remouyd
from
the
other
bretherne
by
the
space
of
thre
monethes
/
he
shulde
be
vsyd
with
bred
and
water
/
from
euenyng
to
euenyng
/
but
in
sondayes
&
other
principall
feastes
/
he
shuld
be
fedd
with
a
lytyll
drynke
/
fyshe
or
ryse
/
without
fleshe
or
blood
/
without
egges
/
orels
chese
/
lyenge
on
the
grounde
nyght
and
day
desyryng
the
mercy
of
god
.
Than
whan
thre
monethes
were
determyned
/
he
shulde
come
forthe
/
but
not
abrode
in
to
open
places
/
for
feare
least
/
the
multitude
of
good
people
myght
be
offendyd
by
his
euyll
example
.
And
it
is
in
no
wyse
lawfull
for
a
preste
to
be
enioyned
as
a
lay
man
to
any
open
penaunce
/
but
after
that
he
hathe
perusyd
the
space
of
a
yere
and
an
halfe
lyuyng
with
bred
and
water
/
excepte
in
sondayes
&
other
principall
feastes
/
in
whom
he
myght
vse
wyne
/
fleshe
/
blood
/
egges
/
and
chese
/
accordyng
vnto
theyr
regular
m●●●ure
/
but
the
fyrste
yere
and
an
halfe
beynge
fynyshed
/
he
myght
haue
the
sacrament
minystred
to
hym
to
that
intent
that
he
shulde
not
dispayre
in
god
/
and
that
he
shulde
come
to
peace
/
that
is
to
saye
/
he
shuld
be
reconsylyd
vnto
his
bretherne
/
and
synge
psalmes
in
the
quere
amonge
them
agayne
/
yet
shulde
he
not
come
to
the
ende
of
the
alter
/
but
accordynge
to
the
sayeng
of
blessyd
Clement
/
he
shulde
ministre
inferior
offyces
.
Than
vnto
the
ende
of
the
seuenthe
yere
/
at
all
tymes
/
except
the
thre
Ester
holy
dayes
/
he
shuld
fast
brede
&
water
thre
certayn
dayes
in
euery
weke
.
But
the
space
of
seuen
yeres
beyng
fulfyllyd
/
if
the
bretherne
among
whom
he
repentyd
/
do
comende
his
penaunce
as
worthy
and
acceptable
in
the
syght
of
god
/
than
the
byshop
according
to
the
auctorite
of
blessyd
pope
Calyxt
/
maye
hym
reuoke
vnto
his
pristine
and
former
honoure
.
And
surely
it
is
to
be
knowen
/
that
by
syngynge
one
psalter
/
in
the
secound
ferye
/
or
gyueng
one
peny
to
pore
folke
(
if
nede
be
)
he
may
be
redemyd
after
seuen
yeres
ended
.
Than
vnto
the
ende
of
the
tenth
yere
there
is
no
redempcion
/
but
the
syxth
ferye
muste
nedes
be
obserued
with
brede
and
water
.
But
for
all
this
in
proces
of
tyme
this
foresayd
correction
vanyshed
.
And
was
/
but
meanely
obseruyd
/
as
in
the
thyrde
boke
of
Decretalles
is
notifyed
/
where
amonges
all
other
it
is
reportyd
that
pope
Alexander
the
thyrd
wrote
vnto
a
certayn
bishop
in
maner
folowyng
.
you
ought
straytly
by
interdiction
and
suspension
to
correcte
clerkes
constitute
in
holy
ordres
/
that
kepe
concubynes
/
that
they
maye
remoue
suche
maner
of
women
out
of
theyr
company
/
because
no
sinystre
and
froward
suspicion
maye
be
had
of
them
.
And
if
any
of
them
resort
to
suche
women
/
or
presume
to
receyue
them
/
that
then
they
maye
be
accursyd
with
perpetuall
sentence
of
excommunicacion
that
other
may
refrayne
from
lyke
offences
by
example
of
them
.
Also
the
same
pope
wrote
vnto
an
archbyshop
of
Canterbury
on
this
fashyon
ensuyng
.
We
commaunde
you
dilygently
to
exhorte
the
clerkes
of
your
iurisdictions
that
kepe
any
harlottes
within
theyr
subdeanryes
/
that
they
doo
them
remoue
&
in
nowyse
to
vse
them
agayn
.
And
if
they
refuse
to
forsake
them
/
than
to
be
suspendyd
from
all
benefyces
●he
churche
vnto
the
tyme
that
they
make
conuenient
satisfaction
.
And
if
they
beynge
suspendyd
/
wyll
presume
to
kepe
&
retayne
suche
maner
of
women
/
then
loke
that
you
remoue
them
from
all
maner
of
benefyces
of
the
churche
for
euermore
.
He
speketh
agayne
in
another
decretall
on
this
wyse
.
For
bycause
that
clerkes
can
not
intend
both
to
theyr
pleasure
and
carnall
desyres
/
and
also
to
the
diuine
seruyce
of
the
church
/
therfore
for
theyr
vnclennes
they
ought
to
be
discharged
of
al
the
benefytes
of
the
church
.
Of
this
matter
in
many
decretalles
of
popes
as
of
Gregorius
/
Siricius
/
Lucius
Innocentius
/
and
other
it
is
euidently
declared
.
Where
also
this
is
addyd
.
Prelates
that
presume
to
suffer
such
maner
of
clerkes
/
especially
beynge
intreatyd
with
money
and
other
temporall
commodite
/
shall
incurre
the
same
penaltye
.
Here
of
an
ordinaunce
in
the
decree
the
fourscore
and
thyrde
distinction
/
is
rade
on
this
fashion
.
If
any
byshop
consent
to
the
fornicacion
of
prestes
/
deanes
/
or
clerkes
in
his
diocyse
:
other
for
affection
/
prayer
/
or
rewarde
/
or
els
if
he
wyll
not
ponyshe
and
correcte
offenders
by
the
auctorite
of
his
offyce
:
he
shal
be
from
his
office
suspendyd
.
Of
the
which
sayenge
it
is
also
concludyd
that
a
bysshop
that
correctyth
not
the
transgressions
of
such
men
:
is
more
worthy
to
be
callyd
a
sawltye
dogge
than
a
byshope
.
I
pray
you
:
what
meanyth
this
worde
:
consent
:
Gratianus
expoundyth
it
in
this
maner
of
wyse
.
He
that
withstandyth
not
vyce
and
errour
:
consentyth
therto
.
Innocentius
the
pope
to
the
same
sayth
.
Errour
that
is
not
resystyd
is
alowyd
:
and
trewthe
that
is
not
defendyd
is
oppressyd
:
and
that
man
is
worthy
to
be
suspectyd
of
secrete
mayntenaunce
:
that
wyll
not
withstand
open
synne
.
All
which
thynge
may
be
principally
supposed
of
prelates
that
are
bound
to
resyst
vyce
:
by
very
duetye
of
theyr
of
fyce
.
But
now
seyng
it
standyth
in
such
mysordre
/
howe
greatly
ought
we
to
bewayle
the
abhominacion
of
the
worlde
that
now
is
.
Howe
much
is
this
miserable
&
deformyd
estate
of
the
church
to
be
lamentyd
:
in
whome
other
no
ponysshement
at
all
:
or
els
the
ponyshement
of
the
purse
is
extendyd
vpon
wanton
prestes
clerkes
and
regulars
:
whyche
daylye
are
permytted
to
walowe
in
theyr
myscheuous
liuynge
to
●●●●icious
occasion
and
euyll
example
of
the
lay
people
.
The
regular
visitacion
of
clerkes
is
to
none
effecte
/
for
many
of
them
do
so
reioyce
that
they
be
so
exemptyd
/
that
they
may
not
be
correctyd
nother
of
the
deane
/
nor
yet
of
the
byshoppe
/
the
which
is
euyn
a
lyke
matter
as
though
a
monke
shuld
be
exemptyd
from
the
correction
of
his
abbot
or
priour
.
O
what
maner
of
thyng
is
such
exemption
/
whan
agaynst
an
exemption
(
moch
lesse
vnreasonable
then
this
)
the
most
holy
and
illuminate
father
saynte
Bernard
in
his
boke
de
Consideracionibus
wrote
sharply
and
discretely
to
pope
Eugenius
and
the
same
exemption
manye
maner
of
wyse
dyd
reproue
.
And
for
the
same
exemption
he
greatly
rebukyd
and
controllyd
the
foresayde
pope
Eugenius
sayng
thus
.
wo
be
to
fylthy
&
wrechyd
synners
vnponyshyd
/
which
had
leuer
to
be
reseruyd
vnto
the
most
strayt
and
terrible
iudgemente
of
god
/
and
also
to
fall
into
power
of
god
euerlastyng
/
than
in
this
present
lyfe
to
be
duely
correctyd
of
theyr
prelates
/
and
to
obey
the
rulys
and
decrees
of
holy
fathers
/
do
not
such
men
seme
to
be
of
the
nombre
of
them
that
shall
be
reprouyd
/
and
moste
ferre
from
eternall
blys
.
Seme
they
not
also
to
be
the
chyldren
of
infernall
torment
/
whom
god
sufferyth
to
lyue
accordynge
to
the
desyre
of
theyr
hartes
/
and
truste
in
theyr
owne
fantazyes
.
Furthermore
for
bycause
regulars
and
all
other
constitute
in
holy
ordres
/
be
consecrate
to
diuyne
seruyce
/
me
thynketh
that
theyr
fornicacion
is
sacrylege
.
And
it
is
callyd
sacrylege
/
for
that
it
corruptyth
holy
ordre
/
by
vnworthy
handelynge
and
myscheuous
abusynge
that
thynge
that
to
god
is
consecrate
.
Therfore
they
are
especyally
prohibyte
to
haunte
the
cloystres
of
nonnes
/
&
that
vnder
the
payne
of
excommunicacion
they
come
not
within
theyr
houses
to
the
entent
that
all
euyll
occasion
of
sacrilege
and
vicious
meddelynge
with
them
shulde
be
auoyded
/
the
which
beyng
commytted
shuld
be
double
sacrylege
/
and
also
a
certayne
abhominable
and
enorme
aduoutrye
/
bothe
with
persones
that
haue
offeryd
themselfe
vnto
the
heuenly
spouse
beyng
professyd
and
consecrate
/
and
also
to
enduce
them
vnto
the
transgression
of
so
solemne
a
vowe
of
chastyte
which
they
haue
promysed
vnto
almighty
god
to
be
continently
obseruyd
and
kept
.
¶
Of
sobrenes
to
be
obseruyd
b●
regulars
and
of
all
surfet
ryot
and
dronkenes
to
be
of
them
auoyded
.
The
.vii.
article
.
IT
is
euyn
as
our
lord
spake
/
by
the
ꝓphete
Ozeas
.
Wyne
/
dronkenes
/
and
women
/
that
is
to
say
/
fornicacion
taketh
away
the
harte
of
men
/
that
is
to
wyte
/
it
blyndyth
theyr
mynde
and
maketh
darke
the
iudgement
of
mannes
reason
.
And
seyng
it
is
the
best
part
of
man
/
to
lyue
accordyng
to
the
iudgement
of
reason
/
than
it
apperyth
that
surfet
and
ryot
maye
engendre
in
man
many
incomodytees
.
For
it
hurtyth
nature
/
it
shortenyth
lyfe
/
it
blyndyth
vnderstandyng
/
it
procuryth
many
syknes
infirmites
and
tediousnes
/
it
engendryth
the
hatered
of
god
/
it
encreasyth
enuye
/
it
makyth
a
man
redy
to
doo
iniurye
to
other
men
/
it
inducyth
slogardyse
and
necglygence
/
it
prouokyth
a
man
to
vnmesurable
tryfulles
and
bablyng
/
it
disclosyth
also
vtterly
al
secretenes
of
hart
compunction
and
fere
.
Therfore
it
is
not
onely
prohybyte
vnto
al
regulars
&
spirituall
persons
/
but
vniuersally
to
all
faythfull
christen
people
/
and
Christe
hymselfe
sayng
thus
.
Take
ye
hede
that
your
hartes
be
not
oppressyd
with
surfet
and
dronkenes
/
nor
with
any
other
regard
of
this
worlde
.
For
in
conclusion
lyke
as
glotony
doth
corrupte
the
mynd
so
it
makyth
the
bodye
to
be
dyfformyd
monstrous
/
and
depryueth
a
man
from
naturall
comlynes
/
and
also
from
a
conuenient
quantite
of
body
/
and
that
vyle
voluptuousnes
of
taste
is
bought
ryght
dere
.
Therupon
saynt
Bernarde
sayth
/
that
the
pleasure
of
the
throte
that
now-adays
is
so
muche
made
of
/
conteyneth
scantly
the
bredeth
of
two
fyngers
/
and
yet
for
the
delectacion
of
so
lytyll
a
part
howe
dilygently
/
howe
costly
/
and
with
howe
great
labour
do
we
prepare
/
but
at
length
to
our
great
payne
.
By
this
meanes
the
backes
and
sholders
of
men
are
spredde
/
and
made
brode
lyke
monstres
/
herby
the
great
belyes
are
not
only
fatted
/
but
also
puffed
vp
lyke
women
with
chylde
.
And
whyle
the
bondys
be
not
able
to
bere
the
fleshe
/
many
dyuers
dyseases
muste
nedes
engendre
.
O
with
how
great
labour
and
exp●●●es
is
suche
dere
and
delicyous
pleasure
prepared
.
Glotony
and
lechery
doo
obeye
the
pleasure
of
the
fleshe
.
Surfet
&
dronkenes
is
the
deuylles
chaleys
/
for
whan
a
man
hath
both
replenyshyd
his
mynd
and
stomake
Christe
in
suche
a
riotous
persone
can
fynde
no
place
.
And
lyke
as
fyre
and
water
can
not
be
mengled
both
together
/
Ryght
so
spirituall
and
corporall
pleasures
can
not
be
sufferyd
in
one
place
.
For
where
Christ
perceyuyth
surfet
of
a
riottous
person
in
his
drynkyng
he
wyll
not
vouchsafe
to
rewarde
hym
with
his
wynes
that
are
more
swete
than
suger
or
hony
/
And
surely
whan
that
curious
and
delycate
dyuersyte
of
metes
and
drynkes
hath
fully
fedde
the
stomackes
of
men
/
there
is
no
voyde
pure
nor
clene
place
for
heuynly
fode
.
Why
loue
ye
voluptuosnes
/
forsakyng
vertue
and
helth
.
Truely
for
a
fowle
and
brefe
swetnes
and
delectacion
/
ye
do
procure
euerlastyng
payne
and
bytternes
/
so
that
at
the
laste
ye
wyll
desyre
/
as
the
rych
glotton
dyd
/
one
droppe
of
water
to
quenche
the
hete
of
the
fyre
of
hell
/
&
yet
ye
shall
not
obteyne
it
.
For
agayne
whom
doth
the
feruent
hete
of
the
infernall
hungre
and
deuyllyshe
thyrst
and
other
most
extreme
ponyshement
/
fume
more
than
agaynst
glottones
/
whiche
do
conuert
the
necessary
sustentacion
of
pore
people
into
theyr
owne
pleasures
.
And
playnly
as
S.
Bernard
wytnessyth
.
The
fautes
of
the
fleshe
/
the
pleasure
of
the
body
/
the
fulnes
of
the
wombe
wyll
other
leue
a
man
before
dethe
/
or
els
forsake
hym
at
the
poynte
of
dethe
.
Than
this
fleshe
of
yours
shortly
afterwardes
shal
be
deputed
to
wormes
/
the
soule
shal
be
commyttyd
to
infernall
ponyshement
/
where
such
be
compaygnyons
in
payne
as
were
together
compaignyons
in
vyce
.
O
thou
delicate
man
that
swymmyste
in
pleasure
&
ryches
/
yet
in
them
beynge
wrapped
thou
lokyst
euer
for
thyn
owne
confusion
/
death
/
and
damnacion
.
☞
Note
what
the
Apostle
saith
.
The
kyngdome
of
heuyn
/
is
nother
mete
nor
drynke
/
nother
sylke
/
nor
purple
/
for
the
rych
man
habundaunt
of
these
/
shall
strayte
descende
into
hell
.
O
ye
delycate
&
voluptuose
persones
/
whose
god
is
the
bely
/
whiche
noryshe
your
hartes
and
bodye
with
ryot
and
lechery
/
what
say
yow
to
this
?
you
do
here
that
mete
is
ordeyned
for
the
bely
and
the
bely
for
mete
/
yet
god
wyl
destroy
the
one
with
the
other
/
and
yet
god
shall
destroye
them
bothe
.
Therfore
let
regulars
that
be
almoste
vtterly
decayed
for
lacke
of
obedyence
vnto
holy
rulys
take
hede
and
feare
god
which
the
ryght
wyse
iudge
saith
as
here
foloweth
.
Wo
be
to
you
that
be
satisfyed
with
fode
/
for
ye
shal
be
a
hungred
.
Wo
be
to
you
ryche
men
whose
onely
confort
is
in
your
ryches
.
Wo
be
to
you
that
lawghe
for
ye
shal
wepe
and
morne
/
dyd
not
Iudas
the
Apostle
wryte
of
these
thynges
/
vomytyng
theyr
owne
confusyons
/
to
whom
an
infernall
storme
of
darkenes
is
conseruyd
and
kepte
.
Why
sayeth
the
holy
Apostle
in
this
maner
.
They
be
not
onely
corruptyd
&
spottyd
in
theyr
feastes
/
but
also
they
be
spottes
and
corrupcion
/
for
that
that
in
theyr
fedyng
/
many
folde
synnes
fallen
amonge
them
.
And
lyke
as
the
Apostle
wrote
to
certayne
of
the
Gentyles
that
were
conuertyd
sayng
thus
.
Some
tyme
ye
were
darkenes
/
for
in
eatyng
or
feadyng
they
do
not
onely
excede
in
qualite
or
quantite
of
meates
or
drynkes
/
but
also
in
vayne
superfluous
and
euyll
wordes
/
I
wyll
not
say
in
sklaunderous
knanyshe
and
wanton
/
in
toyes
/
tryfulles
/
playes
/
mockes
/
mowes
/
dissolucions
/
losse
of
tyme
/
and
moch
more
heelnes
.
The
prophete
Iohell
cryeth
vnto
suche
maner
of
people
/
sayenge
:
Awake
ye
dronkardes
/
and
wepe
/
and
all
you
that
drynke
wyne
for
plesaunce
and
swetnes
/
morne
ye
/
for
it
shall
peryshe
out
of
your
mouthes
/
furthermore
of
glotonye
that
vycyous
mother
/
folowyth
fowle
lechery
a
armore
vycyous
doughter
.
Now
be
not
all
faythfull
christen
people
bounde
to
lyue
straytly
in
penytent
conuersacion
and
ferefully
in
respecte
of
god
aboue
.
And
the
hyer
that
regulars
be
constitute
in
degre
and
spirituall
estate
/
so
be
the
more
vertuous
/
sobre
/
and
fearful
than
the
laye
people
.
Let
no
man
disceyue
hymself
for
god
requyreth
of
euery
man
that
he
shall
lyue
accordynge
to
the
degre
that
he
is
callyd
vnto
.
Besydes
this
the
longer
that
an
euyll
custome
is
vsyd
/
the
more
iniuste
and
incurable
it
is
.
And
therfore
from
the
fyrste
foundacion
of
the
church
/
holy
&
blessyd
fathers
haue
moste
straytly
and
vehemently
prohibyte
the
synne
of
th●
fl●●he
glotony
/
dronkennes
/
and
wantones
to
the
minystres
of
the
churche
/
as
of
the
same
/
in
the
decre
many
thynges
are
declared
.
It
is
red
also
in
the
rulys
of
the
Apostles
/
that
a
byshop
/
preste
/
or
deane
/
gyuen
to
ryot
or
dronkenes
/
must
other
forsake
it
/
or
els
be
condempned
and
deposed
.
A
subdeane
reder
or
synger
in
the
churche
doyng
the
same
/
must
other
ceasse
or
be
expulsyd
from
the
communion
.
The
same
purpose
it
is
brought
in
/
in
the
.xxxv.
distinction
/
that
especyally
dronkenes
shuld
be
auoyded
of
clerkes
/
for
of
all
other
vyces
it
is
the
norice
&
and
cherysher
.
Also
in
the
counsell
of
Agathon
it
was
ordeyned
/
that
a
clerke
beyng
dronke
shulde
be
seueryd
from
the
communion
/
for
the
space
of
.xxx.
dayes
/
or
els
corporally
to
be
ponyshed
.
And
the
Apostle
in
lyke
maner
wryteth
to
all
faythfull
people
and
enioyneth
them
in
this
wyse
.
That
they
lyue
not
in
glotony
&
dronkenes
.
&c.
And
also
regard
that
they
vse
not
the
desyres
of
the
fleshe
.
And
agayne
/
we
be
dettours
vnto
the
fleshe
/
not
to
that
intent
that
we
shulde
lyue
after
the
fleshe
/
for
if
we
lyue
after
the
fleshe
/
we
shold
dye
.
Another
thing
there
is
wherof
the
most
holy
Peter
the
Apostle
dothe
vs
aduertyse
/
sayenge
thus
:
Welbelouyd
frendes
/
I
beseche
you
absteyne
from
carnall
desyre
/
which
makyth
batayle
agaynst
the
soule
.
Further
S
Paule
sayet
(
It
behouyth
a
byshop
to
be
sobre
/
chaste
/
and
not
dronken
)
perteyneth
also
to
all
men
constitute
in
holy
ordres
/
as
the
holy
fathers
Ambrosy
&
Augustine
do
wytnesse
bysydes
all
this
/
it
appereth
by
the
wordes
of
S.
Ierome
/
howe
hard
&
difficyle
it
is
for
hym
that
kepyth
not
sobrenes
/
to
kepe
his
chastyte
.
The
princes
&
minystres
of
the
churche
/
which
do
walowe
in
delicyous
pleasure
faynynge
at
feastes
that
they
kepe
chastyte
/
be
(
by
the
wordes
of
the
prophete
)
worthy
to
be
caste
out
from
fayre
houses
and
delycate
bankettes
/
into
exterior
darkenes
/
whiche
Ierome
sayth
further
.
The
glotony
of
the
bely
prouokyth
lechery
/
and
puttyth
a
parte
euery
good
wroke
and
a
bely
boylynge
with
wyne
sone
fallyth
to
pleasure
of
the
body
.
For
why
the
bely
of
man
and
the
preuy
membres
be
verye
nere
one
to
an
other
/
so
that
by
the
nerenes
of
those
membres
ye
maye
perceyue
the
more
redy
inclinacion
of
vyce
.
Furthermore
as
it
is
mencioned
(
Leuitici
primo
)
Our
lorde
commaundyd
the
prestes
of
the
olde
lawe
/
whose
presthode
or
profession
was
but
carnall
and
figuratyue
that
they
shulde
drynke
no
wyne
nor
any
thynge
that
myght
make
them
dronke
/
whose
wordes
are
these
/
wyne
and
all
that
may
make
you
dronke
/
ye
shall
not
drynke
what
tyme
ye
entre
in
the
tabernacle
of
the
testament
lest
ye
dye
so
that
ye
maye
haue
knowlege
to
dyscerne
betwene
the
holy
&
vnholy
/
Howe
moche
more
this
carnalite
/
dronkenes
/
glotony
/
and
voluptuousnes
/
to
be
auoyded
of
prestes
&
ministres
of
the
church
/
whose
presthode
is
all
together
spirituall
/
and
therfore
shuld
continually
be
occupyed
in
diuine
seruyce
.
Therfore
louyngly
he
enbraceth
sobrenes
/
which
is
the
very
secreat
keper
of
mynde
/
sensys
/
body
/
and
also
membres
/
the
defence
of
chastite
/
the
gouernour
of
shamefastnes
the
very
preseruor
both
of
peace
&
frendshyppe
.
For
truely
dronkenes
in
a
preste
or
regular
is
as
haynous
as
sacriledge
/
&
also
in
any
other
man
it
is
a
great
vyce
sobrenes
prolongyth
the
naturall
lyfe
of
man
/
it
noryshyth
the
lyfe
of
grace
/
it
deseruyth
the
lyfe
of
ioy
/
it
causyth
the
bodye
of
man
to
be
well
proporcyoned
/
and
valyaunt
/
it
makyth
a
quyet
harte
/
it
makyth
redye
a
mans
mynde
to
procede
in
wysdome
and
vertue
/
it
makyth
a
man
apte
to
applye
diuyne
seruyce
/
to
laude
god
in
hymnes
and
psalmes
.
And
to
be
onely
gyuen
to
holy
medytacion
.
Therfore
regulars
that
are
commaundyd
to
serue
almyghty
god
/
and
to
be
contynually
gyuen
to
the
obseruaunce
of
hym
must
euermore
obserue
this
vertue
of
sobrenes
.
And
as
the
most
hyghe
byshoppe
hathe
straytly
commaundyd
/
that
if
wyues
be
stronge
they
muste
be
temperyd
vnto
them
/
nor
in
any
wyse
that
one
prouoke
another
to
drynkyng
/
but
especyally
let
them
beware
of
suche
maner
of
drynkyng
/
as
men
call
brynkshyng
/
pleggynge
/
&
quaffyng
/
which
verily
be
bestly
/
&
fowlyshe
/
for
that
that
maye
agree
with
the
complexion
of
the
one
/
maye
fortune
not
to
agre
with
the
complexion
of
the
other
.
And
in
conclusion
to
knowe
howe
vicyous
and
out
of
ordre
it
is
to
excede
in
the
vyces
foresayd
/
it
apperyth
by
that
/
that
the
pope
commaundyd
all
suche
offenders
to
be
suspendyd
from
theyr
offyces
and
benefyces
/
except
by
warnyng
they
be
r●ce●sylyd
.
For
if
a
principall
ruler
or
gouernour
of
regulars
/
wyll
not
correer
suche
euyll
doers
/
other
if
he
hymself●
do
personally
offend
(
which
god
forbyd
)
in
any
vyce
before
touchyd
.
O
howe
great
and
horrible
damnacion
hangyth
ouer
his
hed
/
and
also
ouer
the
hedes
o●
such
synfull
regulars
as
do
offende
in
the
some
/
not
wyllyng
to
receyue
any
holsome
disciplyne
or
lernyng
in
this
present
lyfe
.
¶
Howe
it
is
prohibyte
to
all
clerkes
and
ministres
of
the
churche
to
occupye
any
marchaundyse
:
or
to
excer●yse
any
temporall
offyces
or
cheuysaunce
.
The
.viii.
article
.
ACordyng
vnto
the
effecte
of
the
ende
/
all
meane
thynges
muste
be
ordryd
/
for
the
ende
causyth
thynges
of
necessyte
to
be
done
:
whiche
be
ordeyned
for
the
ende
.
And
seynge
th
estate
of
regulars
was
institute
prouyded
and
grauntyd
(
as
is
before
expressyd
)
to
the
entent
that
they
shulde
applye
to
the
seruyce
of
theyr
maker
/
with
a
free
/
pure
/
&
quyet
mynde
/
&
seyng
also
that
by
theyr
merytes
and
prayers
they
shulde
be
reconsyled
and
desyre
god
to
be
mercyfull
b●th●
to
themselfe
and
also
to
them
:
by
whose
almes
/
charite
/
&
stypendys
they
are
susteyned
:
for
that
cause
they
are
forbydden
to
vse
any
worldly
actes
or
occupations
which
shulde
be
a
vehement
let
both
vnto
the
forsayd
quyetnes
of
mynd
vnto
theyr
pure
profession
of
god
/
&
also
vnto
theyr
inwarde
lybertye
to
dyuyne
matters
:
wherby
they
shuld
be
dyscharged
of
all
secular
and
wordly
busynes
/
And
these
be
the
same
worldly
busynes
that
be
ordeyned
for
worldly
lucre
:
that
is
to
wyte
:
worldly
marchaundyse
and
secular
offyces
by
whom
the
hart
of
man
is
greatly
dysposyd
to
outwarde
thynges
is
greatly
wrappyd
in
worldly
thinges
.
And
also
with
drawen
from
spirituall
and
ghostly
thynges
.
To
the
contrarye
wherof
the
Apostle
sayth
in
this
wyse
.
None
that
seruyth
god
ought
to
entangle
hymselfe
in
worldly
busynes
.
Wherof
the
byshoppe
Nicasius
spake
in
the
actes
of
the
counsell
of
Cartage
on
this
fashyon
.
I
suppose
that
my
suggestion
doth
ryght
well
please
your
holynes
:
&
partly
displease
ye
:
w●ich
is
/
that
suche
as
serue
god
/
and
annexed
to
the
clergie
/
shuld
not
medle
in
worldly
busynes
/
offyces
/
or
stuardshypes
of
houses
.
The
holy
byshop
Gratianus
saith
that
this
sentence
before
reherced
was
institute
of
the
Apostles
/
that
is
to
say
that
/
no
man
mynistryng
in
the
seruyce
of
god
may
folde
hymselfe
in
wordly
busynes
.
And
therfore
clerkes
may
be
no
purchasers
of
houses
and
no
purchasers
of
houses
may
occupye
the
offyces
of
clerkes
.
And
further
to
proue
these
thynges
/
it
euidently
apperyth
in
the
.xiiii.
question
.
As
this
/
it
was
establyshed
in
the
statutes
of
rulys
at
the
counsell
of
Tarracon
/
that
who
so
euer
wold
be
one
of
the
clergie
/
he
must
not
vse
the
study
of
byenge
good
chepe
and
sellynge
dere
/
and
if
he
dyd
/
he
shuld
be
correctyd
by
the
clergy
.
For
that
purpose
also
it
was
institute
in
the
holy
synode
of
Niceo
/
that
for
bycause
many
clerkes
folowyng
the
fowle
lucre
of
auaryce
/
do
forget
the
preceptes
and
commaundementes
of
god
/
therefore
that
holy
counsel
dyd
ordeyne
this
/
that
is
to
wyte
.
If
any
man
from
hensforthe
were
founde
takynge
any
vsury
/
eyther
folowyng
any
fowle
lucre
by
any
suche
maner
busynes
/
or
puttyng
forthe
any
maner
of
corne
for
aduauntage
or
goynge
about
any
suche
matter
of
marchaun●●se
/
for
the
onely
lucre
&
gaynes
therof
/
he
shulde
then
be
expulsyd
from
th●
clergie
:
and
another
of
the
churche
degree
to
be
had
in
his
place
.
Therof
pope
Gelasius
speakyth
in
lyke
maner
sayeng
thus
.
Clerkes
know
ryght
well
:
that
they
ought
to
absteyne
from
suche
vnworthy
gaynes
:
and
also
to
refrayne
from
all
crafte
and
couetousnes
of
any
maner
of
marchaudyse
.
And
of
what
degree
so
euer
they
be
that
wyll
not
ceasse
to
vse
such
lucre
:
immediatly
they
muste
be
compellyd
to
forsake
theyr
offyces
in
the
church
.
In
the
counsell
also
of
pope
Martyn
it
was
commaundyd
in
this
wyse
If
any
of
them
forgetynge
the
feare
of
god
had
done
vsurye
vpon
trust
to
wynne
but
the
hundreth
parte
therof
or
lokyd
for
gaymes
by
any
maner
of
marchaundyse
:
or
hath
taken
increase
:
by
byeng
or
sellyng
any
wyne
:
corne
:
or
other
thyng
:
he
shuld
be
caste
downe
from
his
degree
and
another
of
the
clergye
shulde
haue
supplyed
his
stede
&
place
.
The
sayenge
of
pope
Melchiades
herewith
agreyth
.
The
holy
generall
counsel
hath
decreyd
:
that
hereafter
no
clerke
shall
hyre
any
possessions
or
intermedel
with
any
worldly
busynes
:
except
it
be
for
the
charge
&
mayntenaunce
of
infantes
/
orphleyns
/
and
wydowes
/
or
excepte
he
were
commaundyd
by
his
byshop
to
take
the
chargis
of
any
goodes
longyng
vnto
the
church
:
for
the
offyces
spirituall
and
temporall
are
extercyse
.
But
furthermore
it
apperyth
about
the
ende
of
the
thyrde
boke
of
Decretalles
in
the
Lateran
counsell
:
what
busynes
is
prohibite
vnto
clerkes
.
And
thus
it
is
there
sayd
.
There
be
many
secular
busynes
of
the
which
we
shall
touche
parte
/
bycause
vnto
them
all
carnall
concupiscence
apperteyneth
.
And
what
so
euer
a
man
that
couetyth
more
than
is
ryght
:
it
is
callyd
fowle
lucre
/
it
is
forbydden
vnto
them
iniustly
to
take
or
receyue
any
rewardes
:
to
hyre
any
man
for
any
worldly
gayne
or
pray
/
to
loue
any
contention
debate
or
skoldyng
to
plede
or
dispute
in
secular
plees
/
except
it
be
for
the
defence
of
orphelyns
/
or
wydowes
.
They
ought
to
be
no
doctoures
or
proctoures
of
secular
matters
:
to
loue
no
seculer
games
/
or
gyftes
of
fylthy
actes
or
communication
/
to
delyte
in
dyse
/
to
desyre
vnconuenient
apparayle
for
theyr
estate
:
to
lyue
in
delycyousnes
:
to
walowe
in
glotony
and
dronkenes
:
to
haunt
:
or
to
hauke
:
or
to
be
conuersaunt
in
any
vayne
or
superfluous
busynes
.
Behold
how
vtterly
we
prohybyte
these
thynges
with
all
other
lyke
/
vnto
regulars
and
mynysters
of
the
altare
of
god
.
In
the
rulys
of
the
apostles
it
is
ferther
of
this
matter
mencioned
after
this
facion
.
A
bysshop
/
prest
/
or
decane
ought
in
nowyse
to
take
vpon
them
any
secular
cure
or
charge
.
Pope
alexander
the
thyrde
dyd
also
forbyd
both
regulars
/
and
other
clerkis
vpon
peyne
of
cursynge
that
they
shuld
make
no
marchaundyse
for
any
worldly
lucre
.
Saynt
Ierome
also
sayth
in
this
maner
.
Flee
and
auoyde
from
the
company
of
a
clerke
beynge
a
merchaunt
.
Auoyd
from
pouerte
to
ryches
/
from
a
meane
man
to
a
noble
man
/
as
though
it
were
from
a
plage
of
the
Pestilence
.
Therfore
prestes
/
and
clerkes
be
forbydden
/
to
be
brokers
of
any
secular
busynes
.
All
this
is
confyrmed
by
pope
Nicolas
in
the
.xxii.
chapytre
of
the
decree
in
the
thyrd
questyon
sayeng
this
.
It
came
to
knowlege
at
a
general
counsel
that
certayne
of
the
clergye
had
taken
vpon
them
secular
matters
/
for
the
●●●●le
lucre
of
great
possessyons
〈…〉
by
that
holy
councell
it
was
〈…〉
from
thensforth
no
prest
/
〈…〉
●lar
shulde
hyre
any
poss●●
〈…〉
●medle
with
any
secular
matters
or
procurations
except
such
as
be
callyd
by
the
law
theronto
for
the
defence
of
suche
as
be
within
age
orphellynes
/
or
the
great
necessytes
of
wydowes
/
or
els
yf
the
Bisshop
hath
commyttyd
the
gouernaunce
of
the
church
goodes
vnto
them
.
And
therfore
/
oftentymes
it
is
touched
in
the
decree
that
some
maner
of
busynes
be
vnlawfull
to
be
don
of
all
men
and
that
be
suche
as
can
not
be
done
without
tyme
as
vsurye
&
symonye
.
And
ther
be
some
that
seldome
or
veray
hardly
may
be
done
without
synne
as
the
marchaundyse
before
rehersyd
.
But
now
to
knowe
wherfore
clerkes
&
other
minystres
of
the
churche
ought
to
absteyne
from
all
such
worldly
busynes
/
saynt
Thomas
in
the
lxxvii
.
question
of
his
boke
compendiously
touchyth
sayeng
thus
.
Clerkes
ought
not
only
to
absteine
from
suche
thynges
that
be
euyll
of
them selfe
/
but
also
from
such
thynges
as
haue
a
sauour
or
colour
of
euyll
as
marchaundyse
hath
/
forby
cause
it
is
ordeyned
for
worldly
lucre
/
which
clerkes
vtterly
ought
to
despyse
and
contemne
.
Secondaryly
for
the
great
haunt
of
synne
among
merchauntꝭ
.
Thyrdly
bycause
that
by
marchaundyse
the
mynde
of
man
is
wrappid
with
warldly
carkes
&
vtterly
withdrawen
/
from
godly
thyngꝭ
To
this
the
holy
Martyr
and
Bysshop
Ciprianus
notyng
the
occasyon
thereof
addyth
his
mynde
sayeng
.
Suche
as
be
honorid
with
holy
presthode
or
constistute
in
the
seruyce
of
clerkes
ought
them selfe
to
applye
to
nothynge
/
but
to
the
altare
and
sacryfyce
of
god
with
holy
and
deuoute
prayers
/
&
leccyons
.
Behold
therfore
to
how
vertuous
/
quiet
and
spirituall
lyfe
and
good
example
regulars
be
bound
whiche
be
commaundyd
to
absteyne
not
only
from
euyll
and
vyce
it selfe
/
but
also
from
all
spyce
of
euyll
and
occasyon
of
synne
/
in
lyke
maner
from
all
sensuall
affection
/
from
the
plesures
of
this
worlde
/
from
all
pompe
and
worldly
garnyshynge
/
mekely
also
and
lowly
from
all
vayne
and
superfluous
actes
playes
tryfulles
/
or
games
.
And
furthermore
they
be
commaundyd
in
no
wyse
to
geue
audyence
to
mynystrelles
/
gestours
/
or
dysardes
/
to
play
at
dyse
/
or
cardes
/
or
to
be
present
at
suche
games
as
shore
playnly
in
the
Artycle
folowyng
is
declared
.
¶
For
what
cause
Clerkes
/
Regulars
/
and
other
constitute
in
holy
ordres
ought
to
refrayne
fro
mynstrellis
Iesters
and
dysardes
/
tauernes
/
&
eke
the
play
of
Cardes
an
Dyse
.
☞
The
.ix.
Artycle
.
☜
IT
is
conuenient
for
mynystres
of
the
church
(
whom
it
behouith
to
dyfferre
from
the
lyfe
&
maners
of
secular
men
)
to
be
rype
in
good
maners
and
dysposicyon
/
to
geue
dylygence
vnto
contricyon
&
to
the
fere
of
god
/
in
lyke
maner
to
applye
them selfe
vnto
praier
/
psalmodyes
with
other
actis
of
penaunce
in
the
syght
of
almighty
god
/
to
the
intent
that
lhey
may
please
and
satisfie
god
/
aswell
for
theyr
owne
excesse
and
synne
/
as
for
the
offences
of
theyr
foundars
and
benefactours
.
Therfore
they
are
commaundyd
to
beware
of
suche
thynges
as
wyll
them
dysceuer
from
contrition
remorse
of
conscience
and
deuotyon
/
and
suche
as
wyll
enduce
vnperfite
lyuyng
and
engendre
worldly
condicyons
/
as
these
be
/
that
is
to
say
/
famylyarite
/
excercyse
/
games
/
&
dissportes
of
mynstrellis
/
Iesters
/
&
dyssardys
/
hauntynge
of
tauerns
feasts
and
bankettes
/
playinge
at
dyse
and
cardys
/
whereunto
many
enorme
vyces
be
annexed
/
and
so
it
procedeth
of
the
loue
and
desyre
of
money
and
concernyth
auarcyte
.
But
furdermor
that
it
may
be
more
depely
plainly
an
surely
notyfied
/
after
what
facyon
it
is
lawfull
for
regulars
and
mynystres
of
the
churche
some
tyme
to
play
/
&
what
maner
of
disport
is
comly
for
them
/
that
is
to
be
notyd
that
saint
Thomas
wrytyth
in
his
secounde
destinctions
.
Durandus
also
in
his
boke
callyd
summa
.
Iohan
in
his
boke
callyd
summa
cōfessorum
/
and
other
are
of
the
same
opynyon
sayeng
thus
.
Lyke
as
a
man
nedyth
corporall
refresshyng
/
rest
/
&
slepe
/
forbycause
he
is
not
able
to
labour
contynually
/
ryght
so
the
soule
hath
nede
of
recreacyon
and
comfort
/
whiche
must
be
done
by
some
wordes
or
actis
where
nothyng
is
intendyd
or
required
but
only
spirituall
delectacion
and
pleasure
.
And
these
be
callyd
wordys
or
actes
of
pastyme
/
and
dysport
concernyng
whom
/
thre
thyngꝭ
are
princypally
to
be
obserued
.
The
fyrst
is
this
.
That
no
such
delectacyon
be
required
/
by
wordes
or
actis
inhonest
fylthy
or
hurtefull
to
any
man
.
The
secunde
is
that
the
grauyte
and
deuotion
of
har●●
may
in
nowyse
be
resoluyd
by
ony
suche
game
The
thyrde
is
that
the
game
may
agre
both
with
the
person
/
tyme
/
&
place
and
also
that
then
game
be
garnysshed
with
other
circumstaunces
of
vertu
.
And
truly
that
vertue
wherwith
a
man
may
so
conueniently
behaue
hymselfe
/
in
games
or
playes
/
is
(
after
the
mynde
of
the
philosophour
in
the
fourth
boke
of
Ethykꝭ
)
callyd
.
Furdermore
yf
there
be
any
fowle
or
fylthy
wanton
hurtefull
/
or
sklaunderous
wordis
/
or
actes
exersysed
in
such
games
/
or
playes
.
It
is
a
great
synne
&
oftentymes
a
synne
mortall
/
althoughe
perauenture
the
play
of
it selfe
/
be
but
a
synne
venyall
.
Now
here
we
may
perceue
/
with
whom
/
what
tyme
/
and
after
what
facyon
it
is
lawfull
for
Regulars
and
other
mynystres
of
the
churche
to
play
.
Suche
may
play
after
the
maner
and
facyon
forseyd
/
as
do
consyst
in
good
exersyse
bothe
of
spirituall
and
temporall
thynges
/
so
that
therwith
they
do
not
them selfe
ouermych
defatigate
and
make
wery
.
But
the
same
lybertie
is
not
gyuen
vnto
them
that
be
full
of
bablynge
and
Idelnes
/
whiche
contynually
do
moue
lawghter
and
wyldnes
whiche
also
do
haunte
bankettes
/
and
in
them
excede
bothe
in
communicacion
mockes
gestis
outragyousnes
and
intemperancye
and
also
in
all
other
immoderate
conceites
.
Therfore
the
mynystres
of
the
churche
do
greatly
offende
/
and
deserue
intollerable
punysshement
/
especyally
regulars
and
suche
as
are
constitute
in
holy
ordres
/
whiche
shuld
be
euery
day
veray
redy
to
do
such
thynges
as
perteigne
to
the
seruyce
of
god
/
and
spedely
performe
theyr
howres
and
tymes
of
prayer
/
hastely
puttynge
them selfe
forward
in
dyuyne
seruyce
.
But
in
the
stede
therof
they
do
dylygently
fulfyll
such
thynges
as
may
please
the
carnall
carcas
/
fedynge
it
gorgeously
and
delycately
delytynge
in
many
praty
seueral
toyes
.
And
furthermore
whan
theyr
belyes
be
full
or
at
other
vacaunt
tymes
/
they
apply
them selfe
other
to
gestes
and
tryfulles
or
elles
to
that
/
that
is
more
enorme
and
out
of
the
way
/
as
to
play
at
cardis
and
dyse
/
or
beynge
in
presens
where
suche
games
be
vsed
comonyng
/
talkynge
/
and
beyng
in
great
fauor
or
famylyarite
with
the
players
/
beryng
many
tymes
half
parte
whith
them
/
in
there
wynnyng
or
losing
.
Certaynly
these
men
haue
no
reasonable
cause
to
play
but
rather
in
such
t●m●
as
they
do
play
they
oughte
to
bewa●●
theyr
synne
/
&
the
tyme
that
they
haue
spent
in
all
such
vayne
recreations
/
idelnes
/
tales
/
fables
/
laugh●●rs
/
vnfruytfully
/
ye
and
to
say
the
treuth
vycyously
/
&
also
to
morne
and
make
amendes
accordyngly
/
for
al
theyr
necglygens
and
defautes
whiche
they
haue
commyttyd
in
not
performynge
theyr
dyuyne
seruyce
.
But
these
maner
of
persones
are
only
gyuen
to
theyr
games
and
dysportes
/
&
as
for
theyr
deuocion
and
perfytnes
of
hart
(
yf
perauenture
they
had
ony
before
)
it
is
altogyther
seueryd
and
corruptyd
.
O
god
lord
howe
perillous
is
the
lyfe
of
such
men
/
ye
how
wycked
and
damnable
whiche
(
beyng
bound
after
dyner
&
supper
done
/
to
retorne
to
theyr
chambres
)
or
to
go
in
to
theyr
studyes
or
libraries
/
there
to
be
gyuen
(
as
Cipriane
saith
)
to
holy
redynge
to
holsome
doctrine
&
deuoute
meditation
)
wyl
vtterly
shewe
them selfe
vnto
vtward
thyngꝭ
/
and
stobburnly
dyspose
them selfe
to
carnal
&
wordly
pleasure
/
dyuerse
maner
of
wyse
lesynge
and
in
spendynge
that
precyouse
tyme
/
that
god
hath
grauntyd
vnto
them
/
nothyng
regardyng
that
thyng
that
they
are
●alled
vnto
/
nother
dysclosyng
theyr
conscyens
before
god
/
nor
yet
at
ony
tyme
dewly
and
effectually
ponderynge
/
how
great
and
manyfold
thynges
they
are
bound
vnto
.
Of
suche
persons
saynt
Bernard
the
electe
seruant
of
god
spekyth
thus
.
The
necligent
slacknes
of
clerkys
troblyth
&
molestyth
the
churche
of
god
throughout
al
the
world
/
surely
they
are
enryched
by
other
menes
labor
/
they
ete
the
frutes
of
the
erth
without
money
or
charge
&
deuoure
the
laboures
of
the
poore
a
mans
mynd
accustomed
with
delycyousnes
/
and
barreigne
of
lernynge
must
nedes
engendre
many
vyces
.
How
many
(
I
pray
you
)
shal
we
se
the
which
do
not
serue
nor
obey
Cryst
as
theyr
lord
&
god
but
theyr
wombes
as
theyr
lord
&
god
/
and
veryly
fornycacion
rayneth
in
many
of
them
/
which
mynistryng
vnto
the
maker
and
encreaser
of
all
clennes
and
chastyte
/
with
a
fylthy
mouth
and
an
vnclene
hart
/
do
not
fere
the
angell
of
god
standynge
nere
vnto
them
/
whiche
may
destroy
and
cute
them
atwo
in
the
myddyll
.
Furdermore
as
Duradus
in
his
boke
callyd
summa
procidith
sayenge
.
Euery
maner
of
play
that
is
applyed
vnto
chaunce
or
fortune
(
as
the
play
at
dyse
is
)
may
not
be
vsed
for
mony
/
except
syxe
thyngꝭ
be
aggreabble
with
the
same
.
The
fyrste
is
/
couenyence
of
person
/
for
it
is
not
lawfull
for
clerkes
to
play
at
dyse
/
wherfore
let
a
comyn
dyser
/
or
vsurar
be
put
backe
from
obtaynyng
spiritual
dygnite
/
notwithstandyng
there
be
a
custome
to
the
contracy
as
apperith
in
the
tytle
Extra
de
excess
.i.
Inter
dilectos
.
yet
neuer
the
les
the
benefyce
beynge
obteigned
/
the
bysshoppe
may
owe
hym
fauour
/
yf
he
wyll
be
corrected
/
otherwyse
of
ryght
be
ought
to
be
deposyd
/
for
otherwyse
/
he
ought
by
the
law
to
be
deposyd
as
aperith
in
the
.xiiii.
question
in
the
tytle
.
Siquis
&
caritas
.
The
secunde
is
conuenyence
of
martyer
or
substaunce
for
some
maner
of
wyse
they
may
play
for
meate
/
or
drynke
/
supposing
theyr
game
alway
to
be
commendable
as
is
before
expressyd
/
so
yt
it
be
not
intendyd
but
as
reasonable
solace
&
no
lucre
.
The
thyrd
is
the
conclusyon
therof
/
that
is
to
say
/
that
it
be
not
exercysed
for
couertyse
or
auarice
but
for
recreacyon
.
The
fourth
is
/
measure
/
for
no
man
may
play
aboue
a
shyllynge
/
although
the
player
be
veray
rych
as
it
appereth
in
the
begynnynge
of
the
tytle
/
de
religiosis
.
The
fyftyth
is
tyme
conueniene
so
that
the
play
be
not
done
in
tyme
of
mornynge
penaunce
or
counsell
.
The
.vi.
is
the
conuenience
of
the
facyon
and
maner
so
that
your
play
be
wythout
dys●eyte
/
and
no
man
do
any
thynge
agaynst
the
law
of
the
game
/
nor
one
prouoke
another
to
play
.
Clerkes
fallynge
in
to
soo
great
blyndnes
wyckednes
/
&
fransye
may
well
note
this
/
that
notwithstandynge
theyr
holy
rulys
&
decrees
/
they
be
bold
&
presumptuous
to
dyse
openly
/
and
for
that
fowle
desyre
of
lucre
/
they
play
at
cardes
and
dyse
lyke
as
it
were
secular
gāsters
/
where
yet
not
withstandynge
they
are
bound
to
make
restitucyon
of
theyr
wynnyng
or
els
to
conuerte
it
into
some
other
charitable
vse
otherwyse
they
may
not
be
sauyd
nor
yet
absoluid
by
sacramentes
There
be
also
so
many
&
so
haynous
offences
consistyng
in
such
maner
of
play
/
whiche
raymundus
hostiensis
Iohan
&
other
doth
reherce
/
&
pauenture
within
this
boke
somwhat
towchid
/
let
them
therfore
repent
them
lyke
wrechyd
creaturis
/
let
them
ponder
theyr
dredful
iudgement
&
also
the
tormentꝭ
of
hel
intollerable
:
which
sone
afterward
they
wyl
incure
without
remedie
/
except
they
do
not
only
forsake
theyr
abhominacion
/
but
also
do
suffer
condigne
penaunce
.
¶
An
introduction
of
dyuers
holsome
considerations
whereby
we
may
perceue
that
all
feythfull
Christen
people
/
especyally
mynystres
of
the
church
are
bound
to
despise
all
vanyte
and
superfluite
of
playes
dysportes
&
other
vayne
delectations
.
☞
The
.x.
Artycle
.
☜
LIKE
as
the
holy
Apostle
Saynt
Petre
wyttnessythe
.
Our
sauiour
Christe
sufferyd
for
vs
/
leuynge
example
to
folowe
his
steppes
.
Therfore
who
so
sayeth
that
he
dwellyth
in
Christ
he
must
walke
as
Christe
walkyd
.
For
membres
ought
to
be
conformable
vnto
theyr
hed
.
And
forsothe
it
is
radde
that
Christe
in
this
present
world
/
dyd
syghe
morne
wepe
and
was
trowblyd
in
spirit
but
he
neuer
played
lawghyd
nor
made
dysport
.
For
that
cause
we
are
bound
(
as
moche
as
the
fragylyte
of
humane
nature
wyll
permyt
and
suffer
vs
)
to
folow
his
perfytnes
grauyte
and
dylygence
as
by
his
owne
commaundment
apperyth
in
this
wyse
.
He
that
wyll
be
my
seruaunt
let
hem
folow
me
.
And
fordermore
.
¶
The
fyrst
introduction
to
despyse
voluptuosnes
vanite
as
slacknes
is
the
cōsideratcyon
of
the
lyfe
and
conuersacion
of
Christ
/
which
sayd
vnto
his
dysciples
in
this
maner
.
I
gaue
you
example
/
that
as
I
dyd
/
you
shuld
do
/
holy
saint
Hierome
affyrmyth
the
same
saieng
thus
/
it
is
impossible
to
reioyce
of
this
worlde
/
and
after
to
reigne
with
Christ
.
To
the
same
Salomon
sayd
in
this
wyse
.
I
reputed
lawghyng
as
an
errour
/
and
saye
vnto
Ioy
/
why
art
thow
deceoyd
in
vayne
.
¶
The
secounde
introduction
is
the
consideration
of
the
place
of
this
present
lyfe
For
we
be
in
this
worlde
as
though
we
were
in
a
great
exyle
/
in
a
vale
of
lamentacyon
in
a
cotage
of
calamyte
/
in
a
religion
of
the
shadowe
of
deth
in
a
feygned
Kyngdome
in
a
pylgrymage
in
a
worne
way
and
in
a
pryson
.
Therfore
me
thynke
it
agaynst
all
wysdome
in
such
a
place
to
desyre
to
swyme
in
delycyousnes
/
to
be
let
slyppe
amonge
vanytees
/
to
be
refresshid
with
lawghter
and
dysportꝭ
/
ye
&
he
that
in
this
wolde
couetythe
to
be
prosperous
in
ryches
plesure
and
honour
shewyth
hym selfe
in
so
doynge
to
be
no
Pylgrym
/
nothe●
the
louer
of
the
heuenly
contrey
/
but
a
●ys●syne
and
/
sone
of
babylon
/
a
seruant
of
imquite
/
a
man
in
the
way
of
perdycyo●
.
Therof
spekyth
the
Prophet
Ieremie
saynge
thus
.
O
thow
wandrynge
and
wycked
doughter
/
vnto
the
tyme
that
thou
be
losyd
&
dissoluyd
from
delycyousnes
/
my
soule
refusyth
all
comfort
.
And
also
this
of
the
prophet
Dauid
wo
is
me
that
my
dwellyng
place
is
prolongyd
.
And
the
Apostle
wytnessyth
of
the
holy
Prophetes
of
the
old
testament
and
of
the
lawe
of
nature
in
this
maner
/
that
they
confessyd
to
be
Pylgrymmes
&
estraungers
vpon
the
Erthe
.
Therfor
from
this
present
exile
we
shuld
oftentymes
veray
feruently
syghe
vnto
that
most
glorious
countrey
of
blessyd
men
/
&
these
worldly
ioyes
we
shuld
abhore
/
as
though
they
were
the
veray
carppis
of
euerlastynge
dethe
/
that
we
myght
say
as
the
apostle
sayde
.
God
forbyd
that
I
shulde
reioyce
in
any
thynge
except
in
the
crosse
of
my
lord
Iesu
Christe
by
whom
the
world
of
me
is
persercuted
/
and
I
of
the
worlde
.
The
thyrd
is
the
consideration
of
daungere
in
whom
we
be
put
at
large
.
For
we
do
walke
and
be
alwayes
conuersaunt
in
the
myddys
of
gynnys
/
&
in
a
fylde
euery
where
fully
compassed
with
a
multitde
of
innumerable
inuisib●e
most
cruel
&
crafty
enemyes
of
this
world
whose
power
&
furor
veray
few
do
escape
.
And
truly
we
be
vncerteigne
whether
our
conuersation
do
please
god
or
no
/
or
whether
fynally
we
shall
be
damned
/
or
whether
our
oftences
shal
be
forgyuen
.
And
also
we
knowe
that
greuously
&
many
maner
of
wyse
we
dysplease
our
most
strait
&
fereful
iudge
&
that
dayly
we
offend
beyng
also
veray
proue
&
redy
to
vyce
.
Al
such
thyngꝭ
yf
we
deuly
consydre
/
it
shal
please
vs
better
to
morne
and
lament
than
to
make
dysportꝭ
&
playes
.
And
also
we
shall
say
as
Salomon
sayd
.
Better
it
is
to
go
to
the
howse
of
lamentacyon
than
to
the
howse
of
plesure
and
solace
.
In
the
one
house
that
is
to
say
in
the
house
of
mornynge
/
the
ende
of
all
mortall
men
is
notyd
/
&
a
man
lyuynge
shulde
ponder
what
is
to
come
.
¶
The
fourth
is
the
consideracyon
of
all
euyll
and
myschyef
as
well
of
offence
as
of
payne
&
ponyshement
that
euery
daye
is
done
in
the
worlde
(
that
is
to
say
)
bycause
so
many
great
and
myscheuous
actes
be
contynually
done
in
the
worlde
/
by
cause
our
maker
a
myghtye
of
his
creaturs
at
all
tyme
is
hadde
in
small
honour
and
reuerence
/
bycause
contynually
so
many
soulis
do
eternally
perysshe
/
bycause
so
many
and
great
tribulac●●●●
calamytes
/
penury
discomfort
/
oppressions
/
do
incessauntly
chaunce
our
frendes
/
neibours
/
&
membris
of
Christ
of
whom
(
yf
we
loue
them
)
we
must
haue
compassyon
/
as
we
wolde
that
thy
shulde
haue
compassyon
of
vs
beynge
in
lyke
case
/
surely
who
so
doth
this
dewly
ponder
/
he
wyll
say
as
Ieremye
sayd
.
Who
wyll
geue
to
my
hed
/
water
/
and
to
myn
eyes
a
fountayne
of
teres
/
&
I
wyll
wepe
euermore
.
And
seynge
Samuell
so
longe
tyme
and
so
sorowfull
bewayled
Saull
/
and
Ieoronne
the
destruccyon
of
Ierusalem
.
Paule
also
some
of
the
Corinthis
/
howe
much
more
is
our
forsets
myschiefe
to
be
bewaylyd
.
Therfore
let
vs
haue
compassyon
of
our
neibours
beynge
in
great
daunger
and
dyscomfort
.
¶
The
.v.
is
the
multitude
and
greatnes
of
harme
and
dyspleasure
/
that
suche
delectacions
bryngyth
vnto
man
.
For
they
spoyle
a
man
from
all
grace
/
whiche
delectacyons
also
broght
Salomon
in
to
great
foly
.
And
attempted
Eue
to
the
transgressyon
of
goddes
commaundment
/
they
do
vehemently
blynd
the
mynd
of
man
and
harden
and
maynteyne
hym
in
myschief
ye
they
procure
euerlastynge
damnation
.
For
that
thynge
wherein
a
man
delytyth
is
but
of
short
tyme
his
vexacyon
and
troble
therfore
is
perdurable
.
What
man
for
the
plesure
of
one
nyghte
/
wyl
be
glad
euer
after
to
lye
in
a
brennyng
fornace
.
O
wherfore
presume
we
to
commyt
mortall
synne
where
for
one
synne
mortal
we
must
be
ponyssed
with
the
feruent
infernall
paynes
that
euermore
do
endure
.
The
syxth
is
vylenes
fylthynes
and
bestly
pleasure
of
the
flesshe
/
for
the
which
/
man
is
most
despysed
of
god
and
made
vnlyke
to
aungels
/
and
conformable
to
bestes
/
wheruppon
the
sayenge
of
the
Prophet
Iohel
concernyng
carnall
desire
is
expoundyd
on
this
facyon
.
The
herdes
of
bestys
dyd
rotte
and
consume
in
theyr
owne
fylthynes
and
dunge
.
And
as
the
Prophet
Dauid
sayth
in
lyke
maner
.
A
man
that
perceuyth
not
whan
he
is
in
honour
/
may
be
compared
vnto
brute
and
rude
bestes
/
furdermore
moch
bytternes
is
mengled
with
the
plesure
of
the
world
and
the
flesshe
/
suche
pleasure
also
is
oftentymes
acquisyte
/
and
goten
both
with
great
expensys
and
daungere
/
prepared
with
sore
labor
/
and
yet
they
repent
at
lenght
.
Therfore
Salomon
sayeth
youth
and
voluptuousnes
be
but
vany●c●s
.
And
forther
●his
he
sayde
.
I
wyll
go
and
swyme
in
delyte
and
walow
in
ryches
/
&
yet
I
perceuyd
that
all
was
but
vany●e
.
Therfore
in
this
present
lyf
graunt
to
vs
to
take
repentaunce
/
let
vs
endeuer
our selfe
vnto
the
ac●es
of
penaunce
/
let
vs
also
euer
absteigne
from
wildnes
of
hart
vanyte
/
&
obstynate
lyberte
.
¶
Of
conuenyent
apparayle
of
mynystrꝭ
of
the
church
/
espcyally
of
regulars
/
&
of
theyr
manyfold
excesse
in
garmentes
&
of
the
desyre
therof
to
be
auoided
.
☞
The
.xi.
Article
.
☜
THE
more
vertuous
that
the
mynystrꝭ
of
the
church
are
bound
to
be
in
respecte
of
the
lay
people
/
the
more
symple
meke
&
ful
of
good
example
they
ought
to
be
in
theyr
apparayle
.
They
ought
in
lyke
maner
to
obserue
the
thyng
that
is
red
in
the
boke
of
Ecclesiasticus
that
is
to
say
.
Thou
shall
not
reioyce
at
ony
tyme
in
thyne
apparayle
especially
in
such
maner
of
apparayle
as
may
geue
euyll
occasyon
or
pleasauntly
intyse
or
moue
the
eyes
or
hartes
of
women
that
behold
it
(
that
is
to
say
)
they
be
alwayes
bound
to
beware
of
curiouse
arayment
&
●ompous
apparayle
.
And
where
also
holy
fathers
as
Ierome
&
Chrisostome
&
other
do
not
only
testyfye
this
of
them
but
also
of
euery
faythfull
creature
sayenge
thus
.
A
man
or
a
woman
garnysshynge
themself
/
&
by
theyr
deckyng
&
trymming
prouokyng
the
eyes
of
other
vpon
them
although
therof
no
myschyef
doth
ensue
yet
he
or
she
so
doyeng
shal
suffer
eternal
ponysshement
/
bycause
they
dyd
put
forth
poyson
/
yf
there
had
be
any
man
that
wold
haue
dronke
it
that
is
to
say
they
dyd
shewforth
temptacyon
yf
any
man
wold
haue
be
attempted
.
If
this
abhomynacyon
be
so
detestable
among
the
lay
people
/
it
is
much
more
mischeuous
amonge
the
ministres
of
the
churche
/
which
princypally
be
bound
to
edifie
other
creatures
in
vertue
.
Therfor
(
seing
they
go
so
gorgeously
)
deckid
as
though
it
were
a
bride
we
may
say
as
saint
Bernard
said
behold
how
they
go
garnyshyd
lyke
to
a
bryd
that
were
commyng
forth
of
her
wedding
chamber
/
insomych
that
yf
ye
se
ony
such
ferre
from
you
/
ye
wolde
rather
iudge
it
to
be
the
bryde
than
the
prest
that
shulde
her
marye
.
Surely
accordynge
to
the
doctryne
of
holy
fathers
then
be
as
well
commaundyd
to
be
contentyd
with
symple
apparayle
/
as
wyth
symple
fare
.
Therof
the
holy
Apostle
sayth
thus
.
Be
ye
in
no
wyse
conformable
vnto
this
world
/
but
be
ye
renewed
in
the
spirite
of
your
mynd
Therfore
a
regular
or
a
prest
ought
to
beware
of
al
curyosyte
/
pompe
/
superfluyte
vanyte
/
and
wantones
of
al
worldly
garmentes
/
as
the
holy
Doctours
and
Prelates
/
Basilius
/
Isidorus
&
other
/
haue
vs
enformed
.
But
now
concernynge
this
matter
/
the
rulys
and
estatutes
whiche
sprange
by
the
diuyne
inspiracyon
shuld
be
consyderyd
.
For
why
it
is
red
in
the
seuenth
synode
/
and
also
in
the
.xxi.
decre
as
here
folowyth
.
All
braggyng
/
ruffling
and
garnysshynge
is
the
thynge
that
is
moste
farre
from
holy
ordre
/
and
it
behouyth
such
Bysshopes
and
Clerkes
whiche
dresse
them selfe
in
bryght
gloryous
&
plesaunt
apparayle
/
to
amende
it
/
for
yf
they
remayn
in
weryng
therof
they
shal
be
put
to
penaunce
.
In
semblable
wyse
al
such
maner
of
men
that
vse
oyntementes
such
cursyd
people
also
whiche
haue
them
in
derysyon
that
be
clothed
in
pore
and
relygyous
ornamentes
/
shal
be
correctyd
by
emprisonment
.
In
the
olde
tyme
verily
a
holy
man
(
that
is
to
say
)
a
man
constytute
in
holy
ordres
dyd
lede
his
lyfe
beynge
coueryd
with
a
veray
vyle
and
meane
garment
.
And
truly
euery
garment
that
is
not
taken
for
necessyte
/
but
for
cōlynes
(
as
Basilius
sayeth
)
hath
a
spyce
of
pryde
:
moreouer
Pope
zacharye
dyd
instytute
this
that
folowyth
.
Bysshops
Prestes
and
Decanes
may
were
no
secular
apparayle
/
but
garmentes
conuenyent
for
theyr
ordre
.
They
may
not
presume
to
walke
in
ony
cyte
comyne
way
or
strete
without
theyr
cowlys
or
couerynges
except
it
be
in
some
long
iornay
/
for
lyke
as
a
woman
prayeng
in
the
church
bareheded
/
accordynge
vnto
the
sayenge
of
th
apostle
doth
dishonest
her
owne
hed
euen
soo
prestes
or
regulars
wandrynge
abrod
without
theyr
cowles
or
other
vpper
garmentes
dyshonest
theyr
Presthod
and
relygyon
/
wherfore
it
is
ordeined
that
yf
any
of
them
do
stobbornly
presume
to
transgresse
the
sayd
institutes
/
that
he
shuld
be
expulsyd
from
the
relygyous
congregation
/
vnto
the
tyme
that
he
had
fulfillyd
such
thynges
that
were
ordeigned
by
the
same
estatutes
for
the
same
purpose
.
Innocentius
the
second
aggreeth
with
the
same
sayeng
thus
we
commaund
that
as
wel
bysshope
/
as
prestes
and
clerkes
shall
themself
endeuer
to
pacifye
god
and
man
/
both
in
theyr
spiritual
estate
&
also
in
theyr
corporal
behauour
/
&
not
in
superfluyte
cuttyng
gardyng
or
coloure
of
garmentis
/
nother
they
shall
offend
or
hurt
by
theyr
shauyng
the
aspecte
of
the
beholders
whose
rule
and
example
they
ought
to
be
/
but
rather
they
shuld
obserue
holynes
whiche
wold
much
better
be
come
them
.
Here
also
sayth
saynt
Bernard
.
That
it
is
the
synne
of
sacryledge
/
where
as
the
goodes
of
pore
people
be
not
dystrybute
/
vnto
them
.
For
the
ecclesyastical
goodes
be
the
patrymonye
and
heritage
of
the
poore
people
.
And
what
someuer
the
mynystres
of
the
church
do
take
besydys
theyr
symple
and
necessary
fode
and
apparayle
it
is
vyolently
stolen
from
the
poore
people
as
cruel
sacryledge
And
god
ordeyned
not
that
such
as
mynystre
the
gospell
/
shuld
therby
desyre
ryches
or
apparaile
/
but
that
they
shuld
be
contentyd
to
lyue
with
necessary
fode
&
apparaile
/
&
not
to
seke
prouocation
vnto
pleasure
of
the
body
/
not
to
receyue
suche
apparayle
wherwith
they
myght
be
trīmyd
/
but
such
wherewith
they
myght
be
coueryd
.
But
nowe
whan
a
man
may
be
contentyd
with
suche
a
necessarye
lyuing
what
creature
in
this
world
wold
enter
in
to
relygyon
to
the
intent
that
he
wold
gather
together
kepe
and
dyspend
the
srypendes
of
the
clergye
in
to
vses
of
plesure
curyosyte
and
vanyte
.
Hereof
agayne
spekyth
that
blessyd
saynt
Bernard
sayinge
thus
.
The
nakyd
and
hung●y
do
cry
and
complayn
on
this
facyon
.
What
auaylyth
vnto
vs
miserably
vexid
with
hungre
and
cold
/
the
great
chaung
of
garmentes
that
lye
in
pressys
and
are
eten
of
Mothis
.
It
is
ours
that
ye
consume
and
wast
/
it
is
cruelly
stolen
from
vs
/
that
ye
vnprofytably
and
wyckidly
dyspend
.
O
ye
curyous
and
delectable
persones
ye
haue
wherewith
we
myght
be
refressyd
/
and
we
pore
people
can
not
fynde
wherwith
we
shuld
be
susteigned
.
And
furdermore
god
moste
ryghtwyse
and
sapyent
made
al
wordly
goodes
commyn
to
euery
man
hauynge
nede
/
and
that
euery
man
shulde
conuenyently
vse
them
accordynge
to
his
estate
/
soo
that
as
towchynge
/
the
vse
/
all
temporall
goodes
shulde
be
in
commune
/
although
that
concernynge
the
ryght
and
tytle
of
possessynge
&
dyspensynge
of
them
/
some
men
haue
propertye
in
some
goodes
.
And
as
saynt
Thomas
affirmyth
in
his
boke
callyd
Secunda
secunde
/
in
this
maner
what
soeuer
any
man
superfluously
conuerscyth
to
his
owne
vse
/
or
what
so
euer
he
reseruyth
nygardly
/
or
geteth
immoderately
/
he
stelyth
it
away
from
the
poore
people
/
and
incurryth
the
synne
of
thefe
or
robbry
/
ye
and
the
daungere
of
other
greuous
cruelte
as
Wilhelmus
parisiensis
&
Vlrichus
doth
de
wyttnesse
and
declare
.
For
this
purpose
also
the
blessyd
father
Ambrose
makyth
protestacyon
of
that
thyng
that
is
had
in
the
decre
in
the
xxvii
.
distinction
/
in
the
chapitre
begynnyng
sicut
hi
/
in
this
maner
of
wyse
whether
god
be
so
iust
/
so
inequalle
to
distribute
the
subsydyes
and
sustynaunce
of
lyfe
(
that
is
to
say
)
that
thou
shuldyst
be
rych
and
abundaunt
&
other
veray
pore
and
nedy
?
Or
dyd
he
suffer
it
to
be
so
/
to
then
sent
that
thou
myghtꝭ
haue
a
profe
of
his
lyberalyte
/
and
to
glorifie
another
thorugh
the
vertue
of
pacience
or
sufferaunce
/
but
thou
therfore
receiuynge
the
gyftes
of
god
/
&
bestowyng
them
to
thy
nowne
vse
/
thynkyst
thou
dost
nothyng
iniustly
/
yf
thou
alone
do
obteygne
or
reserue
the
substaunce
of
lyfe
of
many
creaturys
.
O
what
creature
can
fynde
in
is
hart
to
be
so
vncharitable
and
so
couetous
to
dyspende
the
noryshement
of
so
many
pore
people
/
not
only
to
his
owne
pryuate
vse
/
but
also
to
his
great
habundaunce
delyte
and
pleasure
.
And
truly
it
is
no
lesse
synne
to
take
away
from
hym
that
hath
/
than
to
denye
the
nedy
whan
a
man
is
habundaunt
and
may
geue
.
That
thou
witholdyst
/
is
the
fode
&
bred
of
them
that
be
hungry
.
Thyne
apparayle
that
thou
putyst
vp
is
the
clothyng
of
them
that
be
naked
.
Thy
money
which
thou
hydyst
in
the
erthe
/
and
dyst
enclose
in
thy
cofer
is
the
veray
redemption
of
men
beynge
in
calamyte
mysery
&
captyuyte
.
Therfore
thou
mayst
knowe
howe
thou
walowyst
in
the
goodes
of
other
men
/
and
howe
prosperous
thou
art
in
respecte
of
them
/
and
yet
wylt
not
leue
or
depart
with
them
/
with
this
thynge
especially
the
sayeng
of
Basilius
aggreith
.
If
thou
wylt
confesse
that
the
temporal
ryches
came
to
thy
handes
by
the
gyfte
of
god
/
shall
god
therfore
be
reputed
vniust
/
for
dystrybutynge
the
goodes
vnto
vs
/
not
indefferently
/
by
cause
thou
hast
to
muche
&
another
hath
to
lytyll
.
Nay
but
to
th
entent
that
thou
shuldyst
obteigne
of
a
iuste
dispensatour
&
that
they
neybour
shuld
be
rewardyd
for
his
pacyence
it
is
the
brede
of
the
hungry
that
thou
withholdyst
the
cote
of
the
bare
that
thou
kepest
in
preuey
chamber
/
the
shooe
of
the
bare
fore
that
rottyth
in
thy
house
/
the
money
of
the
nedy
that
thou
posse●●●t
in
the
erth
and
cofers
.
Therfor
thou
doste
great
iniury
to
so
many
poore
people
as
thou
art
able
to
geue
or
lend
vnto
Let
my
masters
the
regulars
and
mynystres
of
the
churche
to
whom
one
benefyce
is
not
competent
and
sufficient
/
marke
wel
this
.
Let
such
note
and
consydre
the
necessyte
of
the
poore
people
/
that
haue
soo
many
precious
garmentes
and
furres
lyeng
in
theyr
chambers
/
that
make
theyr
gold
and
syluer
theyr
god
/
and
treasour
that
voluptuosly
and
sumptuosly
do
aldayes
of
theyr
lyfe
consume
&
wast
it
.
Let
them
loke
howe
they
can
make
accompt
therof
vnto
the
hygh
iudge
of
heuen
/
whose
membres
they
dayly
suffer
to
perysshe
by
hungre
/
thyrst
/
nakydnes
/
and
cold
to
whom
also
they
geue
nother
harborow
nor
beddynge
.
Therof
also
it
is
spoken
in
the
boke
callyd
.
S●mma
virtutum
et
vitiorum
in
this
wyse
.
Mynystres
of
the
churche
do
greuou●ly
and
many
maner
of
ways
offend
in
theyr
apparayle
.
Fyrst
in
the
excedyng
precyousnes
there
of
.
Secondaryly
in
tendernes
.
Thyrdly
in
curyousnes
.
Fourthly
in
superfluy●e
therof
.
For
as
blessyd
Iohan
the
Baptyst
sayth
who
so
hath
two
cofes
that
is
to
say
/
one
that
he
hath
no
nede
of
/
let
hym
geue
it
to
one
that
hathe
none
.
Therfore
trymmyng
/
and
deckynge
/
apparayle
is
to
be
auoyded
of
regulars
&
mynystres
of
the
church
/
which
before
is
towchid
in
the
fourth
chapitre
that
they
shuld
were
close
garmetes
not
ouer
long
nor
short
/
and
also
there
it
is
prohybyte
that
in
no
wyse
they
may
were
red
or
grene
clothe
except
in
theyr
ornamentes
perteynyng
to
dyuyne
seruyce
.
Furdermore
it
is
red
among
the
myracles
of
gloryouse
saynt
Ierome
that
a
certayne
cardynal
namyd
Andreas
beyng
dede
shulde
haue
ben
eternaly
condemned
/
except
saint
Ierome
by
intercessyon
had
obteigned
the
restoryng
agayne
of
the
bodye
vnto
the
soule
/
to
do
penaunce
and
satysfaccyon
in
this
present
lyfe
/
&
especyally
forbycause
he
meruelowsly
excedyd
in
his
apparayle
yet
notwithstandynge
otherwyse
he
was
a
veray
chast
and
clene
man
and
also
endyd
with
many
goodes
and
commendable
vertues
.
¶
That
in
no
wyse
women
may
dwell
with
regulars
or
mynystrers
of
the
church
constitute
in
holy
ordres
except
they
be
veray
old
and
nere
of
kynrede
.
☞
The
.xii.
Article
.
☜
EXPERIENCE
is
the
mastres
of
trewth
.
Therfor
what
nedyth
it
manifoldly
to
proue
that
thyng
that
experyence
shewith
.
For
euidently
it
apperyth
by
good
profe
/
how
many
and
enorme
myschefes
howe
/
hurtefull
occasyons
howe
great
ruyne
and
dyfformyte
(
worthy
to
be
lamentyd
)
haue
sprong
by
the
reason
of
the
cohabytacyon
and
dwellynge
of
women
with
prestis
and
regular
persons
in
somuch
that
now
from
the
crowne
of
the
hede
to
the
sole
of
the
fote
there
is
in
a
maner
no
helth
(
that
is
to
say
)
from
the
highest
vnto
the
lowyst
in
a
maner
no
clennes
or
chastyte
.
But
it
is
as
the
prophet
Ozeas
hath
ꝓphesyed
.
That
fornicacyon
and
aduoutry
hath
swymmyd
al
about
wherby
it
apperith
how
daungerous
such
cohabytacions
is
and
worthy
to
auoyde
/
with
howe
great
reason
also
and
discrecyon
/
holy
fathers
Popes
/
bysshopes
/
and
other
in
many
generall
councelles
haue
the
same
prohybyted
.
And
truely
the
more
straytly
and
vehemently
that
it
is
prohybite
vnto
high
and
noble
prelates
the
more
dysobedyence
contempt
and
necligence
is
in
them
yf
it
be
not
auoyded
.
Therfore
certayne
decrees
of
the
generall
councelles
of
popes
/
bysshopes
&
other
be
veray
necessary
to
be
touchyd
and
spokyn
of
to
declare
how
sagely
/
holy
and
dyscrete
fathers
haue
abhorryd
/
prohybyte
and
vtterly
excludyd
this
for
seyd
cohabytacyon
/
or
dwellynge
with
women
.
It
is
rede
that
concernyng
this
matter
/
it
was
fully
prouyded
at
the
councell
of
Magūtyne
.
That
no
prest
or
clerke
shulde
kepe
or
retayne
any
women
wherby
euyll
suspicyon
myght
be
had
betwene
them
/
nor
yet
such
maner
of
women
as
theyr
rulys
wole
graunt
them
/
that
is
to
say
/
that
mother
/
aunte
/
or
syster
/
for
by
the
the
instygacyon
of
the
deuyl
it
hath
be
perceuyd
that
abhomynable
offence
hath
be
don
with
them
/
or
els
with
theyr
waytyng
maydens
.
But
the
straytnes
of
this
decree
was
afterward
somewhat
losyd
as
touchyng
veray
olde
women
&
nere
kynnysfolke
vpon
whom
nature
or
age
wyll
not
suffer
any
synnyster
acte
to
be
suspectyd
.
Hereuppon
Innocentius
the
thyrd
wrytynge
to
a
certayn
byshop
sayth
.
That
ye
ought
not
to
suffer
women
to
inhabite
with
clerkis
except
suche
(
as
before
is
sayd
)
in
whom
the
law
of
nature
wyll
no
euyl
suspecte
.
Therto
also
the
blessyd
Pope
Gregori
sayth
in
this
wyse
/
we
wyll
and
forbyd
that
clerkes
prestes
or
regulars
be
not
conuersant
nor
dwellyng
with
women
/
except
with
theyr
mother
/
syster
/
or
such
other
.
It
is
red
and
also
dyscussyd
in
the
regystre
that
blessyd
Augustyne
dyd
not
agre
that
one
shuld
be
in
howse
with
his
owne
suster
sayenge
thus
.
Suche
as
be
with
my
syster
be
not
my
systers
.
Therfore
that
vnderstanding
of
so
great
a
lernyd
man
ought
to
be
an
instruccyon
vnto
vs
.
Saynt
Gregori
sayeth
agayne
that
it
is
declaryd
in
the
decree
in
the
.lxxxi.
dystynccyon
/
how
it
behouyth
that
prestes
(
to
whom
the
people
of
god
be
commyttyd
)
do
substancyally
attend
vpon
theyr
lordes
flocke
that
it
be
not
deuowryd
of
deuylls
nother
I
ought
to
kepe
sylence
in
th●●
thing
that
I
do
shew
vnto
you
with
great
lamentacyon
and
sadnes
.
For
I
do
perceue
prestis
inhabityng
with
women
/
whiche
is
an
abhomy●able
thyng
to
be
hard
or
spoken
of
&
contrary
to
the
●●●tutes
of
theyr
holy
rulys
and
ordynaunces
For
loke
where
suche
cohabytacyon
is
/
there
lackyth
no
prouacatyon
o●
attemptyng
of
our
enymye
the
deuyl
.
Therfor
they
ought
to
be
seuerid
lett
the
tr●wde
of
the
inuisible
enemy
discrye
them
●o
that
(
accordyng
to
the
wordes
of
the
Apostle
)
our
seruice
may
not
be
despys●d
/
for
he
sayth
thus
.
We
pres●es
ought
to
be
wate
of
all
vnlawful
actes
/
that
we
may
lyft
vp
clene
handes
vnto
a●myghty
god
(
which
sayth
)
be
you
holy
for
I
am
holy
And
truly
yf
ony
man
presumyth
to
do
contrary
/
let
hym
be
excludyd
from
the
honour
of
presthode
.
Furdermore
it
is
induced
in
the
actes
of
the
generall
councel
of
Nice
in
this
wyse
.
Aboue
al
thyng
the
generall
councell
forbyddeth
that
it
is
not
lawful
to
any
byshop
/
prest
/
decan
or
subdecon
/
nor
to
ony
other
in
the
clergy
to
haue
or
kepe
any
woman
in
his
howse
(
that
is
to
saye
)
to
inhabyte
or
dwell
with
ony
woman
(
as
Eratianus
expoundyth
in
the
Rubrikes
)
except
with
the
mother
/
syster
or
aunte
or
with
such
persones
as
wyll
auoyd
suspycyon
.
The
beray
same
thynge
was
commaundyd
in
the
Councell
of
Carthago
for
there
Scirietus
then
Pope
sayd
.
We
wyll
suffre
no
other
women
to
be
in
the
houses
of
clerkes
but
suche
as
the
holy
counsell
of
Nice
hath
sufferyd
to
inhabyte
with
them
/
for
certaine
causes
only
of
necessyte
.
Moreouer
holy
fathers
dyd
not
only
prohybyte
cohabytacyon
with
women
/
but
also
suspectyous
visitacyon
a●d
communycacyon
with
them
.
This
al
●●s
conteigned
in
the
syxth
synode
or
●●uncell
.
It
is
conuenient
to
be
obseruyd
of
al
clerkes
/
that
they
neuer
comyn
and
talke
with
a
woman
except
at
a
couenyent
tyme
and
place
/
to
the
entent
that
all
myscheuous
suspycyon
may
be
auoyded
.
Surely
no
maner
of
religyon
may
permyt
&
suffer
them
to
come
to gether
alone
.
This
is
also
rehersed
in
the
syxth
councell
Affrykan
.
Clerkes
or
chast
men
may
in
no
wyse
resort
to
wydowes
or
virgyns
except
by
the
commaundement
of
bysshopes
or
prestes
/
and
yet
they
shall
not
alone
/
but
they
shal
go
with
theyr
clerkis
or
with
other
which
the
bysshop
or
prest
hym selfe
may
not
vnto
women
alone
resort
for
fere
of
suspeccyon
.
Therfore
pope
Luttus
saieth
.
A
clerke
shal
not
go
alone
without
his
superiors
commandment
vnto
the
howse
of
a
woman
.
And
a
prest
and
a
woman
may
in
no
wyse
talke
to gether
alone
.
Nor
the
Archedecane
may
vnder
the
coloure
of
humylyte
or
of
his
offyce
/
oftentymes
entre
into
the
howses
of
women
/
nor
sende
any
thynge
to
the
good
wyf
preuely
by
theyr
scolers
/
or
howsehold
seruauntes
.
For
yf
that
be
commyttyd
and
knowen
/
he
shal
be
deposyd
from
his
office
.
And
she
shal
be
suspendyd
from
the
graces
of
the
churche
.
Therfore
bycause
prestis
are
sufferyd
to
cohabyte
and
dwell
with
women
that
be
of
theyr
kynrede
/
it
is
to
be
supposed
that
no
other
prohybytyd
women
ought
to
inhabyte
with
theyr
kynneswomen
.
And
for
that
cause
prestes
and
regulars
cohabytyng
with
theyr
mothers
or
kynneswomen
must
take
hede
that
no
estrange
women
dwell
with
theyr
kynneswomen
except
they
be
veray
olde
and
agyd
.
Seynge
also
this
cohabytacyon
is
soo
straytly
prohybyted
/
that
no
preste
or
clerke
although
he
were
chast
in
dede
ought
suche
cohabytacyon
to
admyt
for
any
hope
of
temporall
auauntage
whiche
thynge
he
wyll
surelye
fulfyll
/
yf
he
haue
any
prest
or
persone
relygious
vnder
hym
whiche
he
ought
to
ouersee
.
And
altough
it
vere
sure
/
that
he
shulde
neuer
be
prouyd
of
the
part
of
the
women
yet
it
ought
to
be
serched
/
lest
the
woman
be
prouyd
of
his
part
.
¶
That
chastite
of
body
and
clennes
of
hart
do
pryncypally
become
prestes
and
regulars
.
❧
The
.xiii.
Article
.
❧
SVRE
it
is
/
that
no
man
may
please
God
or
obteyne
blysse
/
without
clennes
of
hart
insomych
/
that
our
sauyour
sayth
.
Blessybed
they
that
be
clene
of
hart
for
they
shall
se
the
face
of
god
.
Wherof
also
Salomon
sayth
.
He
that
louyth
clennes
of
hart
shall
haue
a
kyng
to
his
frende
.
Where
of
in
lyke
maner
the
Apostle
sayd
/
vnto
the
kyng
of
worldes
immortall
and
inuisyble
on
this
fasyon
.
Euery
feythfull
Christen
man
is
bounde
to
chastyte
/
other
virgynall
/
coniugall
/
or
viduall
/
or
to
suche
chastyte
that
is
abstynence
from
all
vnlawfull
congressyon
.
Furdermore
the
mynystres
of
the
churche
be
many
wayes
bounde
vnto
Chastyte
.
Fyrste
bycause
in
theyre
fyrste
consceration
/
or
promotion
to
holy
ordres
/
they
haue
straytly
by
vowe
&
promyse
bound
themselve
vnto
chastyte
.
And
as
it
is
copyously
declaryd
in
theyr
decree
.
No
man
ought
to
be
promotyd
vnto
presthode
/
nor
yet
to
take
vpon
hym
ony
holy
ordres
that
be
inferyor
vnto
presthode
/
except
he
do
promyse
and
vowe
chastyte
/
and
that
chastyte
is
not
only
vtwardly
promysed
/
but
also
inwardly
/
insomuche
that
they
bynd
them selfe
to
obserue
all
the
holy
rulys
and
decrees
of
the
same
.
For
verely
a
vowe
doth
more
substauncyally
bynd
/
than
an
othe
/
as
saynt
Thomas
in
his
boke
callyd
Secunda
secunde
.
Ioannes
Bartholomeus
and
other
/
do
wyttnesse
/
and
as
Alexander
/
Bonauentura
and
other
/
that
do
wryte
vpon
the
fourth
boke
of
the
sentence
sayen
.
A
vowe
by
relygyous
professyon
and
takynge
of
holy
ordres
/
is
solemnyzed
&
made
veray
solemne
in
effecte
whiche
also
strongly
byndyth
a
man
to
the
performyng
therof
&
lykewise
vnto
spiritual
cōursacyon
in
somuch
that
it
doth
not
only
ꝓhibyt
&
let
them
to
contracte
matrymony
/
but
also
dissolueth
and
breakyth
that
matrimony
that
is
alredy
contracted
/
for
in
suche
a
solemne
vowe
a
man
promyseth
not
only
to
do
well
and
eschew
euyl
/
but
also
he
muste
fulfyll
his
vowe
in
seuerynge
hymselfe
from
wordly
and
carnall
thynges
and
also
in
applyenge
dyuyne
&
spyrytuall
thynges
.
Therfor
prestes
regulars
&
other
in
the
takyng
of
holy
ordres
they
geue
and
offer
them selfe
to
god
/
to
the
entent
that
they
wy●l
do
hym
feythful
and
dylygent
seruyce
/
and
therfore
they
be
consecrate
to
theyr
maker
/
and
ordeyned
to
be
his
mynystres
.
The
violent
takynge
and
vsurpynge
of
other
mennes
goodes
/
is
thefte
/
yf
it
happen
to
be
done
preuely
.
And
truly
robbrye
openly
done
and
also
the
abusyon
of
holy
thynges
is
callyd
sacrylege
.
Also
robbynge
or
spoylynge
of
thyngꝭ
consecrate
vnto
god
may
be
very
well
iudged
sacrylege
.
Therfore
prestes
and
mynystres
of
the
church
doynge
fornycacyon
do
commyt
sacryledge
/
sacryledge
:
ye
sacryledge
and
hyghe
robbrye
/
in
withdrawynge
them selfe
from
the
seruice
of
god
/
from
the
actes
of
clennes
/
and
shamefull
obeyeng
and
geuyng
them
felfe
to
al
maner
of
fowle
stynkyng
and
abhomynable
vyce
&
carnall
desyre
.
Wherfore
yf
stelyng
or
robbyng
of
a
chaleys
be
an
horryble
theft
and
sacryledge
muche
more
abhomynable
is
the
spoylynge
or
corruptyng
of
a
reasonable
creature
offeryd
/
consecrate
and
geuen
vnto
god
/
as
prestes
be
.
Secondaryly
chastyte
pryncypally
belongeth
vnto
mynystres
of
the
churche
/
for
this
cause
.
For
as
holy
Dionisius
sayeth
.
The
lowest
of
hygh
ordre
/
and
the
hyghest
of
the
lower
ordre
owght
to
be
agreable
and
lyke
/
now
the
lowest
of
the
hygh
hyerarchy
or
ordre
is
the
company
of
holy
aungeles
.
And
the
hyghest
in
the
lower
ordre
of
the
church
mylytaunt
is
the
ordre
of
prestes
and
clerkes
wherfore
the
prophet
Malachie
callyth
a
preste
by
the
name
of
aungell
/
for
it
is
sayd
.
The
lyppys
of
a
preste
dothe
kepe
lernynge
/
and
the
people
:
shall
loke
for
theyr
lawe
out
of
his
mouth
/
for
he
is
the
aungel
of
the
lord
of
hostes
.
Prestes
therfore
and
Clerkes
are
bound
to
lyue
purely
/
&
chastly
lyke
aungeles
/
but
they
agaynst
all
ryghtwysnes
do
mordynatly
synne
/
ledynge
theyr
lyfe
in
carnall
fylthy
&
bestly
desyre
.
Thyrdly
bycause
they
be
in
the
place
and
stede
of
god
/
&
as
the
vicars
of
god
.
Therfore
they
are
straytly
bound
to
lyue
godly
/
&
not
bestly
&
fylthylye
/
or
els
they
do
greuously
offend
against
the
charyte
of
god
.
Fourthly
forby
cause
they
be
set
in
high
dygnyte
&
had
in
greatter
honour
for
the
loue
of
god
/
therfore
they
ought
to
be
acceptable
to
god
/
&
to
serue
hym
in
clennes
.
Fyfthly
forby
cause
they
may
please
god
reconsyle
other
vnto
god
/
and
clence
than
that
be
vnclene
/
therfore
they
are
bound
to
please
god
with
chastyte
and
clennes
.
And
where
saynt
Bernard
sayeth
wo
be
to
the
chyldren
of
the
deuyll
whiche
not
beynge
reconsyled
themselfe
/
hath
take
vpon
them
the
offyce
to
reconsyle
other
/
as
though
it
were
people
that
had
done
ryghtwysnes
.
And
also
the
apostle
affyrmyth
the
same
sayeng
thus
.
They
that
be
in
fleshe
(
that
is
to
say
)
they
that
lyue
carnally
can
not
please
god
In
the
boke
also
of
Ecclesiasticus
thus
it
is
sayd
.
Of
an
vnclene
thynge
what
may
be
made
clene
.
And
in
the
.xii.
chapytre
of
the
prophet
Naun
.
It
is
wryten
thus
.
The
prestes
were
clensyd
&
than
they
made
clene
the
people
.
The
syxte
forby
cause
they
do
take
/
handell
/
&
receue
holy
thynges
/
ye
that
thynge
that
is
holy
of
all
holy
/
whiche
sayeth
hymselfe
.
I
am
the
lyuynge
brede
that
descendyd
from
heuyn
.
And
furdermore
yf
it
were
so
straytly
ꝓhybyt
in
Moises
law
that
no
vnclene
person
shulde
eare
o●ferre
or
thouche
any
fleshly
/
or
bestly
sacryfyce
/
howe
cursyd
&
myscheuous
be
they
before
the
face
of
god
/
whiche
do
take
handell
and
put
forth
to
other
/
the
veray
body
/
&
blode
of
our
sauiour
Christ
and
only
begotten
sonne
of
god
/
and
yet
they
remayn
in
theyr
abhominacion
lyuynge
wyckedly
and
fylthyly
/
&
geuyng
euyll
occasyon
to
other
/
dyd
not
god
by
the
mouth
of
Moises
commaund
that
no
prest
shuld
presume
to
mynistre
vnto
god
except
he
were
sanctyfyed
.
And
also
that
a
man
beynge
vnclene
shulde
not
offerre
bred
vnto
god
.
And
in
a nother
place
a
corrupt
soule
which
had
eten
of
the
sacrifice
of
good
creatures
shulde
peryishe
from
among
the
people
.
And
ferther
in
the
fyrst
boke
of
kynges
in
the
.xxi.
chapytre
it
is
red
that
a
byshop
sayd
vnto
Dauid
in
this
wyse
.
I
haue
no
vnhalowyd
bred
/
but
only
holy
bred
/
and
yf
the
chyldren
and
seruauntes
be
clene
(
especyally
from
women
)
let
them
eate
it
/
ye
the
prestes
of
the
old
lawe
in
the
tyme
of
theyr
offyce
/
and
sacryfyce
were
commaundyd
to
absteigne
from
theyr
lawfull
wyues
.
Therfore
howe
great
myschyefe
cursydnes
and
vnshamfastnes
is
among
prestis
and
clerkes
whiche
(
walowyng
in
theyr
fowle
&
abhomynable
fylthynes
)
do
handell
the
most
worthy
and
precyous
sacramentes
.
Doth
ther
not
(
thynke
you
)
hange
ouer
theyr
heedes
an
infynyte
&
more
than
a
paynfull
ponyshment
?
God
knowyth
.
The
seuenth
is
forbycause
they
be
the
eyes
in
the
mystycal
body
of
the
hole
churche
and
truly
a
lytyll
spot
or
offence
is
veray
hurtefull
to
the
eye
.
The
eyghte
forbycause
they
be
the
glasse
into
whom
the
lay
people
shulde
dyrecte
theyr
eyes
/
whiche
glasse
ought
to
be
veray
clene
&
bryght
.
The
.ix.
is
bycause
the
carnalyte
of
them
is
so
abundaunt
/
to
the
great
iniurye
/
and
contempt
of
almyghty
god
/
and
geuyth
so
euyll
occasyon
vnto
the
people
and
also
is
more
hurtful
than
can
be
supposed
vnto
all
such
offenders
/
for
it
blyndyth
and
hardenyth
them
in
vyce
and
in
conclusyon
damneth
them
.
It
makyth
also
suche
vyle
and
cursyd
creaturs
/
to
be
despysed
dysdayned
and
hated
both
of
god
&
man
.
Furthermore
after
the
meanynge
of
Wilhelmus
Parisiensis
&
other
doctours
/
such
mynystres
haue
no
ryght
to
the
goodes
of
the
church
which
be
deputed
to
the
membres
and
sowdyars
of
Christ
.
And
what
soeuer
they
do
vsurpe
and
spend
of
the
patrymonye
of
Christe
it
is
veray
thefte
and
robbrye
.
They
be
also
straytly
bound
to
restytucyon
of
all
suche
goodes
as
they
dyspend
amonge
bores
or
harlottes
or
other
fylthy
persones
/
behold
therfore
howe
synfull
&
daungerous
the
lyfe
of
wanton
and
lecherous
mynistres
is
.
Therfore
let
them
refrayn
from
the
snares
&
gynnes
of
the
dyuell
/
let
them
also
feare
the
great
hepe
of
peryll
and
daunger
that
hangyth
ouer
them
or
els
we
may
say
to
them
as
it
is
sayd
in
scripture
.
The
people
be
without
counsell
and
wysdome
/
wolde
to
god
they
wolde
waxe
wyse
&
vnderstand
/
that
they
myght
prepare
to
auoyde
daunger
in
tyme
o
come
.
¶
Of
the
peryll
and
improuydence
of
prestes
and
regulars
dwellynge
with
women
/
gatheryd
out
of
the
sayenges
of
many
holy
men
.
❧
The
.xiiii.
Article
.
❧
THEy
do
synne
mortally
(
as
saynt
Augustin
sayth
)
which
put
forth
them selfe
to
stryfe
or
debate
.
And
truly
that
man
doth
clene
contrary
to
wysdome
(
wherunto
we
be
bound
as
well
as
to
charite
and
iustyce
)
which
presumyth
to
pa●se
nyghe
a
brydge
/
from
the
whiche
scantly
one
amonge
an
hundreth
hath
escaped
without
fallyng
in
/
or
drowning
.
In
this
case
what
man
can
say
/
but
he
dyd
beray
folysshly
and
was
veray
barreigne
of
wysdome
/
to
put
hymfelfe
in
so
great
ieoperdy
much
rather
may
vnshāfast
prestes
or
regulares
be
countyd
foles
which
contrary
to
theyr
lawe
wyll
cohabyt
and
dwell
with
women
from
whom
scantly
one
among
a
thousand
shall
escape
without
great
peryl
and
daungere
.
And
yf
perauenture
some
do
fortune
to
eschew
the
sowle
&
fylthy
acte
it selfe
veray
fewe
can
escape
vnclene
imagynacyon
euyll
prouocacion
vnlawfull
consent
and
sensualyte
therof
.
Wherfore
they
ought
in
nowyse
to
choabyte
/
or
dwell
with
any
women
(
except
she
be
veray
agyd
/
or
of
theyr
nygh
kynrede
)
nor
contynual
to
behold
any
woman
/
nor
to
haue
any
oportunyte
of
tyme
/
or
place
to
comyt
any
euyll
acte
with
her
.
How
be
it
yf
he
wer
such
a
one
as
were
of
synguler
goodnes
/
exercized
and
tride
in
the
feare
of
god
&
al
maner
of
vertue
aboue
the
comon
sorte
of
men
/
it
were
not
possyble
that
he
shuld
by
any
mean
excede
/
or
be
entangled
with
any
suche
carnall
desyre
/
or
eny
wyse
be
mouyd
from
the
purpose
of
chastyte
.
Is
it
not
veray
daungerous
for
a
man
not
yet
excersysed
nor
estabylysshed
in
grace
&
vertue
/
to
inhabyte
/
or
dwell
with
a
woman
that
is
prohybyte
.
Let
euery
prest
and
clerke
therfore
take
hede
that
no
woman
seldome
or
neuer
do
ons
enter
into
theyr
houses
/
for
who
so
euer
vysytheth
the
walkes
/
or
steppes
of
women
can
not
inhabyte
with
god
with
a
clene
and
hole
hart
.
For
a
woman
inflamyth
the
consciens
of
hym
with
whom
she
dwellyth
.
Thou
shalt
neuer
dispute
/
or
haue
comunycacyon
of
the
bewtye
of
women
.
But
yf
thou
perceue
a
woman
in
good
conuersacyon
/
loue
her
with
spirituall
affection
and
not
with
corporall
vysytacyon
.
Therfor
it
is
commaundyd
vnto
prestis
&
clerkis
in
the
.xxxiiii.
distynction
that
they
shuld
auoyd
ouermuch
familiarite
with
theyr
kinsfolke
inhabityng
with
them
furdermore
as
saynt
Ierome
saeth
.
The
sharper
tormentes
of
hell
be
reseruyd
vnto
prestes
and
clerkis
doyeng
fornycacyon
/
&
ferder
this
Wo
be
to
the
beyng
a
prest
that
hast
kyst
the
doughter
of
venus
with
the
same
mouth
with
whom
a
lytyll
before
thou
dydyst
receue
the
sonne
of
the
Vyrgyn
Mary
.
O
cursyd
Iudas
that
with
a
kysse
dost
betray
the
sonne
of
man
.
Therfor
also
gloryous
saynt
Ierome
beynge
in
the
extremyte
of
dethe
in
the
presence
of
the
blessyd
bodye
yf
our
lord
/
spake
vnto
Christe
sayeng
thus
.
Wo
be
to
them
that
receue
the
vnworthyly
/
for
truly
they
do
crucyfye
the
agayne
to
theyr
great
condemnation
and
punyshment
.
Alas
good
lord
what
shall
I
say
/
forbycause
prestes
do
eate
the
in
the
altare
/
as
it
were
the
fleshe
of
byrdes
or
bestes
on
a
table
/
bycause
also
in
the
nyght
they
vse
fylthy
congressyon
with
women
/
&
erly
in
the
mornyng
in
theyr
celebracion
they
do
receue
the
/
and
eate
the.
Than
good
lord
where
art
thou
hyd
dost
thou
slepe
or
wake
?
Is
such
seruyce
accepted
of
the
?
Is
that
the
sacryfyce
and
oblation
whiche
thou
desyryst
.
Behold
the
world
is
full
of
prestes
and
yet
ther
is
scantly
one
amonge
an
houndreth
that
is
good
and
weldysposyd
.
There
is
in
the
world
none
so
cruell
a
beste
as
an
euyll
and
wanton
preste
is
for
he
dysdaynyth
to
be
correctyd
&
in
no
wyse
wyll
suffer
to
here
the
trouth
.
Therfore
in
the
person
of
Chryste
spekynge
saynt
Augustyne
in
this
wyse
.
O
thou
prest
torment
me
nomore
with
thyn
offences
/
for
the
wound
of
thy
synne
hurtyth
me
more
(
that
is
to
say
)
dyspleasyth
me
more
/
than
the
wound
of
my
syde
.
Thou
dost
synne
more
greuously
which
offendyst
me
raynynge
in
leuyn
with
thy
fornicacyon
/
and
my
body
&
blod
vnreuerently
handelyst
/
geuyng
euyll
occasyon
and
example
vnto
my
people
/
for
whose
helth
I
dyd
vouchsaffe
to
be
crucified
on
a
crosse
/
than
they
which
also
crucyfyed
me
walkyng
on
the
erth
.
Therfor
o
thou
preste
here
holy
saynt
Bernard
exhortyng
and
enformynge
the
/
sayeng
thus
.
O
thou
preste
thy
mouth
is
dayly
made
the
receuer
/
and
as
ye
wold
say
the
sepulture
of
the
blessyd
body
of
Chryst
.
Therfore
why
doth
that
mouth
euer
lye
/
why
doth
it
euer
speke
lecherously
why
is
that
soule
and
mynd
of
thyne
made
vytious
.
Wherfore
do
thynyes
behold
vanytees
/
whiche
euery
day
on
the
altare
hath
before
them
/
Christe
hym selfe
the
hyghe
&
euerlastynge
trewth
/
why
puttyst
thou
forth
thy
handes
vnto
thynges
vnlawfull
and
vnclene
/
which
do
handell
most
precyous
and
immaculate
sacramentes
/
why
swymmyst
thou
in
the
dronken
stremys
of
wyne
/
whiche
drynkyst
the
blod
of
our
sauyour
/
&
euer
oughtyst
to
be
full
of
spiritual
refresshyng
.
Is
it
not
a
fowle
and
myscheuous
acre
for
them
/
to
handell
the
shameles
bodyes
of
harlotes
with
such
handes
as
be
geuen
/
and
dedycate
vnto
god
ye
consecrate
also
with
holy
anoyntment
/
and
with
the
same
handes
to
touch
the
holy
body
of
our
lord
Iesus
Chrste
.
O
how
wycked
&
presumptuous
it
is
to
handell
the
sonne
of
the
Virgyne
Mary
/
ye
the
only
begoten
sonne
of
god
the
father
/
and
hym
to
receue
with
so
fylthy
a
mouth
whiche
excellyth
and
ouer
cummyth
all
vnderstandyng
.
What
man
wolde
not
be
abasshyd
to
se
the
most
precyous
treasour
in
the
worlde
to
be
cast
in
to
a
dounghyll
.
For
truly
a
Lecherous
prest
is
more
fylthy
than
any
durt
/
or
clay
/
and
more
stynkynge
and
corrupt
than
any
synke
/
or
drawght
furdermore
as
saynt
Ierome
sayeth
/
and
as
it
is
red
in
the
decree
/
no
man
ought
for
to
eate
of
the
easter
lambe
/
or
to
be
receuyd
to
the
communyon
at
such
tyme
as
he
knowith
his
wyfe
.
¶
The
cause
wherof
saynt
Thomas
&
other
vpon
the
fourth
boke
of
sentence
/
haue
notyd
saieng
thus
/
that
althowgh
the
carnall
acte
in
wedlocke
may
be
done
without
synne
/
yet
by
the
plesure
and
voluptuosnes
therunto
annexed
/
it
plockyth
and
withdrawith
a
mans
mynd
from
deuocyon
.
Therfor
yf
it
be
not
laful
for
maryed
folke
/
whiche
may
vse
the
bodyly
occupacyon
without
synne
/
to
receyue
thyr
maker
/
where
the
nyght
before
they
haue
carnally
knowen
yche
other
.
Howe
abhomynable
do
these
prestes
which
commyttyng
fornycacyon
in
the
nyght
/
presume
to
celebrate
in
the
day
.
Surely
it
may
be
conceuyd
by
no
vnderstandynge
nor
by
any
tong
it
may
be
expressed
how
in
ordynatly
such
do
offend
which
beyng
polluted
with
so
fowle
vyce
/
do
presume
to
handel
and
recyeue
the
most
pure
and
heuenly
mysteryes
of
Christ
/
and
to
pronounce
the
most
holy
wordis
of
the
masse
&
canon
therof
with
so
corrupt
a
mouth
.
Therfore
of
suche
thynges
spekyth
the
hygh
iudge
Christ
hymself
by
the
mouth
of
the
ꝓphet
Ozeas
sayeng
thus
.
I
wyl
correcte
them
at
my
pleasure
/
and
thus
be
holde
I
wyll
mete
them
as
it
were
a
bere
&
lyones
that
had
lost
theyr
whelpes
and
wyll
destroye
the
inward
parte
of
them
&
also
wyll
consume
them
as
it
were
a
lyon
.
Than
as
the
Prophet
Dauid
this
psalmes
sayth
.
He
wyll
speke
vnto
them
in
his
angre
/
and
wyl
vexe
and
troble
them
in
his
furor
.
He
wyll
thrust
them
in
to
a
fornace
of
fyre
in
tyme
of
his
wrathe
&
they
shall
haue
no
rest
in
theyr
mysery
.
And
as
the
Prophet
Ezechiell
spekyth
.
Beholde
I
haue
clappyd
my
handes
at
theyr
malyce
.
Can
your
hart
susteigne
or
your
handes
preuayle
in
the
tyme
of
my
punysshement
?
And
thus
I
wyll
blow
you
and
brenne
you
in
the
fyre
of
furor
/
and
you
shal
be
blowen
in
the
myddis
of
a
fornace
&
than
I
wyll
ceasse
/
of
whom
also
god
by
the
Prophet
Amos
god
spekyth
in
this
wyse
.
Beholde
I
wyll
grate
vpon
you
/
as
a
wayne
wyl
grate
that
is
laden
with
hey
.
And
nowe
by
the
Prophet
Malachias
the
word
of
god
is
spoken
vnto
prestes
that
polute
and
corrupt
his
name
in
this
wyse
.
I
wyll
cast
vpon
you
the
fyltes
of
your
ceremonies
/
and
it
shall
take
you
with
it
(
that
is
to
say
)
I
wyll
impute
vnto
you
/
your
owne
fylthy
&
fleshly
werkes
/
&
you
shall
fall
together
with
your
myschyef
into
the
depe
flod
of
Acheon
in
hell
.
And
the
more
intenty
fly
ye
were
geuen
vnto
voluptuousnes
and
carnal
desyre
/
the
more
peynfully
ye
shal
be
bornyd
in
most
hote
and
wyld
fyre
for
euermore
/
in
lyke
maner
as
I
haue
spoken
in
the
Apocalypsis
/
that
is
to
say
.
The
more
they
haue
gloryfyed
them selfe
in
delyte
and
plesure
/
geue
vnto
them
so
much
the
more
payn
and
torment
.
¶
Of
the
same
matter
it
apperyth
in
the
reuelacyons
of
saynt
Kateryne
the
virgin
of
zenis
.
And
also
of
the
holy
wydowe
saynt
brygyde
.
❧
The
.xv.
Article
.
❧
IT
is
red
in
the
boke
of
the
doctryne
&
reuelacyons
of
saynt
Kateryne
of
zenis
that
the
euerlastyng
father
spake
vnto
her
in
a
vysyon
in
this
wyse
.
The
soule
of
wrechyd
and
carnall
prestes
/
takyth
great
corruption
of
vyce
by
theyr
sensualyte
.
And
furder
thus
I
haue
anoynted
and
consecrate
them
to
the
entent
that
they
shuld
serue
me
in
holynes
&
iustice
/
and
mynystre
sacramentes
vnto
beleuers
and
wottyst
thou
my
welbelouyd
doughter
howe
they
reward
me
for
my
benefycyall
goodnes
?
I
wyll
tell
the
howe
.
They
do
dayly
persecute
me
with
so
many
myscheuous
actes
/
that
it
is
impossible
for
thy
tonge
to
expresse
it
.
And
yf
thou
dydyst
here
them
all
rehersed
/
thou
woldyst
dye
for
veray
sorow
/
yet
I
wyll
shewe
the
some
of
them
that
thou
mayst
haue
the
more
compassyon
.
For
veryly
they
oughte
to
stand
at
the
fable
of
the
moste
holy
crosse
there
incessauntly
beynge
in
medytacyon
/
of
the
bytter
passyon
of
Christ
/
and
there
them selfe
to
fede
with
the
foode
of
soules
/
labourynge
contynually
for
the
helth
of
them
/
euermore
reioysynge
in
the
spyrytuall
profet
of
them
.
But
they
go
into
tauerns
/
and
there
they
swere
/
and
stare
/
tellynge
wanton
tales
/
seruynge
Glotony
/
and
Dronkenes
/
forgetynge
theyr
dyuyne
seruyce
/
but
yf
they
chaunce
to
say
it
/
theyr
hartes
notwithstandyng
be
farre
from
me
.
They
be
full
of
myserable
vyce
/
as
it
were
men
blyndyd
in
synne
/
ye
theyr
wordes
and
dedes
standyth
alwayes
of
wantones
/
they
be
not
ashamyd
to
offende
openly
/
they
be
veray
rybaldes
/
players
/
and
mockers
.
But
after
they
haue
played
away
theyr
soules
/
so
that
it
perteyneth
to
the
bodye
of
the
dyuell
/
than
they
play
away
the
goodes
of
the
churche
/
and
to
expende
the
substaunce
(
whiche
they
take
in
the
name
and
vertue
of
the
blod
of
our
sauyour
Christe
)
in
theyr
owne
pleasurys
so
that
the
pore
people
be
nothynge
holpen
therwith
.
Nother
the
churche
hath
necessarye
ornamentes
/
for
they
beynge
the
temple
of
the
dyuell
/
care
not
for
my
temple
and
suche
ornamentes
as
they
shuld
make
in
the
churche
/
they
make
in
theyr
owne
houses
/
ye
and
do
worse
with
it
then
that
/
for
loke
howe
the
bryde
grome
attyryth
his
bryde
/
ryght
so
these
fleshly
dyueles
do
attyre
theyr
fleshly
concubynes
and
perramours
.
And
whan
these
vnhappy
dyuelꝭ
(
that
is
to
saye
)
wanton
prestes
do
passe
vnto
the
altare
/
they
be
nothyng
abasshed
to
se
theyr
concubynes
or
harlottes
goynge
with
theyr
chyldren
to
do
theyr
oblacyon
with
other
people
.
O
ye
dyuelles
and
worse
then
dyuelles
/
wolde
to
god
your
iniquite
were
more
hyd
vnder
fote
/
for
than
i●
shuld
do
lesse
hurt
vnto
the
lay
subyectes
But
nowe
truly
ye
be
the
veray
occasyon
of
abhomynable
lyuynge
.
Is
this
the
puryte
or
clennes
that
I
desyre
in
a
preste
.
Is
this
clennes
/
whan
he
rysyth
with
an
vnchast
mynd
with
a
corruept
&
stynking
bodye
with
whom
all
nyght
he
lay
with
his
deuyll
or
leman
.
O
tabernacle
of
Behebub
/
where
is
they
weldysposed
watchynge
in
the
nyght
whan
contynually
thou
shuldyst
be
deuoute
in
prayer
at
whiche
tyme
also
thou
shuldyst
vertuouslye
dyspose
they
selfe
to
celebratyon
on
the
morow
.
Therfore
of
carnall
delyte
it
commyth
/
that
these
sylthy
prestis
do
nother
seke
myne
honour
/
the
helth
of
them selfe
nor
yet
of
theyr
neybours
.
They
wyll
not
correcte
also
such
as
they
haue
cure
&
charge
of
/
but
of
theyr
owne
propre
and
pryuate
affection
wherwith
they
be
enflamyd
/
they
coueyte
and
desyre
worldly
ryches
pleasure
of
the
body
with
whom
yet
they
must
haue
temporall
honoures
delycate
feastes
and
bankettys
precious
superfluous
and
well
trymmyd
garmentes
of
these
prestes
therefore
this
holy
&
innocent
virgyn
saynt
Kateryne
wrote
many
other
thynges
by
the
speche
and
reuelacion
of
god
/
wiche
be
brought
in
/
in
another
place
.
¶
Moreouer
there
be
many
thyngꝭ
red
of
●●ese
prestes
in
the
boke
of
the
reuelacyon
of
the
blessyd
wydowe
saynt
Brygyde
where
amonge
other
Christ
in
a
visyone
spake
vnto
her
on
this
facyo
/
was
it
not
sayd
by
the
prophet
Dauid
howe
they
that
haue
eten
my
b●●●d
haue
magnyfied
supplantacyon
aboue
m●●yeuē
so
now
I
say
to
you
.
Tha●
〈◊〉
●●●cherous
prestis
which
eate
my
br●e●
〈◊〉
●he
〈◊〉
/
be
veray
traitours
vnto
〈◊〉
.
I
〈◊〉
the
Iewes
&
paynyms
&
I
can
ꝑceue
●●●●g
them
none
worse
than
such
p●e●●ꝭ
.
Th●●fore
of
the
veray
zele
of
iustyce
/
I
●urse
〈◊〉
.
And
cursyd
be
all
thynge
〈◊〉
they
●a●e
of
the
erth
to
theyr
ꝓfter
or
●●●●f●acyo●
/
forbycause
they
be
so
vnkyn●
to
ge●●
.
Cursyd
be
theyr
meate
/
and
drink●
whiche
fedeth
theyr
bodyes
to
wor●es
meate
and
theyr
soules
to
hel
(
th●●
is
to
●ay
)
they
kepe
the
soules
in
theyr
bodyes
to
theyr
damnacyons
.
Cursyd
be
the
bodyꝭ
of
them
/
whiche
shall
ryse
and
brenne
in
hell
without
end
.
Cursyd
be
the
yeres
in
whom
they
so
viciously
haue
lyuen
.
Cursyd
be
that
houre
that
begynnyth
to
them
inhell
/
&
shall
neuer
haue
ende
Cursyd
be
the
eyes
of
them
with
whom
they
haue
sene
the
lyght
of
the
fyrmament
.
Cursyd
be
the
eares
of
them
that
hath
hard
my
wordes
/
and
not
fulfylled
them
.
Cursyd
be
the
taste
of
them
wherwith
they
haue
perceuyd
my
gyftes
.
Cursyd
be
the
touchynge
of
them
/
that
haue
touchyd
me
vnworthyly
.
Cursyd
be
the
sauour
of
them
that
haue
smellyd
thynges
for
theyr
owne
delyght
/
and
despysed
me
/
that
am
most
delecrable
of
all
thynge
.
Amonge
these
cursyd
prestes
there
rayneth
couetyse
auaryce
slewth
symony
/
hatred
/
obstynacy
/
carnall
pleasure
/
the
loue
of
the
world
/
and
yet
with
worldly
thynges
they
are
not
satysfyed
.
They
preche
my
worde
and
seme
to
do
many
good
thynges
/
but
all
is
to
theyr
owne
honour
and
comodyte
.
Holy
sancte
Brigitte
reherseth
many
mo
thynges
lyke
vnto
these
whiche
nowe
for
this
purpose
we
haue
sufficyently
touchyd
bycause
in
the
boke
of
the
lyfe
and
rules
of
curates
they
be
more
largely
declaryd
.
¶
That
regulars
&
all
men
constitute
in
holy
ordres
are
bound
to
be
vertuous
&
holy
gathered
out
of
the
sayeng
of
holy
Dionysius
.
❧
The
.xvi.
Article
.
❧
THe
holy
&
most
dyuyne
Dionysius
/
saith
.
That
no
man
ought
to
presume
to
be
a
leder
in
ony
dyuyne
office
or
seruyce
/
but
such
as
be
most
lyke
or
veray
nyghe
facyoned
vnto
god
in
vertue
(
that
is
to
say
)
so
wyse
and
vertuous
that
of
the
plentuousnes
of
them
other
may
be
clensed
lyghtened
&
with
vertue
replenysshed
where
vpon
sainte
Thomas
vpon
the
fourth
boke
of
sentence
in
the
.xxiiii.
dystynctyon
concludyth
&
Albertus
affirmyth
the
same
.
That
where
euery
man
in
holy
ordres
/
is
constitute
a
leder
in
other
dyuyne
matters
/
yf
he
presume
to
take
vnworthyly
that
ordre
vpon
hym
/
he
synnyth
dedly
.
In
lyke
maner
he
that
is
constitute
in
holy
ordres
/
wether
he
be
prest
/
decane
/
or
subdecane
/
as
oftentyme
as
he
executyth
any
acte
of
his
holy
ordre
vnworthily
/
so
oftentymes
he
sinnyth
dedly
/
as
it
were
a
man
that
had
no
charyte
nor
yet
grace
.
The
same
thyng
Durandus
in
his
boke
callyd
summa
raymundus
/
Iohannes
Bonauentura
and
other
agreably
do
affyrme
.
Therfore
holynes
of
lyfe
is
aswel
required
vnto
the
taking
of
holy
ordre
/
as
to
the
execution
and
demynystracion
of
the
same
by
cause
of
the
commaundment
&
not
bycause
of
the
sacrament
/
herewith
aggreyth
the
sayenge
of
that
deuoute
Dionysius
in
a
certayn
epistle
whiche
he
wrote
ad
demophilum
sayeng
thus
.
Any
man
not
weldissposyd
nor
vertuous
/
vnworthyly
executing
thyngꝭ
that
be
holy
shewyth
hym
to
be
veray
presumptuous
/
and
a
man
supposynge
that
god
is
ignorant
of
that
/
that
he
knowith
(
that
is
to
say
)
he
thynkyth
that
god
(
whom
lyke
a
lyer
he
callyd
father
)
doth
dote
or
mystake
his
wretchednes
or
vice
I
wyll
not
say
that
such
a
on
doth
(
lyke
a
Christen
man
)
shew
forth
prayers
/
or
orysons
vpon
the
holy
syngnes
that
is
to
say
the
sacramentes
.
Vpon
whiche
wordes
the
doctours
before
rehersed
do
conclude
/
that
such
a
prest
/
decane
/
or
subdecane
/
is
taken
as
a
blasphemour
deceuour
&
traytour
vnto
Christe
.
Therfore
(
seyng
regulars
be
in
some
holy
ordre
)
it
apperyth
howe
vertuous
and
clene
they
ought
to
be
/
and
howe
obedyently
they
ought
to
excecute
theyr
offyces
.
Wherby
also
they
be
bounde
to
geue
good
example
vnto
the
people
/
and
that
theyr
neyghbours
shulde
be
parttakers
of
the
abundaunce
of
theyr
vertu
and
grace
.
&c.
¶
Of
the
qualyte
of
regulars
gathered
out
of
the
sayenges
of
saynt
Bernard
.
❧
The
.xvii.
Article
.
❧
THe
holy
and
elect
saynt
Bernard
/
the
louer
of
regular
bretherne
/
a
fauourer
of
the
publyk
wele
/
auoydour
&
assistour
of
the
church
/
oftentymes
in
his
bokes
descrybyth
and
lamentyth
the
great
ruyne
/
&
〈◊〉
of
the
churche
.
But
amonge
all
other
/
espe●
〈…〉
waylyeh
the
lapse
and
fall
of
〈…〉
He
sayeth
also
that
Clerkes
〈…〉
men
)
do
princypally
vsurpe
and
〈…〉
that
thynge
wherein
is
theyr
〈…〉
vtterly
auoyde
that
thynge
that
●hu●de
b●
paynfull
vnto
them
.
And
no
●ought
euery
kynd
of
people
hath
some
la●our
/
&
so●e
pleasure
but
now
adayes
ye
may
ꝑerue●
m●ruayle
at
the
●uysion
of
Clerkis
/
how
by
a
newe
meanes
they
can
dyscer●e
●he
plesure
from
the
payne
/
cho●syng
&
embracyng
all
thynge
for
theyr
dely●e
/
and
vtterly
auoid●ng
all
thynge
that
is
greuous
and
peynfull
.
They
compare
with
soudyars
tu●●ers
of
the
●orlde
in
p●y●●
/
noble
apparaunce
/
tra●pynge
of
horses
or
mules
/
huntynge
/
hawkyng
/
dye●/●ardes
/
ye
thy
begynne
to
coun●er●e●
wa●nē
in
werynge
precyous
furres
hangynge
donne
on
theyr
neckes
in
swete
odour●
in
gloryous
garmentes
ye
in
all
ma●er
of
tendernes
.
Ful
craftely
they
retrayne
from
weryng
of
harnes
/
from
watchynge
all
nyght
in
pauylyons
/
from
sodeygne
/
skyrmysshes
.
¶
The
husbandman
swetyth
the
keper
of
the
vyneard
dyggyth
/
and
deluyth
And
clerkes
which
sytt
sluggysshly
in
idelnes
at
the
fruteful
tyme
of
the
yere
/
do
commaunde
theyr
barnes
to
be
stuffyd
theyr
buttryes
to
be
replenysshed
before
the
husbandmen
.
They
eate
fyne
white
bred
.
They
drinke
pure
wine
/
they
franke
them
with
the
fattenes
of
corne
/
they
coueyt
the
sauour
of
straung
and
swete
herbes
.
Marchauntes
do
sayle
about
the
see
ingrete
labour
/
both
in
daungere
of
body
&
lyfe
gathering
ryches
that
by
wracke
or
mysaucnture
they
may
lese
these
are
sore
thynges
.
Our
ryche
prestes
wyll
beware
of
them
/
for
they
wyll
slepe
in
the
meane
space
.
I
wyl
not
say
they
play
the
wantons
in
theyr
beddes
/
furdermore
other
craftesmen
geate
theyr
lyuyng
with
sore
laboure
/
but
idell
clerkes
wallowe
&
swymme
in
ryches
&
pleasure
without
labour
/
or
payne
/
but
at
the
last
whan
al
men
shall
aryse
euery
man
in
his
ordre
/
where
(
thynke
ye
)
this
generacion
shall
be
appointed
.
If
they
torne
to
kynyghtꝭ
or
sowdyars
.
They
wyll
beate
them
away
in
lyke
maner
husbandmen
/
marchauntes
/
and
all
other
craftes
men
wyll
dryue
them
away
from
theyr
partes
/
bycause
they
haue
not
labouryd
as
they
haue
done
.
But
than
what
remayneth
.
Infayth
that
suche
(
whom
euery
ordre
doth
forsake
and
accuse
)
must
be
appoynted
vnto
a
place
where
is
no
ordre
/
But
euerlastynge
fere
and
troble
.
Therfore
saynt
Bernard
shewyth
in
his
thyrd
boke
callyd
(
de
consideracione
)
that
clerkes
be
out
of
all
ordre
/
saynge
thus
.
What
meanyth
it
that
clerkes
wyll
be
of
one
facyon
/
and
yet
wyl
be
countyd
to
be
of
another
/
for
in
theyr
apparayle
they
be
sowdyars
or
ruflars
in
theyr
gaynes
or
lucre
they
are
veray
clerkes
/
but
in
dede
they
appere
to
be
nother
/
for
they
fyght
not
as
sowdyars
/
&
theyr
techynge
and
conuersacyon
is
not
lyke
clerkes
/
howe
may
we
knowe
of
what
ordre
they
be
/
whan
they
wyll
be
of
both
ordres
/
but
truely
they
destroy
and
confund
bothe
.
The
blyssed
apostle
sayd
thus
euery
man
shall
aryse
in
his
ordre
.
In
whiche
(
thynke
ye
)
shall
these
aryse
.
Whether
they
that
haue
offendyd
without
ordre
shall
peryshe
without
ordre
.
Or
yf
it
be
supposed
that
the
most
true
/
and
ryghtwyse
God
wyll
forsake
(
from
the
hyghest
vnto
the
lowyste
)
all
them
that
be
out
of
ordre
.
I
feare
lest
they
shall
be
ordred
in
no
other
place
but
where
euerlasting
horrour
/
fere
/
&
troble
doth
inhabite
Forsoth
they
be
not
frendly
spouses
whiche
feare
not
to
re●ayne
thynges
assigned
vnto
to
church
to
theyr
owne
priuat
v●e
and
professet
.
And
suche
as
ought
to
prepare
tabernacles
in
heuen
both
for
them self
and
other
/
thy
procure
herein
the
erch
houses
vpon
houses
lande
vpon
land
/
&
contrary
to
the
doctryne
of
Christ
they
mucke
vp
mony
&
treasure
in
this
world
/
where
as
nature
is
contentid
with
a
lyetyll
.
But
they
do
not
only
seke
a
necessary
lyuyng
by
the
goodis
of
the
church
which
they
may
obtayne
with
small
peryls
/
but
also
they
desyre
to
be
honouryd
they
study
to
please
man
&
not
god
/
to
be
proud
&
full
of
plesure
/
in
euery
point
to
be
conformable
to
this
world
.
It
is
not
charyte
/
but
a
couetousnes
that
is
straunge
to
god
/
which
inducyth
al
men
to
gete
pryuate
honour
/
or
ryches
in
substaunce
/
or
ordres
of
the
church
/
or
els
to
seke
plesure
of
the
body
(
that
is
to
say
)
such
thyngꝭ
as
be
theyrs
/
&
not
such
thingꝭ
as
be
Christis
What
meane
they
to
be
so
fole
hardye
.
Howe
chaunsyth
it
that
they
be
so
mad
/
where
is
the
feare
of
god
/
where
is
the
remembraunce
of
deth
/
where
is
the
feare
of
the
paynes
of
hell
/
where
is
the
lokynge
for
the
terryble
day
of
iudgment
.
The
spouses
cryeth
to
the
heuenly
spouse
in
this
maner
.
Take
me
with
the
/
we
wyll
runne
in
to
the
sauour
of
thyne
olimentes
.
Nowe
euery
man
takyth
his
owne
pleasure
/
and
folouyng
the
sauour
of
foule
lucre
/
they
suppose
gaines
to
be
goodnes
/
the
damnation
of
whom
is
rightwyse
.
¶
Of
the
moste
strayte
and
terryble
iudgement
of
god
vpon
clerkes
had
out
of
the
wordes
of
gloryous
saynt
Bernard
.
HOly
saint
Bernard
spekyth
of
this
matter
sayeng
thus
/
wo
be
to
the
being
a
clerke
/
deth
is
in
thy
cuppe
deth
is
in
thy
delyte
and
plesure
/
forbycause
thou
eatest
&
drynkyst
the
synnes
of
the
people
(
that
is
to
say
)
thou
eatest
/
&
drynkest
the
goodes
of
the
churche
offeryd
of
the
people
to
purge
them
from
synne
.
Thou
rekenyst
to
haue
the
rewardes
of
the
churche
for
god
a
mercy
.
Thou
singyst
for
them
/
but
better
it
were
for
the
to
begge
&
labour
except
by
thy
iust
conuersacyon
in
all
thynge
/
thou
do
satysfy
god
for
the
offences
of
thy
foundars
and
benefactours
.
Therfore
be
thou
sad
and
circumspecte
to
do
frutes
of
penaunce
to
shed
condygne
teres
for
theyr
offences
as
though
thou
shuldyst
make
accompt
for
them
:
or
els
thou
knowyst
that
the
synnys
of
the
people
(
whiche
now
thou
accountyst
among
thy
plesurys
/
nothynge
regardyng
them
as
though
they
belongyd
not
vnto
the
)
wyll
be
layed
to
thy
charge
.
O
the
great
depnes
of
the
iudgementes
of
god
/
O
how
terryble
is
god
in
his
counsaylys
to
the
chyldren
of
men
.
O
wretchis
it
wyl
be
to
late
for
you
to
say
vnto
the
hylles
.
Fal
ye
vpon
vs
and
couer
vs
with
downs
.
For
ye
shall
come
before
the
iudycyall
barre
of
Christ
/
and
the
greuous
complaynt
of
the
people
shal
be
hard
agaynst
yow
/
the
sore
accusation
of
them
by
whose
almes
and
stypendes
ye
were
susteyned
and
haue
not
wasshed
away
the
synnys
of
them
to
whom
ye
were
veray
blynd
leders
and
dysceytfull
medyatours
.
O
thou
fole
what
plesure
fyndyst
thou
than
in
thy
delycyousnes
/
how
do
thy
ryches
delyte
thyn
eyes
wherewith
thou
hast
bought
the
so
terryble
a
iugement
/
soo
intollerable
and
eternall
ponysshment
/
&
hast
bound
thy
selfe
vnto
so
strayte
an
accompt
/
for
why
all
that
thou
hast
vnto
the
last
farthyng
shal
be
taken
away
from
the
/
but
nowe
let
regulars
marke
what
the
holy
anointed
saynt
Bernard
(
beyng
taught
by
the
holy
ghost
)
wrote
vnto
one
Falco
a
wel-disposed
regular
hauynge
no
more
but
one
benefyce
/
whiche
Falco
also
afterward
was
made
a
bysshop
sayeng
thus
.
Thou
rysyst
vp
at
vygylles
/
thou
geyst
vnto
masses
/
thou
vsyst
the
quere
bothe
in
the
houris
of
the
nyght
and
eke
of
the
day
.
This
doyeng
thou
dost
well
and
takyst
not
the
prebendes
of
the
churche
for
nothynge
/
for
it
is
mete
that
he
that
seruyth
the
altare
do
lyue
by
the
altare
.
I
wyll
he
shulde
lyue
by
the
altare
/
but
I
wyll
not
that
he
shulde
be
prowd
/
lecherous
/
nor
ryche
/
nor
by
the
goodes
of
the
clergye
of
a
pore
man
to
be
made
a
ryche
man
/
nor
of
a
meane
man
to
be
made
a
gloryous
man
.
Of
the
goodes
of
the
churche
he
may
buylde
hym
no
great
palayeꝭ
no
precyous
maners
/
or
dwellynge
houses
.
Curyously
kerued
/
peynted
/
or
gylted
/
he
may
gather
no
bagges
of
money
too
gethere
/
he
maye
not
destroye
and
expend
the
goodes
of
the
poore
people
in
such
vany●●
or
sup●erflu
〈◊〉
/
he
may
no●
exal●e
or
ꝓmo●e
his
ne●●wes
/
or
●ynsfolke
with
the
goodes
of
the
churche
/
and
I
was
about
to
say
/
he
shu●b
not
mary
his
sonnes
,
or
doughters
therwith
/
but
now
let
i●
palie
.
It
is
grā●yd
vnto
the
(
yr
thou
i●●ue
th●
al●are
)
that
thou
shalt
be
susteyned
by
the
altar
●ut
to
the
emen●
tha●
thou
shuld
bye
the
●●g
●●den
bryl●●●s
/
paynted
s●dles
/
syluer
〈…〉
soi●
and
fy●e
●u●res
or
chaunge●●
〈…〉
/
to
be
se●uin
rych●
appareyl
/
〈…〉
aboute
theyr
neckys
&
vpon
〈…〉
.
Than
we
muste
conclude
〈…〉
soeuer
thou
retaynest
of
the
〈…〉
of
the
churche
/
except
necessary
〈…〉
ap●●tayl●
/
it
is
not
thyne
/
but
〈…〉
●t●nb●y
and
sacryledge
.
Alas
〈…〉
in
the
beginnyng
o●
the
esta●
〈…〉
worde
haue
thought
that
〈…〉
●old
●a●e
tumb●yd
downe
in
to
so
〈…〉
euyn●
.
But
whan
a
lytyll
and
a
ly●
〈◊〉
●an
began
more
greuously
to
ostend
〈…〉
bo●●enes
had
hardened
his
na●e
●●ce
without
shame
/
●nsomuch
that
he
〈◊〉
it
not
/
than
this
desperate
/
vnhap●es
began
.
For
a
wycked
p●est
whan
〈◊〉
●●mpth
vnto
the
bottom
or
synne
/
settyth
not
a
paynt
therby
/
nor
fearyth
to
present
hymselfe
to
the
face
of
god
/
boldly
entryng
into
the
church
/
as
yf
it
were
an
howshold
seruaunt
/
than
he
goyth
into
the
quere
/
he
knylyth
downe
and
kyssyth
the
altare
with
a
theuysshe
mouthe
/
he
thynkyth
that
he
doth
craftely
/
but
how
openly
is
his
iniquyte
found
to
his
great
hatered
in
the
syght
of
god
/
so
than
som
of
them
do
fall
from
fornycacyon
/
to
incest
and
aduoutrie
/
but
wold
to
god
they
had
not
fallen
to
the
affeccyons
of
ignomynye
/
and
abhomynable
lyuyng
.
Furthermore
of
these
regulars
holy
sayncte
Bernard
wrote
many
other
thynges
of
the
ambytyon
/
and
desyre
of
promotyon
of
clerkes
/
and
how
they
be
asshamed
to
be
contentyd
with
a
suffycyent
prebende
but
euermore
they
brethe
to
hygher
dygnyte
/
tyll
at
the
last
/
they
fall
downe
as
depe
as
the
dyuel
/
and
no
meruayle
that
so
cursyd
conuersatyon
is
in
the
churche
amonge
them
constitute
in
holy
ordres
/
for
they
enter
not
into
them
by
Christe
but
by
symonye
/
&
many
other
peruerse
intencyons
/
sekyng
god
in
pleasure
and
idelnes
/
lyuynge
in
vanyte
and
worldly
desyre
/
not
seruynge
god
in
sanctyte
and
iustice
/
or
procedyng
to
god
by
a
str●y●e
or
narowe
waye
of
helth
/
hauynge
more
respecte
vnto
thynges
temporall
than
spiritual
/
furdermore
as
holy
saynt
Bernard
sayeth
.
Euery
where
men
runne
hedlonge
in
to
holy
ordres
without
any
reuerence
or
consideratyon
/
and
yet
it
is
a
mystery
worthy
to
be
honourably
mynystred
of
spirituall
angelꝭ
.
But
nowe
adayes
they
make
men
prestes
in
whom
auarice
reygneth
/
ambytyon
gouernyth
pryde
hath
domynacyon
/
but
iniquyte
and
lechery
beryth
most
rule
.
After
this
facyon
they
coueyle
&
runne
to
the
dygnytees
and
charges
of
the
churche
/
as
though
they
ought
to
lyue
without
charge
/
whan
they
come
to
theyr
honoures
and
charges
.
Truly
they
do
not
ponder
the
bourdone
annexyd
vnto
the
charge
/
nother
they
do
beholde
what
iudgement
they
stande
in
.
whom
veryly
(
the
more
negligent
they
be
in
theyr
accompt
/
the
more
at
lybertye
and
plesure
that
they
lyue
)
the
more
intollerable
shall
theyr
damnacyon
approche
vnto
them
.
¶
How
they
ought
to
pray
/
syng
/
and
say
the
seruyce
of
almyghty
god
.
FOr
bycause
it
is
the
chyef
exercyse
of
regular●
(
or
els
it
ought
to
be
)
continually
to
be
occupied
in
orysons
&
prayse
to
god
/
and
in
syngynge
theyr
diuine
howres
.
Therfore
we
shall
breuely
touch
how
god
ought
to
be
lawdyd
and
prayed
vnto
.
But
in
the
meane
tyme
/
I
purpose
somwhat
to
declare
howe
incessantly
and
feruently
we
haue
nede
to
cal
vpon
god
.
Fyrste
it
apperyth
of
the
part
of
the
place
wherein
we
do
dwell
.
For
ye
know
we
inhabyte
in
this
wyked
world
as
in
a
great
exyle
/
in
a
vale
of
terys
and
mornynge
in
a
fylde
fully
beseged
with
most
cruel
craftye
and
stronge
enemyes
/
by
whom
we
be
dayly
in
great
peryll
&
daungere
/
for
our
inuisible
aduersaryes
do
neuer
slepe
/
but
euermore
they
ley
awayte
and
go
aboute
to
cast
vs
downe
in
great
aduersyte
&
with
them
to
wrappe
vs
in
eternall
damnation
.
And
truly
we
be
veray
brytyl
and
weke
to
resyst
them
.
Therfore
aswell
of
the
parte
of
the
place
as
of
the
parte
of
the
daungere
&
gynnes
in
whom
we
be
dayly
set
&
conuersaunt
&
also
of
the
parte
of
our
gostly
enemyes
/
we
haue
greate
nede
to
fle
vnto
God
/
with
prayer
/
and
moste
affectuously
to
desyre
his
helpe
comfort
and
defence
.
Especially
and
forbycause
we
do
dayly
&
euerywhere
brynge
with
vs
our
domestycall
aduersary
(
that
is
to
say
)
our
owne
bodye
whiche
greuyth
our
soule
depressyth
our
vnderstandynge
/
and
besydys
that
inducyth
a
thousand
impedymentes
of
spiritual
profet
.
Secondaryly
it
apperyth
howe
feruently
it
behouyth
to
pray
god
for
a
great
cause
the
which
we
haue
to
do
with
hym
before
hand
.
And
this
is
the
matter
/
forbycause
we
haue
despysed
to
take
eternall
damnation
.
Therfore
of
ryght
we
ought
to
serue
god
/
and
therby
to
obteyne
euerlastyng
ioy
.
And
ferther
yf
men
so
affectuously
and
lamentably
de
entrete
/
for
the
conseruation
&
defence
of
this
short
and
present
corporall
lyfe
.
yf
also
people
do
so
mekely
and
instauntly
desyre
god
for
worldly
prosperyte
/
howe
much
more
mekely
/
and
feruently
doth
it
become
vs
to
besech
the
mercy
of
god
for
escapyng
perpetuall
damnatyon
/
for
vertue
also
to
preuayle
agaynst
all
temptatyons
/
for
the
obteyning
of
euerlastyng
helth
/
for
euery
gyfte
of
grace
necessarye
to
combye
and
deserue
so
great
and
infinyte
blysse
.
Thirdly
it
apperith
for
that
:
that
so
oftentymes
and
so
greuously
we
haue
offendyd
god
/
and
dayly
do
dyshonour
hym
.
Therfore
Climacus
sayeth
that
by
consideration
of
them
that
be
gylty
of
deth
/
ye
may
lerne
how
ye
ought
to
pray
vnto
god
.
For
yf
theues
or
murderers
beynge
taken
by
a
prynce
/
or
great
man
/
haue
ony
hope
or
truste
to
escape
/
they
wyll
knele
downe
byfore
hym
whom
they
haue
offendyd
&
with
great
humylyte
and
feruent
affectyon
desyre
pardon
promysyng
to
amende
and
that
euer
after
vnto
the
tyme
of
deth
they
wyll
humble
them selfe
and
be
veray
dylygent
to
do
that
prince
or
great
man
veray
faythfull
seruyce
/
much
more
we
abhomynable
wretchis
/
whiche
tymes
innumerable
haue
deseruyd
eternall
damnatyon
/
ought
after
the
same
maner
to
cal
vpon
god
euerlastyng
/
which
graunty●h
hope
to
them
that
be
penitent
and
promyseth
pardon
to
them
that
he
contryte
.
Furder
more
we
may
ponder
a
part
by
god
hym selfe
and
by
his
maieste
/
howe
and
after
what
facyon
we
oughte
to
pray
vnto
hym
.
For
fyrst
yf
we
consyder
the
infynite
maieste
/
dignite
/
holynes
/
and
honour
of
god
most
blessyd
&
gloryous
/
we
oughte
to
desyre
hym
of
pardon
with
al
reuerence
subiection
/
and
humylyte
.
For
yf
the
mynystres
of
kyngis
&
prelates
in
this
world
do
so
mekely
/
reuerently
/
&
lyke
subiectes
worshyp
them
/
muche
more
we
ought
to
do
honour
and
reuerence
(
and
not
without
great
humylyte
&
subiection
)
vnto
the
euerlastyng
/
and
most
incomparable
kynge
of
heuen
/
moreouer
considerynge
the
most
fauorable
goodnes
of
god
beholdyng
vs
/
we
ought
to
cal
vpon
his
grace
with
a
dylygent
custodie
of
hart
/
with
a
veray
cyrcunspecte
attendaunce
to
pondre
the
sense
of
our
wordes
/
thynkyng
vtterly
to
refrayne
from
all
vnfruythfull
dygressyon
.
Consideryng
also
the
infinyte
mercy
and
reward
of
god
/
we
ought
to
pray
vnto
hym
with
great
hope
and
confidence
.
And
ferther
in
consideracyon
of
godly
iustice
we
ought
to
pray
vnto
hym
with
feare
&
tremblyng
/
moreouer
considerynge
our
owne
transgressyon
&
offences
/
we
ought
to
pray
vnto
hym
/
with
inward
contrytion
mekely
knowledgynge
our
offences
/
to
our
great
ꝓffet
.
And
truly
consideringe
our
owne
necessyte
/
infyrmyte
/
&
redynes
to
vyce
&
myschyef
/
we
ought
euermore
with
sore
sighyng
&
lamentacyon
to
desyre
his
grace
of
mercy
for
as
our
sauyour
hymselfe
sayeth
.
It
behouyth
for
to
pray
and
neuer
ceasse
.
Consideryng
olso
our
owne
small
deseruyng
we
ought
louyngly
&
with
great
meknes
to
call
vpon
god
puttyng
our
only
feyth
hope
and
trust
in
his
mercy
/
euyn
as
creatures
of
veray
small
and
weke
power
.
Of
these
consideracyons
for
the
most
parte
it
apperyth
/
how
attētysly
/
reuerently
/
distinctly
/
affectuously
/
plesauntly
to
god
/
ferefully
/
mekely
/
purely
/
&
dyscretly
we
ought
to
lawde
&
honour
god
in
syngyng
.
Therfor
sayeth
saynt
Bernard
in
this
wyse
.
Most
welbelouyd
bretherne
/
alwayes
I
exhort
you
/
that
boldly
ye
appere
in
your
diuine
seruice
/
&
that
duely
/
&
reuerently
ye
resort
vnto
it
/
not
slowly
heuily
or
slepīgly
not
sparing
your
voices
whan
ye
shuld
syng
/
not
ꝓnouncing
halfe
wordes
&
somtyme
eskyppyng
the
hole
/
not
sowning
them
softly
as
it
were
a
woman
that
sang
thorowgh
the
nose
/
but
to
pronounce
such
holy
&
gostly
wordis
with
a
manly
brest
&
affection
/
with
so
good
dysposytion
that
ye
shuld
seme
to
imagyne
or
thinke
that
thing
that
ye
sang
/
but
alas
there
be
many
regulares
nowe
a
daies
in
that
point
found
greatly
in
defaulte
/
for
they
syng
to
rasshely
not
pawsing
in
the
middis
/
nother
reuerently
nor
ferefully
standing
lyke
good
dyseyples
before
god
/
but
sone
absenting
themself
from
diuine
seruyce
comming
tarde
into
the
quyre
/
but
yet
wyl
go
out
wyth
the
fyrst
.
And
howe
can
they
be
intentysly
gyuen
to
the
sence
of
such
gostly
wordes
/
whan
they
pronunce
them
so
hastely
and
indistyntly
/
but
wolde
god
that
they
wolde
harken
to
this
that
is
sayed
of
them
.
Cursyd
is
that
man
/
that
doth
the
werke
of
god
negligently
.
And
also
that
which
god
spake
by
the
prophet
Isaie
and
whiche
Christe
hymselfe
rehersed
in
the
gospell
on
this
facyon
.
The
people
do
honour
me
with
theyr
lyppis
/
but
the
hart
of
them
is
farre
from
me
.
What
answere
wyll
these
people
make
to
the
hyghe
iudge
/
which
dylygently
haue
occupyed
such
thynges
as
perteyned
to
the
flesshe
and
so
longe
tyme
in
them
haue
remayned
/
which
ryng
late
to
mattens
/
&
fynyshe
it
so
quikly
yeuyn
as
they
do
other
houres
They
syt
also
muche
longer
/
at
theyr
dyners
/
suppers
/
feastes
/
bankettes
/
games
/
playes
/
and
dysportes
than
nature
necessyte
or
reson
wold
requyre
.
Veryly
full
sone
they
dyspatche
them selfe
from
all
thynge
that
is
godly
/
and
consernynge
the
welth
of
soules
and
at
all
tymes
lede
theyr
lyf
peruersly
.
Therfor
let
them
repent
and
slake
no
more
the
due
tyme
of
the
dyuyne
seruyce
of
theyr
maker
/
but
suche
princypall
and
gostly
wordis
/
let
them
more
princypally
dylygently
&
tymely
execute
.
Furdermore
there
be
some
regulars
that
syng
nothyng
at
all
/
notwithstandynge
they
stand
in
the
quyer
/
but
they
commaund
and
commyt
it
to
chyldren
and
other
syngers
in
the
quyer
.
But
that
custome
semyth
to
be
a
corruptyon
of
religion
and
no
lawe
/
and
to
procede
of
no
humylyte
or
deuotion
/
but
rather
of
pryd
abusyon
or
hatered
/
where
in
tyme
past
not
only
the
canons
of
cathedrall
churches
/
but
also
the
prelates
themselfe
were
wont
to
synge
with
the
quyer
.
Therfore
let
them
marke
what
the
apostle
sayeth
.
He
that
labouryth
not
shal
not
eate
.
Is
not
the
benefyce
ordeigned
for
hym
that
doth
the
offyce
/
or
deutye
/
for
that
cause
the
rentes
of
the
church
is
due
to
none
/
but
to
such
as
do
execute
theyr
offyces
and
labour
in
diuyne
seruice
.
¶
Whether
descante
may
be
commendable
in
the
dyuyne
seruyce
/
and
of
certayne
thynges
whiche
ought
to
be
eschewyd
in
songe
❧
The
.xx.
Article
.
❧
LIke
as
it
is
declared
in
a
certayne
boke
namyd
/
summa
virtutum
et
vitiorum
/
it
is
greatlye
reprouid
in
syngynge
the
dyuyne
seruyce
to
fayne
a
voyce
to
much
quaueryng
or
warbelyng
eyther
for
pride
/
vainglorye
/
or
pleasure
.
For
as
saynt
Gregorye
sayth
.
Whylste
they
fayne
warblynge
voyces
/
they
let
slyp
all
good
deuocion
/
lykewyse
in
syngynge
diuine
seruyce
ouermuche
lowdenes
and
mountynge
of
the
voyce
is
no●
comendable
nor
lykewyse
the
rollyng
of
it
/
nor
also
to
much
swyftnes
or
to
dragge
ouerlong
at
the
latterende
/
&
to
skyppe
ouer
the
rest
or
pausinge
in
the
myddes
.
And
specyally
when
the
song
is
so
swyft
that
it
is
shaken
all
to
nought
.
Moreouer
a
question
may
be
mouyd
whither
descant
or
breking
of
the
voice
may
lawdably
be
sufferyd
in
goddes
seruice
/
vpon
that
in
the
said
notable
boke
of
summa
it
is
wryten
thus
.
Breakyng
of
the
voice
or
descante
semyth
to
be
nothyng
commendable
in
the
diuine
seruice
/
wherupon
it
is
redde
in
the
legend
of
saint
Sebast
.
that
persone
is
to
be
estemyd
no
right
christian
/
which
is
in
a
maner
weddid
vnto
the
barbour
/
which
trīmeth
his
bushe
/
which
sekith
swete
sauours
/
&
breakyth
his
voice
/
for
brekyng
of
the
voyce
semith
to
betoken
a
broken
mynde
/
euyn
as
the
turnyng
in
of
the
hed
is
nothyng
m
vnto
men
/
nor
the
great
rollys
of
playtes
in
the
garmentes
of
womē●omore
is
descant
vnto
syngers
.
And
lyke
as
the
wynde
is
wonte
to
reyse
vp
great
plentie
of
wauis
&
surges
/
euyn
so
the
wynd
of
vanyte
is
the
cause
of
all
this
quauers
&
surges
in
singyng
/
these
thyngꝭ
ar
contaynid
in
the
foresaid
boke
of
summa
/
wherby
it
is
ꝓuydyd
that
they
that
vse
such
maner
of
singyng
/
do
vtter
it
for
nothyng
els
but
for
theyr
vainglory
&
wantones
of
mynde
which
.ii.
thyngꝭ
do
consyst
in
theyr
uyce
singing
/
for
yf
it
wer
excusable
or
to
be
commendyd
for
any
cause
it
shulde
be
onlie
done
for
excyting
&
styrryng
the
people
vnto
deuocion
/
for
some
folkys
by
reason
of
suche
melodyes
/
ar
greatly
mouyd
vnto
contemplacyon
&
deuocion
for
which
cause
also
organes
ar
vsid
in
the
church
.
Whereupon
saynt
Augustine
sayeth
.
As
often
as
the
songe
is
more
delectable
vnto
me
/
then
the
dite
/
so
often
I
knowledge
that
I
do
synne
penally
/
&
then
had
I
rather
to
here
no
song
at
al
/
furthermor
although
that
descant
specially
ꝓuokith
some
vnto
deuocion
&
heuenly
contemplacion
/
yet
for
al
that
it
semith
greatly
to
reuoke
&
let
some
from
the
minde
of
theyr
owne
prayours
.
For
god
from
whome
nothynge
vnlawfull
don
is
hydden
dothe
not
●oke
af●er
the
plesauntnes
of
the
voyce
/
but
the
puryte
of
harte
.
¶
Ayenst
some
that
wolde
be
excusid
from
the
obseruaunce
of
such
thyngꝭ
that
regulars
/
ar
specyally
bounden
to
do
/
sayenge
that
the
dygnyte
of
the
church
requyreth
none
other
facyon
then
hathe
ben
vsyd
in
tymes
passyd
.
DAuid
the
maker
of
Psalmis
dyd
not
without
cause
praye
this
prayer
vnto
god
sayenge
.
Let
not
myne
harte
inclyne
vnto
the
wordis
of
malignyte
/
for
to
inuente
excusis
in
synne
.
Surelye
this
maner
or
excusynge
causyth
many
to
be
vncorrigible
&
vnrulye
.
Let
none
therfore
excuse
hymselfe
from
the
obserua●ce
or
kepyng
of
the
thyngꝭ
before
specyfied
/
sayeng
we
can
not
lyue
nowe
a
dayes
/
as
our
predecessours
and
elders
haue
lyues
in
tymes
pa●syd
(
that
is
to
wytte
.
For
to
be
c●●en●yd
with
necessarye
lyuynge
/
syngle
araye
/
and
one
benefyce
.
But
for
the
honestye
/
and
worthynes
of
the
churche
/
we
haue
nede
of
many
moo
thynges
/
and
we
muste
kepe
hospytalyte
/
and
he
clothed
&
sedde
/
accordyng
to
the
dygnyte
of
oure
estate
/
degree
/
and
ordre
/
&
to
mayntayne
good
housholders
vnto
the
whiche
maner
of
excusis
/
and
suche
lyke
cauyllations
/
and
perswasions
/
wherby
many
deceyue
thēseluis
and
other
to
/
this
aunswere
may
be
made
.
Howe
it
is
conuenient
that
religious
persones
/
and
al
other
within
holy
orders
/
shuld
haue
theyr
lyuing
/
theyr
clothyng
/
theyr
mayntenaunce
/
&
kepyng
after
an
honest
sorte
/
and
accordynge
to
the
degree
that
they
ar
callyd
vnto
/
and
as
it
is
conuenyent
for
theyr
degree
/
estate
ordre
/
and
dygnyte
.
But
wolde
god
they
wolde
substaunciallye
/
and
euynlye
consydre
/
what
belongyth
vnto
theyr
very
honestie
/
and
to
theyr
conuenyent
apparayll
/
and
furnyshynge
.
For
whatsoeuer
thyng
is
contrarie
vnto
vertue
/
the
same
is
also
contrarye
vnto
the
true
and
commendable
honesty
.
Forasmuch
as
goodnes
&
honestye
(
accordynge
to
the
mynde
of
phylosophers
and
doctours
)
callyd
so
bycause
of
theyr
owne
nature
and
propertie
they
do
allure
intyse
/
&
cause
men
to
desyre
them
for
theyr
owne
sake
/
&
for
none
other
respecte
/
as
wysedom
/
science
&
vertue
/
lyke
as
the
phylosopher
wryteth
in
his
fyrst
boke
(
de
anima
)
herevpon
sayth
Isodore
/
that
honestie
is
asmuche
to
say
as
th
estate
of
honour
/
bycause
honour
is
due
vnto
wysedom
and
vertue
/
&
also
vnto
dignyte
:
which
ought
to
be
furnyshed
with
wysedom
and
vertue
/
is
to
be
whatsoeuer
therfore
is
contrarye
vnto
/
wysedom
and
Vertue
/
stemyde
vnhonest
/
and
contrary
vnto
the
perfyrenes
of
lyuyng
.
Wherfore
the
honestye
of
spirytual
mynystres
standith
in
holye
and
perfyte
humylite
:
greate
pacience
:
myldenes
:
obedience
:
charyte
:
all
chastyre
:
dyligence
/
sobreues
/
&
gyuynge
good
example
/
true
Iustice
/
mercye
/
lyberalyte
and
other
lyke
vertues
/
gyftes
/
and
gracys
of
the
holy
ghoste
/
in
the
despysynge
of
erthlye
thynges
/
in
the
desyre
and
contemplacyon
of
heuenlye
thynges
/
not
〈◊〉
the
excesse
/
and
superfluyte
/
costlynes
/
●●●posyte
/
delycatnes
/
and
pleasure
of
appareyll
/
in
mete
:
in
drynke
/
and
in
sumptuos
houses
/
not
in
royall
housekepyng
in
multeplyenge
of
ryches
/
and
haboundaunce
of
householdestuffe
&
other
lyke
.
For
in
suche
maner
of
thynges
the
very
dygnyte
worshyp
comlynes
and
honesty
of
ecclesiastiques
doth
stande
as
the
Apostle
witnessyth
wrytynge
vnto
Tymothee
/
that
woman
shulde
praye
in
conuenyent
araye
:
meke
:
symple
:
and
deuoute
not
in
costlye
:
pompous
:
trymne
:
and
ryche
apparell
:
for
the
most
holye
Chieftayne
of
th
apostles
saith
:
be
ye
not
clothyd
with
rych
apparayll
/
and
perlys
.
In
this
poynte
therefore
consysteth
the
very
honestye
and
dygnyte
of
relygious
persones
and
prestes
that
(
asmoch
as
is
possyble
)
they
shall
endeuour
for
to
vse
themseluys
accordynge
to
the
commaundementes
/
decres
/
rulys
/
tradycyons
/
and
steppys
of
Christe
:
th
apostles
:
and
holye
fathers
.
And
so
by
gyuynge
good
example
/
Dyligence
and
/
Spirituall
conuersacyon
they
shall
edefye
the
Vnlernyd
people
&
shal
be
a
good
sauour
vnto
god
/
and
shall
gloryfie
god
in
perfyte
lyuynge
and
seruyng
hym
with
all
chastite
/
sobernes
/
and
dilygence
in
doynge
the
diuyne
seruyce
/
in
simple
&
necessarye
clothynge
in
charyte
/
deuocion
/
&
the
other
vertues
before
touchyd
.
And
in
so
doynge
they
shall
obey
/
subdue
/
and
conferme
them selues
vnto
theyr
prynce
/
theyr
Lorde
/
theyr
bishop
/
theyr
master
/
theyr
teacher
and
theyr
iudge
that
is
Iesu
Christ
/
for
in
euery
ordre
&
degree
there
is
one
thing
whiche
is
chief
and
superior
/
the
whiche
thyng
is
a
rule
and
a
measure
of
thyngꝭ
more
lasse
&
inferiour
/
so
that
the
more
that
they
be
lyke
&
conformable
to
theyr
hed
and
superyour
/
they
ar
somuche
the
more
perfyte
in
theyr
proper
nature
&
degree
/
and
the
further
that
they
vary
and
dyffer
from
it
somuch
the
more
vnperfit
they
be
.
Seynge
therfore
that
Christe
is
the
fyrste
and
chief
hed
measure
and
rule
of
al
faithfull
people
that
be
of
this
congregacion
or
churche
/
somuch
the
more
ar
all
christen
people
to
be
estemyd
good
vertuos
/
holy
/
and
honest
/
in
that
they
folowe
Chryste
theyr
hed
in
whom
was
all
honestye
/
vertu
and
goodnes
.
Therfore
the
true
honesty
of
spirituall
mynystres
consysteth
in
this
poynte
/
which
is
to
folowe
Christes
humylite
/
charite
/
iustice
/
good
example
/
mercye
/
sobrenes
/
clennes
/
accordyng
vnto
the
rulys
/
and
decrees
of
holye
Fathers
/
not
to
fede
theyr
belyes
delycatelye
/
whereby
they
ar
prouokyd
vnto
bodely
luste
/
not
to
be
arayed
in
gorgeous
appareyll
.
But
that
they
shulde
be
somuch
the
more
vertuos
/
holy
/
sobre
/
chast
/
and
good
/
in
respecte
of
the
laye
people
/
as
they
ar
set
in
more
hygh
estate
and
dygnyte
.
Moreouer
it
is
prouyd
by
comon
experience
&
teachyth
that
such
relygyous
persones
as
ar
vertuos
/
and
chaste
in
theyr
conuersacion
/
of
which
there
is
almost
(
the
more
pyte
)
as
great
plente
as
is
of
whit
crowes
/
ar
more
set
by
/
more
welbelouyd
/
much
better
regardyd
among
the
commune
people
/
then
ar
the
other
sorte
.
But
how
straytlye
the
superfluyte
of
goodes
/
incontynence
of
lyuynge
/
and
sumptuosnes
of
appareyll
/
is
forbydden
vnto
clerkys
/
is
sufficientlye
declaryd
in
the
.xi.
article
wherin
among
other
thynges
it
is
conteynyd
thus
.
All
maner
of
starynge
and
gorgeous
appareyll
/
shuld
not
be
vsyd
among
spirytuall
persones
wherfore
it
is
veray
mete
that
such
byshopes
and
clerkes
as
cloth
them
seluys
in
trym
costlye
appareyll
shuld
be
refourmid
.
For
in
tyme
past
such
as
were
of
spirituall
estate
were
contentyd
with
symple
and
mean
aray
.
Finally
the
holy
Apostles
folowyd
the
same
perfyte
honesty
of
theyr
Mayster
Christ
wherof
mencion
is
made
before
/
whose
example
holy
Bishopes
with
theyr
clerkes
did
alwais
folow
not
only
dutynge
the
persecucion
of
the
churche
/
but
also
longe
syns
both
in
the
tyme
of
saynt
Gregorie
/
and
also
of
saynt
Bernard
what
tyme
holy
churche
was
in
much
higher
/
and
more
gloryous
estate
then
it
is
nowe
/
for
the
blyssed
fathers
before
namyd
dyd
most
vehemently
rebuke
mynystres
of
the
churche
for
theyr
excesse
/
superfluyte
/
curoisite
/
auaryce
/
&
vicyous
lyuynge
/
affyrmyng
that
they
ar
specially
bounden
to
be
contentyd
with
symple
fare
/
and
symple
clothyng
/
and
other
lyke
vertues
as
ar
spoken
of
before
.
Therfore
let
them
not
excuse
themselues
from
the
obseruaunce
of
suche
thynges
/
but
rather
applye
themselues
(
asmuch
as
is
possible
)
vnto
vertuos
lyuyng
which
is
perfite
honesty
according
to
the
rule
that
is
expressyd
in
the
begynnyng
of
the
thyrd
boke
of
decrees
.
And
further
as
they
ar
commaundyd
in
the
canons
of
holy
fathers
and
hyge
bishopes
.
¶
Of
the
daunger
that
is
in
pluralyte
of
benefyces
.
♣
We
haue
now
declaryd
suffyciently
/
how
chast
/
how
tymorous
/
and
how
sobre
/
all
clerkes
/
relygions
/
and
all
that
be
within
holy
ordres
/
ought
for
to
be
and
in
lyke
maner
howe
they
ar
bounden
to
eschew
all
maner
of
pryde
/
excesse
and
worldly
pompe
in
theyr
appareayl
/
theyr
stuffe
/
and
theyr
houses
/
and
to
be
contentyd
with
symple
fare
/
and
symple
clothynge
.
whiche
ordre
yf
they
wolde
obserue
/
vndoubtydly
they
myght
lyue
competently
with
a
mean
benefyce
/
but
forbicause
they
obserue
not
the
thynges
before
specified
but
wyl
haue
superfluyte
of
al
thynges
/
as
of
ryches
/
of
gorgeous
appareyll
/
of
sumptuos
fare
/
and
suche
lyke
prouysyons
lyke
vnto
ruflers
/
and
ryche
men
of
the
worlde
/
no
meruayle
therfore
yf
they
procure
to
haue
many
benefyces
.
But
howe
peryllous
it
is
to
haue
pluralyte
of
benefyces
/
the
true
catholique
/
and
famous
doctours
afore
namyd
that
is
to
wyte
saynt
Thomas
/
Wyllyam
of
Paris
/
Raymundus
/
and
the
author
of
the
boke
callyd
Summa
Virtutum
&
Vitiorum
/
and
many
other
haue
suffycyentlye
declaryd
/
out
of
whose
workis
specially
I
haue
gatherid
this
litle
treatyse
agaynst
pluralite
of
benefices
that
now
a
dayes
is
euery
where
vsyd
.
But
th
effecte
of
theyr
myndes
consisteth
in
this
pointe
/
that
suche
as
haue
more
benefices
then
one
(
excepte
it
be
in
certayne
casys
hereafter
to
be
towchyd
)
do
robbe
god
of
his
seruyce
/
do
dysmembre
the
church
in
dymynyshynge
the
iuste
noumbre
of
her
mynystres
/
do
spoyle
the
poore
and
the
nedy
of
theyr
almes
/
the
dead
soules
of
theyr
suffrages
/
&
fynally
deceyue
the
good
entente
of
theyr
foundours
and
patrones
.
Seynge
therfore
that
contrary
to
the
holsome
counsell
and
doctrine
of
so
many
/
and
solemne
doctours
and
holye
fathers
/
they
haue
&
coueyte
to
haue
pluralite
of
benefices
/
they
put
themselues
in
great
peryll
(
and
to
be
playne
)
so
doyng
they
commytte
deadlye
synne
.
Hereupon
Wyllyam
of
Paris
wryteth
in
this
wyse
/
verely
the
hauyng
of
spirituall
possessions
is
very
daungerous
/
whiche
ought
not
to
be
gyuen
/
but
only
to
such
as
deserue
them
/
for
the
whiche
cause
good
and
holye
men
haue
ben
daungerous
to
receyue
them
.
And
all
that
myght
be
sauyd
besydes
theyr
necessary
sustenance
/
they
vsyd
to
distribut
vnto
the
poore
/
to
the
entent
they
shulde
supplye
theyr
defautes
in
prayeng
&
doyng
good
dedys
/
wherupon
the
holy
father
saynt
Bernard
sayeth
/
that
a
clerke
hauynge
suffycient
aboue
his
necessarie
chargys
/
and
coueytynge
to
get
more
/
is
a
church
robber
/
and
synneth
damnably
.
Moreouer
the
sayd
holy
father
saynt
Bernard
wrytyng
to
a
certayne
regular
that
had
but
one
benefice
how
much
so
euer
(
sayth
he
)
that
thou
dost
retayne
and
kepe
of
the
goodes
of
thy
churche
besydes
a
symple
and
a
competent
fyndynge
for
thy selfe
thinke
it
not
thyne
owne
/
but
rather
that
it
is
stolen
and
robbed
out
of
the
church
What
thyng
can
be
spoken
more
playnly
or
more
terryblye
?
Ought
not
he
to
be
estemyd
blynde
&
past
all
grace
that
doth
not
regarde
/
ne
feare
the
wordis
of
these
holy
fathers
.
Now
yf
it
be
so
meant
/
for
the
hauynge
of
one
benefice
/
with
howe
many
Theftys
/
Robboryes
/
Bryberyes
and
Sacrilege
/
ar
they
entanglyd
/
the
whiche
beynge
not
content
with
one
benefice
or
two
/
wyll
purchase
vnyons
/
pluralitees
/
totquotes
/
ye
hole
hepes
of
benefices
.
Certaynlye
yf
acordynge
to
the
mattiers
before
alledgyd
/
all
that
be
rudedly
synne
/
haue
no
right
to
the
goodis
of
the
church
/
nor
yet
to
the
worst
benefice
that
is
/
then
muste
it
be
grauntyd
that
such
as
haue
more
benefices
then
one
/
ar
playne
theuys
and
churcherobbers
.
And
yf
they
alledge
the
dyspensacion
of
my
lorde
the
Pope
/
we
knowe
well
ynough
that
his
fatherhod
can
not
dispense
with
couetyse
/
ambicion
/
pryde
/
and
lecherye
/
excepte
it
be
his
pleasure
to
vsurpe
vpon
the
law
of
god
/
for
yf
it
shulde
be
tryed
in
the
court
of
conscience
/
or
before
god
.
I
dare
boldely
saye
that
his
dyspensacyon
myght
not
be
allowyd
without
it
were
some
vrgent
cause
/
that
is
/
yf
it
were
don
eyther
for
very
necessyte
/
or
for
manyfest
vtylyte
/
whiche
excusyth
no
man
for
the
kepynge
of
many
benefices
/
nor
may
be
lawfully
admytted
/
excepte
it
be
in
certayne
casys
hereafter
to
be
touchyd
.
Morouer
by
the
lawe
of
god
we
ought
not
to
possesse
more
th
emporall
goodes
/
then
ar
necessary
for
vs
/
hauyng
regard
vnto
spyrytuall
gyftes
of
grace
and
to
our
saluacion
/
that
is
to
lyue
well
/
and
to
obtayne
the
lyfe
euerlastyng
.
He
that
hath
one
competent
benefyce
/
I
wolde
know
of
hym
/
for
what
cause
/
what
purpose
&
to
what
entent
he
wolde
reteyne
/
orels
go
about
to
retayne
any
more
/
for
eyther
it
must
be
to
the
entent
for
to
haue
habundance
of
temporall
goodes
(
whiche
is
vnlaufull
when
one
hath
a
suffyciet
lyuyng
)
orels
for
to
lyue
more
spiritually
/
and
to
exercise
charitable
workis
and
for
to
growe
to
further
perfeccion
/
whiche
can
not
come
that
waye
/
for
the
goodes
that
they
get
by
hauyng
manye
benefyces
causith
them
to
be
more
vnquiet
/
and
troublyd
in
mynde
/
wherby
they
haue
great
occasion
to
lyue
more
at
pleasure
and
viciously
.
Besydes
this
Wyllyam
of
Paris
/
and
dyuerse
other
great
clerkes
do
proue
dyuers
ways
that
whosoeuer
hath
pluralyte
of
benefices
(
except
it
be
in
certayne
casys
hereafter
to
be
touchyd
)
is
bounden
to
saye
as
many
payres
of
mattynes
as
he
hath
benefices
.
And
so
he
dothe
daylye
incurre
as
many
deadly
synnes
/
as
he
leuyth
payers
of
mattynes
vnsayed
.
The
sayd
Doctours
also
/
&
many
other
affyrme
/
that
whosoeuer
is
in
deadly
synne
/
he
synneth
deadly
as
he
procurith
to
haue
spiritual
goodis
which
ar
apoynted
for
none
other
but
for
suche
as
deserue
them
/
howe
be
it
there
are
certayne
casys
where
it
is
leful
to
haue
more
benefices
/
or
prebendꝭ
then
one
/
which
after
the
myndes
of
doctours
ar
suche
as
here
folowe
.
The
fyrste
is
/
where
the
benefyce
is
not
suffycient
to
fynde
one
preste
his
competent
sustenaunce
and
clothynge
.
The
secound
is
/
where
one
benefice
is
annexyd
to
another
.
The
thyrd
is
/
where
there
is
defaut
and
lacke
of
prestes
.
The
fourth
is
yf
the
church
be
appendant
to
a
prebende
/
or
such
lyke
dygnyte
.
The
fyfte
is
/
yf
one
haue
a
iuste
tytle
to
one
benefice
for
a
tyme
/
and
another
in
comendam
vntyll
th
effecte
of
the
cause
do
ceasse
.
Also
there
maye
be
added
the
syxte
cause
/
whiche
is
/
yf
one
be
in
seruice
for
the
commune
profite
of
the
churche
as
to
be
a
preachour
/
or
in
lyke
office
.
Wherfore
according
to
the
premysses
/
it
may
be
estemyd
lightly
how
much
is
sufficient
for
the
reasonable
lyuyng
of
a
clerke
/
yf
it
be
remembryd
how
they
ar
bounden
to
lyue
chastely
/
sobrely
/
mekely
moderatly
:
and
gyuyng
good
example
.
Ouer
this
we
may
lerne
by
experience
that
small
reuenues
ar
sufficient
/
for
suche
as
vse
the
vertues
before
rehersyd
/
howbeit
we
do
graunte
that
the
greatter
that
a
clerke
is
in
spirituall
estate
/
the
greatter
benefyce
he
ought
to
haue
.
But
pluralite
of
benefices
(
excepte
it
be
in
the
cases
be
fore
towchyd
)
is
reprouyd
of
all
good
men
/
as
beynge
moste
daungerous
vnto
soule
helthe
/
and
therfore
(
accordynge
to
the
councel
of
the
doctours
before
alledgyd
)
it
ought
to
be
eschewyd
of
al
persones
that
entende
the
chrystian
perfeccion
.
¶
Howe
prestes
and
such
as
ar
of
the
clergy
/
ar
bounden
to
kepe
hospitalyte
.
NOwe
agayne
there
be
many
of
the
clergy
/
that
excuse
the
hauynge
of
many
benefyces
with
this
pretense
.
It
behouith
vs
(
saye
they
)
to
maynteyn
good
hospitalyte
/
ye
&
to
make
prouision
for
vnbydden
gestes
.
Wherfore
to
auoyde
this
colouryd
cauyllacyon
/
I
wyl
partely
declare
/
vnto
you
what
maner
of
hospitalite
they
ar
bounden
/
&
that
is
none
other
but
one
of
the
workys
of
mercie
wherof
Christe
sayth
in
his
gospell
that
he
wyll
put
vs
in
remembraunce
at
the
daye
of
iugement
/
and
wyll
speake
in
this
wyse
.
I
was
a
straungier
/
&
ye
wolde
not
●ake
me
in
.
The
which
he
speakith
in
the
persone
of
his
membres
/
and
creatures
/
the
poore
&
the
nedy
/
and
not
in
the
person
of
the
riche
and
the
myghty
.
At
this
sayenge
of
our
sauyour
ought
all
clerkys
&
mynystres
of
the
churche
specyallye
to
tremble
and
quake
whiche
haue
not
herboroued
nor
sed
the
poore
and
nedy
beggars
.
What
wyll
they
aunswere
whiche
haue
ben
so
negligent
of
the
poore
that
scarsely
they
can
finde
in
theyr
hartes
to
rewarde
them
with
the
fragmentes
of
theyr
meate
/
or
to
aforde
them
lodginge
in
theyr
barnes
.
But
yet
they
receyue
great
astates
/
rych
men
/
&
officers
/
with
much
reuerence
:
they
intertayne
them
with
moch
solemnite
/
they
refresh
them
delicately
/
and
lodge
them
in
softe
beddynge
.
Let
them
here
/
and
amende
them
seluys
/
&
endeuour
to
obserue
that
whiche
Christ
commaundith
in
the
gospell
.
When
thou
makyst
a
feast
(
sayth
he
)
do
not
cal
therunto
thy
kynsfolke
/
nor
rych
men
/
or
that
be
in
authorite
leste
they
recompense
the
agayne
for
it
in
this
worlde
:
but
call
the
poore
/
and
the
feble
/
the
blynde
and
the
lame
/
&
so
thou
shalt
be
blessyd
/
for
they
haue
not
to
reward
the
/
but
thou
shalt
be
rewardyd
/
at
the
resurreccion
of
the
right
wise
.
Merke
well
this
plaine
sentence
/
an●
moste
holsome
councell
.
Notwith●●andinge
these
sayenges
ar
not
so
to
be
●nderstāden
but
that
spiritual
possessio●ars
may
lawfully
at
some
tyme
vpon
a
●esonable
cause
maye
kepe
conuenyent
hospytalyte
in
makynge
chere
to
theyr
kysfolke
/
and
bylyke
reason
to
such
as
be
ryche
&
in
authoryte
/
so
they
vse
it
but
seldom
/
&
without
excesse
&
pompe
/
and
to
a
goodement
.
Leste
they
do
wrong
to
the
poore
:
&
palse
measure
:
furtheemore
as
it
hath
ben
reperyd
often
here
before
/
the
possessyons
of
the
churche
/
be
the
patrimony
of
Christ
/
the
almes
of
the
poore
/
the
wages
of
the
seruauntes
of
god
.
Therfore
they
ought
to
be
conuerryd
to
suche
vses
and
to
none
ohter
.
For
saynt
Hierom
sayth
.
It
is
Sacriledge
to
bestowe
the
goodes
of
the
poore
vpon
such
as
ar
not
poore
.
And
in
another
place
.
They
do
synne
deadly
that
bestow
theyr
goodes
vpon
ryche
folke
/
for
they
make
oblacyon
to
the
deuyll
.
And
as
it
sayde
before
/
for
to
gyue
the
goodis
of
the
poore
to
such
as
ar
not
poore
/
is
playne
sacri●ege
/
for
the
possessions
of
the
church
ar
the
patrimony
of
the
poore
/
&
can
not
be
deteyned
from
them
but
by
thefte
/
which
is
when
the
mynistrꝭ
of
the
church
kepe
any
more
to
them selues
then
theyr
bare
lyuynge
.
Therfore
(
as
saynt
Hierom
sayth
)
that
all
suche
as
mysuse
the
goodes
of
the
churche
/
or
that
belongyth
/
vnto
the
church
bestowynge
it
in
suche
thynges
/
as
make
for
theyr
owne
voluptuosnes
&
pleasure
/
be
lyke
vnto
the
scrybes
&
pharysees
.
They
therfore
that
muccor
vp
the
goodes
of
the
churche
/
and
purchase
landes
therwith
for
to
leue
vnto
theyr
frendes
and
kyndeswomen
(
I
was
about
to
haue
sayed
theyr
sonnes
&
theyr
doughters
)
or
that
bestowe
it
vpon
vayne
and
worldly
hospitalyte
/
in
theyr
so
doynge
/
comytte
deadly
synne
as
to
spend
it
vpon
rych
men
or
theyr
carnall
companyons
/
for
whom
they
make
sumptuos
prouysion
/
and
can
neuer
be
mery
without
such
gestys
/
or
if
they
hap
to
be
callyd
by
them
wyll
come
in
all
the
haste
to
solace
with
them
.
Albeit
that
suche
facions
ar
specyallye
forbydden
vnto
the
clergye
accordyng
vnto
the
sayeng
of
Isodore
which
saythe
thus
.
Clerkes
ought
to
eschewe
feastis
not
only
comune
but
also
secrete
/
and
ought
to
fare
meanly
in
sobrenes
/
for
al
such
festyng
is
peryllous
to
Christen
people
for
it
both
quenchyth
deuocyon
&
distroyeth
true
contricion
of
hart
/
&
nourysheth
lechery
/
and
drawith
vnto
it
/
ydle
wordes
/
iestyng
/
raylyng
/
wyldenes
/
the
forgettyng
of
good
werkes
and
much
vngracyous
pastyme
.
And
so
the
feare
of
almyghty
god
neclectyd
and
set
a
parte
/
the
synfull
men
regarde
slenderly
bothe
theyr
soule
helth
.
Therfore
saynt
Iohan
/
Chrysostom
and
suche
holye
men
wolde
neuer
be
bydden
vnto
feastes
/
nor
lykewyse
wolde
byd
any
other
.
In
consideracion
wherof
(
O
ye
Christen
prestes
/
and
true
mynistres
of
the
church
)
these
great
daungerous
/
often
/
and
delycat
feastys
.
Remembre
well
/
that
a
certayne
prelate
that
was
both
rych
and
deuoute
/
incuyd
with
remorse
of
consciense
by
inspiracyon
of
God
sayd
these
wordes
here
folowyng
.
I
am
made
ryche
in
goodes
/
and
am
a
beggar
in
soule
.
I
haue
won
worldly
honour
and
haue
loste
god
.
I
folowe
the
courtes
of
prynces
/
and
am
of
counsell
with
greate
estates
/
and
therby
am
bannyshed
the
courte
of
heuen
.
What
shuld
I
speake
of
hospitalite
/
that
rather
ought
to
be
callyd
hostylite
and
moste
of
all
yf
it
be
don
for
vaynglorye
/
&
not
rather
for
the
loue
of
Christe
.
For
yf
they
hap
to
send
for
men
of
ryches
or
authorite
/
they
receyue
them
with
great
honour
and
reuerence
/
and
spend
on
them
ryght
largely
of
the
patrymonye
of
the
crucyfixe
.
This
is
the
hospitalite
of
this
world
wherby
rych
men
ar
fed
sumptuoslye
to
the
glory
of
the
dyuell
/
and
Chryste
whiche
is
perfite
charyte
is
afflycted
with
despisinges
/
with
hungre
/
with
strypes
/
&
with
nakednes
in
his
poore
creatures
/
for
lo
I
lytle
regardyng
the
terryble
iugementes
of
god
do
syt
amonge
my
ghestes
as
Balthazar
/
misp●dyng
the
goodis
and
the
treasure
of
the
poore
in
the
despyte
of
Christe
.
Vnder
the
colour
of
suche
false
hospytalyte
they
make
greate
feastis
to
men
of
authorite
/
&
offycers
(
I
had
al
moste
sayd
offenders
)
&
then
is
all
the
chere
loste
/
and
greate
vnkyndnes
taken
except
one
syt
with
them
/
and
kepe
companye
in
drynkynge
/
and
quassynge
tyll
some
of
them
be
as
dronke
as
beastes
.
¶
The
Iudgement
of
suche
thynges
shal
be
commytted
vnto
hym
/
whose
Iudgement
is
secrete
and
therfore
/
the
more
terryble
inasmuche
as
the
goodes
that
they
mysbestowe
ar
not
theyr
owne
.
But
ar
the
almes
of
the
poore
.
Therfore
as
saynt
Hierom
sayth
.
It
is
great
shame
that
the
poore
shulde
be
bannyshed
out
of
the
houses
of
spyrytuall
men
/
and
in
the
stede
of
them
take
r●fiers
/
&
waytyng
mynyons
lyke
vnto
temporall
prynces
.
¶
The
oblacyons
of
good
people
/
for
nedy
soules
.
The
tythe
of
the
poore
/
and
of
the
symple
:
and
the
exaccyons
and
oppressyons
of
the
poore
/
whiche
rather
ought
to
get
theyr
bread
with
the
swet
of
theyr
facys
/
and
not
to
haue
myspendyd
the
Labours
of
good
people
in
such
vicyous
plesures
/
as
in
su●fetiynge
and
dronkenes
/
to
deuoure
that
other
sweate
for
.
¶
He
that
beholdith
the
depenes
/
and
sytteth
aboue
Cherubyn
shall
determyne
the
causes
of
the
Poore
/
when
they
shall
stande
boldely
before
hym
/
agaynste
them
that
haue
wronged
them
and
haue
consumyd
and
myspent
theyr
goodes
in
euyll
vses
:
and
haue
bestowyd
vpon
the
ryche
men
/
wherfore
they
shall
haue
as
great
mede
:
as
yf
they
had
caste
water
into
the
see
.
Howe
wyll
they
accomplyshe
this
sayenge
of
scripture
.
He
hath
dystrybuted
and
gyuen
to
the
poore
.
But
that
prelate
whome
we
alledgyd
before
vnderstode
this
perfyghtly
:
for
he
sayd
that
huspytalyte
which
is
a
dede
of
charyte
ought
to
be
shewyd
and
don
:
not
for
vaynglory
/
or
any
such
carnall
affeccion
:
but
ought
to
procede
from
a
good
mynd
and
a
vertuos
entent
.
Wherfore
to
conclude
accordynge
to
the
premysses
:
not
only
hospitalite
but
also
al
other
charitable
dedis
&
workis
of
mercy
aswel
bodily
as
ghostely
ought
to
be
exercysed
of
spiritual
persones
after
theyr
abylite
lyberallye
/
louingly
:
and
deuoutly
/
but
most
of
all
they
ought
to
gouerne
theyr
houses
dyscretelye
/
and
to
edifye
theyr
housholde
seruantes
with
good
example
gyuynge
both
in
worde
&
dede
/
and
shulde
rebuke
suche
as
offende
sharply
and
charitablye
/
vsynge
themselues
vnto
all
men
vertuoslye
/
mekely
/
sobrely
and
iustlye
.
¶
Whither
religious
and
men
of
the
church
that
ar
able
to
fynde
themselues
of
theyr
owne
patrymony
and
substaunce
may
lawfully
conuerte
the
goodis
of
the
church
vnto
theyr
owne
vses
.
ACcordyng
to
the
myndes
of
saynt
Augustyne
&
saynt
Thomas
/
not
onlye
the
wordys
of
our
Mayster
Christe
but
also
of
other
holy
fathers
/
ar
of
suffycient
authorite
to
bynde
vs
to
the
folowynge
of
them
wherfore
we
maye
much
better
/
and
more
surely
giue
credence
vnto
theyr
sayenges
/
then
the
perswasions
of
certayne
schole
men
that
truste
theyr
owne
wyttes
ouermuch
/
wrestyng
the
authoritees
of
holye
fathers
/
vnto
theyr
owne
fantasye
.
And
notwithstandyng
that
some
of
them
:
in
the
questyon
before
purposyd
:
alledge
that
it
may
be
lawfully
don
.
yet
I
thynke
it
more
wysedom
to
folow
the
authorite
of
saynt
Hierom
/
sa
it
Bernard
&
other
holy
fathers
/
then
them
.
Also
Pope
Damasus
sayth
/
that
a
clerke
which
is
founden
with
the
goodes
of
his
frendes
/
yf
he
take
any
of
the
church
goodes
/
doth
commytte
playne
sacryledg
.
And
so
doynge
he
eatyth
and
drynketh
his
damnacion
.
But
yf
he
nedyth
/
&
then
takyth
/
it
is
rather
a
gyfte
then
a
takynge
/
but
yf
he
haue
no
nede
&
takyth
/
he
stelyth
.
Lykewise
Prosperus
speakyth
in
this
wyse
.
I
can
not
well
expresse
/
how
great
an
offence
they
do
commytte
/
which
when
they
ar
able
to
haue
of
theyr
owne
/
do
charge
the
church
with
theyr
finding
.
And
he
sayth
further
that
holy
men
dyd
possesse
the
goodes
of
the
churche
not
as
possessioners
but
as
procuratours
/
and
therfore
they
percyuyng
that
the
goodes
of
the
church
wer
none
other
but
the
gyftes
of
god
/
oblacyons
for
synnes
/
&
the
inherytance
of
the
poore
they
dyd
not
challenge
them
as
theyr
owne
/
but
bestowyd
them
as
thyngꝭ
bequethyd
to
the
poore●
.
And
dyd
not
regard
the
hauynge
of
them
/
but
kepte
them
not
to
themseluys
/
but
for
other
/
nor
dyd
not
procure
to
haue
them
with
any
couetous
entent
/
but
vpon
a
good
zeale
to
helpe
other
.
Lo
with
howe
greate
reason
these
holy
fathers
perswade
vs
/
for
such
as
ar
able
to
lyue
of
theyr
owne
ar
not
accountyd
/
in
the
noumbre
of
the
poore
&
nedy
/
for
whome
the
goodes
of
the
churche
wer
ꝓuyded
.
And
therfore
it
is
more
wysedom
to
inclyne
to
the
myndes
of
these
holy
fathers
/
then
to
such
dreamers
that
do
not
only
teach
the
contrary
/
but
also
do
lyue
contrarye
.
But
if
they
wyl
obiecte
agayne
/
that
the
goodes
of
the
churche
belonge
vnto
the
mynistres
/
&
that
they
ought
to
vse
them
as
in
rewarde
of
theyr
seruice
.
To
this
it
may
be
aunsweryd
/
that
they
ar
the
goodis
of
none
other
/
but
of
suche
as
nede
them
/
for
yf
the
mynystres
of
the
churche
haue
suffycient
of
theyr
owne
/
and
for
all
that
wyll
empley
them
to
theyr
owne
vses
/
it
is
damnable
and
therfore
they
shulde
be
spent
vpon
the
poore
/
and
the
nedy
for
inasmuche
as
temporall
thynges
ought
to
be
vsyd
in
charytable
and
ghostly
workys
:
they
shulde
not
bestow
temporall
goodis
other
wyse
then
spiritually
/
that
is
when
they
be
consumyd
superfluosly
/
where
there
is
no
nede
/
lyke
as
one
that
is
hole
of
body
and
lusty
hath
no
nede
of
a
Physicion
/
but
rather
suche
a
one
as
is
sycke
&
euyll
at
ease
.
Wherfore
those
clerkes
that
be
ryche
haue
no
wronge
/
though
they
lacke
the
profyttes
of
theyr
temporalties
/
for
therby
they
meryte
the
heuynly
rewardes
and
gyftes
of
grace
/
which
ar
thousand
tymes
more
to
be
desyred
then
temporall
thynges
.
And
fynally
it
apperyth
by
the
authoritees
here
alledgyd
in
howe
greate
peryll
they
ar
/
whiche
hauynge
sufficient
of
theyr
propre
goodes
wyll
maynteyne
themseluys
with
benefices
of
the
church
/
spendynge
all
vpon
theyr
kynsfolke
/
which
after
theyr
degre
ar
able
to
lyue
well
ynough
.
And
contrarie
wyse
they
ar
in
as
greate
peryll
that
consume
both
patrymony
and
benefices
raptously
/
and
in
carnal
liuyng
.
And
consequentlye
these
two
articles
do
agree
with
the
sayenge
of
the
famous
Clerke
maister
Iohan
Browt
.
No
goodes
of
the
churche
(
sayth
he
)
can
be
spend
in
feastyng
and
bankettes
to
ryche
men
/
but
with
deadly
synne
/
for
they
ar
apoynted
to
the
poore
and
ar
Christes
patrimonie
/
and
purchasyd
for
vs
by
the
passion
of
Christe
/
to
our
inherytaunce
/
wherfore
we
can
not
lawfully
gyue
them
to
our
owne
frendes
&
kynsfolke
/
onles
they
be
poore
and
nede
/
and
that
must
be
don
only
for
Chrystes
sake
.
¶
What
maner
of
man
a
prelate
/
deane
/
or
any
heed
ruler
of
regulars
ought
to
be
.
IT
is
vniuersally
knowen
to
be
true
/
as
holy
Dionisius
techyth
.
That
in
euery
estate
/
degree
&
ordre
the
chyef
or
heed
/
ought
to
be
at
the
tyme
of
his
callyng
of
so
great
perfection
/
that
with
the
abundaunce
of
his
spirituall
riches
&
vertue
/
he
myght
inflame
/
clence
/
&
illumynate
/
such
as
be
vnder
hym
&
cause
to
lyue
accordynge
to
the
ordre
&
estate
that
they
be
callyd
vnto
.
Therfor
it
apperyth
that
a
deane
/
or
heed
ruler
/
ought
especyally
to
be
fulfillyd
with
al
maner
of
vertuous
exercise
&
obedience
/
that
(
as
it
is
sayd
to
apperteyne
to
regulars
/
to
the
entent
that
he
may
be
an
example
/
to
all
his
regulars
&
other
commyttyd
to
his
gouernaunce
/
and
that
he
may
relygiously
exhorte
them
/
ledyng
them
the
ryght
way
to
the
effecte
of
theyr
ordre
/
both
openly
and
secretely
informynge
them
with
vertue
/
dyscretly
correctyng
suche
as
wolde
forsake
theyr
ordre
/
&
also
that
he
may
cause
the
seruice
of
god
to
be
dewly
kept
&
ꝑformyd
in
the
quyre
/
and
that
al
fables
&
wyldnes
may
be
eschewyd
as
wel
in
the
quyre
/
as
thorowe
all
the
churche
in
the
tyme
of
diuine
seruice
.
Nether
he
shal
suffer
any
that
be
vnder
his
obedicēce
to
play
the
wantons
:
or
to
speke
any
inconuenyent
wordes
.
He
must
be
ful
of
good
example
at
all
tymes
/
ye
&
at
the
table
(
as
moche
as
he
can
)
muste
forbyd
the
eaters
to
vse
any
vnlawfull
communycacion
he
muste
question
with
them
of
suche
thynges
as
wyll
byld
them
in
vertue
/
abhorryng
all
wordis
inordinate
/
studyeng
&
precuryng
with
all
his
dylygens
that
theyr
diuine
seruyce
be
holely
/
dystynctly
/
deuoutely
&
reuerently
performed
and
ended
/
geuyng
them
example
in
comynge
oftentymes
before
them
to
theyr
regular
houres
or
seruyce
.
Furdermore
(
to
his
power
)
he
must
exquisytly
procure
/
kepe
and
increase
/
the
welth
of
his
church
especyally
in
spirituall
thyngꝭ
/
euermore
feruently
prayeng
vnto
almyghty
god
for
them
that
be
commyttyd
vnto
hym
:
to
the
entent
that
such
thing
as
he
can
not
fulfyl
or
obteigne
by
rebuke
or
correccion
he
may
obteygne
by
praier
/
keping
alwaies
an
honest
meane
bothe
in
his
apparayle
&
also
in
his
fare
let
hym
gladly
prepare
hymselfe
contynually
to
mynystre
and
celebrate
But
dylygently
let
hym
beware
that
he
geue
no
euil
occasion
to
any
man
by
incontinency
or
sklaunder
/
or
any
other
maner
of
wyse
not
only
beynge
chast
and
sobre
/
but
also
the
example
of
chastite
and
sobrenes
/
and
ferther
the
greater
nomber
that
he
must
accompt
for
vnto
almyghty
god
/
the
more
meke
ferefull
&
deuoute
he
ought
to
kepe
hymselfe
.
And
he
that
hath
nede
of
much
grace
&
fauour
how
m●ch
necessary
is
it
/
that
he
be
ful
of
mekenes
and
humylyte
:
howe
incessantly
ought
the
to
embrace
our
sauyour
Chryste
.
And
conuenyently
to
shew
hym selfe
before
god
&
man
both
in
his
wordes
apparaile
goyeng
lyuyng
and
all
his
actes
/
pryde
/
ambytion
/
vaine
glory
/
and
auaryce
haue
vsyd
to
statue
our
rulers
&
p̄lates
of
the
church
except
they
were
well
groundyd
&
establysshed
in
the
feare
of
god
&
deuoute
excercyse
.
In
lyke
maner
where
prelatis
were
wont
to
be
meke
and
gentyl
/
now
adayes
they
be
comunly
proude
and
malicyous
.
And
some
of
them
for
fere
or
fauour
of
man
or
for
some
vyce
rolyd
in
them
felse
wyll
nothyng
regard
to
fulfyl
the
correctyons
of
thyr
predecessours
wherunto
they
be
bounde
as
well
of
charyte
as
of
dewe
iustice
but
they
loke
more
for
theyr
owne
honour
&
priua●e
profit
/
than
for
the
honour
of
god
or
wel●h
of
mans
soule
where
in
yf
they
ons
wallow
/
they
do
nother
regard
the
spiritual
felycite
of
thyr
subiectes
nor
yet
of
them selfe
but
blynded
with
ambition
and
couetyse
they
fall
hedlong
into
the
depe
dungynne
of
vice
.
Hereof
saynt
Bernard
in
his
●oke
de
Consideracione
writyth
to
pope
Eugenius
in
this
wyse
.
Thou
being
a
man
shalt
not
desyer
to
haue
domynacyon
ouer
another
man
lest
al
vnryghtwysnes
haue
dominacyon
ouer
the.
For
no
poyson
nor
yet
ponyshement
ought
to
be
more
feryd
of
the
than
the
desyre
or
plesure
/
or
domynacō
.
Wherupon
saynt
Gregory
sayeth
thus
.
The
mynd
of
man
is
proude
ynough
of
it selfe
ye
although
it
be
incoraged
with
no
power
or
preheminence
/
than
much
rather
a
man
wyl
loke
alofte
whanpreferrement
is
geuen
hym
.
For
truly
as
oftentymes
as
any
prelate
deliteth
to
be
a
maister
&
ruler
ouer
men
so
oft
he
fallyth
in
to
the
synne
of
apostasy
.
And
who
so
delyteth
in
this
world
to
haue
prehemynence
/
he
sall
not
delyte
to
behold
his
iudge
Christe
.
This
folysshe
pryde
a
prelate
myght
sone
ouercome
/
yf
wysely
profundly
&
oftentymes
he
wold
beholde
and
ponder
the
terrible
rigour
of
goddes
iudgement
/
especially
concernyng
prelates
the
extreme
sharpnes
of
infernall
ponyshment
/
&
also
the
great
neglygence
of
theyr
owne
lyfe
.
So
a
prelate
shall
repute
his
dignite
as
it
were
a
peynfull
bourden
/
&
not
as
it
were
a
pryde
&
honour
/
&
shal
be
careful
before
god
yf
he
marke
the
wordes
of
the
apostle
/
whiche
be
these
.
It
is
a
fereful
thyng
to
fall
into
the
handes
of
god
lyuyng
/
remember
therfore
how
enorme
&
damnable
it
is
to
gete
any
temporal
comodyte
or
honoures
by
prelateship
&
not
to
fulfyll
theyr
dewe
offices
/
nor
yet
to
behaue
them
lyke
worthy
vycars
of
god
.
¶
Agaynst
theyr
pryde
in
buyldyng
SEynge
(
as
Vlricus
declaryth
in
his
boke
callyd
Summa
)
that
clerkes
do
make
treasour
of
suche
substance
as
remayneth
besydes
theyr
necessary
●
competent
lyuyng
/
other
expendyng
it
in
vnlawful
vses
/
as
in
makyng
rych
theyr
frendis
or
kynsfolke
/
or
other
fylthy
persones
wastyng
&
consumynge
theyr
money
in
gorgeous
&
delycate
fare
/
getynge
the
fame
of
the
worlde
by
great
expensis
/
as
geuyng
liberall
rewardis
to
gestours
or
mynstrelꝭ
/
byeng
in
the
fauour
or
frendshyp
of
ryche
&
noble
men
encreasynge
a
superfluous
houshold
of
seruauntes
whiche
oftentymes
must
be
renewid
with
costly
apparaile
or
framing
great
curious
&
sumptuous
buyldyngꝭ
/
or
els
in
such
other
lyke
vses
do
prodigally
expend
the
patrymony
of
Christ
:
me
thynke
in
so
doyng
they
do
not
only
offend
in
the
synne
of
prodigalite
as
euery
man
doth
that
abusyth
that
thyng
to
his
owne
vse
/
whiche
is
commyttyd
to
hym
with
charge
/
but
also
they
make
theyr
offence
more
greuous
forbycause
they
do
stele
away
so
expendyd
from
them
that
be
the
veray
owners
therof
(
that
is
to
say
)
the
poore
people
.
Saynt
Hierom
callyth
this
synne
a
robbry
exceding
al
cruelty
of
thefys
:
or
els
a
sacriledge
or
church
robbry
/
furthermor
saynt
Augustin
callyth
it
playnly
manslauther
/
sayeng
thus
.
Whosoeuer
immoderately
reseruith
to
his
owne
vse
goodis
by
god
dedicate
vnto
the
poore
/
is
gylty
of
the
slaughter
of
so
many
men
/
as
haue
ben
pore
&
dyed
in
theyr
houses
for
hungre
.
These
regulars
therfore
are
bounde
to
restitucion
of
al
such
thingꝭ
.
Such
also
as
vnworthily
haue
receuyd
any
goodis
of
the
church
are
bound
to
restitucion
as
hores
harlattes
&
bawdes
&
other
fylthy
persones
of
euyll
demeanour
.
Of
these
thynges
spekyth
vlricus
whose
wordes
in
the
treatyse
agaynst
pluralitees
of
benefyces
more
playnly
do
appere
.
Moreouer
agaynst
pryde
in
buyldynge
certayne
thyngꝭ
be
rehersed
in
his
boke
callyd
Summa
virtutum
et
victorum
/
in
this
maner
.
In
buyldyng
fyue
thyngꝭ
be
not
to
be
commendyd
.
The
fyrst
is
the
multytude
of
houses
/
and
that
agreeth
wyth
the
sayeng
of
the
prophet
I
saie
in
the
.v.
chapitre
sayeng
thus
.
Wo
may
you
be
which
ioyne
to gether
house
vpon
house
Offenders
be
in
the
same
case
whiche
folow
not
Christe
sayeng
thus
.
The
sonne
of
man
hathe
no
place
where
he
may
put
his
hed
.
The
second
thyng
not
to
be
commendyd
in
buldynge
is
the
greatnes
sumptuousnes
and
pleasauntnes
therof
.
The
pleasauntnes
truly
is
dyscernyd
in
the
colours
and
pictures
therof
.
Of
this
also
it
is
spoken
in
the
.xxii.
chapiter
of
the
prophet
Ieremie
.
Fordermore
saynt
Paule
the
fyrst
heremyte
beyng
desyred
of
the
holy
father
Anthony
/
asa●d
a
questyon
whether
chrysten
men
shuld
folow
the
facyon
of
the
gentyls
in
theyr
sumptuous
buyldyng
or
no●
and
he
ha●de
say
that
ye
Than
greatly
he
beway●yd
that
vanyle
consideryng
hi●
was
the
part
of
a
christen
man
to
say
on
this
facyon
.
We
haue
no
dwellyng
place
in
thys
worlde
but
we
do
loke
for
a
place
in
tyme
to
cum
Therfore
whatsoeuer
regulars
or
mynystetes
of
the
churche
do
immodera●ly
expend
in
suche
sumptuous
buyldynges
it
is
cruell
robbry
and
sacriledge
as
byfore
is
sayde
and
also
they
are
bound
to
restitucyon
whiche
restitucyon
is
to
be
done
vnto
poore
people
but
for
all
that
there
be
many
nowe
adayes
whiche
out
of
all
good
ordre
and
facyon
do
excede
in
such
sumtuous
and
costly
buyldynges
.
¶
Of
certayne
auncyent
lawes
to
auoyde
pluralytees
of
benefyces
vpon
whome
no
dyspensacyon
fallyth
/
as
touchyng
to
that
is
in
them
of
the
lawe
naturall
.
By
the
meanes
of
large
lyberal
&
vnreasonable
dispensacions
the
church
is
brought
to
great
confusion
/
and
surely
in
tyme
past
holy
&
fereful
popes
&
bysshopis
dyd
innowyse
admyt
but
euermore
prohybyte
pluralitees
of
benefyces
which
now
adayes
euerywhere
be
grauntyd
to
one
partycular
person
/
ye
&
oftentymes
to
hym
that
nother
by
his
conuersacion
or
lernyng
is
worthy
to
haue
one
Therfore
pope
vrbane
dyd
institute
that
it
shulde
not
be
lawfull
to
any
man
to
be
inducte
in
to
.ii.
churches
but
euery
man
to
be
regular
&
resident
in
one
church
only
wherin
he
is
inducte
.
Another
institucion
also
is
conteigned
in
the
decretalꝭ
/
and
that
is
this
.
A
clerke
from
this
present
tyme
shall
not
be
nombryd
in
.ii.
churches
/
for
that
is
but
a
comodyte
of
marchaundyse
:
or
foule
lucre
/
and
the
thyng
that
is
most
ferre
from
the
good
ordre
of
the
churche
wherupon
the
decree
of
pope
Gregori
is
thus
.
We
commaund
that
al
benefices
of
the
church
be
comyttyd
partycularly
to
particular
persons
.
Furdermore
saint
Bernard
alledged
as
saint
Thomas
dyd
sayeng
thus
One
in
person
is
not
one
/
but
many
in
respect
of
benefices
/
therfor
they
shal
be
many
in
respect
of
theyr
ponyshement
for
theyr
offence
is
greuous
.
Moreouer
[
♣
](B12434-e12770-b)
♣
thaut●
of
the
bo●●
bees
say●
.
as
here
folowith
.
I
wyll
that
who
/
so
fortune
to
rede
this
shall
knowe
that
I
(
from
the
incarnacion
of
our
lorde
god
.
1437.
)
was
at
Paris
/
where
the
honourable
Wylliam
bishop
there
/
made
a
conuocacion
of
al
the
maisters
of
the
church
/
where
a
question
was
put
forth
of
pluralite
of
benefices
/
&
by
long
&
discrete
disputacion
it
was
apꝓuyd
/
that
.ii.
benefices
wherof
the
one
did
amount
vnto
the
value
of
.xv.
poundꝭ
of
paryse
myght
not
be
kept
to
the
welth
of
mannes
soule
/
&
that
this
bishop
of
whom
we
speke
before
with
many
other
doctours
dyd
fynally
determyne
.
And
this
thyng
is
more
plainly
rehersed
in
the
werke
made
against
pluralytees
of
benefices
/
as
touchyng
this
matter
pope
Gregori
the
.ix.
beyng
examyned
whether
by
his
power
he
myght
dispense
with
pluralite
of
benefices
or
no
/
he
answeryd
&
sayd
.
I
can
dyspense
for
nothyng
of
pluralites
but
only
for
the
ponyshment
of
such
as
kepe
many
benefices
/
&
therfor
let
no
man
reioyce
that
any
man
hath
with
hym
dispensid
for
it
is
but
in
vayne
/
but
bothe
the
law
of
god
&
the
lawe
of
nature
is
/
that
no
man
ought
to
coueyte
or
procure
ony
more
temporall
goodes
than
is
expedient
to
vertuous
lyfe
or
hathe
respecte
to
spirytuall
comodite
or
veray
saluacyon
.
All
these
thynges
which●
here
I
do
breuely
touch
be
more
at
large
conteyned
in
the
boke
agaynste
pluralyte
of
benefices
.
And
veryly
we
ought
muche
rather
to
gyue
credaunce
vnto
holy
ferefull
&
famous
doctours
&
to
good
relygious
and
weldisposed
people
(
whome
before
we
haue
namyd
for
witnesses
)
than
to
suche
as
haue
.ii.
benefyces
or
mo
/
howe
connyng
so
euer
they
seme
to
be
.
For
in
theyr
owne
matters
they
may
gyue
an
euyll
iudgment
/
as
it
apperyth
by
this
prouerbe
.
Loue
and
hatered
subuertyth
euery
iudgement
.
¶
An
exhortacyon
vnto
clerkes
THe
holy
and
moste
d●uoute
father
saynt
Bernard
sayeth
as
here
folowyth
.
Let
clerkes
fete
set
maysters
&
prelates
of
the
church
fere
/
which
behaue
them selfe
so
wyckedly
in
laudes
of
holy
fathers
wherin
they
dwell
/
nat
beyng
contentyd
with
a
competent
stypend
or
lyuyng
that
myght
suffyse
them
but
cruelly
&
theuysshly
procuring
&
reteynyng
superfluous
possessions
where
with
the
pore
people
shulde
be
susteyned
/
and
the
same
expendyng
into
theyr
owne
carnall
&
vayne
vse
/
offendyng
with
double
iniquite
/
for
they
do
bothe
spoyle
other
men
of
theyr
goodes
/
and
also
abuse
the
holy
and
spirituall
goodes
&
substance
in
theyr
fylth
and
vanyte
.
Fauour
I
beseche
ye
/
fauour
your
seluys
/
●auour
the
blode
that
was
shed
for
your
saluacyon
.
Beware
of
the
horryble
peryll
and
daunger
of
hell
declyne
from
the
euerlastyng
fyre
that
is
preparyd
for
you
.
Morne
&
lament
ye
in
the
myddys
of
Babylon
that
is
to
say
in
thys
wretchyd
worlde
/
and
saue
your
soules
/
flee
to
the
cy●●es
of
spiritual
refresshing
that
is
/
to
veray
religious
cloystres
that
ye
may
do
penaunce
for
your
synnys
past
that
ye
may
obtayne
grace
in
thys
present
lyfe
.
Be
nat
stacke
to
knowledge
your
syn
/
for
where
is
aboundaunce
of
iniquite
there
hathe
grace
nede
to
be
aboundaunt
.
Let
nat
the
sharpnes
of
penaunce
greue
you
/
for
the
penaunce
of
this
world
be
nat
condygne
or
able
to
counteruayle
our
offences
before
comytted
.
Therfore
in
conclusyon
S.
Bernard
sayth
.
If
regulers
&
other
constitute
in
holy
ordres
be
nat
redy
to
enter
in
to
relygion
/
it
shal
be
sufficient
for
them
duely
to
walke
&
be
conuersaunt
according
to
the
effecte
wherunto
they
be
callyd
/
or
els
after
the
forme
and
ordre
to
them
publysshed
expoundyd
and
commaundyd
in
the
thyrde
boke
of
Decretalles
Let
them
also
considre
the
vncertente
/
breuite
&
subtilte
/
of
this
present
lyfe
/
the
detestable
fylthines
of
synne
/
the
fauor
and
mercy
of
goddes
maieste
/
yep̄ciousnes
of
tyme
that
god
to
vs
hath
enlarged
/
&
that
it
be
not
vnfruitfully
expendyd
.
Let
vs
loke
also
how
fereful
our
iudgement
is
/
ye
and
howe
sharpe
&
intollerable
the
infernall
ponyshement
is
for
vs
/
yf
(
as
god
forbyd
that
we
shuld
so
do
)
we
lede
our
lyf
in
carnalyte
and
neglygence
.
Therfor
euery
day
let
them
examyne
theyr
consciences
&
remember
the
ende
/
that
they
may
go
by
a
narow
&
strayt
way
vnto
saluation
:
let
them
ferefully
vse
the
goodes
of
the
churche
/
beyng
euermore
conuersaunt
in
chastite
/
sobrenes
/
deuotion
.
And
good
example
vnto
the
tyme
the
charite
of
this
present
lyfe
be
consumid
/
&
than
by
the
mercy
of
god
to
be
brought
vnto
the
most
blessyd
fruition
of
euerlastyng
felicite
&
ioyes
of
heuen
to
the
great
laude
&
prayse
of
god
omnipotent
whiche
is
the
moste
hygh
&
blyssed
aboue
all
thynges
.
Amen
.
¶
Impryntyd
at
London
in
the
Fletestrete
/
by
me
Robert
Redman
:
Cum
priuilegio
.