the fauoure of god / and of his pÌ„sence than for the peynes of hell the continuauÌ„ce than of that obedience shulde obteyne grace / so that the fere and drede shulde tourne vnto loue So at the least that the persones shulde wyl and wysshe they kepte that obedience onely for the loue of god / whiche semethe vnto theyr myndes they done kepe onely for drede And I dare well say that wyll shall nat be with out rewarde of grace / specially if it be caled fore insued It is therfore a good surety for euery ê‘sone to kepe duely obedieÌ„ce / whether it be kepte ryghtly wylfully for loue / or caytyuely byforce / for drede ¶ Howe to knowe or to coniecture whan obedieÌ„ce is wylfully done for due loue / and whan nat so consequentely to coniecture whan disobedience or any other sinne is dedly or veniall The .iii. Chapitre HEre althoughe in maner by a digression we thynke it profitable for suche symple persones as be scrupulouse in conscience to knowe or at the leest to coniecture whan theyr obedience is done ryghtely of good wyll / and whaÌ„ nat For the knowlege wherof we must fyrste consider nat onely after the doctrine of philosophie Ro. 7. D. 2. Cor. 4. D but also of holy scripture / that euery persone is a double man / that is to saye compouÌ„de and made of two men / that is of the outwarde man that is caled the body or the flesshe / and of the inwarde man that is caled the soule or the spirite / betwene whiche two men is euer warre and batayle continual / without any truce accordynde vnto the whiche two men euery ê‘son hathe two wylles One is the wyll of the flesshe / that continually is moued ruled by seÌ„sualite by corrupte blynded reasoÌ„ or fantasy The other is the wyll of the spirite / whiche euer is moued by grace ruled by ryght reason Nowe for the exaÌ„ple of obedieÌ„ce accordyng vnto these two wylles / let vs put the priÌ„cipal pÌ„ceptes or coÌ„mauÌ„dementê of god / the loue of hym aboue all thyngê / the neghbour as our selfe The wyll of the spirite moued by grace ordred by ryght reasoÌ„ wyll forthw t wtout stoppage assent redely be obedieÌ„t there vnto But whaÌ„ the tyme and place done requyre moue the ê‘sone iÌ„ coÌ„scieÌ„ce to put these coÌ„mauÌ„dementes in effecte to worke fulfyll theÌ„ in dede thaÌ„ dothe that wyll of the flesshe moued by seÌ„sualite / ê‘suaded by corrupte reasoÌ„ / blynded affection stycke stoppe therat rebell there agaynst so here beginneth the batayle If thaÌ„ the ê‘sone incline leine vnto the mocion of grace coÌ„trarie vnto the wyll of the flesshe so ê‘fourme the coÌ„mauÌ„demeÌ„tes bringe it vnto effecte thaÌ„ hathe the spirite the victory the obedience is wylfull the coÌ„mauÌ„demeÌ„t duely obserued with the good wyll of the ê‘sone / althoughe it seme vnto the selfe ê‘sone bycause of the resisteÌ„ce of the sensuall wyll to be agayne his wyll But if the persone do incline and leyne vnto the mocion of sensualite corrupted reason so render the wyll of the spirite feynt and feble than dothe the flesshe vanquysshe and preueyle / and so dothe cause the ê‘sone to be disobedient / and to breke the coÌ„maundement / whiche the persone may do in diuerse maners / that is by obstinacie / by ignorauÌ„ce / or by fraylte The pÌ„cepte is brokeÌ„ by obstinacy whaÌ„ it is done by the due knowlege of the ê‘sone full deliberacioÌ„ wyttynly as they say wyllyngly / than is the transgression or brekynge of the coÌ„mauÌ„demeÌ„t alway dedly siÌ„ne Than is the pÌ„cepte broken by ignorauÌ„ce whan the ê‘sone hathe nat ryght due knowlege of the pÌ„cepte that may be yet iÌ„ two maners For other that ignoraÌ„ce is of that thynge that the ê‘sone was bouÌ„de to knowe by his owne defaulte is ignorauÌ„t therof / bycause he gaue nat due diligeÌ„ce to haue the knowlege therof and than is that ignoraunce hardely excused in any case of dedly synne / or els the ignoraunce is of that precepte that the persone is nat bounde to knowe / and if he had knowlege therof he wolde nat in any wyse breke it / and than is that ignoraunce veniall synne / and lyke wyse of that defaulte that is done by frailte of sodeyn passion / but nat so of that frailte that is of full knowelege and delyberacion Example here of maye we haue of othes or swerynge For if a persone were caled byfore a iuge hauynge iuste power to requyre an othe and there wolde by good deliberacioÌ„ and full knowlege wittyngly swere contrarie vnto his conscience the othe is euer dedly synne / bycause of the transgression by obstinacy and contempte of the precepte and coÌ„mauÌ„dement of god And lykewyse of them that by contempte with ful deliberacion done horribly blaspheme god or the name or membres of god / althoughe without constraynte or request But if a persone by ignoraunce dyd swere false / supposynge and byleuynge he sware true than is it veniall / and so of theÌ„ that done thynke byleue that to swere that is trouth is no synne To swere by custome without full deliberacion is coÌ„munely venial / or yet contrarie vnto custome if it by done by sodeyne passion of fraylty Thus nowe maye appere / that onely disobedience by contempte is dedly synne and howe a ê‘sone doth breke or kepe obedience wylfully / natwithstanding the veniall vnwylfull disobedience by negligeÌ„ce / ignoraunce or fraylte as is sayd doth nat excuse froÌ„ the peyne due therfore / excepte due remedy be had / whiche remedy standeth fyrst in the contricion and due displeasure for the offence of god / and thaÌ„ dothe the due and worthy receyuyng of any sacrament / or after some doctours any sacrameÌ„tales / as of halewater / or halebreade / the bysshopes blessynge / the syght of the sacrament with suche other done put a waye bothe the synne and the peyne due therfore For sythe we haue of custome suche dayly synnes with out whiche we can nat lyghtely passe this mortall lyfe as saynt Augustyne sayth It is necessarie that we haue dayly and redy remedy / without whiche our lorde god neuer left his people But here vnto some scripulouse persones haue sayd vnto me Syr al doctours done preache / that no maner of remedy can be sufficient to the purgacion and remission of synnes excepte the synner haue mynde / wyll purpose to forsake vtterly the synne and to amende the same And I am sayth this frayle persone in suche case in my conscience that I can nat saye I wyll amende and forsake some maner of sinnes / where vnto I am dayly acustomed And thoughe I saye and also thynke verely in my herte that I wyl amende yet do I proue afterwarde in effecte that I do nat amende / but fall agayne the nexte daye into the same
preache In Marke whan he shulde cure a maÌ„ that was deffe dowme he fyrste toke hym on syde from the people / and thaÌ„ put his fyngers in his eares / and spitte out / therwith he touched his tonge / than he loked toward the heuen / and mourned or made great mone And in the gospell of Iohan / whan he tourned water in to wyne / he caused the waterpottê to be fylled with water wher he might haue made a pype of new wyne Io. 2. A. And whan he cured a blynde man Io. 9. E. he made cleye / oynted his eyes therwith In the wayshynge of the fete of his Apostles / and in the consecracion of his body Io. 13. A. B. he vsed many ceremonies / so dyd he iÌ„ many other places of the gospell And we knowe well none of them were made ne vsed in vayne Our mother holy churche hathe also ordeyned many holy ceremonies / as in all the .vii. sacramentes In all sacramentales and sanctificacion / or halowynges / diuine seruice that ben put forthe to be obserued vnder pÌ„cepte And so dyd our sauiour byd coÌ„mauÌ„de his Apostles to vse the same ceremonies that he dyd wherfore ceremonies ben of good auctorite Io. 13. And therfore religious fathers haue ordeyned many diuerse holy ceremonies iÌ„ religion The rule of euery religion is as coÌ„maundementes whiche coÌ„maundemeÌ„tes euery persone that is professed after / or accordynde vnto that rule is bouÌ„de to obserue kepe with al the ceremonies conteyned in the same And yet aboue and beyoÌ„de these ceremonies of the rules holy fathers For the more precise obseruaunce and kepynge of the same rules haue ordeined made many other holy ceremonies / put them also vnder coÌ„maundement in theyr constitucions or statutes ¶ Of constitucions / or statutes of religion / bothe generall and speciall The .xix. Chapitre IN euery religioÌ„ there ben besyde the rules statutes or constitucions / bothe general / and speciall / accordynge vnto the whiche the ceremonies of religion ben variant in diuerse places For by the generall statutes or coÌ„stitucions of the orders one order of the same selfe rule is diuided from an other in habite / in araye / and in ceremonies For euery order hathe constitucions or statutes general for euery monasterie of that order As by example of the rule of saynt Augustyn / of the whiche rule bene diuerse and many orders / and euery order hathe constitutions by it selfe As our order here of Syon is of the rule of saynt Augustyn after / accordynge vnto the same rule ben we professed Natwitstandynge our constitucions generall vnto euery monasterie of the same religion bene caled the rule of saynt sauioure / or the constitucions of saint Brigitte So caled bycause that by the reuelacioÌ„ of our sauiour they were shewed ordred by our holy mother saiÌ„t Brigitte / by the whiche coÌ„stitucions we ben differeÌ„t from other orders of the same rule For the reguler chanons / the bonehoms the order of saynt Iohans the crosse or crouched freres / the dominikê caled freres pÌ„chers the carmelites caled whyte freres / with diuerse other orders ben all of the same rule of saynt Augustyn / all of one rule but yet ben they of diuerse constitucions therby different eueryche froÌ„ other in habite in other ceremonies There ben also other coÌ„stitucioÌ„s speciall vnto euery monasterie of eueryche of these orders caled statutê / or coÌ„stitucions locall / wherby euery singuler monasterie doth differ froÌ„ other iÌ„ certeyn ceremonies priuate For euery siÌ„guler monasterie doth make statutê / or coÌ„stitucioÌ„s local priuate and ê‘ticuler or speciall for the same monastery / alone made by the coÌ„sent of the couent in theyr chapitre or els receyued by the iniunction of the ordinarie or visitours Syth therfore all the ceremonies of religioÌ„ ben conteyned in the constitutions / other generall or speciall / and euery singuler monasterie / hathe the proper ceremonies there vnto particuler wryten in theyr owne bokes / our laboure herein is moche the lesse natwithstandynge somewhat to answere the enemies and blasphemers of religioÌ„ / we shall speke of a fewe ceremonies suche as we herde of late they done mocke and rayle vpon And so the louers of good religion may coniecture what maye iustly be sayd vnto the residue ¶ Of the habite or araye of religious persones The .xx. Chapitre FIrste these heretikê done reyle agayne the habite of religious persones / whiche habite / clothynge / or araye / accordynge vnto the generall constitucions of euery order is diuerse and in fasshoÌ„ coloure and maner of werynge moche different / whiche these heretikes wolde haue to be all of one maner in fashon and coloure This therfore shal be the order and maner of our answeres vnto theyr reasons or rather mockes Fyrste we shal reherse theyr opinions and saynges / and than shall we make answeres there vnto by suche maner of reasoÌ„s as they done make onely of wytte and brayne without auctorite lyke vnto lyke And than shal we afterwarde put some reason for our parte grounded vpon auctorite ¶ The reason of the heretikes FIrste they say for theyr chefe assercion that the habite / clothynge / or araye of religious persones shulde be none other than all other christiane people done were For sythe all bene christianes in lyke all shulde be of lyke habite or araye / it is therfore more supersticion / and a very singularite and a pride to be knowen from other persones Answere here vnto SVrely I meruayle moche of theyr blyndnes howe they myght for shame writte so simple a reason They wolde haue all religious persones of one araye as other christianes And yet they se nat howe variant the clothynge and aray is of al other christianes / nat only of diuerse realmes or kyngdomes but also of the contres / or shyres of the same selfe realme And the cities also or townes / let them loke well vpon the selfe citezyns of LondoÌ„ / and they shall se euery crafte variant iÌ„ habite from other / and in one house theyr seruauntes ben nat of one araye The lordes / knyghtes / and Ientelmen / haue variant lyuereys and diuerse fashons After whiche sorte wolde these heretikes that the religious persones shulde be clothed or arayed I trowe they wyll appoynte none yet saye they it were coÌ„uenient that if they shulde be different frome other people Obiection they shulde yet amonge them selfe / be all of one hebite and fashon / and nat so many disgysyngê amonge them Here vnto saye I Answere let them brynge aboute that all the ley people be of one araye and of one fashone / and I wyll than vndertake to brynge all religious persones vnto the same / or vnto any other after theyr deuyse But in the meane tyme I fere and drede that theyr owne araye I meane the heretikes And the araye also of many other christianes shall go forthe /
delites / and pleasures therof / and went into wyldernes / where without any bonde / profession / or ê“mise they retourned vnto the reule / and example of the old churche of Christe And of theyr one deuout mynde and fre wyll they continued and perfourmed / in pÌ„cise maner the said fourme of lyuyng / in them selfe and by them selfe alone By whose example many persones than toke the same waye And came vnto the elders In vitas paâ—et iÌ„ collacionibê° and of theyr owne mynde and fre wyll toke instruction / and were disciples moste lowly obedient vnto them / as we rede of saynt Paule / saiÌ„t Antony / and diuerse other And so dyd they after the maner of the Apostles and of the fyrst churche of Christe make nat only theyr goodê but also theyr laboures coÌ„mune And pure chastite had they in reuerence / and euer with drede in extreme maner auoyded and fled the familiarite and presence of the contrarie secte yet holy fathers / perceyuyng that these holy vertues bygaÌ„ne againe to decay ê“uided and made rules / statutê / ordinauÌ„ces / for the more sure continuauÌ„ce of the same As saynt Basile / oure holy patron saynt Augustyne / saint Benedicte / and saynt Franciske 18. qÌ„ 2. ê‘ni crosam Whiche rules ben nowe by the auctorite of holy churche incorporate in the lawe So that who so euer do wylfully professe any of them muste nede vnder payne of deedly synne kepe the same / as vnto the essencialles of the same rules / whiche ben obedience / wylfull pouerte / and chastite And so nowe those .iii. sayd vertues / whiche byfore were vnto all persones couÌ„sayles of liberte ben vnto them that done wylfully professe them coÌ„mauÌ„dementes and bondes of necessite The vertue therfore of obedience is fyrste in ordre bycause it was fyrste shewed out in example by our sauiour Iesu / that from the age of .xii. yeres dyd worke / and perfourme obedience vnto his carnall parentes vnto the age of .xxx. yeres / neuer in any age disobedient And althoughe he were euer of moste pure chastite yet was his pouerte set forthe in example / and shewed byfore chastite And also bycause that the mysorder / misuse of worldly goodes haue ben alway occasioÌ„ of the misorder of the body / and breakynge of chastite For very fewe persones of abouÌ„dauÌ„t ryches haue kept pÌ„cisely the purite of meritorious chastite I saye meritorious Matth. 19. B. bycause euery chastite is nat meritorious So dothe our sauiour declare by his owne mouth sayng Some persones ben chaste of byrthe / naturall disposicion Some other ben coÌ„streyned by violeÌ„ce to be chaste / as those that ben depriued of theyr natural meÌ„bres / called eunuches / or those the ben restreyned by force / and kept froÌ„ theyr owne liberte wyll And bothe these chastites ben coÌ„munely without merite The thyrde maner of chastite is of suche ê‘sones / as for the kyngdome of heuen / that is to say for the religion of Christe done wylfully by vowe and promyse / depriue them selfe / of al actes of generacion And done kepe chastite in due maner accordyng vnto theyr state / condicion callyng And this chastite bycause of the wordes of Christe / that done folowe is called a counsayle of chastite / and nat a coÌ„mauÌ„dement or bouÌ„de thervnto For he sayd forthwith Matth. 19. B. Qui potest capere capiat Let euery ê‘sone sayth he that hath natural strengthe grace / may kepe this chastite / and can also vnderstande what I meane / howe I speke let that ê‘sone I say take this chastite vpon hym kepe it / so that no persone is bouÌ„de thervnto but suche as may wyll take it vpon them Lu. 12. D. Natwithstandyng wher our sauiour in the gospell of Luke dothe gyue certeyne monicions vnto his owne disciples bysyde aboue that were gyuen or spoken vnto the coÌ„mune people IbideÌ„ E. he sayd Sint lumbi vestri precincti c. Let your bodies sayth he and your wylles be restreyned from all carnal concupiscence of vncleÌ„nes / whiche sayng semeth to be a coÌ„maundement vnto them that than were nombred for his disciples / and dyd wylfully take vpon them to folowe hym Wherby doth also seme that all the clergie and all religious ê‘sones shulde of coÌ„ueniency be bouÌ„de to kepe chastite / in more precise maner thaÌ„ the lay people For they also and all christianes ben bouÌ„de to kepe chastite / after a due and lawfull maner / and ferce other wyse than the infideles done ¶ Of the diffinicion / or determinacion / of this worde chastite / and fyrst in generall The fyrste Chapitre WE shal nowe therfore intreatyng of this noble vertue chastite shewe fyrst of the terme / what this worde chastite dothe meane or signifie For that name chastite may be taken generally / in a large maner And so doth it by token discrecion / moderacion / or a due meane in all thynges to be done / as chaste in eatyng / drynkyng / slepyng / and generally in all maner of vertues / coÌ„mune both vnto the soule and body But as the terme chastite doth betoken of the selfe ê“pre significacioÌ„ so doth it apê‘teyn vnto the body / vnto the cleÌ„nes due order therof For chastite hath ê“perly the name of chastesynge / or correction / bycause the chastite doth chastice corect the body / as the rod in maner doth the chylde Diffinicio castitatis Chastite thaÌ„ thus taken may be called a restreynt of the natural / bodely acte of generation Or as saynt Augustine sayth Chastite is a vertue / the doth refrayne subdue the assayles hasty mortoÌ„s of the fylty pleasure of the body vnder the yoke rule of reason De diffi Ibidem Or as the same saynt Augustyne sayth agayne Chastite may be called / a clene honest state or byhauiour of al the hole body / by the restrict rebatyng of the furies wyld hasty mocioÌ„s of vice But bicause this maner of chastite doth exteÌ„d to al degres of christianes / as wel wedded as singule / wedowes and virgins And we done here intreate onely of the chastite that dothe apperteyne vnto religious ê‘sones we shall therfore leue that coÌ„mune chastite / and speake of this chastite after our entreprise ¶ Of chastite as it doth apperteine vnto religious persones The seconde Chapitre CHastite / than after this purpose maye be called a vertue / that by the promyse of soleÌ„pne vowe Diffinicio castitatis religiosorum id est monastice doth restreyne / and vtterly ê“hibite / and forbede in all maner of wise the natural acte of generacion for euer / in all ê‘sones / that done ê“fesse the vowe of chastite solemply For with this chastite so bowed may no mortall persone dispence / no I say nat the pope hym selfe / ne the hole churche the ê‘sone remaynyng religious howe
mynde diuersely Sometyme of aboundaunce of blode / that is caused by superfluite of fedynge For the whiche the olde fathers / wolde say / it were nat possible to be without vnclene cogitacions without due temperauÌ„ce In so moche as they wolde forbed theyr disciples / that were troubled with vnclene thoughtes to fede vpon breade onely water / at wyll and appetite Default also of due custody and garde of the outwarde seÌ„ses is also a cause of vnclene thoughtê / as of hearing / seyng / touching c. Wherof we haue spoken byfore An other occasion of vnclene thoughtes is the malice of the great enymy the dyuell But his malice althoughe it be subtyle and busye yet may it lyghtly / sone be vanquysshed / he put vnto flyght / with one worde alone / as Iesus / or with one lytell sygne of the crosse / or one good thought / if he be dispised set at nought But if vnclene cogitacioÌ„s do remayne in the mynde as ymages / steppes / or printê / of any vnclene actes or byhauiours / or of any vnlawfull consentes / and haue by vayne pleasure accustomed and vsed takeÌ„ theyr habitacion / theyr lodgyng / dwellyng place in the mynde they wyll nat than be so lyghtly remoued and put away For than wyll they in maner pÌ„cribe saye whan laboure is made agayne theÌ„ we haue nowe ben here abydyng so longe that this place is vnto vs as naturall For custome doth alter nature And therfore we wyll nat hens / be nat aboute to dryue vs awaye / it boteth nat / all is last loboure / ye had power at fyrste begynnynge of our entre to shyt vs out and with smale diligence and lytell laboure myght you haue chased vs away But now that we be admitted by custome it is nat as saynt Isodoure sayth possible to remoue vs. Impossible or nat possible is many tymes taken / for harde to bryng to passe And so doth sait Isodour meane ¶ Of the remedy agayne yuell thoughtes The vxiii Chapitre REmedy therfore may be had For the goodnes of our lorde neuer lefte man without helpe / redy meane to recouer all default / if man wyl take the remedy / and folowe the doctrine and counsayle of scripture In the fyrste boke wherof Ca. 15. called Genesis is a notable doctrine to auoyde vayne thoughtes Our lorde god made promyse vnto Abram / that afterwarde was named Abraham / that he shulde haue in heneritauÌ„ce / that that lande / wherin he dwelled that tyme / and Abraham asked our lorde how he myght haue sure knowlege that he shulde haue peasable and restfull possession therof And our lorde than coÌ„maunded hym to take certeyne bestes and diuide them in sondre and certeyne byrdes / and all them he caste forthe vpon the playne felde / and forthwithe crowes and byrdê dyd lyght vpon the deed carkes And AbrahaÌ„ euer dyd chase them away / tyll they lefte and came no more By these byrdes saythe the glose interlinial there ben vnderstande veyne cogitacions / that as rauenous fowle / done assayle the carnall mynde And the laboure of Abraham doth signifie the continual diligence that man shulde gyue to chase and remoue them The gleyde or the crowe wyll couet / and assay to bylde byfore the gate But the good housbond wyll destroy and caste downe the neste And moste so doyng he shall let them to bryng forth byrdes So may the diligent persone / so often put away despise vayne cogitacions that they neuer shall come vnto effecte / ne moche noy the soule / althoughe they moche trouble / if they be in custome A horse or beest vsed vnto one waye wyll couet to kepe his course wyl nat lyghtly out therof Yet may a diligent persone with a brydle / a rod / or whyppe lede bryng the beest where he wyll But if the ê‘sone be negligent careles wyll slepe vpon the beest thaÌ„ wyll the beest retourne vnto his vsed course So is it in lyke maner / of our beest sensualite / that wyl folowe custome / excepte good diligeÌ„ce by gyuen / that feyth may rule reasoÌ„ / and that the dred of god do punishe and correcte the frayle appetite The body may be corrected more lightly soner broght from custome than may the mynde / and yet shall the mynde neuer he refourmed tyll the body be brought vnder / be obedient vnto the soule / and than wyl the mynde coÌ„formable to reasoÌ„ folowe feyth / and seke wayse nat onely to chase away those thoughtê but also vtterly to exile or destroy them for euer And that muste be with a contrarie custome For as they say in prouerbe one nayle or pynne doth dryue out an other and so doth occupie the same place rowme where the other pynne was So in lyke maner / one cogitacion / dryuen wel by force / may dryue out an other cogitacioÌ„ I say by force For it can nat be without force / without great laboure and diligence / insued and folowed by continuall vse Whiche vse must in gendre and make an other habituall custome / coÌ„trarious vnto that was in the mynde byfore ¶ Wherwith the mynde and thoughtes shulde be occupied The .xix. Chapitre HEre ye wyl aske whervpon ye shal grounde your mynde what shall be the mater of those thoughtê that shulde be brought iÌ„ suche habituall custome / to dryue away / destroye the other vanites I shal shewe my pore mynde Fyrste and priÌ„cipall mater to be remeÌ„bred is our lorde god / and the coÌ„templacion of him whiche to wryt here were ouer long The lyfe also passioÌ„ deth of our sauiour Iesu And next hervnto is the study of holy scripture / to such ê‘sons as ben entred iÌ„ gramer / though they haue none eÌ„tre yet if they be vnder the age of .xliiii. or .xlvi. yerê I wolde coÌ„sayle theÌ„ / be men / or be they women if they be of substance / and maye applie the tyme to gyue theÌ„ selfe vnto the lernynge of theyr gramer For they may in two or thre yeres haue suche knowlege / that may be sufficient to vnderstande the texte and sentence of the gospell / whiche I wolde euery christiane shulde vnderstande And as vnto the spendynge of the tyme in lernynge that gramer I thinke verely they can nat spende the tyme better / specially vnto that ende and purpose / that is to say / to exclude vayne thoughtê and to put the lyfe of our lorde in theyr rowmes For by that study applied with courage the mynde is fully occupied Those ê‘sones that can rede englysshe / and haue nat the meane to lerne latyne let them be occupied moche with redynge or hearynge of good and approued workes And vnto them that can nat rede let them heare reders / and vse prayer and bodely laboures Vnto suche persones as can nothynge vnderstande latyne englysshe prayer well ordred in the coÌ„mune laÌ„gage is