¶
Here
beginneth
the
rule
of
our
holy
fader
seynt
Benet
.
¶
The
first
chapiter
treateth
of
.iiii.
maner
of
monkes
.
IT
is
manifeste
:
that
there
be
.iiii.
diuerse
kyndis
or
sectes
of
monkes
.
¶
The
first
is
of
Cenobitis
/
that
is
to
say
of
monasteriall
persons
/
seruing
god
to gedder
or
in
congregacion
/
in
monasteris
/
vnder
oon
rule
:
&
oon
abbot
or
oon
priour
/
And
of
this
secte
or
kynde
be
mynchins
seruinge
to gedder
in
monasterꝭ
vnder
oon
rule
/
and
oon
abbasse
or
oon
prioresse
.
¶
The
seconde
maner
or
secte
is
/
of
Anachoritꝭ
&
Eremitꝭ
that
is
to
say
/
of
them
which
not
as
sone
as
they
haue
takyn
religion
vppon
them
/
but
by
longe
continuance
&
proufe
in
monasteris
/
haue
lerned
/
and
had
experience
thurgh
the
conforte
of
other
/
to
fyght
ageynste
the
suggestions
&
temptacions
of
the
deuyll
/
And
so
well
they
be
armed
and
instructed
by
the
good
counsell
of
other
/
that
they
may
suerly
take
vppon
them
/
and
be
hable
to
fyght
sole
and
solitarily
:
thurgh
the
helpe
of
all
myghty
god
/
without
the
comfort
of
other
:
agaynste
the
temptacions
of
the
fesche
/
&
agaynste
all
oder
euyll
thoughtes
.
¶
The
.iii.
kynde
/
maner
/
or
secte
/
is
of
Sarabites
/
a
secte
detestable
:
whiche
lyue
not
vnder
obedience
of
any
superior
/
ne
vnder
any
Rule
that
is
good
&
approued
/
nor
be
tried
in
monasterꝭ
:
as
golde
is
by
the
furnace
/
but
be
more
lyke
vnto
ledde
/
supple
&
plyable
to
all
vicis
/
And
fayning
them selfe
to
be
religiose
/
vnder
the
simulate
habite
/
&
tonsure
of
religiose
men
/
be
in
all
their
dedes
:
vayne
/
ydell
/
and
wordly
/
whiche
by
.ii.
to geddre
/
or
.iii.
togedder
/
or
elles
by
oon
alone
/
lede
their
lyues
:
without
hed
or
superior
/
nor
in
abbayes
or
monasteris
/
but
where
they
luste
/
folowinge
their
owne
appetites
and
desyres
/
and
takynge
for
ther
lawe
&
reule
.
For
what
so
euer
they
coniect
/
or
choyse
after
their
owne
myndis
to
be
good
/
that
they
cal
holy
.
&
what
is
not
aggreable
to
their
appetitis
/
be
it
neuer
so
good
in
dede
/
they
say
it
is
not
lawfull
.
¶
The
.iiii.
kynde
or
secte
is
of
those
that
be
vagabundes
/
that
ren
from
prouince
to
prouince
/
from
Cell
to
cell
/
abyding
not
in
son
place
passing
.iii.
or
.iiii.
dayes
/
euer
wanderinge
/
and
neuer
stable
/
gyuing
them selfe
to
glotony
&
other
lustes
of
the
flesche
/
and
in
all
their
dedes
be
worse
then
the
Sarabitis
.
Of
whose
moste
wretched
conuersacion
:
better
it
is
not
to
medle
then
to
speke
of
them
.
wherfore
(
sayth
seynt
Benet
)
omittinge
and
ouerpassinge
them
/
let
vs
thrugh
the
helpe
&
succurre
of
all
myghty
god
/
entende
to
set
an
ordinance
and
to
make
a
Rule
/
concerninge
those
monasteriall
and
religiose
persons
/
of
whome
we
spake
of
firste
/
that
is
to
say
of
the
Cenobitis
.
¶
The
seconde
chapiter
treateth
of
what
qualites
an
Abbasse
ought
to
be
.
AN
abbasse
that
may
be
hable
&
worthy
to
take
vppon
hir
the
Rule
&
gouernance
of
a
monastery
or
congregacion
/
must
all
wey
call
to
hir
rememberaunce
&
consydre
the
name
of
the
dignite
that
she
is
called
by
/
and
labour
effectually
that
hir
dedes
be
accordinge
to
hir
name
/
and
in
nothinge
contrary
to
the
dignite
that
she
is
called
to
/
for
she
occupieth
the
place
of
almyghty
god
:
in
the
monastery
/
in
somoche
as
she
is
named
after
hym
/
th
apostle
sainge
thus
.
ye
haue
receyued
the
holy
goste
:
by
whom
ye
be
made
the
children
of
god
/
in
whom
we
cry
all
to geder
to
almyghty
god
/
&
call
him
Abba
pat
/
that
is
to
say
fader
/
of
the
whiche
name
all
abbottes
&
abbasses
take
their
names
:
th
abbot
to
be
to
his
couent
a
fader
/
&
th
abbasse
a
moder
/
And
therfore
the
abbasse
shall
nothyng
ordeyne
/
teche
/
ne
commaunde
(
as
god
forbede
she
shulde
)
contrary
to
the
commaundementes
of
all
myghty
god
/
whos
rowme
&
authorite
she
hathe
&
occupieth
/
but
hir
commaundementis
&
doctrines
must
be
in
suche
wise
ordred
&
vttred
:
that
they
may
take
place
/
and
effectually
worke
in
the
myndes
of
hir
sisters
&
disciples
/
like
vnto
the
swernes
and
sauour
of
the
ryghtuisnes
of
all
myghty
god
.
¶
th
abbasse
must
alway
haue
in
hir
mynde
/
that
of
hir
doctrine
&
of
the
obedience
of
hir
susters
&
disciples
/
&
of
eyther
of
them
to gedre
/
that
is
to
saye
aswell
of
hir
doctrine
as
of
their
obedience
:
there
shal
be
a
strayte
examinacion
&
triall
made
in
the
fereful
day
of
the
last
iugement
.
¶
th
abbasse
must
knowe
also
/
that
what
so
euer
dammage
/
incommodite
/
lacke
of
frute
or
vtilite
/
our
lord
findith
in
his
shepe
:
that
is
to
say
in
the
couent
/
it
shal
be
layde
&
imputed
to
the
charge
/
blame
/
&
defaute
of
the
sheparde
/
that
is
to
say
of
th
abbasse
/
Albeit
she
may
therof
discharge
&
acquite
hir selfe
by
this
meane
&
by
none
other
/
that
is
to
say
/
if
so
be
that
she
haue
don
hir
diligence
to
the
trowblouse
&
obstinate
flocke
/
&
that
with
all
hir
labour
she
hath
endeuoured
hir selfe
to
the
amendement
of
theyre
euyll
dedes
:
than
may
she
well
for
hir
discharg
&
acq●tall
at
the
day
of
dome
/
say
to
almyghty
god
with
the
prophet
I
haue
not
hyd
ne
kepte
within
my
brest
thy
iustice
nor
rightuisnes
I
haue
shewed
&
declared
to
them
thy
treweth
:
I
haue
declared
thy
holsome
communadementes
/
and
they
despisinge
them
:
haue
set
my
wordes
&
doctrine
at
nought
.
and
then
in
conclusion
/
euerlastinge
deth
shal
be
their
reward
and
punisshment
/
worthy
and
conuenīet
to
suche
an
obstinate
and
disobedient
flocke
:
not
consydering
nor
regarding
their
dutie
as
they
ought
to
haue
done
.
¶
Therfore
when
so
euer
any
oon
takithe
vppon
hir
the
name
of
an
Abbasse
/
she
must
Rule
and
gouerne
hir
disciples
by
two
maner
of
doctrines
/
that
is
to
say
/
she
muste
shewe
vnto
them
good
and
holy
thynges
by
hir
wordis
and
doctrine
/
and
more
largely
by
example
of
hir
dedes
/
so
that
to
them
whiche
haue
capacite
of
wit
to
vnderstonde
/
she
muste
teche
and
declare
the
commaundementes
of
almyghty
god
in
wordes
and
doctrines
/
and
to
other
that
be
dullardes
/
harde
wytted
/
&
more
symple
of
vnderstandinge
/
she
muste
more
openly
and
largely
shewe
and
teche
the
commaundementes
of
almyghty
god
by
hir
owne
dedis
/
For
all
those
thynges
which
she
forbedith
hir
disciples
by
hir
wordes
/
she
muste
by
hir
owne
dedes
shewe
/
that
they
ought
not
to
be
don
/
lesse
that
she
p̄chinge
and
techinge
other
:
be
founde
reprouable
in
hir selfe
and
lesse
that
god
for
suche
hir
synnes
and
offenses
:
say
vnto
hir
in
this
wyse
.
why
doest
thou
teche
my
ryghtuisnes
/
and
why
takes
thou
vppon
the
to
vtter
the
wordes
of
my
lawes
and
testament
thorough
thy
mouth
.
Thou
haste
by
thy
dedis
hated
my
doctrine
:
and
caste
far
from
the
:
my
wordes
and
commaundementes
.
And
thou
Abbasse
whiche
haste
espyed
a
lyttell
mote
in
the
Iye
of
thy
sister
:
haste
not
seene
a
great
blocke
in
thyne
owne
Iye
.
¶
The
Abbasse
shall
nother
put
nor
make
any
difference
bytwene
person
and
person
in
the
monastery
/
nether
she
shall
bere
more
loue
to
one
then
to
a nother
/
Excepte
only
to
suche
/
as
she
fyndeth
better
then
other
in
good
dedes
/
in
the
obseruance
of
the
Religion
/
in
the
seruice
of
god
/
&
in
lowly
obedience
.
She
that
cam
of
higher
or
noble
linage
or
of
a
fre
kynrede
:
shall
not
be
preferrid
in
order
of
stondinge
:
or
vnto
office
/
byfore
a nother
of
lower
byrthe
or
of
a
bonde
stocke
/
except
there
be
som
other
resonable
cause
then
their
byrth
/
as
excellence
in
any
maner
of
vertue
and
lerninge
requiringe
it
/
and
if
any
suche
cause
resonable
be
/
then
the
abbasse
according
to
their
merites
&
aptnes
may
fauor
/
dispose
order
/
&
preferre
/
in
standinge
or
other
wyse
/
as
she
shall
thynke
ryght
to
requier
/
notwithstandinge
there
diuersite
and
condicion
of
byrth
or
any
suche
other
thinge
/
or
ellis
lat
them
kepe
their
place
and
order
.
For
be
she
bonde
/
be
she
fre
/
be
she
of
noble
/
or
ignoble
blode
/
and
lynage
/
all
be
oon
in
our
lorde
Ihu
chiste
/
and
vnder
oon
lorde
dothe
bere
equall
borden
of
seruyce
.
For
god
takith
no
consyderacion
ne
regarde
to
the
persone
/
but
to
the
vertuose
workes
and
merites
.
And
maketh
only
difference
bytwyxe
those
persons
that
he
fyndeth
more
obedient
and
better
than
other
in
good
werkis
.
Therfore
the
loue
&
fauor
of
thabbsse
muste
be
indifferent
and
equall
vnto
all
hir
susters
/
And
also
oon
discipline
and
correction
must
she
gyue
vnto
them
all
after
their
offences
/
desertis
/
&
demerites
in
hir
doctrine
/
she
muste
kepe
the
maner
&
forme
of
th
apostel
where
he
sayth
/
blame
them
/
exhorte
them
/
&
rebuke
them
/
that
is
to
say
/
be
it
tyme
of
correction
or
of
prayse
&
commendation
/
she
must
euer
medle
with
terrors
blandishementes
/
&
with
sharpnesse
/
swetnesse
/
she
muste
shewe
the
sharpe
mynde
and
auctorite
of
a
maystresse
/
and
the
louing
afeccion
and
tendrenes
of
a
moder
/
that
is
to
say
/
she
must
sharpely
blame
and
rowghly
rebuke
wylfull
vnruly
rude
and
comborous
persons
/
and
suche
as
be
obedient
/
meke
/
pacient
/
&
softe
persons
/
she
muste
in
louinge
maner
exhorte
and
desyre
them
to
encrece
dayly
more
and
more
in
their
vertuisnes
/
fro
good
to
better
.
And
suche
as
be
veray
negligent
obstinate
&
rebelliose
/
we
woll
&
commaunde
that
the
abbasse
not
only
sharply
rebuke
them
/
but
also
effectually
punisshe
&
correcte
them
.
¶
Also
the
abbasse
may
not
disimyll
/
cloke
/
ne
hyde
the
faultes
or
offenses
of
them
that
doth
a
mysse
/
but
as
sone
as
the
faultes
begynne
to
sprynge
/
she
shall
to
the
vttermoste
of
hir
power
/
plucke
them
vp
hard
by
the
rotes
/
hauyng
alway
in
mynde
the
ioperdye
of
Hely
the
preest
and
minister
of
god
in
Silo
/
whiche
for
the
negligent
correction
of
his
children
/
by
the
stroke
of
god
fell
and
brake
his
necke
?
And
suche
persons
as
be
of
more
honestie
bettre
capacite
and
vnderstandinge
/
she
shall
warne
&
correcte
oons
or
twyse
by
wordis
of
mouth
but
suche
as
be
yeuen
to
vices
and
be
hard
harted
/
prowde
/
and
disobedient
/
she
shall
punishe
at
the
firste
offence
ether
with
rodde
/
or
with
other
chastisement
of
the
bodye
/
after
hir
discretion
/
according
to
that
:
that
is
written
/
a
fole
canne
neuer
be
amended
nor
corrected
by
wordes
.
And
ageyne
punysche
thy
sonne
with
a
rodde
/
and
thou
shalt
delyuer
his
sowle
from
euerlastinge
dethe
/
the
abbasse
must
allwey
remembre
bothe
hir
owne
frayle
nature
/
and
also
consydre
the
name
of
a
moder
that
she
is
called
by
/
and
ryght
well
knowe
/
that
to
whome
a
gretter
charge
is
committed
of
him
or
hir
/
so
moche
the
more
frute
is
demaunded
and
required
.
¶
She
muste
vnderstande
also
howe
harde
/
and
labourose
a
thynge
she
hath
vndertake
/
that
is
to
say
to
gouerne
sowles
/
and
to
be
haue
hir selfe
commodiousely
in
hir
cures
/
accordynge
to
the
diuersite
of
maners
&
condicions
of
a
multitude
of
persons
/
for
some
she
must
conquere
with
fayre
wordes
/
some
with
rebukꝭ
/
some
with
good
reasons
and
exhortacons
/
yea
.
and
aftur
the
behauoure
and
capacite
of
euery
person
/
she
muste
so
shape
and
confourme
hir selfe
to
theym
all
/
and
euer
/
oon
of
them
/
that
not
oonly
she
shal
not
suffer
any
dammage
or
appeyringe
of
hir
flocke
committed
vnto
hir
/
but
she
shall
so
ordre
hir
/
that
she
may
haue
cause
greatly
to
reioyse
for
th
encrease
of
the
numbre
&
goodnes
of
hir
sayde
flocke
¶
And
byfore
all
thynges
she
must
be
well
ware
that
she
doo
not
dissimull
or
lyttell
regard
the
welth
of
sowles
/
committed
vnto
hir
/
settinge
more
hir
mynde
vpon
thynges
terrestiall
and
transitory
/
as
workes
temperall
and
wordlye
matires
/
but
she
must
alwaye
remembre
/
that
she
hathe
take
vppon
hir
the
gouernance
of
christen
sowles
/
of
the
whichesht
shall
gyue
accomptis
.
And
so
th
entent
that
she
by
the
pretense
of
the
pouertie
and
necessite
of
the
monastery
/
shall
not
haue
any
●appat●●t
o●
probable
came
to
●e
busy
and
sollicite
aboutes
wordly
goodes
/
takynge
the
losse
heede
to
the
spirituell
&
god●●●y
sowles
/
let
hir
remembre
that
it
is
wrettyn
.
Firste
fe●e
ye
with
all
your
force
&
diligence
/
to
poursue
the
kyngedome
of
god
/
and
his
iustice
by
ryghtwose
seruice
/
workes
/
and
doing
to
god
/
and
all
thynges
necessary
shal
be
prouided
for
you
/
by
almyghty
god
/
without
your
great
labour
and
study
/
and
nothynge
shall
you
lacke
.
And
agayne
he
sayth
/
nothyng
is
lackynge
to
them
that
drede
and
serue
god
.
¶
The
abbasse
muste
knowe
well
also
that
she
/
that
hath
takyn
vpon
hir
to
guyde
sowles
/
must
be
all
wey
redy
to
gyue
and
make
accomptes
of
theym
.
And
howe
so
euer
greate
the
numbre
of
the
systers
vnder
hir
cure
be
/
lette
hir
knowe
for
certeyn
/
that
at
the
day
of
iugement
/
she
shall
answere
for
the
sowlle
of
euery
oon
of
them
/
and
for
hir
owne
also
/
and
thus
the
abbasse
euer
hauynge
byfore
hir
yes
/
and
continually
fering
the
strayte
examinacion
of
the
maister
sheperd
/
towchinge
his
flocke
of
shepe
committed
to
hir
charge
/
when
she
is
soo
wate
&
ferefull
of
the
accomptis
&
rekening
that
she
muste
make
for
other
/
she
cannot
but
diligently
&
warely
/
remember
hir
owne
selfe
.
And
whyles
thurgh
hir
good
exhortacions
&
monicions
/
she
ministreth
socour
and
amendiment
to
other
/
she
cannot
be
but
therby
amendid
hir self
.
¶
The
.iii.
chapiter
treateth
/
howe
and
when
the
abbasse
shall
aske
counsell
of
hir
susters
.
AS
often
as
any
matters
of
greate
weyght
and
substance
be
to
be
treated
and
spoke
of
/
in
the
monastery
/
the
abbasse
must
call
the
hole
couent
/
into
the
chapter
howse
/
or
into
some
other
place
conuenient
/
and
there
must
she
hir selfe
declare
vnto
them
/
what
the
mater
is
that
is
to
be
treated
of
/
&
when
she
hath
herde
the
mynde
&
councell
of
euery
oon
of
her
susters
/
she
shall
then
take
deliberacion
and
counseyll
with
hirsealfe
/
and
what
thinge
she
iugeth
more
profitable
to
be
done
:
that
shall
she
doo
.
And
for
this
cause
we
haue
commaunded
(
sayth
seynt
benet
)
that
all
be
called
to
counsayle
/
For
often
tymes
to
the
yonge
person
god
geueth
reuelacion
what
thynge
is
beste
to
be
doone
/
¶
And
the
susters
shall
soo
behaue
theym
in
yeuinge
their
counsayle
with
all
lowlynesse
and
humilite
/
that
they
presume
not
obstinatly
and
prowdly
to
defend
their
owne
opinion
/
or
mayntaigne
that
thing
/
which
after
their
mynde
they
thought
best
/
but
rather
lett
it
hange
:
and
remaygne
in
the
arbytriment
and
Iugement
of
the
abbasse
/
so
that
what
so
euer
she
thynke
best
to
be
doen
/
all
they
therin
doo
obey
vnto
hir
.
¶
But
as
it
is
conuenient
for
a
disciple
to
obey
hir
mastresse
/
euyn
soo
it
doth
becom
the
mastresse
to
dispose
all
thynge
wysely
&
ryghtuysly
.
And
therfore
in
euery
thinge
as
well
the
abbasse
as
the
couent
/
indifferently
ought
to
followe
their
mastresse
/
that
is
to
say
their
rule
/
whiche
is
their
very
mastresse
/
neytherony
oon
of
them
/
ne
the
abbasse
nor
other
/
shall
folysshe
hardy
nor
without
gret
consyderacion
or
weyghty
cause
swarue
from
it
/
but
fermely
&
fastly
holde
them
there
to
.
¶
Noon
in
the
monastrey
shall
followe
their
owne
wyll
/
neyther
any
shall
presume
frowardly
to
stryue
with
the
abbasse
eyther
within
the
monastery
or
without
/
and
if
any
oon
presume
so
to
doo
/
lett
hir
be
put
to
reguler
discipline
&
correction
accordingly
/
And
yet
the
abbasse
shall
in
all
hir
werkes
/
iugementes
&
gouernances
/
haue
byfore
hir
yes
the
drede
of
god
/
and
euer
regarde
the
obseruantes
&
statutes
of
hir
rule
/
being
well
assured
&
in
no
wyse
dobtyng
/
that
of
all
hir
iugementis
she
shall
yeue
an
accomptes
byfore
the
moste
equall
iuge
all
myghty
god
.
But
if
there
be
to
be
done
any
maters
to
wchinge
a
smaller
substance
/
concerninge
the
welthe
&
profite
of
the
monastery
/
the
abbasse
shall
then
counseyle
oonly
with
the
hed
offycers
/
and
suche
seniors
:
as
hath
ben
of
long
continuance
and
experience
in
the
monastery
accordynge
as
it
wreten
.
Doo
all
thinge
with
councell
/
and
then
thou
shalt-not
afterward
repente
nor
be
sory
of
thy
deede
.
¶
The
.iiii.
chapiter
treateth
of
the
instrumentes
of
good
workes
LIke
as
all
worldely
artificers
haue
materyall
instrumentes
apte
for
the
accomplysshement
of
their
worldely
werkes
/
in
lyke
wyse
there
be
instrumentes
spirituell
/
for
the
crafte
of
religiose
lyuinge
/
by
the
whiche
religiose
persons
/
bothe
in
this
present
lyfe
/
may
honestly
&
after
the
pleasure
of
god
be
derected
/
composed
/
&
ordred
/
&
also
after
the
same
lyfe
/
they
may
blessedly
reigne
with
christ
in
heuen
.
¶
The
firste
of
these
instrumentes
is
/
that
ye
loue
your
lorde
god
with
all
youre
hart
/
that
is
to
saye
/
applyenge
all
youre
thoughtes
oonly
to
him
/
and
with
all
your
mynde
/
that
is
to
say
applyenge
all
your
studies
/
wittes
and
dilectacions
oonly
to
him
/
&
with
all
your
myght
/
that
is
to
say
applyenge
all
your
bodies
strenght
and
powars
oonly
to
his
seruyce
.
¶
The
seconde
is
that
ye
loue
your
neyghbour
as
your selfe
/
wherby
it
apperith
that
ye
shall
after
god
/
loue
your selfe
/
and
then
your
neyghbor
as
your selfe
.
¶
The
.iii.
is
that
ye
sle
no
person
/
that
is
to
say
/
bodely
nor
gostly
with
hande
nor
tonge
/
And
specyally
thou
shalt
not
slee
thyne
owne
sowle
by
any
deedly
synne
.
¶
The
.iiii.
is
that
ye
breke
not
your
chastite
/
that
is
to
saye
/
that
ye
doo
no
maner
of
aduoutrye
/
fornicacion
/
incontinencie
nor
any
other
synne
or
vnclennesse
of
the
flesche
/
&
in
lyke
wyse
ye
shall
doo
noo
spirituall
fornicacion
/
that
is
to
say
/
ye
shall
worchip
no
falce
godis
nor
loue
inordinatly
youre selfe
nor
any
other
erthely
creature
.
¶
The
.v.
is
that
ye
doo
no
thefte
/
that
is
to
say
/
ye
shall
not
take
nor
vse
the
goodis
of
an
other
frauduletly
/
nor
without
the
owners
wyll
lycence
or
assent
/
nor
that
ye
religiose
sisters
take
/
receyue
/
or
kepe
ony
thynge
/
without
the
certeyne
knowlege
&
speciall
graunt
or
licence
of
the
abbasse
.
In
lyke
wyse
ye
shal
not
withdrawe
any
seruice
that
ye
owe
oonly
to
god
/
and
doo
it
to
the
deuill
.
and
if
ye
doo
/
ye
doo
theft
.
¶
The
.vi.
is
that
ye
coueyt
not
/
that
is
to
say
/
that
ye
neither
coueyt
/
whysshe
/
nor
desyre
any
person
where
with
to
doo
carnally
any
syn
/
nor
coueyt
any
mannes
goddis
fraudulently
/
nor
assent
to
any
suche
desyre
of
the
flesche
or
goodis
/
nor
yet
inordinatly
desyre
auctorite
or
honor
.
¶
The
.vii.
is
that
ye
shall
not
bere
ne
saye
any
false
witnes
wherby
it
is
also
prohybyte
makynge
of
leasynges
/
or
false
or
wrongfull
tales
/
and
brekynge
of
any
promyse
or
vowe
.
¶
The
.viii.
is
ye
shall
of
youre
humylite
do
reuerence
to
all
people
wherin
is
implyed
that
ye
shall
thynke
&
adiuge
euery
person
beter
then
your selfe
.
¶
The
.ix.
is
ye
shal
not
do
to
another
/
that
ye
wolde
not
shulde
be
doone
to
your selfe
.
¶
The
.x.
is
that
ye
shal
for
sake
your selfe
:
that
is
to
say
your
luste
/
pleasure
/
wyll
/
sensualite
/
&
concupiscence
to
th
entent
ye
may
in
all
your
thowghtes
/
wordis
/
&
werkis
/
folowe
christe
&
serue
him
.
¶
The
.xi.
is
that
ye
shall
chastise
your
body
/
that
is
to
say
/
with
resonable
abstinence
watche
prayer
&
discipline
.
¶
The
.xii.
is
that
ye
loue
not
delicate
pleasuris
/
that
is
to
say
/
that
ye
delyte
not
in
delicate
&
plesant
metes
&
drinkes
/
sightes
or
any
other
thingꝭ
of
the
worlde
/
nor
any
suche
delectacions
followe
nor
the
loue
.
¶
The
.xiii.
is
that
ye
inwardly
loue
/
fastinges
/
abstinence
/
temperans
/
and
sobernes
.
¶
The
.xiiii.
is
that
ye
refresshe
powre
people
/
that
is
to
say
/
ye
shall
socoure
them
after
your
powar
/
with
clothinge
logynge
/
mete
/
drinke
/
counsayle
/
comfort
/
and
visitacion
.
And
all
be
it
that
these
&
the
other
workis
of
charyte
that
followe
cannot
be
actually
performed
in
religiose
persons
/
except
in
suche
a
person
as
hathe
th
office
of
thosteler
or
ospitiler
/
yet
euery
other
religiose
person
may
do
it
in
good
wyll
/
mynde
/
intent
/
counsayle
/
and
comforth
yeuinge
to
them
that
may
do
it
/
and
in
forberinge
sumwhat
of
their
mete
and
drynke
/
to
th
entent
the
pore
people
may
the
more
largely
haue
parte
therof
/
They
may
also
refreshe
/
visite
/
comfort
/
bury
/
&
helpe
their
owne
susters
.
¶
The
.xv.
is
that
ye
clothe
the
naked
.
¶
The
.xvi.
is
that
ye
vysite
the
seke
.
¶
The
.xvii.
is
that
ye
bury
the
deed
.
¶
The
.xviii.
is
that
ye
socour
them
that
be
in
tribulacion
&
aduersite
.
¶
The
.xix.
is
that
ye
confort
them
that
be
full
of
thought
or
sorowe
.
¶
The
.xx.
is
that
ye
medle
not
nor
talke
/
speke
/
nor
commune
/
in
worde
/
werke
/
or
deed
of
any
wordly
maters
or
busines
/
but
them
vtterly
&
extremely
refuse
and
renounce
so
that
in
all
your
affections
ye
be
vtterly
alienate
from
the
worlde
.
¶
The
.xxi.
is
that
in
your
lyuinge
ye
prefer
nothynge
aboue
the
loue
of
christe
.
¶
The
.xxii.
is
that
ye
be
neuer
thurghly
nor
longe
angry
/
&
if
it
fortune
you
to
be
angry
/
that
then
ye
execute
not
your
yre
or
anger
/
nor
to
do
that
thyng
that
your
yre
moueth
you
to
.
¶
The
.xxiii.
is
that
ye
bere
no
malyce
longe
in
your
mynde
/
thynkynge
in
tyme
to
wreke
your
angre
/
or
to
auenge
you
.
¶
The
.xxiiii.
is
that
ye
thinke
not
nor
kepe
any
dissayte
/
or
fraude
in
your
hart
.
¶
The
.xxv.
is
that
ye
vse
no
simulation
/
nor
dssimulacion
/
ne
yeue
no
Iudas
kysse
/
but
when
ye
make
any
praxe
or
louedaye
/
or
elles
reconsyle
youre selfe
with
any
person
/
that
then
ye
doo
it
as
well
&
truly
in
your
harte
and
dede
/
as
in
worde
/
and
outwarde
counttenance
.
¶
The
.xxvi.
is
that
ye
kepe
you
alwayes
within
the
boundꝭ
of
charite
/
&
neuer
to
forsake
or
be
without
loue
and
charite
.
¶
The
.xxvii.
is
that
ye
swere
not
at
all
/
nor
in
any
maner
of
wyse
/
and
that
for
drede
of
fallynge
into
piury
or
into
customable
sweringe
.
¶
The
.xxviii.
is
that
when
ye
speke
/
ye
speke
the
trwth
allway
both
with
harte
and
mouthe
.
¶
The
.xxix.
is
that
for
oon
euyll
torne
ye
/
doo
nat
a nother
.
¶
The
.xxx.
is
that
ye
doo
no
wronge
/
and
if
any
be
doon
to
you
/
that
ye
suffre
and
take
it
paciently
.
¶
The
.xxxi.
is
that
ye
loue
your
enemies
/
that
is
to
say
that
ye
showe
humilite
to
your
enemies
for
goddes
sake
/
both
by
your
prayers
and
also
by
releuynge
them
in
their
necessities
/
consyderinge
that
christe
both
loued
you
&
by
his
deth
redemid
you
when
ye
were
his
enemies
/
and
indifferently
hath
prepared
for
your
enemies
euerlastinge
blisse
as
he
hath
doo
for
you
.
¶
The
.xxxii.
is
that
ye
curse
not
/
nor
say
euyll
of
them
that
curse
or
say
euyll
of
you
but
rather
blysse
them
and
say
well
of
them
that
curse
or
say
euyll
of
you
.
¶
The
.xxxiii.
is
that
ye
suffer
and
take
in
worthe
/
all
aduersites
/
trowbles
/
and
persecutions
done
to
you
for
iustice
/
or
for
your
good
lyuinge
or
well
doynge
.
¶
The
.xxxiiii.
is
that
ye
be
not
Prowde
neyther
in
youre
mynde
nor
hart
/
beere
not
your selfe
aboue
a nother
/
nor
disspise
noon
other
/
nor
be
not
opinatiue
.
¶
The
.xxxv.
is
that
ye
gyue
you
not
moche
to
drynkynge
of
wyne
nor
ale
/
nor
none
other
drynke
.
¶
The
.xxxvi.
is
that
ye
be
not
a
glotten
nor
ete
moche
nor
often
/
hastly
nor
gladly
.
¶
The
.xxxvii.
is
that
ye
be
not
slepy
and
sluggysshe
nor
moche
yeuen
to
slepe
.
¶
The
.xxxviii.
is
that
ye
be
not
slewthfull
/
heuy
/
or
slow
to
doo
your
office
or
duete
.
¶
The
.xxxix.
is
that
ye
be
not
trowblous
/
busy
quarelynge
/
or
grutchynge
.
¶
The
.xl.
is
that
ye
be
no
detractor
/
bakbyter
ne
slaunderer
nor
reuylor
of
any
person
.
¶
The
.xli.
is
that
ye
put
your
full
trust
&
all
your
hope
oonly
in
god
.
¶
The
.xlii.
is
that
what
so
euer
goodnes
or
vertue
ye
thynke
to
be
in
you
that
ye
repute
and
knowe
well
that
it
commeth
oonly
of
god
and
not
of
your selfe
/
ne
of
your
merytes
nor
deseruynge
.
¶
The
.xliii.
is
that
what
so
euer
euyll
is
in
you
/
ye
knowe
for
certeyne
that
it
commeth
of
your selfe
/
&
is
done
of
your
selfe
/
and
so
take
and
repute
it
.
¶
The
.xliiii.
is
that
ye
alwayes
drede
the
day
of
iugement
of
god
.
¶
The
.xlv.
is
that
ye
fere
the
paynes
of
hell
.
¶
The
.xlvi.
is
that
ye
longe
for
euerlastynge
lyfe
with
all
your
mynde
&
inward
desyre
.
¶
The
.xlvii.
is
that
ye
allweyes
suspecte
deth
/
&
haue
it
dayly
in
rememberance
as
though
it
were
present
and
continualy
byfore
your
yes
.
¶
The
.xlviii.
is
that
ye
be
well
ware
euery
howre
what
dedes
ye
doo
in
this
present
lyfe
/
that
at
no
tyme
ye
fall
or
offende
rechelesly
or
necligently
by
dede
/
worde
/
or
thought
/
but
that
you
euer
p̄meditate
/
and
discusse
byfore
/
what
ye
shall
doo
/
say
/
or
intende
.
¶
The
.xlix.
is
that
ye
knowe
for
certeyne
that
all
myghty
god
all
weyes
/
And
continually
ouer
loketh
seeth
&
hereth
you
/
youre
werkes
/
wordes
/
and
thoughtes
/
in
euery
place
and
tyme
.
¶
The
.l.
is
that
ye
by
&
by
put
a
way
all
euyl
thoughtꝭ
as
so
ne
as
they
comme
to
your
mynde
/
by
fixinge
your
thoughtꝭ
&
remenbrances
faste
vpon
christe
&
his
passion
meritis
&
benifitꝭ
.
¶
The
.li.
is
that
ye
disclose
your
thoughtes
&
encombrances
of
your
mynde
to
som
holsom
and
agyed
gostly
fader
.
¶
The
.lii.
is
that
ye
kepe
and
refrayne
youre
mouthe
from
all
euyll
and
shrewde
speche
and
communicacion
.
¶
The
.liii.
is
that
ye
loue
not
to
vse
many
wordes
nor
moche
speche
.
¶
The
.liiii.
is
that
ye
speke
not
nor
vse
no
wordis
that
be
inutile
vayne
trifelinge
ydle
or
prouokynge
lawghter
.
¶
The
.lv.
is
that
ye
loue
not
moche
lawghter
or
lowde
or
soden
lawghter
.
¶
The
.lvi.
is
that
ye
here
with
mery
harte
&
glad
mynde
holy
doctrines
/
sermons
/
exhortacions
/
lecturꝭ
&
scriptures
.
¶
The
.lvii.
is
that
ye
gyue
youre selfe
diligently
often
and
instantly
vnto
prayer
.
¶
The
.lviii.
is
that
ye
knowlege
and
confesse
dayly
in
your
prayer
vnto
god
all
your
synnes
&
euyll
dedes
of
tyme
passed
/
with
wepinge
teres
or
at
the
leeste
/
with
morning
/
sobbynge
and
sorowing
for
the
doinge
of
them
/
&
from
thense
forth
to
kepe
you
fro
the
same
synnes
and
euyll
dedes
.
¶
The
.lix.
is
that
ye
fulfyll
not
the
desyrs
and
concupiscences
of
the
flesche
and
that
ye
hate
your
owne
wyll
.
¶
The
.lx.
is
that
ye
obey
in
all
thynges
the
commaundementes
of
your
abbasse
/
all
though
she
(
whiche
god
for
bedde
)
do
other
wyse
hir selfe
/
hauing
in
mynde
these
wordes
of
all
myghty
god
/
what
so
euer
they
commaunde
you
to
doo
/
doo
ye
/
but
doo
not
as
they
doo
/
that
is
to
saye
/
when
they
doo
amysse
.
¶
The
.lxi.
is
that
ye
h●ad
〈◊〉
wyll
/
nor
desyre
to
〈◊〉
or
called
holy
byfore
ye
so
be
/
but
that
ye
first
endeuor
you
to
be
holy
/
where
thurgh
ye
may
deserue
to
be
called
holy
.
¶
The
.lxii.
is
that
ye
fulfyll
dayly
in
youre
workes
and
dedes
the
commaundement
of
god
.
¶
The
.lxiii.
is
that
ye
feruently
loue
the
vertue
of
chastite
.
¶
The
.lxiiii.
is
that
ye
hate
no
person
¶
The
.lxv.
is
that
ye
haue
no
suspeccion
/
rancor
/
malice
/
ne
enuy
in
you
.
¶
The
.lxvi.
is
that
ye
loue
no
stryfes
ne
debates
neyther
in
dedes
nor
wordes
.
¶
The
.lxvii.
is
that
ye
eschewe
pryde
and
bostynge
and
all
that
may
be
thoccasion
of
them
.
¶
The
.lxviii.
is
that
ye
haue
in
reuerence
your
seniors
&
elders
.
¶
The
.lxix.
is
that
ye
loue
your
yongres
in
the
loue
of
christe
that
is
to
say
as
norisshing
them
as
faders
&
moders
in
pitie
/
in
erudicion
:
by
doctrine
/
In
example
of
holines
/
by
dredinge
them
when
they
be
out
of
the
waye
/
and
in
plentiousnesse
of
consolacion
by
confortynge
them
when
they
be
feble
.
¶
The
.lxx.
is
that
ye
pray
for
youre
enemies
/
that
is
to
say
/
for
theyr
reformacion
and
saluacion
.
¶
The
.lxxi.
is
if
any
wrothe
/
debate
/
or
variance
be
amongis
any
of
you
/
that
then
ye
be
reconciled
and
returne
to
vnite
&
peace
byfore
the
sonne
goynge
downe
.
¶
The
.lxxii.
is
that
ye
neuer
dispayre
of
the
mercy
of
all
myghty
god
.
¶
Loo
dere
susters
(
sayth
seynt
Benet
)
these
be
the
instrumen
rules
/
doctrines
/
and
instruccions
of
spirituall
crafte
and
occupation
/
whiche
if
they
be
continually
fulfylled
by
you
bothe
by
day
and
by
nyght
/
and
offred
byfore
god
/
and
by
him
recognised
in
the
laste
daye
of
iugement
:
ye
shall
be
recompensed
of
all
myghty
god
/
with
the
rewarde
that
he
hathe
promysed
/
whyche
neuer
bodely
yie
hathe
seen
neuer
ere
hath
harde
/
ne
hart
of
man
can
thinke
/
whiche
thynges
al
myghty
god
hath
preparyd
and
made
redy
for
theym
that
loue
him
.
The
shop
the
howse
of
offyce
/
&
werkynge
place
wherein
ye
shal
be
with
the
sayde
Instrumentes
diligently
worke
execute
doo
and
brynge
a
bowte
all
these
rules
doctrines
and
instructions
/
is
the
cloyster
of
the
monastery
and
the
stablenes
and
stedfastnes
of
religiose
conuersacion
in
the
couent
and
congregacion
.
¶
Here
foloweth
the
.v.
chapiter
which
treateth
of
th
obedience
of
Minchins
.
THe
chefe
and
principall
degre
of
humilite
is
Obedience
without
taryeng
or
delay
makynge
.
This
vertue
agreeth
well
and
becommeth
those
virgins
/
and
to
them
doth
eapꝑteygne
/
whiche
in
their
loue
preferre
no
thynge
/
byfore
the
loue
of
all
myghty
god
/
or
to
whome
no
thynge
is
soo
dere
as
christe
.
For
eyther
of
the
holy
religion
whiche
they
haue
professed
/
or
for
fere
of
the
bytter
paynes
of
Hell
/
or
elles
for
Ioye
of
euerlastinge
lyfe
/
as
sone
as
any
thynge
is
them
commaunded
by
their
superior
to
be
doon
/
euin
as
it
were
commaunded
by
god
/
they
cannot
nor
maye
not
make
nor
suffre
any
delay
in
the
performynge
or
executynge
therof
/
but
incontinent
&
forthwith
doo
it
/
euyn
as
it
were
commaunded
of
god
/
of
whiche
obedient
persons
all
myghty
god
saith
thus
/
as
sone
as
she
hard
me
:
she
obeyed
my
comaundement
.
And
ageyne
he
sayth
to
them
that
be
techers
of
his
lawes
/
who
soo
euer
herith
you
:
hereth
me
/
Therfore
all
those
persons
that
forsake
all
that
theyers
is
/
renouncinge
their
owne
wylles
/
and
gyuinge
vppe
anon
their
busines
/
leuinge
that
thynge
vnperfited
and
vnfinisshed
that
they
had
in
hande
/
doo
folowe
the
commaundementes
of
their
superior
in
dedes
/
by
and
by
and
forthwith
/
and
as
in
oon
instant
bothe
those
two
thingꝭ
/
that
is
to
say
the
commaundement
of
the
maistres
/
and
the
perfite
dedes
of
the
disciple
/
be
accomplisshed
to gydder
swyftly
thurgh
the
drede
of
god
:
of
suche
as
hath
a
zele
and
inward
desyre
to
goo
to
euerlasting
lyfe
/
for
the
which
zele
and
desyre
/
they
take
vppon
theym
a
narowe
passage
/
wherof
(
god
sayth
)
It
is
a
narowe
and
a
strayte
waye
that
leedith
vnto
euerlastinge
lyfe
.
that
is
to
say
not
lyuyng
after
their
owne
wyll
/
ne
beinge
obedient
to
their
owne
desyres
and
vnlefull
pleasures
/
but
continuinge
their
lyfe
vnder
the
Iugement
and
power
of
a nother
/
lyuinge
in
monasteris
:
haue
a
full
desyre
that
an
abbasse
or
prioresse
/
haue
the
preemynence
and
rule
ouer
theym
/
all
suche
persons
doubtles
followe
the
sentence
of
all
myghty
god
/
wherin
he
sayth
I
am
nat
comme
to
accomplyshe
myn
owne
wyll
/
but
his
whiche
hath
sent
me
.
But
this
sealfe same
obedience
shall
then
be
acceptable
vnto
god
and
plesant
vnto
other
/
whan
that
thinge
which
is
commaunded
is
effectuosly
brought
to
ende
/
not
ferefully
/
slowly
/
or
fayntly
/
ne
with
grutch
or
denyeng
nor
arguinge
nor
resoning
it
/
for
obedience
which
is
shewed
vnto
superiors
in
religion
/
is
shewed
vnto
god
/
he
sayth
himsealfe
as
it
is
aboue
sayde
/
who
so
herethe
you
herethe
me
.
¶
Moreouer
the
disciple
muste
be
obedient
with
a
good
&
free
wyll
/
for
god
loueth
him
that
gyueth
a
thinge
with
a
cherefull
and
a
mery
hart
/
for
if
so
be
that
a
disciple
be
obedient
with
an
euyll
wyll
/
though
she
grutcheth
not
in
wordes
/
yet
if
she
grutch
inwardly
in
hir
hart
/
notwithstanding
it
/
she
fulfyll
the
commaundement
that
is
gyuen
vnto
hir
/
yet
is
it
not
acceptable
vnto
god
/
whiche
beholdeth
and
consyderyth
the
stomake
/
the
hert
/
and
mynde
of
the
grudger
.
And
for
suche
a
thinge
though
she
doo
it
/
she
purchasyth
no
grace
nor
thanke
/
but
rather
she
rennith
in
daunger
and
payne
of
suche
grudgers
without
she
make
amendis
therfore
.
¶
The
.vi.
chapiter
treateth
of
silence
and
sobernesse
in
wordes
.
LEt
vs
doo
as
the
prophet
sayth
/
I
haue
aduysid
and
purposed
with
my sealfe
to
take
hede
of
my
wayes
/
that
I
offende
not
with
my
toong
/
I
haue
put
a
warde
&
kepinge
vppon
my
mouthe
/
I
haue
holden
my
peace
/
I
haue
meked
my sealfe
/
and
I
haue
ceased
and
forborne
from
tyme
to
declare
/
that
thynge
that
hath
bene
goode
.
¶
Here
in
sheweth
the
prophete
that
a
man
muste
som
tyme
cease
of
good
communicacion
to
showe
the
vertu
of
silence
and
sobernes
in
wordis
/
moche
more
he
ought
to
cease
of
euyll
communicacion
/
for
fere
of
punishement
for
his
offenses
.
¶
Therfore
vnto
disciples
all
though
they
be
perfit
/
we
wyll
(
sayth
seynt
Benet
)
that
syldome
licence
be
graunted
to
speke
/
thoughe
it
be
in
goode
/
holy
&
edifyenge
communicacion
/
for
luffe
of
the
grauite
and
vertue
that
is
in
vsage
of
fewe
wordes
.
For
it
is
written
.
in
many
wordis
it
is
harde
to
a
voyde
synne
.
And
also
in
a nother
place
it
is
written
/
dethe
and
lyfe
hangeth
in
the
power
of
the
toonge
.
For
it
becummeth
a
mastresse
to
speke
and
teche
/
And
a
disciple
to
kepe
silence
and
here
/
therfore
if
any
thynges
be
to
be
inquired
/
let
the
inquisicion
be
made
of
the
superior
with
all
mekenes
of
spirite
&
body
and
with
goode
reuerence
.
¶
Scoffis
and
Idle
wordes
or
excitynge
lawghter
in
all
places
for
euer
we
forbede
and
dampne
(
saith
seynt
Benet
)
And
we
wyl
not
that
a
disciple
at
any
season
be
suffred
to
open
hir
mouthe
to
suche
lyght
speche
or
communicacion
.
¶
The
.vii.
chapiter
treateth
of
humilite
.
DEre
susters
(
sayth
seynt
Benet
)
holy
scripture
cryeth
vnto
vs
with
these
wordes
.
Euery
persone
that
exalteth
him selfe
shal
be
humiliate
/
and
brought
vndre
/
And
be
that
meketh
and
humbleth
him selfe
:
shal
be
exalted
and
brought
vp
.
In
this
saynge
holy
scripture
sheweth
vnto
vs
that
euery
maner
of
a
mannes
owne
exaltation
or
extollence
is
a
kynde
and
spice
of
pryde
/
of
the
which
thynge
the
ꝓphete
showeth
him selfe
to
beware
:
sayng
.
Good
lorde
my
hart
is
not
exalted
/
nor
my
countenans
is
not
hyghe
/
prowde
/
nor
stately
.
Nether
I
haue
reioysed
nor
be
prowde
of
any
great
arte
/
speche
/
or
vertu
/
nor
I
haue
desyred
for
any
merueyles
to
be
knowne
to
the
people
.
Nor
I
haue
any
thynge
sought
aboue
my
myght
.
But
what
good
lorde
/
if
I
haue
not
mekely
behaued
me
/
but
exalted
my
mynde
by
pryde
/
vayne
glorye
/
or
presumpcion
/
then
let
my
punishement
be
lyke
vnto
the
punishement
of
a
lokynge
childe
the
whiche
is
wayned
&
denied
his
moders
breste
/
and
then
doth
ꝑishe
/
wherfore
good
susters
(
sayth
seynt
Benet
)
if
our
mynde
be
to
attaygne
to
the
perfection
of
hygh
humilite
/
if
we
wyll
swyftly
comme
to
that
heuenly
exaltacion
/
to
the
which
men
doo
ascende
by
the
vertue
of
humylite
in
this
present
lyfe
/
that
same
ladder
muste
be
rered
and
lyfte
vppe
with
oure
deedes
ascendynge
/
whiche
apered
to
Iacob
in
a
vision
/
by
the
whiche
ladder
angelis
were
shewed
vnto
him
descendynge
and
ascendinge
.
All
which
descension
and
ascension
/
without
doubt
is
noon
notherwyse
to
be
taken
ne
vnderstonde
/
but
that
men
by
exaltyng
them selfe
/
doo
discende
&
by
humling
them selfe
they
doo
alcēde
.
The
ladder
to
rered
is
our
present
lyfe
in
this
worlde
/
the
whiche
thurgh
a
meke
harte
is
lyft
vp
by
almyghty
god
vnto
heuen
.
The
sydes
of
the
same
ladder
/
we
call
oure
bodie
and
sowle
/
bytwene
the
whiche
sydes
thurgh
the
callynge
of
all
myghty
god
be
ordred
and
set
dyuerse
steppes
and
degres
of
humilite
and
discipline
as
followith
.
¶
The
firste
degre
of
humilite
THe
first
degree
or
steppe
of
humilite
is
that
a
religiose
person
haue
euer
before
his
Ies
and
neuer
forget
the
drede
of
god
/
and
that
she
haue
also
in
remembrance
the
commaundementes
of
all
myghty
god
/
and
howe
the
breekers
of
his
commaundementes
for
their
offenses
fall
into
the
bytter
paynes
of
Hell
/
and
reuolue
alwaye
in
her
mynde
the
euerlastinge
lyfe
.
whiche
is
ordeyned
for
theym
that
drede
god
.
And
so
kepynge
hir selfe
euery
houre
from
synne
/
and
vice
/
that
is
to
saye
of
thought
/
of
tonge
/
of
Ies
/
of
handes
/
of
fete
and
of
hir
owne
propre
wyll
/
and
also
with
all
spede
/
keite
a
way
the
appetites
and
desyres
of
the
fleshe
.
¶
Lat
a
man
well
suppose
that
he
is
ouer
loked
euery
houre
from
heuen
by
all
myghty
god
and
that
his
dedes
be
seen
of
the
godhed
in
euery
place
/
and
that
angellis
doo
howerly
shewe
the
deedes
of
man
to
all
myghty
god
.
This
the
prophete
declareth
vnto
vs
in
that
he
sheweth
/
that
god
is
allweye
present
to
our
thoughtes
saynge
thus
.
God
sercheth
what
men
thinke
and
what
men
delyte
in
.
And
ageyne
he
sayth
.
God
knoweth
the
thought
of
man
.
Also
the
prophet
sayth
/
Good
lorde
thou
haste
vnderstande
my
thoughtes
afar
.
And
the
thoughtes
of
man
shall
make
confession
and
be
open
vnto
the.
And
to
th
entent
that
a
religiose
person
be
very
studiose
and
diligent
in
withstondinge
euyll
thoughtes
lat
hir
say
allwayes
in
hir
hart
.
Then
shall
I
be
clene
and
immaculate
byfore
him
when
I
kepe
me
from
synne
and
iniquite
.
And
also
in
lyke
wyse
we
be
forbyd
to
doo
our
owne
wyll
/
by
cause
scripture
sayth
vnto
vs
.
Be
thou
contrary
to
thyne
owne
wyll
.
And
also
we
make
intercession
to
god
in
oure
prayers
/
that
his
wyll
be
fulfilled
in
vs
.
Therfore
not
without
cause
we
be
taught
not
to
doo
our
owne
wyll
/
when
that
we
take
hede
of
that
/
that
holy
scripture
techeth
vs
sayng
/
certayne
wayes
there
be
/
which
semeth
vnto
man
ryght
good
/
but
th
ende
ouerthroweth
a
man
and
bringeth
him
to
the
depe
pytt
of
hell
.
Moreouer
we
be
tawght
in
lyke
wyse
/
whan
we
be
ware
of
that
is
sayde
of
negligent
persones
in
this
maner
.
They
be
corrupt
and
made
abhominable
in
their
desyres
&
wylles
/
and
for
the
exchuenge
of
the
appetites
of
the
fleshe
/
lat
vs
beleue
and
thinke
that
god
is
alwayes
soo
nyghe
and
present
to
vs
/
that
they
be
euer
opyn
and
manifest
vnto
him
sithen
the
prophete
saith
to
all
myghty
god
.
Byfore
the
and
to
the
is
knowen
euery
of
my
desyrꝭ
/
Lat
vs
therfore
beware
of
euyll
lust
or
desyre
/
for
euen
ryght
at
the
entre
into
delectacion
/
standeth
deth
by
dedly
syn
/
wheruppon
scripture
commaundeth
saynge
.
Followe
not
thy
concupiscence
and
deris
.
Therfore
sens
it
is
soo
that
god
beholdeth
good
&
euyll
/
and
euer
ouerloketh
from
his
heuenly
mansion
the
children
of
men
/
to
see
if
there
be
any
that
hath
ony
vnderstandynge
and
seketh
him
.
And
moreouer
sens
it
is
soo
that
our
dedes
be
shewed
dayly
vnto
oure
maker
by
angelles
:
deputed
to
our
custodie
/
we
must
therfore
dere
susters
(
sayth
seynt
Benet
)
nedes
beware
euery
houre
/
as
the
ꝓphete
sheweth
vs
in
the
psalme
/
that
god
fynde
vs
not
in
any
tyme
geuynge
our selfe
vnto
that
thynge
whiche
is
euyll
/
or
fynde
vs
mutill
or
vnprofitable
.
And
les
that
god
sparynge
vs
in
this
present
lyfe
/
bycause
he
is
full
of
pytie
/
&
loketh
that
we
shulde
turne
and
a
mende
/
say
vnto
vs
in
tyme
to
comme
/
Thus
and
thus
haste
thou
doon
/
and
I
haue
suffred
&
holde
my
peace
.
¶
The
seconde
degre
of
humilite
is
whan
a
religiose
person
luffeth
not
hir
owne
wyl
/
nor
delyteth
to
fulfyl
that
thing
that
she
desyrethe
.
But
followeth
the
voyce
of
all
myghty
god
saynge
/
I
haue
not
cum
to
fulfyll
myne
owne
wyll
/
but
his
that
hath
sent
me
/
that
is
to
say
godis
wyll
my
fader
.
Moreouer
scripture
sayth
after
wyll
followith
payne
.
And
after
the
necessite
whiche
commeth
of
obedience
commeth
a
crowne
for
a
rewarde
.
¶
The
thirde
degree
of
humilite
/
is
that
a
reliose
person
/
for
the
loue
of
god
in
euery
poynt
of
obedience
/
submit
hir selfe
to
hir
superior
/
Folowynge
the
steppes
of
christe
/
of
whome
thappostell
sayth
/
he
was
obedient
vnto
the
Fader
of
heuen
yea
vnto
deth
.
¶
The
.iiii.
degre
of
humilite
is
/
whan
a
religiose
person
for
the
vertu
of
obedience
/
in
thynges
that
be
harde
and
contrary
to
hir
mynde
/
yea
and
in
wronges
takith
pacience
/
and
sufferynge
/
chidethe
not
/
grudgethe
not
/
ne
therfore
turnethe
hir
mynde
from
hir
goode
purpose
/
the
scripture
of
all
myghty
god
saynge
/
who
soo
continueth
to
the
ende
:
he
shal
be
sauffe
/
&
agayne
haue
a
stronge
harte
/
&
suffer
for
all
myghty
god
.
And
moreouer
scripture
shewyng
/
that
a
feythfull
persone
ought
to
suffre
contrariose
thyngꝭ
and
aduersities
for
godis
sake
/
saith
vnto
god
as
in
the
persone
of
the
pacient
/
For
the
goode
lorde
we
be
punesshed
with
deth
all
the
daye
longe
/
and
none
otherwyse
be
we
accomptyd
/
but
as
shepe
be
〈◊〉
to
the
slauthter
/
and
thus
persistinge
sure
in
hope
of
rewarde
of
almyghty
god
/
they
consine
we
Ioyfullly
saynge
thyse
wordes
.
yet
in
all
these
thynges
:
we
haue
the
victorye
and
ouerhande
by
hym
whiche
hathe
loued
vs
.
Moreouer
in
a nother
place
holy
scripture
sayeth
.
Goode
lorde
thou
haste
proued
vs
/
thou
haste
tryed
vs
/
as
syluer
is
tryed
in
fyre
/
thou
haste
brought
vs
into
daunger
/
thou
haste
layde
vppon
our
backes
tribulacions
/
And
by
cause
scripture
wolde
shewe
/
that
we
ought
to
be
vnder
a
superior
/
he
cōtynuyeth
sayng
/
thou
haste
ordeyned
and
set
men
to
be
ouer
our
heddes
.
But
what
religiose
persons
fulfyllyng
with
pacience
the
cōmaūdiment
of
god
in
aduersities
and
iniurys
/
the
which
when
they
be
strycken
vppon
that
oon
cheke
/
offre
the
other
/
which
leue
their
mantell
to
him
/
that
taketh
away
their
cote
/
whiche
when
they
be
enforsed
to
goo
oon
myle
/
renneth
.ii.
/
whiche
with
the
apostell
Paule
suffreth
false
bretherne
&
sistren
whiche
suffred
persecution
&
blessith
/
or
sayth
well
of
other
that
sayth
euyll
of
theym
/
All
these
persons
kepeth
this
degre
of
humilite
.
¶
The
.v.
degre
of
humilite
is
if
a
religiose
person
hyde
not
/
but
by
lowly
confession
shewe
to
the
fader
spirituell
/
all
euyll
thoughtes
commynge
to
the
hart
/
and
all
hir
synnes
pryuily
committed
.
Scripture
exhortynge
vs
to
this
thynge
saythe
.
Shewe
vnto
god
thy
lyfe
and
thy
demeanoure
/
and
truste
vnto
him
.
And
agayne
he
sayth
/
Make
your
confession
vnto
our
lorde
god
in
so
moche
as
he
is
goode
:
For
his
mercy
is
without
ende
/
and
also
the
prophete
sayth
.
I
haue
declared
vnto
the
my
faute
/
and
I
haue
not
hyd
my
iniquities
:
I
haue
sayde
.
I
shall
confesse
ageynste
my selfe
my
synnes
to
all
myghty
god
/
and
thou
goode
lorde
haste
forgyuen
me
the
iniquite
of
my
harte
.
¶
The
syxth
degre
of
humilite
/
is
when
a
mynchyn
is
content
with
euery
vyle
worke
/
and
lowest
offyce
/
&
with
the
extremite
of
euery
lowe
degre
/
&
that
she
iuge
hir selfe
vnworthy
and
vnprofitable
to
all
thynges
that
be
committed
vnto
hir
/
saynge
with
the
ꝓphete
.
I
am
brought
to
nought
&
was
not
ware
nor
knewe
it
/
I
am
but
as
a
beeste
towarde
the
good
lorde
/
and
yet
am
I
allwey
with
the.
¶
The
.vii.
degre
of
humilite
is
/
if
that
a
mynchyn
in
euery
behalfe
shewe
hir selfe
to
be
inferior
vnder
all
other
/
&
more
vile
person
than
any
other
/
and
that
she
doo
thus
nat
only
with
hir
toonge
/
but
also
that
she
thynke
it
inwardly
in
hir
hart
/
submittynge
hir selfe
/
and
saynge
with
the
prophete
/
I
am
a
worme
:
and
not
a
woman
/
the
rebukynge
stocke
of
men
/
and
outcaste
of
people
/
newe
exalted
/
nowe
put
downe
and
confounded
.
And
also
it
is
written
/
Goode
it
is
for
me
goode
lorde
that
thou
haste
brought
me
vnder
/
wherby
I
may
lerne
thy
commaundementes
.
¶
The
.viii.
degre
of
humilite
is
/
that
a
Mynchyn
doo
noo
thynge
except
that
/
that
the
commune
reule
of
the
monastery
or
els
the
examples
of
their
elders
and
superiours
men
of
the
holy
doctrine
and
conuersacion
/
byddeth
or
exhorteth
.
¶
The
.ix.
degre
of
humilite
is
/
whan
a
mynchyn
refrayneth
hir
toonge
from
spekynge
/
and
whan
she
kepeth
silence
and
putteth
not
fourth
nor
speketh
no
worde
/
tyll
she
be
questioned
/
holy
scripture
shewinge
/
that
in
moche
spekynge
syn
is
hardely
auoyded
/
and
that
a
man
fulle
of
wordes
:
cannot
be
well
ordered
/
or
kepe
strayght
waye
in
this
presente
lyffe
.
¶
The
.x.
degre
of
humylyte
is
.
whan
a
mynchyn
is
not
lyght
or
prone
to
lawghter
/
for
it
is
written
/
he
is
a
fole
that
exalteth
his
vice
in
lawghter
.
¶
The
.xi.
degre
of
humilite
is
:
if
a
mynchyn
/
when
she
speketh
/
doo
speke
sofftly
without
lawghynge
with
mekenes
of
spirite
and
body
/
and
with
grauite
/
fewe
wordes
and
resonable
/
and
that
she
be
noo
great
cryer
/
nor
speke
a
lowde
/
as
it
is
written
/
A
wyseman
is
knowen
in
fewe
wordes
.
¶
The
.xii.
degre
of
humilite
is
:
if
a
mynchyn
shewe
mekenes
and
lowlenes
to
theym
that
loke
vppon
hir
/
not
only
in
hart
/
but
also
in
body
/
that
is
to
say
/
when
she
is
in
hir
laboure
/
when
she
is
at
worke
/
when
she
is
in
hir
oratorye
/
when
she
is
in
prayer
/
when
she
is
in
monastery
/
in
garden
/
or
wheresoeuer
she
be
/
syttynge
/
walkynge
/
or
stondynge
she
boweth
downe
hir
hedde
/
hir
yes
fyxed
towarde
the
Erth.
And
supposynge
/
and
euery
houre
thynkynge
hir selfe
to
be
gylte
of
hir
synnes
/
thynketh
that
she
is
presented
to
the
ferefull
Iugement
of
all
myghty
god
/
saynge
all
way
as
the
publican
of
whome
is
made
mencion
in
the
gospell
/
the
whiche
his
yes
fyxed
into
the
erth
sayd
.
Good
lorde
I
am
not
worthy
to
lyfte
vp
myne
yes
towardes
heuen
/
And
ageyn
with
the
prophete
.
I
am
bowed
downe
:
and
made
meke
in
euery
condicion
.
¶
Nowe
in
conclusion
all
these
degres
of
humimilite
ascended
and
clymed
:
a
mynchyn
at
oons
shall
comme
to
that
brennynge
loue
of
god
/
the
whiche
loue
commes
stablyshed
and
made
parfeyte
in
hir
/
dreueth
out
all
fere
by
the
whiche
she
shall
begynne
to
kepe
/
of
custome
and
in
maner
naturally
/
without
laboure
and
payne
/
all
maner
of
vertueux
thynges
/
whiche
she
kepte
not
byfore
without
greate
payne
&
labour
/
And
that
not
for
the
feare
of
the
bytter
paynes
of
hell
/
but
for
the
loue
of
christe
/
and
for
the
same
goode
custom
and
for
the
delectacion
of
vertu
/
whiche
thynges
all
myghty
god
shall
then
vouchsaue
to
shewe
in
his
seruant
puryfyed
and
made
clene
of
vices
and
synnes
/
thurghe
the
grace
of
the
holy
gooste
.
¶
The
.viii.
chapiter
treateth
of
the
diuine
seruyce
by
nyght
.
IN
wynter
that
is
to
say
/
fro
the
fyrste
day
of
Nouembre
vnto
the
feste
of
Easter
/
mynchyns
muste
aryse
at
the
.viii.
houre
after
it
be
nyght
/
that
is
to
saye
/
after
the
sonne
be
serre
/
takynge
the
same
houre
durynge
all
that
tyme
as
it
is
aforesayde
.
Fyrste
daye
of
Nouembre
to
th
intent
that
they
may
take
their
reste
/
vnto
somewhat
after
mydnyght
/
and
then
aryse
hauynge
naturall
dygestion
.
And
when
the
nocturne
is
ended
/
they
shall
all
the
resideue
of
the
tyme
bytwene
that
and
matyns
or
laudes
whiche
is
all
oon
/
gyue
them selfe
to
redynge
/
som
the
spaulter
/
som
lectournes
/
or
other
diuine
seruyce
/
whereof
they
haue
most
nede
or
wherein
they
be
moste
vnredy
.
From
Easter
vnto
the
firste
day
of
Nouembre
a
forsayde
/
the
houre
of
their
wakynge
and
arysynge
shal
be
so
ordred
/
that
a
lyttel
pause
made
after
the
nocturne
is
ended
/
wherein
the
mynchyns
may
goo
to
doo
suche
necessary
busines
as
nature
requireth
/
anon
matyns
or
laudes
shall
followe
/
which
they
muste
be
saynge
in
the
breke
of
the
daye
.
¶
The
.ix.
chapiter
treateth
what
psalmes
shal
be
sayd
at
the
nocturnes
in
the
wynter
tyme
.
IN
winter
after
this
verse
Deus
in
adiutorium
meum
intende
:
Dne
ad
adiuuandum
me
festina
/
followethe
next
and
immediatly
.
Domine
labia
mea
aperies
:
&
os
meum
annunciabit
laudem
tuam
/
the
whiche
thryse
songe
/
followeth
this
psalme
Dne
quid
multiplicati
/
with
glia
patri
/
and
after
that
Venite
with
the
Inuitatorie
must
be
songe
.
Than
followeth
the
hymne
/
&
after
it
.vi.
psalmes
with
their
antems
/
them
the
versicle
:
whiche
ended
/
theabbasse
shall
gyue
the
vn̄diction
.
And
all
the
quere
syttynge
in
their
stalles
or
setis
/
there
shal
be
red
by
.iii.
mynchins
appoynted
therto
.iii.
lectours
within
boke
/
vppon
the
deske
or
lectourne
/
bytwene
which
lessons
.iii.
responses
must
be
songe
wherof
ii
.
responses
shal
be
without
glia
patri
.
&
the
thirde
with
glia
patri
.
And
when
the
gloria
patri
is
begonne
/
anon
all
shall
aryse
out
of
their
setes
/
makynge
obeyssance
towardes
the
hygh
aulter
/
in
the
worship
and
reuerence
of
the
holy
Trinite
/
The
lessons
which
they
rede
at
the
nocturne
/
shal
be
of
bokes
as
well
of
the
olde
testementes
as
of
the
newe
/
and
also
the
expositions
of
both
the
testamentes
/
whiche
haue
be
made
of
moost
famose
doctours
and
beste
lerned
in
holy
scripture
/
&
mooste
catholique
faders
/
After
these
.iii.
lessons
with
their
respondes
/
followeth
other
.vi.
psalmes
/
with
alleluya
/
then
the
Chapiter
muste
be
redde
by
harte
/
with
a
versicle
and
kyryeleyson
/
with
the
preces
/
And
soo
ended
the
nocturne
whiche
we
call
comunely
matyns
to
the
laudes
.
¶
The
.x.
chapiter
treateth
of
the
diuine
seruice
by
nyght
in
the
somer
tyme
.
FRome
Ester
vnto
the
firste
daye
of
Nouember
/
the
quantite
of
the
psalmodie
shal
be
obserued
/
as
is
abouesayde
/
but
the
.iii.
lessons
which
were
wont
to
be
redde
in
the
boke
/
shall
by
cause
of
the
shortnes
of
the
nyght
not
be
redde
/
but
for
them
there
shal
be
redde
/
oon
lesson
of
the
olde
testament
by
hart
/
without
boke
/
with
the
which
a
short
response
shall
followe
/
&
all
the
remenant
shal
be
obserued
&
done
/
as
is
abouesayd
/
And
it
is
to
vnderstonde
/
that
neuer
lesse
then
.xii.
psalmes
shal
be
songe
at
the
noctourn
/
by
sydes
domine
quid
multiplicati
and
venite
.
¶
The
.xi.
chapiter
sheweth
howe
the
Nocturnes
shal
be
sayde
vppon
the
sondayes
.
UPpon
sondayes
/
the
Mynchins
must
aryse
more
erely
to
the
nocturne
/
in
the
which
must
be
kept
a nother
mesure
/
that
is
to
say
/
the
.vi.
psalmes
shal
be
songe
as
we
haue
afore
ordred
with
the
versicle
/
&
then
all
sittyng
in
order
in
their
seetes
/
there
must
be
redde
vppon
the
boke
.iiii.
lessons
with
their
respondes
/
where
oonly
after
the
.iiii.
responce
/
shal
be
songe
gloria
patri
/
whiche
begonne
/
anon
all
muste
aryse
with
reuerence
makynge
their
obeysance
/
After
the
whiche
lessons
followith
by
order
/
other
.vi.
psalmes
with
their
antemes
as
the
.vi.
afore
dyd
/
and
with
a
versicle
.
after
the
whiche
ageyne
/
other
.iiii.
lessons
muste
be
redde
/
with
their
responses
/
after
the
order
abouesayde
.
After
the
whiche
muste
be
songe
.iii.
canticles
of
the
prophetes
/
which
the
abbasse
shall
assigne
/
and
they
shal
be
songe
with
alleluya
.
Then
the
versicle
songe
/
and
the
benediction
gyuen
by
th
abbasse
/
other
.iiii.
lessons
of
the
newe
testament
must
be
redde
/
after
the
maner
abouesayde
/
&
after
the
.iiii.
response
/
th
abbasse
shall
begyn
:
Te
deum
/
the
whiche
ended
/
she
shall
rede
a
lesson
of
the
gospell
/
with
dewe
reuerence
and
fere
/
all
stondynge
vppon
their
fete
/
that
doon
they
shal
answere
to gydder
Amen
.
Then
th
abbasse
muste
begyn
the
hympne
:
Te
decet
laus
/
and
after
that
the
benediction
is
gyuen
/
they
muste
begynne
matyns
/
whiche
we
call
laudes
/
The
whiche
ordre
as
towchinge
the
nocturne
/
at
all
tymes
/
as
well
somer
as
wynter
/
must
be
equaly
kept
vppon
the
sondays
/
Except
the
mynchins
fortune
(
as
god
forbede
)
to
ryse
late
and
so
make
shorter
their
lessons
or
respondes
The
whiche
thynge
must
all
way
be
take
hede
of
that
it
happen
not
/
and
if
it
soo
happen
/
let
hir
doo
therfore
vnto
god
due
and
condigne
satisfaction
in
the
oratory
/
whiche
we
call
the
quere
/
by
whose
necligence
and
ouersyght
it
was
doon
.
¶
The
.xii.
chapiter
treateth
howe
the
matyns
whiche
we
call
the
laudes
/
shal
be
sayd
vppon
the
sondaye
.
IN
matyns
or
laudes
which
is
all
oon
vppon
the
sonday
:
fyrste
is
sayd
this
psalme
Deus
miseriatur
/
with
out
anteme
.
after
the
whiche
/
folowith
this
psalme
Miserere
mei
deus
with
alleluya
/
then
Confitemini
the
.iiii.
then
Deus
deus
meus
/
Benedicite
omnia
opera
/
and
Laudate
dumm
de
celis
/
After
them
a
chapiter
of
the
apocalyps
with
out
boke
/
an
hympne
/
a
versicle
.
Benedictus
with
an
antem
And
kyrieleyson
with
the
preces
folowinge
/
And
so
is
endyd
the
matyns
or
laudes
/
whiche
is
all
oon
.
¶
The
.xiii.
chapiter
treateth
howe
matyns
or
laudes
shal
be
sayd
vpon
the
feryall
dayes
.
UPpon
feryall
dayes
/
this
wise
shall
mateyns
or
laudꝭ
be
executyd
/
The
first
psalme
is
Deus
miseriat
with
out
any
anteme
/
which
psalme
shal
be
songe
tretably
as
vppon
the
sonday
/
that
all
the
couent
may
comme
to
the
begynnynge
of
Miserere
/
whiche
muste
nexte
be
songe
with
an
anteme
/
After
the
whiche
psalme
/
other
.ii.
psalmes
muste
be
songe
/
after
the
custom
/
that
is
to
say
/
vppon
the
monday
Verba
mea
:
&
Dixit
iniustus
/
vppon
the
twisday
Iudica
me
deus
and
Miserere
the
.ii.
vppon
the
wednesdaye
Exaudi
deus
orationem
meam
cum
deprecor
and
Te
decet
/
vppon
the
thursday
Domine
deus
salutis
and
dne
Refugium
/
vppon
the
Fryday
Notus
in
iudea
and
Bonum
est
confiteri
/
vppon
the
saterdaye
.
Domine
exaudi
orationem
mean
auribus
percipe
.
And
Audite
celi
que
loquar
/
whiche
psalme
shall
be
deuyded
in
two
:
with
.ii.
gloria
patri
.
For
vppon
other
dayes
/
euery
canticle
of
the
prophetes
that
belongeth
to
the
daye
/
shal
be
songe
as
the
churche
of
Rome
syngeth
.
That
is
to
saye
/
vppon
Mondaye
the
canticle
/
Confitebor
vppon
tuysdaye
Egodixi
/
vppon
wednesdaye
/
Exultauit
/
vppon
thursday
Cantemus
/
vppon
fryday
Domine
audiui
.
After
this
folowith
Laudate
dnm
de
celis
/
then
a
chapiter
without
boke
of
the
appostle
/
an
ympue
and
a
versicle
/
benedictus
with
an
anteme
/
than
kyrieleyson
and
the
preces
/
and
so
it
is
th
ende
/
But
at
the
ende
of
euery
matyns
or
laudes
and
euensong
:
a
pater
noster
shal
be
sayde
alowde
of
the
prioresse
/
so
that
all
the
quere
may
here
it
and
that
for
thexchuenge
of
dissencions
and
debates
/
malices
/
greues
/
and
grudges
the
whiche
be
wonte
often
tymes
to
sprynge
/
by
cause
that
the
mynchins
monisshed
throwgh
the
promyse
of
the
peticion
of
the
pater
noster
/
wherin
they
say
.
Goode
lorde
forgiue
vs
our
trespas
as
we
forgyue
other
/
may
purge
theym selfe
from
the
same
faute
.
In
all
other
howres
of
diuine
seruice
there
shall
no
more
be
sayd
alowde
of
the
pater
noster
/
but
Et
ne
nos
/
so
that
all
the
quere
may
answere
Sed
libera
nos
.
¶
The
.xiiii.
chapiter
treateth
howe
the
nocturne
shal
be
sayd
vpon
sayntes
dayes
.
UPpon
sayntes
dayes
and
in
other
solenne
festes
/
they
shall
execute
all
diuine
seruice
in
the
nyght
/
as
we
haue
commaunded
to
be
doon
vppon
sundayes
/
Excepte
oonly
that
those
psalmes
/
antems
/
and
lessons
shal
be
songe
/
which
belongeth
to
the
daye
.
But
the
maner
in
executinge
shal
be
kept
as
is
abouesayde
.
¶
The
.xv.
chapiter
treateth
what
tymes
alleluya
shal
be
sayde
.
FRom
the
holy
feste
of
Ester
/
vnto
the
feste
of
witsontyde
/
alleluya
shal
be
songe
contynually
/
bothe
with
psalmes
&
respons
/
from
witsontyde
vnto
Septuagesima
/
at
the
nocturne
it
shall
be
oonly
songe
nyghtly
with
the
.vi.
latter
psalmes
/
euery
sonday
/
except
the
sondayes
bytwene
septuagesima
and
Easter
/
the
canticles
matyns
or
laudes
which
is
all
oon
Prime
/
the
thirde
houre
/
the
.vi.
houre
/
and
the
houre
at
none
/
with
alleluya
.
Euensonge
shal
be
with
oon
anteme
/
respondes
shall
neuer
be
songe
with
alleluya
.
but
bytwene
ester
and
whitsontyde
.
¶
The
.xvi.
chapiter
treateth
howe
diuine
seruyce
on
the
daytyme
shal
be
sayd
.
THe
prophete
sayth
to
all
myghty
god
.
I
haue
gyuen
to
the
laude
and
praysynge
.vii.
tymes
in
the
daye
.
with
holy
nombre
of
.vii.
/
shal
be
fulfylled
in
vs
/
if
we
paye
the
duties
of
our
seruyce
/
in
the
tyme
of
matyns
or
laudes
/
Prime
/
the
.iii.
houre
/
the
.vi.
houre
/
the
houre
at
none
/
euensonge
&
Complene
/
For
of
these
houres
is
it
/
that
the
ꝓphete
sayth
/
Seuen
tymes
by
the
day
I
haue
lauded
and
praysed
the
/
For
of
the
diuine
seruice
/
that
is
to
say
the
nocturne
/
whiche
is
done
by
nyght
/
the
selfe
same
prophete
saythe
/
I
rose
at
midnyght
to
knowlege
my selfe
vnto
the.
wherfore
good
susters
at
those
seasons
/
let
vs
gyue
laude
&
praysynge
to
our
maker
/
for
the
iugementes
of
his
iustice
/
that
is
to
say
at
matyns
or
laudes
:
Prime
the
thirde
houre
/
the
.vi.
houre
at
none
/
euensonge
/
&
complene
/
And
in
the
nyght
let
vs
aryse
to
knowlage
his
ryghtousnes
to
confesse
our selfe
vnto
him
.
¶
The
.xvii.
chapiter
treateth
what
psalmes
shal
be
sayde
at
diuine
seruice
in
the
daytyme
.
THus
haue
we
declared
the
order
of
the
psalmody
at
the
nocturne
and
matens
or
laudes
/
and
nowe
let
vs
see
for
the
houres
that
followethe
.
At
Prime
/
there
shal
be
song
.iii.
psalmes
/
euery
of
theym
by
him selfe
/
with
his
gloria
patri
.
But
the
hympne
of
the
same
/
euer
shal
be
song
after
Deus
in
adiutorium
/
byfore
the
psalmes
be
begon
/
After
the
.iii.
psalmes
:
shal
be
redde
a
chapiter
/
than
a
versicle
/
and
kyrieleyson
/
with
the
preces
followynge
.
Also
in
the
thirde
houre
/
the
.vi.
houre
/
and
the
houre
at
none
/
they
shall
execute
in
lyke
maner
:
Fyrste
with
Deus
in
adiutorium
/
than
the
hympne
that
belongeth
to
the
houre
/
thre
psalmes
/
a
chapiter
/
a
verticle
/
kyrieleyson
with
the
preces
.
And
if
the
company
be
great
/
than
the
houres
shal
be
executed
/
with
their
antems
/
If
the
company
be
small
/
than
shall
they
execute
the
sayde
hourꝭ
/
without
their
antems
.
And
euensong
there
shal
be
songe
.iiii.
psalmes
with
their
antems
/
than
a
chapiter
/
an
hympne
/
a
versicle
/
Magnificat
with
the
anteme
.
kyrieleyson
with
the
preces
/
&
pater
noster
/
and
soo
depart
.
Complene
shal
be
executed
with
.iii.
psalmes
/
which
shal
be
songe
without
anteme
/
After
the
which
/
shall
followe
the
hympne
of
the
same
houre
/
a
chapiter
/
a
versicle
/
kyrieleyson
:
a
benediction
/
and
the
preces
and
so
departe
.
¶
The
.xviii.
chapiter
treateth
by
what
order
the
same
psalmes
shal
be
sayde
.
FIrste
euery
hour
of
the
daye
shall
begyn
with
Deus
in
adiutorium
/
and
gloria
patri
.
After
the
hympne
that
belongeth
to
the
houre
.
And
vppon
the
sonday
at
pryme
they
shall
synge
.
Beati
immaculati
/
vnto
Legem
pone
.
At
other
houres
/
that
is
to
say
/
thirde
/
syxte
/
and
none
/
they
shall
synge
.
Legem
pone
:
vnto
Lucerna
pedibus
meis
/
vppon
monday
at
pryme
they
shall
synge
.iii.
psalmes
/
that
is
to
say
:
Beatus
vir
:
Quare
fremuerunt
:
and
Domine
ne
in
furore
/
At
the
houres
/
thirde
/
sixte
/
and
none
/
they
shall
synge
from
Lucerna
pedibus
/
vnto
Ad
dominum
cum
tribularer
.
The
tuesdaye
at
prime
theis
be
the
psalmes
.
Domine
deus
meus
:
Domine
dominus
noster
:
and
Confitebor
/
vnto
this
verse
:
Exurge
.
And
the
houres
/
thirde
/
syxt
/
and
none
/
they
shall
synge
from
Ad
dnm
cum
tribularer
:
to
Sepe
expugnauerunt
.
And
so
dayly
vnto
the
sondaye
/
shal
be
repeted
at
the
houres
/
the
psalmes
aforesayd
.
And
the
order
of
hympnes
/
chaptres
/
and
versicles
/
shal
be
dayly
kept
after
oon
maner
.
Vppon
wednesdaye
at
prime
theis
be
the
psalmes
.
Exurge
:
In
domino
cofido
:
and
Saluum
me
fac
.
Vppon
thursday
at
prime
:
Vsquequo
domine
:
Dixit
insipiens
:
and
Dne
quis
habitabit
.
Vppon
Fryday
.
Conserua
me
domine
.
Exaudi
domine
.
and
Diligam
.
vnto
Cum
sancto
sanctus
eris
.
Vppon
Saterday
.
Cum
scton
sanctus
eris
.
Celi
enarrant
.
Ex.
audiat
te
dominus
.
And
thus
vpon
the
Sonday
shall
they
begynne
their
psalmes
of
prime
a
geyne
/
at
Beati
immaculati
.
Euensonge
shal
be
songe
with
.iiii.
psalmes
.
And
vppon
the
sonday
these
be
the
psalmes
.
Dixit
dominus
.
Confitebor
.
Beatus
vir
.
&
Laudate
pueri
.
The
mondaye
.
In
exitu
.
Dilexi
.
Credidi
propter
.
and
Laudate
dominum
omnes
gentes
.
with
Sepe
expugnauerunt
as
oon
psalme
:
and
vnder
oon
gloria
patri
.
The
Thuesdaye
.
Deprofundis
.
Domine
non
.
Memento
.
and
Ecce
quam
bonum
.
The
wednesdaye
.
Laudate
nomen
.
Confitemini
.
Super
flumina
.
and
Confitebor
.
The
Thursdaye
.
Domine
probasti
deuided
in
two
/
with
twyse
gloria
patri
.
Eripe
me
.
and
Domine
clamaui
.
The
frydaye
.
Voce
mea
.
Benedictus
in
two
/
with
twyse
gloria
patri
.
and
Exaltabo
vnto
Confiteantur
.
And
the
satrisdaye
.
Confiteantur
.
Lauda
anima
mea
.
Laudate
dumm
qm
bonus
psalmus
.
and
Lauda
hierusalem
.
¶
Nowe
an
order
set
for
psalmes
at
euensonge
/
all
other
maner
of
thynges
/
that
is
to
say
/
chaptres
/
respondes
/
hympnes
/
versicles
/
and
canticles
shal
be
continued
as
is
abouesayd
.
¶
At
complen
/
oon
maner
of
psalmes
shal
be
had
thurgh
out
the
weke
/
that
is
to
say
.
Cum
Inuocarem
.
Qui
habitat
.
and
Ecce
nunc
.
Thus
a
direction
set
of
the
psalmodie
/
whiche
shal
be
songe
in
the
seruice
of
the
day
tyme
/
all
the
residue
of
the
psalmes
of
the
psalter
/
muste
be
equally
diuided
into
the
nocturns
of
the
.vii
nyghtes
of
the
weke
.
Diuidynge
alway
in
two
/
those
psalmes
whiche
be
lengeste
amonge
other
/
And
orderynge
.xii.
psalmes
to
euery
nyght
/
yeuynge
spirituall
kowlege
/
that
if
fortune
anye
man
to
be
myscontent
with
this
diuision
of
psalmes
.
Let
him
order
them
other
wyse
/
if
he
so
thynke
it
better
/
so
that
this
be
alwayes
obserued
and
well
take
hede
to
/
that
euery
weke
the
psaulter
of
the
hole
numbre
of
.
C.l.
psalmes
be
songe
to
th
ende
.
And
vppon
Sondaye
at
the
nocturne
/
that
they
begynne
at
the
hed
ageyne
.
For
mynchins
sheweth
theym selfe
/
to
be
very
dull
/
and
of
small
deuocion
/
whiche
by
the
compase
of
a
hole
weke
/
syngeth
lesse
then
the
psaulter
/
with
other
diuine
seruice
accustumable
/
seinge
that
we
rede
that
holy
fathers
haue
doon
valliantly
and
gladly
with
greate
currage
that
thinge
in
oon
daye
/
the
which
wolde
god
/
we
of
a
faynt
currage
myght
bringe
a
boute
in
a
hole
weke
.
¶
The
.xix.
chapiter
treateth
of
the
doctrine
of
syngynge
.
WE
beleue
that
god
is
euery
where
present
/
that
he
beholdeth
in
euery
place
/
both
them
that
be
good
/
and
them
that
be
euyll
/
But
specyally
let
vs
then
thynke
&
beleue
/
that
it
is
soo
without
any
maner
of
doubt
/
whan
we
be
at
the
diuine
seruice
/
therfore
let
vs
allway
haue
in
remembrance
/
that
the
prophete
sayth
.
Do
your
duety
and
seruice
vnto
god
with
fere
/
And
agayne
.
Syng
ye
wysely
and
intentyuely
.
Moreouer
he
sayth
I
shall
synge
vnto
the
in
the
face
and
syght
of
angelles
.
Therfore
good
susters
(
sayth
seynt
Benet
)
let
vs
well
consyder
/
howe
we
must
behaue
our selfe
in
the
syght
of
all
myghty
god
/
and
of
his
angelles
.
And
whansoeuer
we
comme
to gydder
/
to
synge
the
seruice
of
god
/
let
vs
take
good
hede
/
that
our
mynde
accorde
to
our
voice
/
and
that
they
twayne
renne
both
oon
way
/
and
vppon
oon
thynge
.
¶
The
.xx.
chapiter
treateth
of
the
reuerence
that
ought
to
be
had
in
prayers
.
IF
it
so
be
that
we
intende
to
labour
/
or
breke
any
matier
with
a
noble
man
/
we
take
nothynge
vppon
vs
/
nor
nothynge
presume
/
but
with
humilite
and
due
reuerence
/
howe
moche
more
then
ought
we
to
make
our
supplicacion
to
all
myghty
god
/
kynge
of
all
kynges
/
and
lorde
of
all
men
/
with
all
maner
of
mekenes
/
lawly
reuerence
/
and
pure
deuocion
.
And
knowe
we
for
certeyne
/
that
not
in
many
wordes
/
but
in
clennesse
of
harte
/
and
compuncion
of
teres
/
he
wyll
gracyousely
here
vs
.
Therfore
/
prayer
muste
be
shorte
and
pure
/
except
parauenture
it
be
be
prolonghed
/
thurgh
the
loue
and
affection
of
the
Inspiracion
of
the
grace
of
god
.
Howe
be
it
all
waye
in
congregacion
/
prayer
shall
be
short
/
And
after
a
serteyne
signe
or
token
made
of
the
prioresse
/
all
shall
aryse
and
goo
to gyther
.
¶
The
.xxi.
chapiter
treateth
of
the
deanes
of
the
monastery
.
IF
the
couent
/
be
greate
/
we
woll
that
certeyne
of
the
susters
of
good
proufe
/
and
holy
conuersacion
/
be
chosen
and
made
deanes
/
which
so
made
and
ordeigned
/
shall
with
all
diligence
.
take
charge
and
hede
/
vppon
their
deanres
/
in
all
maner
of
thyngꝭ
/
that
apparteyneth
to
the
cōmaūdimentes
of
god
/
and
preceptes
of
their
abbasse
.
which
deanes
/
we
will
be
elected
suche
persons
/
amonges
whom
/
the
abbasse
may
suerly
diuide
and
distribute
/
parte
of
hir
office
and
charges
/
and
the
sayde
Deanes
/
shall
not
be
chosen
by
order
/
but
after
the
desertes
and
merytes
of
their
lyues
/
and
after
their
wyse
doctryne
/
&
good
example
/
&
if
any
of
them
inflamed
with
pryde
/
be
founde
reproueable
/
if
after
that
she
be
corrected
/
on
s
/
twise
/
or
thryse
/
If
she
woll
not
then
amende
/
let
hir
be
avoyded
/
and
a nother
succede
in
hir
place
/
whiche
is
worthy
the
rowme
/
And
of
theym
that
be
or
deyned
prepositours
/
whiche
may
be
called
Prioresses
/
we
make
lyke
constitucion
.
¶
The
.xxii.
chapiter
treateth
in
what
maner
Mynchyns
shall
take
their
reste
and
slepe
.
EVerye
oon
of
the
mynchyns
shall
haue
hir
bedde
by
hir selfe
alone
to
rest
in
/
they
shall
take
their
beddingꝭ
accordynge
to
the
maner
of
their
conuersacion
/
and
after
the
disposition
and
ordinance
of
the
abbasse
.
And
it
may
so
be
/
all
shall
slepe
in
oon
dorter
.
If
the
multitude
wyll
not
suffre
it
/
then
.x.
or
.xx.
or
moo
/
shall
reste
and
haue
their
bedde
to geyther
with
certeyne
senioures
/
that
may
diligently
loke
vnto
them
.
A
candell
shall
continually
brenne
in
the
dorter
/
vnto
it
be
morninge
/
they
shall
slepe
in
their
clothes
/
and
they
shal
be
gyrde
with
thonges
or
with
cordes
/
and
they
shall
haue
no
knyfe
at
their
syde
/
when
they
slepe
/
lesse
be
the
mischaunce
they
be
hurte
slepynge
.
And
this
shall
Mynchyns
doo
to
th
entent
/
that
they
may
al
way
be
redy
/
&
that
they
at
certeyne
watche
or
token
made
/
may
ryse
vp
without
any
tarcynge
/
and
make
spede
/
euery
of
them
to
preuent
other
/
to
the
seruyce
of
almyghty
god
/
yet
not
withstondynge
they
shall
doo
it
with
all
grauite
&
sobernes
.
The
yonger
susters
shall
not
haue
their
beddes
togyther
/
But
meddeled
by
twyxt
the
beddes
of
their
elders
/
they
that
be
furste
vp
and
redy
toward
the
seruyce
of
god
.
Shall
make
soon
softe
and
sobre
styrrynge
/
with
the
sounde
of
their
mouthes
/
or
of
their
ete
/
or
knockynge
vppon
the
beddes
sydes
/
to
a
wake
theym
that
be
sluggardes
.
¶
The
.xxiii.
chapiter
treateth
of
excommunicacion
.
IF
any
suster
be
stubbern
/
inobedient
/
prowde
/
or
in
any
maner
grutchynge
of
thingꝭ
/
contrary
to
the
holy
rule
or
els
be
espyed
and
founde
a
dispiser
of
the
preceptes
of
hir
elders
/
let
hir
be
monished
/
accordinge
to
the
commaundement
of
all
myghty
god
/
oons
or
twyse
/
secretly
of
hir
seniours
.
If
she
do
not
therby
amende
/
then
let
hir
haue
a
open
rebuke
/
byfore
all
the
couent
.
And
if
she
wyl
not
soo
amende
/
and
knowe
what
the
payne
&
daunger
of
excommunicacion
is
/
let
hir
be
excommunicate
.
But
if
she
be
rude
&
sturdye
/
without
shame
or
feare
of
god
/
let
hir
be
put
to
bodely
punishement
.
¶
The
.xxiiii.
chapiter
treateth
of
the
maner
of
excommunicacion
.
AFter
the
quantite
of
the
offence
/
muste
be
the
mesure
of
eccxmunicacion
and
discipline
.
The
whiche
maner
or
quantite
of
th
offyce
/
hangeth
in
the
iugement
/
and
estimacion
of
the
abbasse
.
But
if
any
susters
/
be
founde
in
a
lyght
offence
/
she
shall
be
depriued
the
company
of
hir
susters
/
at
the
table
.
And
of
hir
that
is
soo
depriued
from
the
company
at
mete
/
this
shal
be
the
ordre
/
that
in
the
quere
/
she
shall
not
begynne
psalme
ne
anteme
/
nor
rede
anye
lesson
/
vnto
the
tyme
that
she
haue
doon
satisfaccion
for
hir
offence
/
she
shall
take
refection
of
mete
and
drynke
/
after
hir
susters
alone
as
thus
.
If
hir
susters
take
repaste
at
the
.vi.
houre
of
the
day
/
she
shall
take
repaste
at
the
.ix.
houre
.
And
if
hir
susters
at
the
.ix.
houre
/
than
she
at
the
euynynge
vnto
the
tyme
that
she
purchase
forgyuenes
/
with
conuenient
satisfaccion
.
¶
The
.xxv.
chapiter
treateth
of
the
offenses
that
be
mooste
greuouse
.
THat
suster
that
is
noted
and
taken
in
a
more
greuouse
offence
/
shal
be
suspendyd
/
both
from
the
table
/
and
from
the
quere
.
None
of
hir
susters
shall
eyther
accompany
with
hir
/
or
speke
with
hir
.
She
shall
be
alone
at
all
occupacion
and
worke
that
is
enioyned
vnto
hir
/
perseuerynge
in
the
weylynge
of
penance
/
vnderstondynge
the
frutfull
sentence
of
the
appostle
/
saynge
suche
a
woman
is
geuen
to
the
deuyll
/
as
far
as
tocheth
the
destruccion
of
hir
body
.
that
hir
soule
may
be
sauffer
at
the
daye
of
iugement
of
all
myghty
god
.
She
shall
ete
hir
mete
alone
.
in
what
mesure
/
and
at
what
houre
th
abbasse
woll
iuge
conuenient
/
And
none
of
hir
susters
passynge
by
hir
/
shall
salue
or
blysse
hir
or
hir
mete
.
¶
The
.xxvi.
chapiter
treateth
of
them
that
accompany
with
excommunicat
persons
.
IF
any
suster
presume
without
the
commaundement
of
th
abbasse
/
to
accompany
hir selfe
with
any
excommunicate
suster
in
any
maner
of
wyse
/
or
to
speke
with
hir
/
or
els
to
directe
any
message
or
wrytyng
to
hir
/
let
hir
be
punished
with
lyke
payne
of
excommunicacion
.
¶
The
.xxvii.
chapiter
treateth
howe
the
Abbasse
muste
be
diligent
aboute
the
susters
excommunicate
.
THe
abbasse
must
take
hede
with
all
hir
diligence
vppon
those
susters
which
doo
offence
/
for
they
that
be
seke
&
they
that
be
hole
/
haue
nede
of
a
phisicion
/
&
therfore
she
must
[
vse
all
wayes
as
a
wyse
and
an
experte
Phisicion
/
to
sende
to
the
offender
/
som
aged
susters
as
though
they
were
hir
secrete
frendes
and
aydours
/
which
shall
priuily
confort
hir
suster
/
that
is
wauerynge
/
and
styr
and
prouoke
hir
to
do
satisfaction
with
humilite
/
&
so
shall
they
showe
conforte
vnto
hir
/
that
she
fall
not
into
dispayre
.
But
(
as
the
appostle
sayth
)
charyte
may
be
in
hir
confermed
and
establysshed
/
and
let
all
hir
susters
pray
for
hir
.
Trewly
th
abbasse
is
bounde
greatly
to
be
ware
/
and
with
all
hir
wysdōme
and
laboure
to
take
hede
/
lesse
she
lose
any
of
hir
shepe
committed
vnto
hir
cure
She
muste
well
knowe
that
she
hath
take
in
honde
/
the
cure
of
feble
sowlles
/
and
not
to
be
as
a
lady
ouer
theym
/
that
be
hole
and
stronge
.
And
let
hir
fere
the
thretnynge
of
the
prophete
/
by
whome
all
myghty
god
saythe
.
That
thynge
which
ye
did
see
hole
and
sownde
/
that
ye
toke
and
deuowred
/
and
that
that
was
seke
&
feble
/
ye
dispised
and
did
caste
out
.
And
th
abbasse
shall
also
followe
the
piteouse
example
of
the
good
shepeherde
/
which
leuynge
.lxxx.
and
.xix.
of
his
shepe
/
in
the
hylles
and
wyldernesse
/
went
to
seke
his
oon
shepe
whiche
was
wanderynge
and
strayed
away
/
vppon
whose
feblenes
and
disease
he
had
so
greate
compassion
/
that
he
vouchyd
saue
/
to
couche
hir
vppon
his
holy
shulders
.
and
and
so
to
brynge
hir
ageyne
to
his
flocke
.
¶
The
.xxviii.
chapiter
treateth
of
them
that
amende
not
them selfe
after
due
warnyngꝭ
and
monicions
.
IF
any
suster
rebuked
or
corrected
for
any
maner
of
offence
/
yea
and
after
excommunicacion
/
if
she
doo
not
amende
/
she
muste
haue
a
sharpe
correction
/
that
is
to
say
/
let
hir
be
punished
withe
betynge
.
And
if
therby
she
wyll
not
amende
or
elles
perauenture
(
as
god
defende
)
She
dothe
leuate
hir selfe
in
pryde
/
and
wyll
also
defende
hir
dedes
/
than
shall
the
abbasse
doo
lyke
a
wyse
physicion
/
that
is
to
say
.
If
she
haue
fyrste
layde
vnto
hir
sople
and
nurrisshynge
medicynes
/
If
she
haue
also
layde
vnto
hir
the
oyntementes
of
good
exhortacions
/
If
she
haue
layd
vnto
hir
the
medicynes
of
holy
scripture
/
yea
and
at
the
laste
/
if
she
haue
added
therto
the
corrosyue
of
excōication
/
or
ells
punishement
of
betyng
/
And
yet
for
all
these
espye
that
hir
labor
p̄uayleth
nothyng
/
them
let
hir
to
the
sayd
medecines
adde
that
thyng
/
which
is
more
soueraigne
/
that
is
to
saye
/
hir
owne
and
all
hir
susters
prayers
for
hir
/
that
allmyghty
god
/
which
all
thynge
may
/
wyll
vouchesafe
/
to
mynster
helthe
to
their
syke
tuster
/
and
if
by
these
meanes
she
be
not
heled
/
Than
let
th
abbasse
vse
the
Instrument
of
abscision
/
as
th
apostle
sayth
.
Caste
a
way
the
euyll
from
amonge
you
.
And
agayne
he
sayth
.
An
vnfrutfull
person
/
if
she
goo
/
let
hir
goo
/
lesse
oon
scabbyd
shepe
do
infect
and
poyson
the
hole
flocke
.
¶
The
.xxix.
chapiter
treateth
/
whether
that
susters
which
haue
departed
or
be
put
out
of
the
monastery
/
shal
be
receyued
agayn
.
A
Suster
whiche
goyth
out
/
or
be
put
out
of
the
monastery
thurght
hir
owne
fawte
/
If
she
wyl
retorne
agayne
/
furst
let
hir
promyse
/
fully
to
amende
the
fawte
/
for
the
whiche
she
went
out
/
or
was
put
out
/
and
soo
let
hir
be
receyued
into
the
loweste
degre
/
That
thereby
hir
humilite
may
be
proued
.
And
if
she
goo
out
agayne
/
let
hir
be
receyued
in
lyke
maner
the
thirde
tyme
.
But
after
that
/
Let
hir
knowe
well
/
that
all
returnynge
into
the
monastery
/
shal
be
denyghed
vnto
hir
.
¶
The
.xxx.
chapiter
treateth
howe
mynchins
beinge
chyldren
shal
be
corrected
.
FOr
euery
ayge
and
vnderstondynge
/
must
be
a
verye
propre
and
speciall
mesure
of
correction
or
discipline
/
and
therfore
/
damaselles
or
chyldren
of
lesse
age
/
yea
and
also
they
that
vnderstonde
not
howe
great
payne
of
excommunicacion
is
:
all
suche
whan
they
doo
offende
/
muste
be
punisshid
with
great
fastynge
or
els
be
kepte
vnder
/
with
sharpe
betynges
/
wherby
they
may
amende
.
¶
The
.xxxi.
chapiter
treateth
of
the
Selleresse
and
hir
offyce
.
THe
Selleresse
of
the
monastery
muste
be
chosen
oon
of
the
couent
/
wyse
/
rype
in
goode
maners
/
sobre
/
no
great
eter
/
not
proude
/
not
troublouse
/
no
rebuker
/
or
reuiler
/
not
slowe
/
not
prodigall
.
But
dredynge
god
/
whiche
muste
be
to
the
hole
couent
as
a
moder
.
She
shall
take
charge
of
all
maner
of
thinges
/
she
shall
nothynge
doo
/
without
the
commaundement
of
th
abbasse
/
and
what
so
euer
th
abbasse
rōmaundeth
:
that
shall
she
fulfyll
/
And
what
so
euer
th
abbasse
commytteth
to
hir
custody
/
she
shall
kepe
it
/
She
shall
not
moleste
/
angre
/
nor
make
heuye
hir
susters
/
And
if
hir
suster
acke
of
hir
any
thynge
vnresonably
/
she
shall
not
despiteousely
angre
/
or
wery
hir
/
But
resonablye
with
goode
mode
and
mekenesse
/
she
shall
denye
hir
/
that
asketh
other
wyse
than
she
ought
to
doo
/
Let
hir
see
wel
to
hir
owne
sowle
/
hauynge
in
mynde
the
wordes
of
th
apostle
/
that
she
that
doth
hir
dewte
and
seruyce
well
:
purchaseth
vnto
hir selfe
a
good
estate
and
degre
.
She
muste
take
vppon
hir
the
charge
and
ouer
syght
/
with
all
hir
diligens
of
seeke
persons
/
children
/
gyftes
/
&
poure
people
:
vnderstonding
out
of
the
doubt
.
that
for
all
theis
/
at
the
day
of
dome
she
must
gyue
accomptꝭ
.
she
shall
ouersee
all
the
vesselles
&
vtensiles
of
the
monastery
&
all
the
substance
of
the
same
/
&
so
loke
to
them
/
euyn
as
they
were
they
consecrate
and
halowed
vesselles
of
the
Aultre
:
And
she
shall
suffre
nothynge
/
though
it
be
of
lyttell
value
/
to
goo
to
waste
/
nor
vnloked for
nor
neclygently
left
or
loste
/
She
shall
not
gyue
hir selfe
to
couetousnes
/
ne
yeat
be
prodigall
in
expenses
/
or
els
a
distroyer
of
the
substaunce
of
the
monastery
.
But
she
shall
al
thynges
doo
in
mesure
/
and
accordyng
to
the
commaundement
of
the
abbasse
/
Aboue
al
thingꝭ
she
shall
prefer
humylite
/
and
whan
she
hath
not
for
to
gyue
the
thynge
that
is
asked
:
she
shall
gyue
a
fayre
answere
/
as
it
is
written
/
a
fayre
worde
is
more
worth
:
than
the
gretteste
gyfte
that
may
be
/
All
maner
of
thynges
that
the
abbasse
hath
commytted
vnto
hir
shal
haue
vnder
hir
charge
:
&
what
soo
euer
th
abbasse
doth
prohibyte
:
that
shall
she
not
presume
to
do
.
She
shall
delyuer
to
hir
susters
/
their
dutye
of
mete
&
drynke
/
without
anye
simulacion
/
checke
/
or
grudge
/
&
without
delay
/
so
that
by
hir
they
haue
noo
occasion
to
offende
/
remembrynge
the
saynge
of
all
myghty
god
/
what
is
she
worthy
to
haue
:
that
gyueth
occasion
of
synne
/
to
an
innocent
and
lowly
person
.
If
the
couent
be
great
/
she
shal
haue
helpe
and
comfort
of
other
/
by
whose
socour
/
she
shall
do
hir
duty
and
offyce
commytted
vnto
hir
/
with
a
goode
wyll
/
without
any
grudgynge
/
that
that
is
to
be
gyuen
/
muste
be
gyuen
in
a
competente
tyme
/
And
that
that
is
to
be
asked
/
must
be
in
lyke
wyse
/
soo
that
no
person
be
troubled
/
vexed
/
greued
/
or
made
angry
:
in
the
howse
of
god
.
¶
The
.xxxii.
chapiter
treateth
of
the
kepynge
and
occupyenge
of
the
goodes
of
the
monasterye
.
AS
touchyng
the
kepynge
/
occupyeng
/
or
ministryng
of
the
mouable
goodis
of
the
monastery
:
as
serramētes
/
instrumentes
/
loomes
/
vessells
/
vesture
/
and
all
other
maner
of
suche
thinges
/
th
abbasse
shall
prouyde
suche
susters
/
of
whose
lyuynge
and
good
maners
/
she
stondeth
in
suerte
of
/
&
deliuer
euery
thyng
to
them
/
to
be
kept
&
gadered
to
gyder
as
she
iuggeth
to
the
more
profyte
.
Of
the
which
goodes
th
abbasse
shall
kepe
an
Inuentatory
or
a
byll
indented
:
that
when
so
euer
/
susters
succedethe
oon
after
a nother
into
the
sayde
offyce
:
she
may
knowe
what
she
deliuereth
/
&
what
she
receyueth
.
If
any
suster
handle
or
entreate
the
goodis
of
the
monastery
vngoodly
/
or
necligently
:
let
hir
be
rebuked
/
and
if
she
doo
amende
/
let
hir
suffre
discipline
and
correction
/
accordynge
to
the
rule
.
¶
The
.xxxiii.
chapiter
treateth
of
proprietie
.
PRincipally
and
before
all
other
vices
/
this
vice
of
proprietie
must
be
cut
out
of
the
monastery
by
the
roote
/
that
is
to
say
/
that
noo
mynchyn
presume
to
giue
or
receyue
any
thynge
without
the
commaundement
of
the
abbasse
/
ne
haue
any
thyng
propre
/
that
is
to
say
/
by
noo
maner
of
wyse
noo
maner
of
thynge
/
nother
boke
/
nother
tables
/
poyntell
/
ne
no
other
thynge
erthly
/
For
so
moche
that
to
theym
it
is
not
lefull
/
to
haue
their
owne
bodꝭ
/
nother
their
owne
wylles
in
their
owne
power
.
But
they
must
oonly
truste
/
to
haue
all
maner
of
thyngꝭ
necessarye
/
of
the
mother
of
the
monastery
/
Neyther
it
is
leefull
for
theym
/
to
haue
any
all
maner
of
thynge
/
which
the
abbasse
hath
not
gyuen
to
them
/
or
of
hir
certeyne
knowlege
expressely
and
specyally
hathe
suffred
theym
to
haue
.
And
all
thynges
must
be
vnto
them
incommune
/
as
it
is
written
/
Nother
any
of
theym
shall
call
/
any
thynge
hir
owne
/
or
presume
or
suppose
anye
thynge
to
be
hir
owne
.
And
if
any
mynchin
be
espyed
to
delyte
or
to
haue
pleasure
in
this
moste
cursed
vice
of
propriete
/
let
hir
be
monysshed
ons
or
twyse
/
and
if
she
doo
not
then
amende
/
let
hir
be
put
to
correction
and
regularite
of
discipline
.
¶
The
.xxxiiii.
chapiter
sheweth
whether
euery
Mynchyn
shall
equally
receyue
the
thynges
that
be
necessary
for
them
/
AS
it
is
wreten
diuision
was
made
to
euery
oon
of
the
disciples
and
apposteles
of
christ
/
as
euery
of
them
had
nede
.
where
we
say
not
(
as
god
forbed
we
sholde
)
that
any
respecte
be
had
in
the
acceptynge
of
the
persons
.
But
that
consyderacion
be
had
of
their
necessite
.
wherfore
she
that
nedethe
lesse
:
let
hir
thanke
god
/
and
be
not
myscontent
/
if
an
other
haue
more
.
She
that
nedeth
more
/
let
hir
submyt
and
humble
hir selfe
for
hir
infirmite
/
and
be
not
proude
of
the
pitie
and
compassion
/
that
is
shewed
vnto
hir
.
And
so
shall
all
the
membres
be
in
reste
and
peace
.
And
before
all
thynges
let
it
be
seen
that
no
sparke
of
grudgynge
appere
in
any
oon
of
them
/
for
any
cause
/
in
any
maner
of
worde
or
token
.
And
if
any
mynchyn
be
espyed
in
this
faute
/
let
hir
be
subdued
to
more
strayt
punishement
of
discipline
.
¶
The
.xxxv.
chapitre
treateth
of
the
wekely
kychynners
.
SVstres
shall
soo
doo
seruyce
eche
to
other
/
that
none
be
excused
from
th
office
of
the
kychin
/
except
it
be
so
/
that
any
be
let
/
eyther
by
sekenes
or
els
by
some
cause
of
great
profyte
/
for
therby
is
purchased
a
great
rewarde
/
to
them
that
be
feble
and
weked
/
shal
be
ministred
helpe
/
soucour
/
&
confort
of
other
/
to
th
entent
that
they
doo
not
their
busines
/
with
an
euyll
wyll
/
but
all
shall
haue
helpe
/
conforte
/
and
socour
/
after
as
the
congregacion
is
/
and
after
the
site
and
settynge
of
the
place
.
If
the
couent
be
great
/
the
abbasse
shal
be
excused
of
the
kychyn
/
and
suche
other
as
we
haue
abouesayd
/
that
be
occupyed
in
thynges
of
more
profyte
.
But
the
resideue
/
shall
doo
seruyce
to
other
in
loue
and
charyte
.
She
that
goth
out
of
hir
offyce
/
at
the
wekes
ende
vppon
the
saterdaye
/
shall
make
all
thynges
clene
.
She
shall
washe
the
clothes
with
the
which
hir
susters
wype
their
handis
&
their
fete
/
The
feete
of
all
the
couent
/
as
well
shall
she
washe
that
gothe
out
of
offyce
as
she
that
entreth
into
the
offyce
/
she
that
goth
out
of
office
/
shall
shewe
&
delyuer
all
the
vessellꝭ
&
vtensyles
of
hir
office
/
to
the
celleresse
/
clene
&
sounde
/
the
whiche
/
the
celleresse
ageyn
shall
shewe
&
delyuer
to
hir
that
entreth
into
the
offyce
/
so
that
she
may
knowe
/
what
that
she
delyuereth
/
&
what
she
receyuith
.
¶
The
seruitours
by
the
weke
which
be
called
hebdomadarꝭ
/
oon
houre
before
the
refection
of
the
couent
/
shall
take
a
morsell
of
brede
/
&
a
draught
of
drinke
/
be
sydes
their
dutie
/
to
th
entent
that
they
may
doo
seruyce
to
their
susters
at
mealꝭ
/
without
grudge
&
greuouse
laboure
/
yet
vppon
solempne
dayes
/
the
sayd
wekely
seruitours
shall
take
pacience
/
and
abyde
tyll
the
laste
masse
be
doone
.
The
sayd
wekely
seruitours
/
as
well
she
that
entreth
/
as
she
that
goth
out
/
by
and
by
in
the
quere
when
matyns
or
laudes
be
ended
vppon
the
sonday
/
shall
prostrate
them selfe
before
all
their
susters
/
desyrynge
them
to
pray
for
theym
/
They
that
goo
out
of
their
offyce
shall
say
this
verse
.
Benedictus
es
domine
deus
qui
adiuuisti
me
et
consolatus
es
me
.
whiche
is
thus
moche
to
say
.
Blessed
art
thou
lorde
god
/
which
haste
helped
me
and
conforted
me
.
she
whiche
thries
sayde
/
she
shall
receyue
a
Benediction
/
and
soo
departe
.
And
then
she
that
shall
entre
/
shall
followe
and
say
/
Deus
in
adiutorium
meum
intende
:
domine
ad
adiuuandum
me
festina
.
The
which
is
in
englyshe
.
Gracyous
god
intende
to
warde
my
soucoure
/
good
lorde
make
spede
to
helpe
me
.
And
that
thries
shall
be
repeted
of
theym
all
.
And
after
a
benediction
she
muste
entre
hir
offyce
.
¶
The
.xxxvi.
chapiter
treateth
of
syke
susters
.
THere
muste
good
hede
be
taken
to
the
susters
that
be
seke
and
diseased
/
byfore
and
aboue
all
thynge
/
and
as
ye
wolde
doo
your
duetie
and
seruyce
vnto
christe
so
shal
ye
vnto
them
/
for
christe
saythe
.
I
was
seeke
/
and
ye
dyd
vysit
me
/
and
agayne
/
what
so
euer
ye
dyd
to
oon
of
the
leeste
of
these
my
seruantis
/
to
me
ye
dyd
it
.
But
suche
seeke
susters
muste
consyder
/
that
seruice
is
done
vnto
them
/
in
the
worshyppe
and
honoure
of
god
.
And
let
theym
not
wery
their
susters
whiche
minister
and
dothe
seruice
vnto
them
/
with
inportunite
or
demaundynge
thinges
superfluose
/
And
yet
suche
seeke
persones
must
be
forborne
pacyently
/
For
by
the
reasone
of
theym
/
a
more
buntefull
rewarde
is
purchased
.
Therfore
th
abbasse
must
chefely
take
hede
/
that
they
suffre
no
dammage
thurghe
neglygence
/
To
the
whiche
susters
/
beinge
seeke
/
there
shal
be
deputied
a
certeyne
chambre
/
and
also
oon
to
serue
theym
whiche
is
both
dredynge
god
/
and
also
diligent
&
quycke
/
The
vse
of
bathes
/
shall
be
offred
vnto
seeke
susters
/
as
often
as
shal
be
expedient
/
but
to
them
that
be
hole
/
and
namely
yonge
persones
/
it
shal
be
sildome
graunted
.
Also
eatynge
of
fleshe
/
may
be
graunted
all
way
/
to
suche
as
be
seeke
and
feble
/
for
their
more
spedy
recouery
.
And
after
that
they
be
amended
/
then
must
they
all
abstayne
fro
fleshe
/
as
they
were
wonte
to
doo
.
The
abbasse
muste
haue
asinguler
cure
and
charge
/
that
the
seeke
susters
be
not
negligently
seen
to
/
of
the
celleresse
and
seruitours
/
For
vnto
hir
charge
it
belongeth
what
so
euer
faute
/
offence
/
or
negligence
is
done
by
hir
disciples
.
¶
The
.xxxvii.
chapiter
treateth
of
olde
men
and
children
.
THoughe
nature
of
mankynde
of
it selfe
be
prone
appliant
/
and
redy
vnto
mercy
and
compassion
of
these
agys
/
that
is
to
say
of
olde
folkes
/
and
yonge
chyldren
/
neuer
the
lesse
for
a
more
suerte
/
by
cause
all
persons
doth
not
vse
these
naturall
compassions
/
we
woll
that
also
th
auctorite
of
these
Rule
shall
prouyde
and
see
for
theym
/
to
the
entent
that
in
no
wyse
they
lacke
/
&
be
destitute
of
their
necessaris
/
wekenes
of
nature
muste
be
alway
consydered
in
theym
/
&
therfore
they
shall
not
be
bounde
to
the
strayghtnes
of
the
Rule
/
as
tochynge
their
fedyng
/
but
there
must
be
had
towardes
them
a
good
consyderacion
/
and
let
them
preuent
the
houres
/
lymitted
by
the
Rule
.
¶
The
.xxxviii.
chapiter
treateth
of
the
wekely
reder
.
AT
the
table
of
the
susters
/
whilꝭ
they
fede
:
there
may
want
no
lecture
.
whoo
so
catcheth
a
boke
in
hir
hande
/
shall
take
vppon
hir
to
rede
at
all
auentures
/
But
she
that
shall
rede
the
hole
weke
/
muste
entre
the
sonday
/
the
which
so
enterynge
/
after
masse
and
after
she
hathe
receyued
the
blessed
sacrament
of
the
aulter
/
must
desyre
all
hir
susters
to
to
pray
for
hir
/
that
god
kepe
hir
frome
the
spirite
of
vayne
glorye
.
And
this
verse
shal
be
sayde
in
the
quere
thryes
of
all
the
couent
/
so
that
she
that
entreth
/
doo
begynne
it
sayenge
.
Domine
labia
me
aperies
:
et
os
meum
annunciabit
laudem
tuam
.
whiche
is
to
saye
/
Good
lorde
open
thou
my
lyppes
/
and
my
mouthe
shall
shewe
fourthe
thy
laude
&
praysynge
/
and
thus
after
a
benediction
receyued
/
she
shall
entre
towarde
hir
lecture
.
And
depe
and
profunde
sylence
▪
shal
be
kept
at
the
table
/
soo
that
the
wysperynge
or
voyce
of
noo
person
there
be
harde
/
but
oonly
of
the
reder
.
Souche
thingꝭ
as
be
necessary
to
theym
that
ete
and
drynke
/
the
susters
shall
soo
redely
minister
eche
to
other
/
that
none
of
theym
haue
nede
to
aske
or
call
for
any
thynge
.
And
if
so
be
they
nede
ought
/
let
them
aske
it
rather
by
the
sounde
of
some
maner
of
signe
or
tokyn
/
than
by
any
voyce
/
and
to
th
entent
there
be
noone
occasion
gyuen
of
any
euyll
temptacion
/
none
of
them
shall
presume
to
talke
any
thynge
there
eyther
of
the
lecture
/
or
of
any
other
thynge
/
except
perauenture
the
prioresse
wolde
breuely
declare
ought
/
for
the
edyfyenge
of
hir
susters
/
She
that
redeth
for
the
weke
/
shall
take
a
morsell
of
brede
and
a
draught
of
drynke
before
she
begynne
to
rede
/
for
the
more
suertie
of
the
holy
communion
/
and
lesse
it
shold
be
a
payne
to
hir
to
contynewe
so
longe
fastinge
.
Afterwarde
she
shall
take
refection
with
them
that
be
hebdomadarys
in
the
kychyn
/
and
seruitours
in
the
refectorie
.
The
susters
shall
not
rede
nor
synge
indifferently
by
order
/
but
oonly
they
that
can
beste
to
the
difyenge
of
the
houres
.
¶
The
.xxxix.
chapiter
treateth
of
the
mesure
of
meate
.
WE
thynke
that
in
all
monethꝭ
of
the
yere
.ii.
diuerse
maners
of
meates
be
sufficient
/
to
the
dayly
refection
/
as
well
at
the
.vi.
houre
of
the
day
/
that
is
to
say
/
at
none
vppon
etinge
dayes
/
as
at
the
.ix.
houre
/
vppon
fastynge
dayes
/
in
all
monethes
of
the
yere
/
and
that
for
the
diseases
of
dyuerse
persones
/
to
the
entent
/
that
she
whiche
perauenture
may
not
eate
of
that
oon
/
may
eate
of
that
other
.
Therfore
two
maner
of
meates
well
dressed
and
seasoned
/
shal
be
sufficient
to
all
the
susters
/
and
if
any
oon
of
the
sayd
two
meates
/
be
appules
/
herbes
/
or
pease
/
let
them
then
haue
the
thyrde
meate
/
brede
of
a
pounde
in
wayght
/
shall
suffice
to
oon
of
theym
for
a
daye
/
and
that
whether
they
take
but
oon
refection
/
or
elles
dyne
and
suppe
.
And
if
they
shall
suppe
/
the
thirde
parte
of
the
same
pounde
of
brede
/
shal
be
Reserued
by
the
Celleresse
/
to
be
delyuered
to
hir
Supper
.
And
if
the
labour
of
the
susters
be
great
:
it
shal
be
in
the
discrecion
and
power
of
the
abbasse
/
when
it
shal
be
expedient
somwhat
to
encrease
their
porcion
/
surfettes
alwayes
set
a
syde
/
that
a
mynchyn
neuer
fall
vnto
indigestion
byfore
she
be
ware
/
For
nothinge
is
more
contagiouse
and
contrarye
to
a
christen
man
or
woman
than
surfet
:
or
dronkenes
/
as
our
lorde
sayth
.
Se
that
your
bodis
be
not
ouercom
in
surfet
or
dronkenes
/
But
vnto
damaselles
and
children
yonge
in
age
/
the
quantite
abouesayd
shall
not
alwayes
be
kept
&
mustrid
but
lesse
then
to
theym
that
be
elder
/
scarcite
kept
in
all
thinges
.
The
etynge
of
flesshe
of
.iiii.
foted
bestes
must
alwayes
be
forborne
of
all
mynchins
/
except
theym
alwayes
that
be
feble
or
seke
.
¶
The
.xl.
chapiter
treateth
of
the
measure
of
drynke
.
EVerye
person
hathe
a
gyfte
by
him selfe
of
god
/
oon
after
oon
maner
/
a nother
aftur
a nother
maner
/
And
therfore
the
measure
of
meate
and
drynke
for
other
persons
(
sayth
seynt
Benet
)
is
set
an
ordred
by
vs
/
with
som
scrupulosite
and
doubte
.
Notwithstandynge
we
consyderynge
the
wekenes
of
theym
that
be
deseased
/
thinke
verely
/
that
hemma
the
which
is
nygh
abowtes
a
mydes
in
the
Italion
toonge
/
a
pynte
in
the
frenche
/
and
the
Englysche
toongꝭ
(
which
be
nyghe
by
all
oon
measure
)
suffyseth
to
euery
person
in
wyne
for
oon
daye
.
But
they
to
whome
god
graunteth
/
that
they
may
suffre
abstinence
of
lesse
drynke
/
may
well
knowe
that
they
shall
haue
their
rewarde
accordyngly
.
And
if
the
necessite
of
the
place
/
or
great
laboure
/
or
elles
the
great
hete
of
sommer
woll
require
more
.
Let
it
stonde
in
the
wyll
and
arbytrement
of
the
soueraygne
/
regardynge
amonges
all
thynges
/
that
repleccion
or
dronkenes
:
vndre
myne
theym
not
before
they
be
ware
.
All
thoughe
we
rede
that
wyne
ought
in
no
wyse
to
be
the
drynke
of
mynchyns
/
yet
for
as
muche
as
in
our
dayes
/
that
thynge
cannot
be
perswaded
vnto
theym
/
at
the
leest
/
let
vs
graunt
and
obserue
this
/
that
we
drynke
not
to
our
full
and
saciate
/
but
scarcely
and
soberly
/
for
wyne
causith
/
yea
them
that
be
ryght
wyse
for
to
erre
and
goo
out
of
the
way
of
good
lyuynge
/
and
the
same
reason
tochynge
sobernesse
/
is
to
be
vnderstonde
/
not
oonly
of
wyne
/
but
also
of
ale
/
bere
/
and
all
other
drynkes
/
But
where
the
pouerty
of
the
place
compelleth
/
that
the
mesure
aforesayde
cannot
be
hadde
/
but
muche
lesse
/
or
els
nothynge
at
all
/
let
them
thanke
god
that
their
dwell
/
&
grouch
not
at
it
/
For
this
we
warne
/
counsayll
and
exhorte
aboue
all
thynge
/
that
susters
leede
their
lyue
to gydder
without
grutchynge
.
¶
The
.xli.
chapiter
sheweth
at
what
houres
the
susters
shall
take
their
refection
.
FRom
the
holy
feeste
of
Easter
vnto
witsontyde
/
the
susters
shall
goo
to
dyner
at
the
.vi.
houre
of
the
daye
whiche
is
after
the
Englyshe
rekenyng
abowtes
an
houre
before
the
mydday
/
&
sope
in
the
euynnynge
.
And
from
witsontyde
thurgh
out
all
the
sommer
/
if
the
mynchyns
haue
no
laboure
in
the
felde
/
or
if
they
be
not
trowbled
with
ouer
moche
hete
in
sommer
/
then
vppon
wednisdays
&
frydays
they
shall
faste
vnto
che
.ix.
houre
of
the
day
/
which
is
aboutꝭ
.ii.
of
the
clocke
in
the
after
none
/
vppon
other
dayes
they
shall
dyne
at
the
.vi.
houre
of
the
day
/
which
.vi.
houre
if
they
haue
busines
in
the
feelde
/
or
elles
the
hete
of
sommer
be
feruent
/
shal
be
continued
&
kept
/
also
the
wednesdaye
and
frydaye
/
if
th
abbasse
so
woll
dispose
&
ordere
it
.
And
yet
in
all
dispensacions
/
moderacions
/
and
lycences
/
the
abbasse
must
haue
suche
regarde
&
consideracions
that
hir
sustreses
sowles
may
be
saued
/
and
that
they
shall
doo
/
may
be
doo
without
grudge
or
murmure
resonable
.
From
the
Idus
of
Septembre
/
vnto
Shrouetyde
/
they
shall
take
their
refeccion
at
.ix.
of
the
day
/
In
lent
tyll
Easter
they
shall
eate
at
the
euyn
tyme
/
and
euensong
shall
soo
be
doon
/
that
at
their
meate
/
they
shall
nede
no
lyght
of
candel
/
but
all
shal
be
ended
by
day
lyght
.
Also
at
all
tymes
/
be
it
soper
or
other
refeccion
/
so
shall
the
houre
be
moderate
/
that
all
thinges
be
doon
by
daylyght
.
¶
The
.xlii.
chapiter
sheweth
that
after
complayne
all
the
Sisters
shall
kepe
silence
.
AT
all
seasons
mynchins
ought
to
doo
their
deuoure
to
kepe
silence
/
and
chefly
in
the
houres
of
the
nyght
.
And
therfore
at
all
tymes
/
beynge
fastynge
daye
or
etynge
day
/
If
it
be
etyng
day
/
anone
as
they
aryse
from
soper
/
they
muste
sit
all
to gydder
in
oon
place
/
and
oon
of
them
muste
rede
collacions
/
that
is
to
say
/
a
boke
called
collacions
/
or
els
Vitas
patrum
/
er
els
som
other
boke
that
is
apt
to
edifie
and
doo
good
to
the
herers
.
They
shall
not
rede
the
bokes
of
the
olde
lawe
/
or
the
bokes
of
kynges
/
for
vnto
them
that
be
feble
of
vnderstonding
/
it
shal
not
be
fruteful
not
to
hir
that
redes
scripture
in
suche
an
houre
.
At
other
tymes
they
may
be
red
.
If
it
be
fasting
day
/
then
within
a
lyttell
whyle
after
that
euensong
is
doon
/
anon
they
shall
comme
to
the
lecture
of
the
collacion
/
as
we
haue
sayde
before
/
and
.iiii.
or
.v.
leues
therof
redde
/
or
elles
as
moche
as
oon
houre
wyll
permit
so
that
all
the
couent
in
the
meane
tyme
may
comme
to gydder
/
if
any
of
them
be
then
occupied
in
any
maner
of
thynge
/
committed
vnto
hir
/
she
must
forthwith
leueof
/
and
comme
to
the
couent
/
and
so
all
they
gaderyd
to gydder
in
oon
shall
make
an
ende
&
execute
complene
.
And
departyng
srome
complene
it
shall
not
be
lefull
to
any
of
theym
afterward
to
speke
any
worde
to
any
person
.
And
if
any
of
them
be
founde
to
haue
broke
this
Reule
of
silence
/
let
hir
be
subdued
to
a
strayt
punishement
except
that
necessite
of
gestes
com
vppon
/
or
els
perauenture
th
abbasse
committeth
to
any
of
them
somwhat
to
be
doon
.
And
yet
that
same
thynge
must
be
doon
with
great
grauite
/
moderacion
and
with
honest
and
good
behauour
.
¶
The
.xliii.
chapiter
is
of
them
that
comme
late
to
the
seruice
of
god
and
to
grace
byfore
they
goo
to
mete
.
AT
the
houre
of
diuine
seruice
/
anone
as
the
signe
is
hatde
or
the
bell
ronge
/
all
thinges
left
a
parte
what
soeuer
shall
fortune
to
be
in
hande
/
they
must
renne
with
all
spede
that
may
be
.
Howe
be
it
/
it
must
be
doon
with
grauite
/
soo
that
lewde
behauour
/
or
lyghtnesse
be
not
founde
amonges
them
/
For
nothynge
shal
be
preferred
the
seruice
of
all
myghty
god
.
And
if
any
comm
to
the
nocturne
in
the
nyght
/
after
glia
patri
of
Venite
/
the
which
psalme
/
we
wol
(
sayth
seynt
Benet
)
shal
be
prolonged
and
song
treatably
allway
/
for
the
same
cause
/
she
shall
not
stonde
in
hir
ordre
in
the
quere
/
but
she
muste
stonde
laste
of
all
/
or
elles
in
a
place
aparte
which
th
abbasse
shall
ordeyne
for
suche
slouthfull
and
negligent
persones
/
so
that
she
may
be
seen
of
the
abbasse
or
els
of
all
the
couent
/
vnto
the
tyme
that
the
seruyce
of
god
be
ended
/
she
take
repentance
with
open
satisfaccion
.
And
therfore
we
haue
iuged
them
to
stonde
in
the
lowest
place
or
els
a
parte
a
syde
/
to
th
entent
that
whylꝭ
they
be
seen
of
all
their
susters
/
at
the
leeste
for
very
shame
they
must
amende
.
For
if
soche
a
slowe
person
shold
remayne
without
the
quere
/
ꝑauenture
suche
oon
she
myght
be
/
that
wolde
take
hir
rest
or
slepe
/
or
sit
without
at
large
or
els
gyue
hede
to
fables
therfore
let
noon
occasion
be
gyuen
to
the
Deuill
in
hir
.
But
let
hir
entre
into
the
quere
/
to
th
entent
that
she
lese
not
all
/
&
that
she
may
make
amendes
for
the
resydew
.
At
the
houres
of
the
day
/
she
that
commeth
to
diuine
seruice
after
Deus
in
adiutorium
/
and
gloria
patri
of
the
furste
psalme
/
whiche
is
sayde
after
Deus
in
adiutorium
/
accordynge
to
the
ordenance
abouesayde
.
Let
hir
stonde
in
the
laste
place
of
the
quere
/
nether
she
shall
presume
to
be
accompanied
with
them
that
synge
/
vnto
the
tyme
she
doo
satisfaction
/
except
perauenture
th
abbasse
gyue
lycence
vnto
hir
by
suffrance
/
so
that
yeat
she
beinge
guylte
doo
satisfie
therfore
.
At
the
houre
of
refection
she
that
commethe
not
byfore
grace
/
that
they
may
all
to gydder
say
grace
and
pray
/
and
that
they
all
may
goo
to
the
table
to gydder
/
she
that
by
hir
owne
negligence
and
faute
doth
not
so
comme
/
Let
hir
be
rebuked
therfore
vnto
the
seconde
tyme
.
If
then
she
doo
not
amende
.
Let
hir
not
be
fussred
to
be
at
the
table
amonges
them
.
but
sequestrate
and
let
hir
be
diuorcede
from
the
company
of
theym
all
/
and
let
hir
ete
alone
/
Hir
porcyon
of
wyne
and
other
drynke
(
except
water
)
takyn
awaye
from
hir
/
vnto
the
tyme
she
doo
satisfaction
and
amende
/
Lyke
punischement
shall
she
suffre
that
is
not
present
at
the
grace
/
which
is
sayde
after
mete
.
And
we
woll
that
none
presume
to
take
mete
and
drynke
byfore
and
after
the
houre
limitted
And
if
any
of
theym
refuse
any
thynge
that
is
offred
to
hir
/
by
the
suffraygne
/
the
next
tyme
that
she
desireth
ought
/
she
shall
take
that
she
furste
refused
/
or
els
she
shall
nothing
haue
/
tyll
she
make
a
conuenient
amendes
.
¶
The
.xliiii.
chapiter
treateth
of
those
that
be
excommunicat
/
howe
they
shall
do
satisfaction
.
SHe
that
for
a
more
greuous
offence
is
excommunicate
frome
the
quere
and
from
the
table
.
whan
the
seruice
of
god
is
soonge
in
the
quere
muste
lyghe
downe
byfore
the
Quere
doore
sayenge
nothynge
/
but
oonly
beynge
prostrate
grouelynge
with
hir
hedde
towchynge
the
Erth
at
the
fete
of
all
hir
susters
/
commynge
out
of
the
queer
/
and
that
shall
she
doo
with
contynuance
/
vnto
the
abbasse
iuge
that
she
haue
doon
satisfaccion
/
which
mynchyn
/
whan
by
the
commaundement
of
th
abbasse
/
she
doth
comme
into
the
chapiter
howse
/
shal
prostrate
hir selfe
byfore
the
fete
of
the
sayde
abbasse
/
and
afterward
at
the
fete
of
all
hir
susters
/
desyrynge
them
to
pray
for
hir
.
And
than
if
th
abbasse
commaunde
she
shal
be
receyued
into
the
quere
/
in
what
order
or
degre
that
th
abbasse
woll
decerne
and
limite
/
Soo
that
she
presume
not
to
begynne
psalme
/
lecturne
/
or
any
other
thynge
in
the
quere
/
except
th
abbasse
gyue
a
newe
commaundement
.
And
at
euery
houre
whan
the
seruice
of
god
is
soonge
/
she
shall
prostrate
hir selfe
vppon
the
erth
in
the
place
where
she
stondeth
/
and
soo
shall
she
doo
satisfaccion
in
the
quere
/
tyll
th
abbasse
commaunde
hir
to
cease
:
they
that
be
excommunicate
for
lyght
fautes
oonly
from
the
table
/
shall
doo
fatisfaccion
in
the
quere
/
vnto
the
tyme
the
abbasse
gyue
other
commaundement
.
This
shall
they
allway
doo
tyll
the
th
abbasse
gyue
them
there
absolution
and
say
that
it
is
sufficient
.
¶
The
.xlv.
chapiter
treateth
of
theym
that
doth
amysse
in
the
quere
.
IF
any
mynchyn
whan
she
begynneth
a
psalme
/
responde
/
anteme
/
or
lectourne
/
make
anye
faute
/
excepte
by
dewe
satissfaction
/
there
before
all
hir
susters
she
doo
submytte
hir selfe
/
let
hir
be
put
to
a
more
punishment
/
And
that
bycause
she
wolde
not
be
corrected
with
mekenes
that
:
that
she
trespaseth
thurghe
neglygence
.
But
chyldren
for
suche
a
faute
muste
be
bette
.
¶
The
.xlvi.
chapiter
treateth
of
thoos
which
in
any
maner
of
other
thynges
doo
offende
IF
any
Mynchyn
whiles
she
is
in
any
laboure
in
the
kychyn
in
the
celler
/
in
the
executinge
th
offyce
of
a
seruitoure
in
the
bakehouse
/
in
the
garden
/
or
in
any
maner
of
occupacion
whyles
she
labourythe
/
where
so
euer
it
be
/
doo
ought
a
mysse
/
or
breke
any
thynge
/
lese
any
thynge
/
or
elles
make
anye
excesse
in
any
maner
of
place
/
if
she
comme
not
by
and
by
before
the
abbasse
or
the
couent
and
of
hir
owne
free
wyll
doo
satisfaction
&
showe
hir
trespase
before
it
be
knowen
by
som
other
/
let
hir
be
subdued
to
a
gretter
amendes
/
and
if
the
trespasse
be
oonly
to
the
hurte
of
hir
owne
sowle
and
secrete
/
she
shall
shewe
it
oonly
to
some
holsome
and
aged
goostly
fader
/
whiche
can
cure
and
make
hole
not
oonly
his
owne
offenses
and
sykenesse
/
but
others
also
and
neuer
disclose
nor
publyshe
them
.
¶
The
.xlvii.
chapiter
treateth
of
thappoyntment
of
the
houre
of
diuine
seruice
IT
apperteigneth
to
the
charge
of
th
abbasse
to
showe
the
houre
of
the
seruyce
of
all
myghty
god
/
bothe
by
daye
and
by
nyght
.
Ether
muste
she
doo
it
hir selfe
or
elles
committe
this
charge
to
som
dyligent
sustre
soo
that
all
thinges
be
ended
inconuenient
houres
.
They
shall
begyn
psalmes
or
antems
euery
of
theym
except
the
abbasse
by
ordre
/
or
to
whome
so
euer
the
commaundement
be
gyuen
.
There
may
none
presume
to
synge
or
rede
aught
/
but
she
that
may
soo
well
doo
and
performe
it
/
that
the
herers
may
be
the
better
therby
/
whiche
thinge
she
muste
doo
with
humilite
/
grauite
/
and
fere
/
and
by
the
abbasse
commaundement
or
elles
not
.
¶
The
.xlviii.
chapiter
speketh
of
dayly
hande
laboure
.
IDlenes
is
an
vtter
and
extreme
enemy
of
the
sowle
/
and
therfore
certeyne
tymes
susters
must
be
occupied
in
laboure
of
the
hande
/
and
certayn
tymes
in
redyng
godli
lectours
or
in
good
meditacions
And
therfore
we
thinke
bothe
the
sayd
tymes
in
this
wyse
to
be
well
ordred
/
that
is
to
say
that
from
Easter
vnto
the
Kalendas
of
October
in
the
morninge
fro
the
firste
houre
of
the
day
vnto
almoste
the
.iiii.
of
the
daye
let
theym
laboure
aboute
suche
thynges
as
be
necessary
.
And
from
the
.iiii.
houre
of
the
day
/
vnto
almost
the
syxte
houre
/
they
must
gyue
them selfe
to
redynge
.
¶
Aftur
the
.vi.
houre
rysynge
from
the
table
/
they
shall
reste
a
wyle
in
their
beddis
/
with
all
silence
/
or
els
if
she
woll
gyue
hir selfe
to
reding
/
let
hir
so
rede
softli
bi
hir selfe
/
that
she
trouble
none
other
.
And
the
houre
of
none
must
be
executed
at
the
halfe
houre
before
the
.viii.
houre
of
the
daye
.
And
then
agayne
what
so
euer
is
beste
to
be
doon
/
let
them
laboure
in
it
vnto
euynsonge
tyme
.
And
if
the
necessite
of
the
place
or
els
pouerte
compelleth
that
they
muste
be
occupyed
theym selfe
/
aboute
the
gatheringe
in
of
Corne
/
they
may
not
take
it
heuely
nor
be
greued
there
with
/
for
than
they
be
very
trewe
mynchins
/
whan
they
lyue
with
the
laboure
of
their
owne
handes
/
as
dyd
our
faders
and
the
appostles
/
notwithstondynge
all
thynges
shal
be
be
doon
in
measure
and
with
discrecion
/
bycause
of
them
that
be
feble
and
weke
in
bodye
or
spirite
.
From
the
kalendas
of
October
vnto
shrouetyde
/
they
shall
gyue
theym selfe
vnto
redynge
/
tyll
the
seconde
houre
of
the
day
be
full
.
And
at
the
seconde
houre
of
the
daye
they
shall
execute
the
thirde
houre
.
And
then
vnto
the
.ix.
houre
of
the
day
euery
of
theym
shall
laboure
aboute
hir
busines
/
whiche
is
inioyned
vnto
hir
.
Than
the
firste
signe
of
the
.ix.
houre
stricken
/
euery
oon
of
theym
shall
departe
frome
hir
worke
/
that
they
may
be
redy
/
whan
the
.ii.
sygne
stryketh
.
And
after
they
haue
dyned
/
they
shall
gyue
som
to
redynge
of
lessons
/
and
som
to
redynge
of
psalmes
.
In
the
dayes
of
lent
from
the
mornynge
vnto
the
thirde
houre
of
the
daye
/
full
they
must
gyue
them selfe
to
redynge
/
and
from
that
tyme
tyll
the
.x.
houre
of
the
day
full
/
they
muste
laboure
in
suche
occupacion
as
is
committed
vnto
theym
/
in
the
whiche
dayes
of
lent
/
euery
of
theym
shall
haue
by
her selfe
a
boke
oute
of
the
lybrary
whyche
boke
she
shall
rede
from
the
beginninge
to
the
endinge
by
order
.
and
the
same
bokes
must
be
delyuered
vnto
them
at
shrouetyde
/
Byfore
all
thyngys
oon
or
two
sustres
of
the
eldest
in
the
religion
shal
be
deputed
whych
shall
goo
aboute
the
monastery
at
all
soche
tymes
&
seasons
as
there
susters
be
at
there
redinge
/
&
ouersee
theym
lesse
perauenture
som
suster
be
founde
slothfull
/
which
gyueth
hir selfe
to
idlenes
&
tellynge
of
tales
/
and
is
not
myndyd
towardis
redyng
.
And
so
is
not
oonly
vnprofytable
to
hir selfe
/
but
also
she
disturbeth
and
letteth
other
/
Suche
oon
if
she
(
as
god
forbede
)
be
founde
/
let
hir
be
rebuked
ones
and
the
seconde
tyme
if
she
do
not
so
amende
/
let
hir
be
submitted
to
correccion
regular
/
in
suche
wyse
as
other
by
hir
may
haue
cause
to
be
effrayde
.
Nether
oon
suster
shall
accompany
hir selfe
with
a nother
/
but
in
houres
and
tymes
conuenient
.
¶
Vppon
the
sonday
they
shall
all
gyue
them selfe
to
redinge
/
except
those
which
be
deputed
to
dyuers
offices
.
And
if
any
of
them
be
so
neglygent
and
slowthfull
/
that
she
wyl
not
/
or
elles
she
cannot
gyue
hir selfe
to
meditacion
or
to
redynge
/
let
some
maner
of
busines
be
inioyned
vnto
hir
/
to
th
entent
that
she
be
not
idle
/
The
susters
that
be
feble
/
or
elles
be
tendre
/
or
haue
be
delicatly
brought
vp
/
to
theym
suche
occupacion
or
busines
shal
be
committed
/
that
nether
they
be
idle
/
ne
yeat
oppressed
with
ouer
moche
laboure
/
where
throughe
they
shulde
forsake
the
monastery
/
whiche
wekenes
&
tendrenesse
muste
be
consydered
by
th
abbasse
after
hir
discrecion
.
¶
The
.xlix.
chapiter
treateth
of
the
obseruing
of
lent
.
THough
at
all
tymes
a
mynchin
in
hir
lyuinge
ought
to
kepe
the
obseruance
of
lent
/
yit
in
so
moche
as
that
vertue
of
that
continuall
obseruance
is
but
in
fewe
persons
/
therfore
we
counsell
that
they
kepe
their
lyfe
in
the
dayes
of
lent
/
with
all
clennesse
/
that
is
to
say
/
that
they
in
those
holy
dayes
/
clense
and
washe
clene
away
/
all
their
necligences
of
other
tymes
paste
.
The
which
is
then
doon
acceptably
/
as
it
ought
to
be
/
when
they
kepe
their Selfe
from
all
maner
of
vices
and
gyue
their
diligence
to
prayer
with
wepynge
/
to
reding
/
to
compunction
of
herte
/
and
to
abstinence
.
Therfore
in
those
dayes
of
lent
/
let
vs
encrease
some
thinge
in
our selfe
/
ouer
&
aboue
the
duty
of
our
custumeable
seruyce
/
which
we
were
wont
to
do
/
and
pray
at
other
tymes
/
that
is
to
say
/
addinge
specyall
and
pryuate
prayers
/
with
more
abstinence
of
mete
and
drynke
.
And
let
euery
oon
in
those
dayes
of
lent
offre
vnto
god
of
hir
owne
fre
wyll
/
with
gostly
Ioy
/
som
thinge
aboue
hir
custumable
seruice
or
dutie
/
and
aboue
the
measure
to
hir
commaunded
/
that
is
to
say
/
let
hir
withdrawe
from
hir
body
/
somwhat
of
meate
&
drinke
/
of
slepe
/
of
spekynge
/
of
skoffynge
/
&
tryfelinge
/
and
with
Ioy
of
a
spirytuall
desyre
/
let
hir
longe
for
the
feste
of
Easter
.
Howe
be
it
that
selfe
thynge
that
ony
of
them
doth
aboue
hir
custumable
deuty
/
she
must
showe
it
to
hir
abbasse
.
And
with
hir
wyll
&
prayer
it
muste
be
doon
/
For
what
so
euer
be
doon
without
the
wyll
and
leue
of
hir
spirituall
moder
/
shal
be
accompted
presumpcion
and
vayne
glory
/
and
to
no
rewarde
.
Therfore
all
thynge
muste
be
doon
with
the
wyll
of
the
abbasse
.
¶
The
.l.
chapiter
speketh
of
susters
that
labourth
farre
from
the
quere
.
SVsters
whiche
be
ferre
fro
the
monastery
or
oratory
in
laboure
/
and
may
not
com
to
the
quere
in
a
conuenient
houre
/
if
thabbassed
do
perceyue
it
so
to
be
of
trewthe
/
let
them
then
there
do
their
dewty
vnto
god
/
where
as
they
laboure
/
with
goodlye
drede
and
fere
/
knelynge
vppon
their
knees
/
Also
the
houres
of
goddes
seruyce
accustumed
and
appoynted
/
may
not
be
forget
of
theym
that
be
sent
forth
in
iorneys
/
But
as
moche
as
they
may
/
they
must
do
their
dyuyne
seruyce
and
negligent
/
not
to
pay
the
duty
of
their
seruice
in
dewe
and
conuenient
tymes
.
¶
The
.li.
chapiter
speketh
of
susters
whiche
goith
forth
/
but
no
ferre
Iorney
.
SVsters
that
goith
forth
in
any
maner
of
messayge
/
&
truste
to
returne
to
the
monastery
the
same
day
/
shall
not
presume
ne
take
vppon
theym
to
eate
without
the
monastery
/
all
though
they
be
desyred
of
any
person
/
except
perauenture
they
haue
a
commaundement
of
th
abbasse
/
And
if
they
do
other
wyse
/
let
them
be
excommunicate
.
¶
The
.lii.
chapiter
treateth
of
the
quere
of
the
monastery
.
THe
oratory
/
whiche
is
as
moche
to
say
as
the
place
of
prayr
muste
be
in
dede
&
in
effecte
as
it
is
called
/
that
is
to
say
that
nothing
erthly
may
there
be
doon
/
layed
/
or
lefte
/
that
dothe
not
apꝑteygne
to
the
seruice
of
god
.
whan
the
seruice
of
god
is
ended
/
all
the
couent
muste
goo
out
with
silence
/
&
do
reuerence
vnto
god
/
to
th
entent
that
a
suster
/
which
perauenture
woll
bede
summe
peculier
or
specyall
prayers
of
hir
pryuate
deuocion
/
be
not
letted
thorough
the
vngoodly
behauoure
of
a nother
/
and
if
so
be
that
a nother
also
wolde
pray
secretly
by
hir selfe
/
let
hir
com
in
with
all
silence
/
&
pray
not
with
a
lowde
voyce
/
but
with
teres
and
full
intencion
and
entirenesse
of
herte
.
Therfore
she
that
occupieth
not
hir selfe
aboute
souche
busines
of
prayers
&
meditacions
/
may
not
be
suffred
/
after
the
seruice
of
god
is
doon
/
to
make
any
taryenge
in
the
oratory
/
as
is
abouesayde
/
lesse
that
a nother
suffer
impediment
by
hir
.
¶
The
.liii.
chapiter
treateth
of
hospitalite
and
the
maner
of
receyuinge
of
gestes
.
THe
.liii.
chapiter
treateth
oonly
of
hospitalite
/
&
of
the
receyuinge
&
charytable
entertaynynge
of
gestes
and
pylgrimes
/
which
for
many
inconuenientes
that
myght
there
vppon
ensue
/
specyally
by
muche
conuersacion
with
men
cannot
conueniently
nor
without
great
perill
of
sowles
be
executed
nor
performed
amonges
mynchins
/
after
the
forme
expressed
in
the
same
chapit
/
Neuerthelesse
to
th
entent
that
they
may
knowe
the
deuoute
&
charitable
maner
of
hospitalyte
/
&
the
receyuinge
of
gestes
that
monkes
be
bounden
to
.
And
that
no
parte
of
seynt
Benettꝭ
rule
be
by
vs
conceyled
or
hid
for
them
/
we
haue
therfore
translate
the
sayde
chapiter
applyenge
it
to
the
monkes
oonly
/
accordynge
to
the
originall
text
as
followeth
/
without
any
mencion
makinge
of
minchins
/
seinge
that
they
cannot
conueniently
as
a
boue
is
sayd
obserue
it
.
ALl
gestes
and
estraungers
commynge
to
the
monastery
shal
be
receyued
in
lyke
maner
as
christe
shold
be
/
for
he
shall
say
I
was
a
geste
/
and
ye
receyued
me
/
And
to
all
maner
of
people
deue
reuerence
shall
be
shewed
/
howe
be
it
chefely
to
men
of
our
owne
fayth
or
religion
/
&
peregrines
/
Therfore
as
sone
as
it
is
shewed
that
a
geste
is
comme
/
the
soueraygne
or
suche
oon
as
hath
the
offyce
of
the
hospitular
must
goo
agaynste
him
with
the
shewe
&
a
demonstracion
of
all
cherfull
&
charytable
maner
/
And
furste
of
all
/
let
them
goo
into
the
oratory
&
pray
to gydder
/
and
then
salute
them selfe
with
the
kysse
of
peace
/
whiche
kysse
shal
not
be
offred
/
except
they
haue
first
prayed
to gydder
/
for
excheuinge
of
illusions
that
commeth
of
the
deuyll
/
In
that
same
salutacion
all
humilite
must
be
shewed
.
¶
whan
gestes
com
&
goo
/
christe
whiche
is
receyued
in
them
/
muste
be
worshipped
in
them
/
with
submission
of
the
hed
/
or
elles
with
prostracion
of
all
the
body
/
vppon
the
erth
.
Gestis
onis
receyued
must
be
brought
vnto
prayer
/
&
afterward
let
the
soueraygne
sit
with
them
/
or
elles
suche
a
broder
whom
the
soueraygne
wyll
commaunde
.
The
lawe
of
all
myghty
god
shal
be
redde
byfore
the
same
geste
/
for
gostely
edificacion
/
&
after
that
let
the
geste
haue
all
the
chere
that
may
be
.
The
soueraygne
shall
breke
his
faste
for
a
straungers
sake
/
except
it
be
so
great
a
day
of
faste
that
it
may
not
be
broken
/
that
is
to
say
a
faste
vowed
/
or
commaunded
by
the
churche
/
but
the
remenant
of
the
bretherne
shall
prosequte
&
continewe
the
custom
of
fastinge
.
Thabbot
shall
gyue
water
to
the
estrangers
handes
.
And
as
well
the
Abbot
as
all
the
hole
couent
shall
washe
the
fete
of
the
gestes
&
estraungers
/
whiche
doon
they
shall
say
this
verse
/
Suscepimus
deus
misericordiam
tuam
in
medio
templi
tui
/
that
is
to
say
.
Lorde
god
we
haue
receyued
thy
mercy
in
the
middes
of
thy
temple
.
The
receyuinge
of
pore
people
&
peregrines
muste
principally
with
all
diligence
be
regarded
/
for
in
them
more
than
in
other
christe
is
receyued
/
for
as
for
ryche
men
/
the
fere
&
drede
of
theym
requyreth
of
force
/
honour
&
reuerence
to
be
doo
vnto
them
.
The
kychin
of
th
abbot
&
of
gestes
whiche
is
all
oon
/
shal
be
disseuered
fro
the
couent
kechin
to
th
entent
that
gestes
comminge
vppon
at
vncertayne
houres
/
which
neuer
fayleth
in
a
monastery
/
shall
not
trowble
the
bretherne
of
the
couent
.
Into
the
which
kychin
.ii.
bretherne
shall
entre
for
a
yere
/
which
can
&
may
well
doo
that
offyce
.
To
whom
after
as
nede
shall
reqre
:
there
shall
be
ministred
solace
&
succurre
of
other
/
so
that
they
may
doo
their
seruice
without
grudge
.
And
ageyne
whan
they
haue
lesse
to
do
in
the
kychin
/
then
let
them
goo
to
suche
busines
as
is
commaunded
vnto
them
/
&
not
only
in
this
office
of
the
kitchin
but
also
in
all
other
offices
of
the
monasterye
this
consyderacion
muste
be
hadde
/
that
whan
they
nede
solace
and
helpe
they
muste
haue
it
/
&
ageyne
whan
they
haue
nothynge
to
do
in
their
offices
:
they
must
obey
their
superior
in
that
he
woll
elles
commaunde
.
And
also
a
broder
whose
sowle
dredeth
god
singularly
/
must
haue
a
house
assigned
to
him
/
to
receyue
gestes
into
/
wherin
shall
be
beddes
made
sufficiently
/
&
the
house
of
all
myghty
god
/
that
is
to
say
the
house
assigned
for
hospitalite
must
be
wisely
ordered
by
wyse
persons
.
But
no
Brother
in
no
maner
of
wyse
shall
accompanye
him selfe
/
or
holde
communicacion
wit
a
geste
/
except
he
haue
lycence
/
or
be
commaunded
/
And
if
he
mete
and
se
any
gestes
or
estraungers
/
a
salutacion
mekely
(
as
is
aboue
sayd
)
gyuen
vnto
them
&
blessinge
desyred
/
be
shall
passe
by
/
saynge
that
it
is
not
lefull
for
hym
/
to
speke
with
a
geste
or
a
straunger
.
¶
The
.liiii.
chapiter
sheweth
that
a
mynchin
ought
not
to
receyue
letters
or
tokyns
.
IN
no
wyse
it
shall
be
lawfull
to
a
minchin
to
receyue
letters
/
tokens
/
or
any
other
small
gyftes
frome
fader
other
or
moder
/
or
from
any
person
/
or
elles
oon
of
them
from
a nother
amonges
them selfe
/
nether
to
sende
any
suche
thingꝭ
without
the
leue
and
also
the
commaundement
of
th
abbasse
.
And
if
any
maner
of
thinge
be
sent
vnto
a
mynchin
from
hir
fader
or
moder
/
she
shall
not
take
vppon
hir selfe
to
receyue
it
/
except
it
be
shewed
to
the
abbasse
afore
/
And
if
the
abbasse
commaunde
that
it
be
receyued
/
it
shall
be
in
th
abbasse
power
to
whom
she
wyll
commaunde
the
sayd
minchin
/
after
that
she
hath
it
so
receyued
to
gyue
or
delyuer
it
.
And
the
suster
to
whom
that
thinge
was
sent
/
shall
not
be
therwith
miscontent
/
lesse
the
deuyll
haue
therby
occasion
towardes
hir
/
and
she
that
presume
the
otherwyse
than
thus
/
shall
be
submitted
to
reguler
discipline
.
¶
The
.lv.
chapiter
treateth
of
the
rayment
of
the
mynchins
and
the
houses
of
office
belongyng
to
the
same
.
GArmentes
&
clothinge
shal
be
gyuen
vnto
the
susters
/
after
the
qualite
of
the
place
where
they
dwell
/
or
after
the
temperatnes
of
the
ayer
/
For
in
colde
regyons
is
more
nede
/
in
hote
regions
lesse
nede
/
And
thus
consyderacion
resteth
oonly
in
th
abbasse
.
¶
And
as
for
the
coloure
or
cursnes
of
the
clothe
/
&
of
all
other
apparell
ganerally
/
the
minshins
shall
not
grudge
nor
complayne
/
but
be
content
with
suche
cloth
as
may
be
gotten
in
the
prouince
or
countre
/
where
they
dwell
and
with
that
cloth
that
is
courseste
/
and
that
may
be
bought
best
chepe
.
Th
abbasse
shal
se
for
the
mesure
of
their
garmentes
/
that
they
be
not
to
short
for
the
werers
/
but
meserable
.
They
that
take
newe
garmentes
/
shall
delyuer
alwaye
their
olde
by
and
by
/
to
be
put
in
the
vestiarye
for
pore
people
.
It
is
sufficient
for
a
mynchin
to
haue
two
grarmētes
of
euery
sorte
/
by
cause
of
nyghtes
and
for
wasshynge
of
the
same
/
And
what
so
euer
and
aboue
the
sayde
two
garmentes
that
is
superfluous
and
muste
be
take
awaye
.
Also
shoos
&
what
so
euer
other
olde
thynge
there
be
/
they
shall
delyuer
them
whan
they
receyue
newe
/
as
touchinge
their
Bedstuffe
/
a
mat
/
a
stamyn
/
a
couerlet
/
and
a
bolster
be
sufficient
.
The
whiche
beddes
muste
be
often
tymes
serched
of
th
abbasse
/
lesse
the
mynchins
take
or
kepe
any
thinge
/
that
th
abbasse
is
not
priuey
vnto
/
And
if
ought
be
founde
with
any
of
theym
/
that
she
hath
not
receyued
of
the
abbasse
/
let
hir
be
submitted
to
the
moste
greuous
discipline
.
And
to
the
entent
that
this
vyce
of
propriete
may
be
plucked
vp
by
the
rote
/
all
thinges
necessary
muste
be
gyuen
by
th
abbasse
to
the
minchins
/
as
well
garmentes
/
bokes
/
and
instrumentes
for
their
crafte
and
occupacions
/
so
that
all
excuses
of
necessite
may
be
taken
away
.
yet
the
same
abbasse
muste
alway
consyder
the
sentence
of
th
actes
of
the
appostels
that
distribucion
was
made
to
euery
oon
of
them
/
as
necessite
required
.
And
therfore
the
abbasse
muste
consyder
the
infirmytes
of
theym
that
lacketh
/
and
not
the
euyll
wyll
of
theym
that
be
enuyous
/
Howe
be
it
in
all
hir
iugementes
/
let
hir
well
thinke
/
That
after
hir
dedes
she
shall
be
agayne
rewarded
of
almyghty
god
.
¶
Other
thynges
there
be
in
this
chapiter
/
concernynge
the
garmentes
of
monkes
/
whiche
by
cause
they
be
not
mete
nor
conuenient
/
for
women
we
haue
in
this
oure
translacion
made
no
mencion
of
them
.
¶
The
.lvi.
chapiter
treateth
of
the
table
of
th
abbasse
.
th
abbasse
muste
allway
haue
at
hir
table
peregines
and
gestes
/
howe
be
it
as
often
as
there
is
no
gestes
/
th
abbasse
may
call
vnto
hir
whome
she
luste
of
hir
susters
/
but
she
shall
euer
take
hede
/
that
oon
or
too
of
the
eldeste
in
the
religion
/
be
lefte
with
the
sufters
for
their
discipline
.
¶
The
.lvii.
chapiter
treath
of
the
artificers
of
the
monastery
.
IF
there
be
any
artificers
in
the
monasterye
/
they
shall
doo
their
occupacion
with
all
humilite
/
so
that
they
haue
firste
the
commaundement
or
leue
of
the
abbasse
/
And
if
any
of
theym
be
prowde
for
the
conninge
of
the
crafte
that
she
hath
byfore
a nother
/
bycause
she
semith
to
doo
soom
profyte
to
the
monastery
aboue
other
/
suche
oon
must
be
withdrawen
and
sequestred
from
that
crafte
/
&
shall
not
goo
to
it
agayne
/
except
th
abbasse
commaunde
hir
after
that
she
hathe
meked
&
submitted
hir selfe
/
If
any
thinges
of
the
warbes
of
thartificers
be
to
be
solde
:
they
that
shal
haue
the
sale
/
must
se
wysely
/
and
beware
that
there
be
no
fraude
/
nether
in
the
worker
/
nor
in
the
seller
/
nor
no
fraude
doo
to
the
monastery
.
And
let
theym
all
way
remembre
Ananie
and
Saphire
/
lesse
perauenture
they
and
all
other
/
which
do
any
deceyte
in
the
goodis
of
the
monastery
/
suffre
lyke
deth
in
their
sowles
/
as
the
forsayd
Ananie
and
Saphire
suffred
in
their
bodies
/
that
is
to
say
sodeyne
deth
.
In
the
prices
of
all
suche
stuffe
/
the
synne
of
courtouse
muste
vtterly
be
exchued
/
and
therfore
let
it
be
solde
somwhat
better
chepe
/
than
it
sholde
haue
be
of
secular
persons
/
to
th
entent
that
god
may
be
glorified
in
all
thynges
.
¶
The
.lviii.
chapiter
treateth
of
the
maner
&
forme
of
the
receyuinge
of
susters
into
the
monastery
.
WHan
any
person
commethe
newly
to
conuersyon
towardes
religigion
/
hyr
enterynge
shall
not
be
lyghtly
graunted
to
hir
but
as
the
appostell
saythe
/
take
ye
a
good
proufe
/
whether
hir
inward
intent
and
desyre
/
com
of
god
or
not
.
And
therfore
if
suche
oon
commyng
/
doo
perseuer
in
hir
desyre
/
&
be
perceyued
to
suffer
pacyently
iniurys
sayd
and
doon
vnto
hir
/
and
to
be
contented
with
the
difficultie
that
is
made
for
hir
entringe
by
the
space
of
.iiii.
or
.v.
dayes
/
and
that
she
stonde
stedfaste
in
hir
peticion
/
let
hir
be
admitted
to
entre
/
and
then
let
hir
be
in
the
gesten
chambre
a
fewe
dayes
/
and
afterward
let
hir
be
in
the
chambre
of
the
nouices
/
where
she
shall
contynewe
in
meditacion
/
and
there
eate
and
drynke
.
And
suche
an
aged
suster
shal
be
deputed
vnto
hir
whiche
is
an
apt
person
to
wynne
sowles
/
whiche
shall
tenderly
and
diligently
take
hede
vppon
hir
/
and
applye
hir selfe
to
vnderstonde
/
if
she
seke
god
veryly
without
feyning
/
&
wether
she
be
diligently
gyuin
to
the
seruyce
of
all
myghty
god
/
to
obedience
/
&
to
abyde
&
suffre
rebukes
.
Harde
thinges
&
sharpe
thynges
must
be
declared
vnto
hir
/
by
the
whiche
men
goo
vnto
god
/
&
if
she
promyse
to
continewe
in
hir
stedfastnes
/
then
after
tow
monethꝭ
be
passed
/
let
this
rule
be
redde
vnto
hir
by
order
/
and
these
wordes
say
vnto
hir
.
Beholde
and
loke
/
This
is
the
lawe
vnder
the
whiche
thou
wylt
continewe
and
doo
seruyce
/
If
so
be
thou
mayste
kepe
it
:
entre
/
If
thou
mayste
not
/
goo
thy
waye
wyles
thou
arte
fre
.
And
if
she
contynewe
styll
/
Then
lette
hir
be
brought
into
the
forsayde
chambre
of
Nouices
/
And
agayne
lette
hir
be
proued
in
all
pacience
.
And
aftur
the
space
of
.vi.
monethes
let
the
Rule
be
redde
vnto
hir
agayne
/
That
she
may
well
knowe
whereto
she
entrethe
.
And
if
she
stonde
yeat
in
hir
purpose
by
the
space
of
other
.iiii.
monethes
/
then
after
the
same
.iiii.
monethes
/
let
this
same
rule
be
redde
vnto
hir
agayne
/
And
if
that
she
takynge
with
hir selfe
a
delyberacion
/
wyll
promyse
/
that
she
wyll
kepe
all
maner
of
thingꝭ
in
the
rule
/
and
obserue
all
thinges
commaunded
of
hir
superior
/
then
let
hir
be
receyued
into
the
couent
/
knowynge
for
certeyn
/
that
it
is
ordeyned
by
the
lawe
of
the
rule
/
that
it
may
not
be
lefull
for
hir
fro
that
daye
forth
warde
/
to
goo
out
of
the
monastery
/
nor
to
caste
the
yoke
of
the
rule
from
hir
necke
/
nor
plucke
hir
necke
out
of
the
yoke
of
the
Rule
/
whiche
with
soo
longe
avisement
she
myght
byfore
haue
refused
/
whan
she
shall
be
reseyued
/
she
must
in
the
quere
/
in
the
presence
of
all
the
couent
/
make
a
promisse
of
hir
stabilite
/
and
of
the
conuersacion
of
hir
maners
/
and
obedience
/
byfore
god
and
his
sayntes
after
the
sayde
rule
/
to
th
entent
that
at
any
season
when
she
doo
otherwyse
/
she
may
well
knowe
hir selfe
to
be
dampned
of
allmyghty
god
/
whome
she
mocketh
/
&
scorneth
/
of
the
which
hir
promyse
she
must
make
a
wrytinge
to
the
name
of
the
seynt
/
whose
relequys
there
restith
/
and
to
the
name
of
th
abbasse
there
beyng
present
/
The
whiche
wrytynge
she
shall
wryght
with
hir
owne
hande
/
or
els
if
she
be
not
lerned
therto
/
som
other
at
hir
desyre
shall
write
it
/
and
she
shall
signe
it
/
and
with
hir
honde
ley
it
vppon
the
aulter
/
and
therwith
begyn
this
verse
Suscipe
me
dne
secundum
eloquium
tuum
et
viuam
:
et
ne
confundas
me
ab
expectatione
mea
/
that
is
to
say
.
Good
lorde
receyue
me
after
thyne
owne
worde
/
and
graunt
me
to
lyue
in
the
/
and
put
me
not
abacke
from
that
that
I
loke
for
&
truste
vnto
/
whiche
verse
all
the
couent
muste
repete
thries
/
addynge
to
it
Gloria
patri
.
Then
she
muste
prostrate
hir selfe
to
the
fete
of
euery
mynchyn
/
and
desyre
theym
to
pray
for
hir
/
And
from
that
daye
forth
she
muste
be
accompted
as
oon
of
the
couent
.
Goodes
if
she
haue
any
/
eyther
let
hir
byfore
hir
profession
distribute
them
to
power
people
/
or
elles
let
hir
by
solempne
and
open
graunte
/
gyue
them
to
the
monastery
/
reseruinge
nothynge
to
hir selfe
therof
at
all
/
for
from
that
day
forth
/
she
muste
well
knowe
/
that
she
shall
haue
no
power
of
so
moche
/
as
of
hir
owne
bodye
/
Therfore
anone
in
the
quere
:
let
hir
be
put
out
of
hir
owne
apperell
/
with
the
which
she
is
clothed
/
and
doo
on
the
clothes
of
the
monastery
.
But
the
garmentes
which
she
is
put
out
of
/
must
be
kept
in
the
vestiarye
/
that
if
in
any
tyme
/
through
the
intysynge
of
the
deuyll
/
she
cosent
to
goo
out
of
the
monasterye
(
as
god
forbede
she
shulde
)
then
doinge
of
the
clothes
of
the
monastery
/
let
hir
be
caste
out
in
hir
olde
array
/
howe
be
it
that
wrytynge
whiche
th
abbasse
receyued
vppon
the
altare
:
she
shall
not
receyue
agayne
/
but
it
muste
be
kept
styll
in
the
monastery
.
¶
The
.lix.
Chapiter
treateth
of
the
children
of
noble
men
and
poure
men
.
IF
it
forfune
any
noble
man
to
offre
his
daughter
vnto
god
in
the
monastery
/
if
that
chylde
be
within
laufull
ayge
.
Hir
fader
and
moder
shall
make
the
writynge
which
we
haue
declared
byfore
.
And
with
their
oblacion
they
shall
wrappe
the
sayde
wrytinge
/
and
the
hande
of
the
chylde
in
the
alter
clothe
/
and
in
that
maner
of
wyse
muste
they
offre
their
chylde
.
And
as
for
their
goodes
/
they
shall
promyse
in
the
same
wrytinge
with
an
othe
/
that
nether
by
them selfe
nor
by
any
other
person
/
nor
by
no
maner
of
way
/
nor
at
any
tyme
/
they
shall
any
thynge
gyue
to
their
sayde
chylde
/
nor
gyue
occasion
that
she
shall
any
thyng
haue
.
Or
truly
if
they
wil
not
doo
thus
/
but
they
woll
in
any
wyse
somwhat
gyue
vnto
the
monastery
in
almes
for
their
owne
sowle
helth
/
let
theym
make
a
graunte
therof
vnto
the
monastery
/
reseruynge
to
them selfe
(
if
they
so
woll
)
the
vse
and
profit
therof
durynge
their
lyues
.
And
so
euery
way
must
be
stopped
that
no
suspeccion
of
propriete
remayne
to
the
childe
/
by
the
which
she
deceyuyd
(
as
god
forbede
)
myght
peryshe
/
whiche
thynge
we
haue
lerned
by
experience
.
And
in
lyke
maner
shall
pouer
men
do
for
offerynge
of
their
chyldren
.
But
they
that
haue
nothynge
at
all
/
let
theym
make
their
wrytynge
without
graunte
of
any
thynge
.
And
let
theym
offre
their
doughter
with
their
oblacion
byfore
wytnes
.
¶
The
.lx.
chapiter
treateth
of
seculer
prestes
that
desyre
to
entre
into
religion
in
any
monastery
.
ALbeit
that
this
.lx.
chapiter
nor
no
parte
therof
may
touche
or
concerne
the
congregacion
of
Mynchins
/
yet
for
the
cause
aboue
rehersed
in
the
other
chapiters
of
this
rule
not
towchynge
them
/
and
specyally
for
the
instruction
of
som
monkes
meynly
lettered
/
we
haue
translated
the
sayde
.lx.
chapiter
in
fourme
folowing
.
¶
If
any
preeste
desyre
to
be
receyued
&
takyn
into
the
monastery
/
it
shal
not
be
lyghtly
at
the
firste
desyre
graunted
to
him
.
Howe
be
it
if
he
continually
ꝑsiste
in
this
his
desyre
&
supplicacion
/
let
him
knowe
&
be
well
assured
/
to
be
bounde
to
obserue
all
the
strayctnes
of
the
rule
/
and
that
no
maner
of
thinge
shal
be
to
him
therof
released
/
according
to
the
scripture
.
Frende
or
broder
wherfore
came
thou
?
Neuerthelesse
:
he
may
be
licenced
to
stonde
in
order
aftur
the
abbot
/
and
to
gyue
benediction
/
&
to
synge
masse
/
if
so
be
that
th
abbot
so
commaunde
.
And
elles
beynge
not
commaunded
/
let
him
in
no
wyse
presume
any
thynge
aboue
a nother
brother
.
But
let
him
euer
remembre
that
he
is
subiect
and
bounde
to
reguler
obseruance
/
and
by
the
reason
of
his
ordre
/
let
him
the
rather
gyue
all
other
example
of
all
mekenes
&
humylite
/
and
if
he
be
the
cause
of
any
goode
ordinance
or
order
of
any
other
good
thynge
in
the
monastery
/
let
him
euer
regarde
that
place
and
degre
that
he
entred
into
/
whan
he
came
firste
into
the
monastery
/
and
not
that
place
nor
degre
whiche
for
the
reuerence
of
presthod
to
him
was
graunted
.
And
also
if
any
clarke
not
preste
of
lyke
desyre
/
couet
to
be
accept
&
associat
into
the
monastery
/
let
him
be
set
in
ameyne
place
/
so
that
firste
he
promyse
th
obseruacion
of
the
rule
and
his
stabilite
in
the
same
.
¶
The
.lxi.
chapiter
treateth
of
mynchyns
Straungers
.
IF
a
mynchin
estraunger
comme
from
fer
contrey
/
if
she
wyll
abyde
in
the
monastery
as
a
geste
/
and
be
content
with
the
custome
of
the
place
as
she
fyndeth
/
&
with
hir
excesse
or
superfluite
trouble
not
the
monastery
/
but
vtterly
be
content
what
so
euer
she
fynde
/
let
hir
then
be
receyued
for
as
longe
tyme
as
she
desyreth
/
If
she
with
reason
/
charite
&
mekenes
rebuke
/
or
fynde
in
any
defaulte
in
any
thyng
that
is
a
mysse
in
the
monastery
/
th
abbasse
must
handle
&
treate
the
mater
wysely
/
For
perauenture
all
myghty
god
hathe
sent
the
same
person
thydder
to
that
intent
.
And
if
afterward
the
said
mynchin
wol
stablyshe
hir selfe
there
/
hir
wyll
shall
not
be
refused
/
especiallye
for
as
moche
as
in
the
tyme
that
she
hathe
been
there
as
a
geste
/
hir
lyfe
myght
well
haue
be
knowen
/
and
if
she
be
founde
wastfull
or
vicious
in
the
tyme
that
she
is
there
as
a
geste
/
then
not
alonly
she
muste
not
be
associate
to
the
body
of
the
monastery
/
but
also
it
must
be
honestly
sayde
vnto
hir
that
she
departe
/
lesse
thoroughe
hir
wrechednes
other
be
made
the
werse
/
And
if
she
be
not
suche
oon
as
is
worthy
to
be
put
out
/
then
not
oonlye
if
she
desyre
it
/
she
shall
be
receyued
and
associate
to
the
couent
/
but
also
she
shal
be
desyred
to
byde
and
continewe
there
/
to
th
entent
that
by
hir
vertues
/
other
may
take
example
/
or
by
hir
good
example
other
may
the
better
be
instructed
.
And
in
as
moche
as
in
euery
place
/
we
do
seruice
to
oon
lorde
&
to
oon
kynge
it
is
lefull
for
th
abbasse
to
set
hir
somwhat
in
a
hygher
place
/
if
she
perceyue
that
she
be
a
person
worthy
therto
.
The
abbasse
muste
beware
alway
that
she
take
not
at
any
tyme
a
mynchin
to
continewe
in
hir
monasterye
whiche
is
of
an
other
knowen
monastery
/
with
the
consent
of
th
abbasse
of
the
same
/
or
elles
hir
letters
of
cōmendacon
/
For
it
is
written
that
that
thou
wilt
not
haue
doon
to
thy selfe
/
doo
not
thou
to
a nother
.
¶
The
.lxii.
chapiter
treateth
of
monkes
promoted
to
presthod
after
their
profession
in
the
monastery
.
IF
any
abbot
haue
nede
of
a
preste
or
deacon
let
them
chese
oon
of
his
owne
monkes
/
which
maybe
worthy
to
take
vppon
him
and
vse
that
ordre
/
the
which
brother
after
that
he
be
ordred
/
let
him
beware
of
all
elacion
and
pryde
/
&
let
him
not
presume
to
do
no
thinge
/
but
suche
as
shal
be
commaunded
by
th
abbot
beynge
well
assured
that
for
the
dignite
of
his
ordre
/
he
is
the
more
bounde
vnto
regular
lyfe
and
conuersacion
.
And
also
let
him
take
hede
/
that
by
the
occasion
of
his
presthod
/
he
forget
not
the
obbedience
and
discipline
of
the
rule
/
but
rather
more
and
more
encrease
and
profyte
in
vertues
and
good
liuinge
towardes
god
.
But
let
him
all
way
(
except
when
he
ministrethe
in
the
auter
)
regarde
&
remember
that
place
&
rome
that
he
was
in
/
when
he
entred
the
monastery
/
and
if
perauenture
the
abbot
and
the
couent
/
by
oon
assent
for
his
great
vertues
and
the
merites
of
his
lyfe
/
wyll
promote
and
exalte
hym
aboue
his
seniors
/
yet
let
him
knowe
and
consyder
that
he
is
neuer
the
lesse
bounde
to
kepe
&
obserue
the
rule
&
preceptes
ordeyned
&
assigned
by
the
Deanes
or
suffraygnes
/
and
if
he
woll
otherwyse
presume
then
let
him
be
Iugged
/
estimed
/
&
reputed
/
not
a
preste
/
but
a
rebell
/
And
if
he
after
sondray
monicions
woll
not
reforme
him selfe
/
than
let
the
bishop
of
the
diocese
haue
knowelege
therof
/
And
if
he
wyl
not
amende
by
the
byshop
/
then
his
offenses
beinge
manifeste
and
open
/
let
him
be
eiect
and
expelled
out
of
the
monastery
/
specyally
if
his
contumacye
&
rebellion
be
suche
that
he
woll
not
obey
ne
be
subiecte
to
the
rule
.
¶
This
the
.lxii.
chapiter
in
lyke
wyse
towcheth
not
in
any
thynge
the
congregacion
of
mynchins
/
yet
for
lyke
cause
as
we
dyd
the
other
chapiters
aboue
rehersed
/
we
haue
translate
&
insert
it
among
the
rules
of
the
same
mynchins
.
¶
The
.lxiii.
chapiter
speketh
of
the
ordre
of
the
couent
.
MInchins
shall
kepe
and
continewe
their
order
and
degre
in
the
monastery
/
as
the
tyme
of
their
conuersion
and
the
deseruing
and
merites
of
their
lyuinge
/
doth
require
/
&
as
the
abbasse
wyll
deserne
&
order
/
allbeit
as
th
abbasse
muste
be
so
discrete
and
circumspecte
/
that
she
in
that
behalfe
trowble
not
to
the
flocke
committed
vnto
hir
.
Nor
She
may
not
/
as
she
had
an
absolute
power
&
fre
wyll
ouer
hir
susteres
/
order
or
dispose
any
thynge
wrongfullye
.
But
she
must
remember
alway
that
of
all
hir
iugementes
and
dedes
/
she
muste
gyue
accomptis
to
all
myghty
god
.
Therfore
accordynge
to
the
order
that
th
abbasse
doth
/
or
elles
to
that
/
that
the
susters
haue
them selfe
by
order
of
their
conuersion
&
profession
so
they
shall
com
to
the
paxe
/
&
to
receyue
their
maker
/
to
begyn
a
psalme
/
&
to
stonde
in
the
quere
/
And
euer
in
all
places
in
order
kepynge
/
ther
shall
no
regarde
had
to
age
of
yeres
/
nor
ayge
of
yeres
shal
be
preiudiciall
to
the
yonger
beynge
elder
in
conuersion
or
profession
/
For
Samuell
and
Damuell
beinge
but
children
in
ayge
/
gaue
iugement
vppon
them
that
were
their
seniors
.
Therfore
except
oonly
them
the
whiche
of
a
great
auisement
th
abbasse
hath
preferred
/
or
elles
degraded
and
put
backe
for
certeyne
causes
/
al
other
as
they
come
into
the
religion
/
so
shall
they
be
in
ordre
as
thus
.
She
that
commeth
into
the
monasterye
at
.ii.
of
the
clocke
of
the
daye
/
must
knowe
that
she
is
Iunior
to
hir
that
came
at
on
of
the
clocke
/
what
so
euer
ayge
or
dignite
she
be
of
.
And
the
yong
mynchins
in
all
thinges
muste
be
kept
in
discipline
and
fere
of
all
their
susters
.
The
yonger
must
do
reuerence
to
the
elder
&
the
elder
must
loue
the
yonger
/
In
thir
callyng
or
spekyng
oon
to
an
other
/
It
is
not
lefull
for
any
/
to
name
another
by
hir
propre
name
/
but
the
elders
call
their
Iuniors
susters
/
the
Iuniors
shall
call
the
elders
Dompnas
/
whiche
is
to
say
dames
a
name
of
reuerence
&
suffragētly
/
Th
abbasse
stondeth
in
christes
stede
and
shall
be
called
Madame
&
abbasse
/
&
this
name
she
hath
not
of
hir
owne
presumpcion
and
vsurpacion
/
but
for
the
honour
&
loue
of
christe
/
She
must
remember
&
consider
/
&
so
behaue
hir selfe
/
that
she
be
worthy
suche
honour
/
whersoeuer
susters
mete
/
the
yonger
shall
aske
blessinge
of
the
elder
/
If
the
elder
passe
by
the
yonger
/
the
yonger
shall
aryse
/
&
gyue
hir
place
to
sit
.
The
yonger
shal
not
presume
to
sit
downe
except
hir
elder
commaunde
hir
/
to
th
entent
that
it
may
be
accomplyshed
and
fulfylled
amonges
them
/
that
is
written
by
th
apostell
/
euery
oon
preuentinge
an
other
in
doinge
reuerence
.
yonge
children
&
damaselles
in
the
quere
and
at
the
table
muste
take
and
kepe
their
places
/
vnder
fere
and
drede
/
And
without
the
quere
&
fro
the
table
&
elles
where
they
muste
be
kept
vnder
tutell
and
gouernance
of
their
seniors
therto
assigned
/
vnto
the
tyme
that
they
com
to
the
ayge
of
vnderstondynge
/
and
discrecion
.
¶
The
.lxiiii.
chapiter
treateth
of
the
eleccion
of
th
abbasse
.
IN
the
ordinance
&
makynge
of
th
abbasse
this
consyderacion
muste
allway
be
had
/
that
is
to
say
/
that
she
be
made
Abbasse
/
whome
all
the
hole
couent
in
the
fere
of
god
/
or
a
parte
of
theym
/
thoughe
it
be
but
small
/
beynge
of
better
counsell
&
zele
then
the
more
parte
is
/
woll
chose
.
She
that
shall
be
abbasse
muste
be
chosen
for
the
deserte
&
merites
of
hir
lyfe
/
hir
doctrine
and
wisdom
/
yea
&
though
she
be
to
weste
in
degre
of
all
the
couent
.
And
if
all
the
couent
be
gyuen
to
vices
of
oon
assent
(
as
god
forbede
)
chose
a
person
which
they
thinke
wyll
concent
&
conforme
hir
to
their
vices
/
&
so
to
to
be
of
lyke
mynde
in
lyue
vnto
them
/
if
those
vices
in
any
wyse
com
to
the
knowlege
of
the
Bysshoppe
/
to
whose
diocesses
that
place
belongeth
/
or
elles
be
euident
to
abbasses
or
other
of
their
neyghbours
/
christen
men
they
shall
prohibyte
&
let
the
concent
of
suche
euyll
religiose
persons
to
take
any
effecte
.
and
they
shal
set
&
ordeyne
oon
/
that
is
worthy
to
haue
the
dispēsociō
&
administracion
of
the
house
of
god
/
knowynge
well
that
for
the
sittynge
a
parte
of
an
vnhable
persone
/
&
prouidynge
an
hable
/
person
/
they
shall
receyue
a
good
rewarde
if
they
doo
it
of
pure
mynde
/
&
for
the
loue
of
god
/
As
contrarywyse
/
it
is
great
syn
if
they
be
negligent
/
&
se
not
therto
.
¶
But
it
is
to
be
remembred
that
this
maner
of
election
was
made
by
seynt
benet
/
byfore
the
ordinance
of
the
se
apostolyq̄
which
nowe
be
to
be
obserued
&
preferred
to
his
institucion
of
seynt
benet
.
¶
th
abbasse
ones
ordeyned
/
must
alway
remember
what
charge
she
hath
take
vppon
hir
/
&
to
whom
she
must
gyue
accomptes
of
hir
villicaciō
&
dispensacion
.
She
must
also
well
knowe
that
it
is
hir
dutie
/
more
to
doo
good
&
profyte
/
than
to
haue
preheminence
.
Therfore
she
muste
be
well
lerned
in
the
lawes
of
god
&
hir
religion
/
&
that
she
vnderstonde
&
be
that
person
that
can
she
we
&
teche
the
lawes
/
rules
/
&
constitucions
of
the
religion
with
suche
histores
of
holy
scripture
&
seyntes
lyues
as
be
moste
expedient
for
the
congregacion
.
She
must
be
chaste
/
sober
/
mercifull
/
&
meke
/
and
euer
in
all
hir
werkes
/
let
hir
extoll
a
exalte
mercy
&
equite
aboue
Iustice
&
seuerite
/
to
th
entent
that
she
may
purchase
that
same
hir selfe
.
¶
Let
hir
hate
vyce
/
&
loue
hir
susters
/
and
in
hir
correction
she
must
deale
wysely
that
it
excede
not
/
lesse
whiles
she
coueyteth
ouersore
/
to
rubbe
a
way
the
ruste
/
the
vessell
breke
/
She
muste
all
way
consyder
hir
owne
fragilite
/
&
remember
/
that
a
rede
all
though
it
be
somwhat
bruzed
.
yet
it
is
not
to
be
vtterly
broken
&
destroyed
.
But
by
these
sayinges
/
we
do
not
meane
nor
entende
that
she
suffer
vices
to
growe
/
but
wysely
&
with
charyte
she
shall
cut
them
a
way
as
she
sethe
to
euery
of
hir
susters
to
be
expedient
/
as
we
haue
a
forsayde
/
and
she
muste
couet
&
effectually
laboure
more
to
be
loued
of
hir
susters
than
to
be
dradde
.
She
shall
not
be
full
of
hastines
/
trowbelowse
/
ne
of
sowre
mode
/
or
displaysant
countenance
/
she
shall
not
be
importune
or
intolerable
nor
obstinate
nor
selfe
wylled
/
she
shall
not
be
intangled
with
ielosy
/
nor
be
to
moche
suspiciose
/
for
suche
a
person
is
neuer
in
quietnesse
/
nor
neuer
takyth
reste
.
In
hir
commaundementes
she
must
be
wyse
/
prouident
/
&
circumspect
.
And
all
suche
labour
or
occupacion
/
as
she
shall
enioyne
to
any
of
hir
susters
/
be
it
that
it
concerne
the
seruyce
of
god
/
or
the
busines
of
the
worlde
/
she
muste
haue
good
discrecion
&
moderacion
/
callinge
to
hir
mynde
/
the
discrecion
of
holy
Iacob
sayinge
.
If
I
cause
my
flocke
to
ouerlabour
them selfe
/
they
all
shall
dye
in
oon
daye
.
Therfore
takynge
these
witnesses
/
&
other
moo
examples
of
discrecion
/
moder
of
vertues
/
she
shall
so
moderate
all
thynges
/
that
stronge
persones
shall
desyre
to
do
the
sayd
labours
and
occupacions
/
&
weke
persons
shall
not
refuse
them
.
And
specyally
she
must
regarde
/
that
in
all
poyntes
she
obserue
this
present
rule
/
to
th
entent
that
for
hir
good
adnūstracion
/
she
may
here
of
almyghty
god
/
that
the
good
seruante
harde
/
whiche
distributed
the
corne
to
his
felowes
in
tyme
/
I
tell
you
trouth
(
sayth
the
gospell
)
God
shall
for
his
dispensacion
in
fewe
thynges
/
committe
vnto
him
the
ouersyght
of
all
his
goodes
.
¶
The
.lxv.
chapiter
she
with
of
the
proueste
or
priores
of
the
monastery
.
OFten
tymes
truely
it
happeneth
/
that
through
the
makynge
of
a
prouest
or
a
prioresse
/
greuous
sclaunders
&
occasioons
of
inconuenientes
be
raysed
in
monasterys
/
for
whiles
there
be
som
inflate
with
the
cursed
spirite
of
pryde
/
supposinge
them selfe
to
be
seconde
abbasses
/
takynge
vppon
them
cruell
ladiship
/
they
noryshe
slaunders
/
and
make
dyscencions
and
debates
in
the
couent
/
and
princypally
in
those
places
/
where
the
prioresse
is
made
of
the
same
bysshope
/
or
of
the
same
prelate
whiche
made
th
abbasse
/
whiche
thinge
howe
farre
out
of
reason
it
is
/
a
man
may
sone
perceyue
/
for
euyn
from
the
begynnynge
of
hir
makynge
and
orderyng
/
&
occasion
is
gyuen
vnto
hir
to
be
prowde
/
whiles
hir
owne
mynde
doth
make
suggestion
vnto
hir
/
that
she
is
clene
delyuered
/
from
the
power
of
hir
Abbasse
/
by
cause
she
was
made
prioresse
of
him
/
that
th
abbasse
was
made
of
.
Therof
be
raysed
Inuies
/
wrothes
/
striues
/
backbytingꝭ
/
hatredꝭ
/
dissencions
/
makynge
&
marrynge
/
discordes
&
discorders
/
And
whiles
th
abbasse
&
the
prioresse
be
of
contrary
myndis
/
it
foloweth
necessaryly
/
that
whiles
this
dissencion
hangeth
there
two
sowlles
muste
be
in
Ioperdy
/
And
also
they
that
be
vnder
than
/
whiles
they
flater
the
parties
/
do
rynne
vnto
vtter
predicion
&
dampnacion
/
Of
the
which
iuꝑdie
the
mischefe
princypally
towcheth
them
/
which
were
the
causers
/
ayders
/
&
procurators
or
assistēcz
/
of
the
makyng
of
the
sayd
prioresse
.
And
therfore
we
se
byfore
our
Ien
that
it
is
expedient
for
the
consernacion
of
pease
&
cheryte
within
the
monastery
/
that
the
ordinance
of
all
th
officers
of
the
monastery
/
hange
in
the
wyll
&
disposicion
of
the
abbasse
/
And
if
it
may
be
let
all
the
profite
/
vtile
/
charges
/
&
administracions
of
the
monastery
/
be
ordred
as
we
haue
abouesayde
/
by
the
deanes
suche
as
the
abbasse
woll
assigne
/
&
not
by
a
prioresse
.
For
whilꝭ
the
charge
is
committed
to
dyuerse
persons
/
oon
person
shall
not
fall
into
pryde
.
And
if
the
place
reqer
to
haue
a
prioresse
/
or
elles
the
couent
desyre
it
resonably
/
with
humilite
/
&
if
th
abbasse
iuge
it
to
be
expedient
/
then
whom
so
euer
she
doth
chese
with
the
counsayle
of
hir
susters
dredynge
god
/
she
may
make
hir
prioresse
.
The
which
prioresse
shall
do
all
suche
thingꝭ
with
reuerence
/
as
be
committed
&
commaunded
vnto
hir
by
hir
abbasse
/
And
nothinge
do
contrary
to
the
will
&
ordinance
of
th
abbasse
.
For
the
more
that
she
is
preferred
aboue
other
/
the
more
busy
&
diligently
she
must
obserue
the
preceptis
of
the
rule
.
whiche
prioresse
if
she
be
espyed
vicious
or
deceyued
with
the
spirite
of
pride
/
or
elles
be
proued
a
breker
or
a
dispiser
of
this
holy
rule
/
let
hir
be
warned
with
wordes
vnto
the
.iiii.
tyme
.
If
she
do
not
then
amende
/
let
hir
then
be
corrected
as
regular
disciplyne
woll
requyer
.
And
if
therby
she
doo
not
amende
/
let
hir
then
be
put
out
/
&
eiecte
of
the
office
of
the
prioresse
/
&
a nother
whiche
is
worthy
hir
rome
/
be
surrogate
and
succede
.
And
if
afturwarde
amonge
the
couent
she
be
not
quiete
and
obedient
/
let
hir
be
expelled
the
monasterye
yet
neuer
the
lesse
to
exclude
the
flame
of
enuy
/
&
euyll
wyll
.
out
of
th
abbasse
mynde
and
sowle
/
let
hir
in
this
processe
a
yenste
the
prioresse
thinke
that
she
muste
gyue
an
accomptes
to
god
of
all
hir
iugementes
.
¶
The
.lvi.
chapiter
treateth
of
the
porters
of
the
monastery
.
AT
the
gate
or
the
monasterye
ther
shall
be
set
a
wyse
olde
suster
/
whiche
can
receyue
&
gyue
an
answere
/
And
she
must
be
of
suche
grauite
/
that
of
lyklyhod
/
she
shall
be
no
wanderer
/
which
porter
muste
haue
a
lodge
nygh
the
gate
/
that
commers
may
fynde
oon
all
way
present
/
of
whom
they
shall
be
answered
/
And
as
sone
as
ony
oon
knokketh
/
or
elles
a
pore
body
callyth
/
she
shall
say
deo
gracias
/
or
elles
som
other
good
worde
/
And
with
all
mekenes
&
fere
of
god
she
shall
gyue
an
answere
by
and
by
/
with
veruent
charyte
/
whiche
porter
if
she
nede
helpe
or
confort
/
shall
haue
with
hir
a
yonge
suster
.
The
monastery
(
if
it
may
be
)
must
be
so
bylded
/
that
all
necessaryes
/
that
is
to
say
/
water
/
a
mylle
/
a
gardyne
/
a
bakehowse
/
&
other
dyuerse
occupacions
may
be
exercysed
within
the
monastery
/
that
the
mynchins
haue
no
nede
to
wandre
out
of
the
monastery
/
for
wanderynge
out
of
there
manastery
in
no
wyse
is
expedient
for
their
sowles
/
we
woll
that
this
rule
be
often
tymes
red
amonge
the
couent
/
lesse
any
suster
woll
excuse
hir selfe
by
ignorance
.
¶
The
.lxvii.
chapiter
treateth
of
bretherne
sent
forth
in
iorney
.
MOnkes
that
muste
be
sent
out
of
the
monasterye
for
any
busines
/
muste
commende
them selfe
to
the
prayer
of
all
their
bretherne
/
or
elles
of
th
abbot
/
And
allway
at
the
laste
oryson
of
the
seruice
of
all
myghty
god
/
there
shall
be
had
a
rememberance
for
them
that
be
absent
.
And
bretherne
retorninge
home
from
their
Iorney
/
that
same
day
that
that
they
comme
home
in
/
at
euery
houre
of
the
day
whan
the
seruice
of
god
is
sayde
/
shall
prostrate
their selfe
vppon
the
payment
of
the
quere
/
And
there
shall
desyre
the
prayers
of
all
their
bretherne
for
their
excesses
/
done
in
their
absences
/
lesse
by
chaunce
they
haue
offended
by
the
way
/
other
in
seing
or
herynge
of
any
euyll
thynges
/
or
idle
speche
.
Nether
any
of
them
shall
presume
to
tell
any
maner
of
thynge
that
they
sawe
or
harde
without
the
monastery
/
for
of
that
commethe
mouche
distruccion
/
And
if
any
presume
to
do
it
/
let
him
be
punisshed
by
reguler
discipline
/
In
lyke
wyse
also
shall
he
be
punisshed
/
that
p̄sumeth
eyther
to
goo
out
of
the
cloyster
of
the
monastery
/
eyther
to
goo
any
whither
/
or
elles
do
any
maner
of
thynge
/
be
it
neuer
so
lytle
wothout
the
commaundement
of
the
abbot
.
¶
All
be
it
that
the
matter
of
this
chapiter
cannot
towche
any
minchins
/
by
cause
they
ought
not
for
any
cause
/
be
it
neuer
so
great
to
be
sent
out
of
the
monasterye
/
yet
be
cause
we
woll
conceyle
no
thinge
of
the
rule
from
theym
/
we
haue
therfore
translate
this
chapiter
in
maner
and
fourme
folowynge
.
¶
The
.lviii.
chapiter
treateth
what
is
to
be
doone
if
impossible
thinges
be
inioyned
to
a
suster
.
IF
fortune
/
that
to
any
sustre
any
greuouse
or
impossible
thynges
be
committed
to
be
doon
/
she
muste
yet
accept
the
commaundement
with
all
mekenes
&
obedience
/
&
if
she
se
that
the
weyght
of
that
charge
/
farre
passe
the
measure
of
hir
power
/
let
hir
shewe
the
causes
why
she
may
not
do
it
to
hir
soueraygne
sobrely
/
paciently
/
&
in
tyme
/
not
with
a
prowde
stomake
with
stondynge
/
or
ageyn
sayenge
it
.
And
if
aftur
she
hathe
thus
shewed
hir
cause
to
hir
Soueraygne
/
it
be
thought
to
the
same
that
the
sayd
iniunccion
or
commaundement
/
ought
yet
to
be
executed
and
doon
/
then
let
that
suster
well
knowe
/
that
it
is
expedient
for
hir
to
do
it
/
&
trustynge
to
the
helpe
of
god
/
lat
hir
charytably
obey
.
¶
The
.lxix.
chapiter
commaundeth
that
oon
presume
not
in
the
monastery
to
defende
a nother
.
CHefely
mynchins
muste
be
ware
/
that
oon
of
theym
presume
not
/
for
any
maner
of
occasion
/
or
in
any
maner
or
wyse
/
to
defende
a nother
in
hir
offence
in
the
monastery
/
yea
all
thoughe
/
they
be
neuer
so
nygh
in
kynrede
/
This
thinge
in
no
maner
of
wyse
may
be
presumed
of
minchins
.
For
of
it
communely
spryngeth
moste
greuous
occasions
of
slaundeers
and
debates
and
other
incōuenintes
.
And
if
any
oon
doo
offende
in
this
/
let
hir
be
more
sharply
punished
.
¶
The
.lxx.
chapiter
commaundeth
that
none
presume
to
bete
a nother
.
ALl
occasion
of
presumpcion
/
must
be
a
voyded
in
the
monastery
/
wherfore
we
make
and
ordeygne
(
sayth
seynt
Benet
)
that
it
be
not
lefull
to
any
suster
to
excōicate
or
bete
any
of
hir
susters
/
hir
oonly
except
/
to
whom
power
is
committed
of
th
abbasse
so
for
to
doo
/
They
that
doth
amysse
muste
be
rebuked
opynly
/
before
all
their
susters
/
to
th
entent
that
other
may
be
affrayde
therby
.
¶
To
children
vnto
the
tyme
they
be
.xv.
yeres
of
age
/
diligence
of
discipline
/
tutell
/
and
sure
kepynge
/
muste
begyuen
of
all
their
susters
/
&
that
with
all
measure
and
reason
.
For
she
that
ether
presumethe
to
punishe
/
or
stryke
ony
suster
of
a
gritter
ayge
them
.xv.
with
out
the
commaundement
of
th
abbasse
/
or
elles
is
ouer
sharpe
or
hasty
with
the
children
without
discrecion
/
She
must
be
puneshed
by
reguler
discipline
/
for
it
is
written
.
That
/
that
thou
wylt
not
haue
doon
to
thy selfe
/
do
thou
to
none
other
.
¶
The
.lxxi.
chapiter
sheweth
that
susters
be
obedient
eche
to
other
.
THe
vertue
of
obedience
/
is
not
oonly
to
be
shewed
&
exhibite
vnto
th
abbasse
of
all
the
mynchins
/
But
allso
all
the
sustrꝭ
/
must
shewe
obedience
/
eche
to
other
/
knowinge
that
by
this
way
of
obedience
/
they
shall
goo
to
god
/
Therfore
the
commaundementes
of
th
abbasse
or
prioresse
/
euer
preferred
and
set
afore
/
to
the
which
we
wyll
no
priuate
commaundement
be
preferred
after
them
/
euery
Iunior
shall
obey
hir
Senior
/
with
all
cheryte
and
diligence
.
And
if
ony
be
founde
contencious
/
let
her
be
rebuked
.
¶
If
any
suster
for
any
cause
/
be
it
neuer
so
lytle
/
be
rebuked
in
any
maner
of
wyse
of
the
abbasse
/
or
if
any
that
is
superior
vnto
hir
/
or
elles
if
she
vnderstonde
the
mynde
of
any
of
hir
superiors
some
what
angrey
or
moued
ayenste
hir
/
all
thoug
hit
be
but
litle
/
by
&
by
without
any
taryenge
/
so
longe
shall
she
prostrate
vppon
the
grounde
/
byfore
the
fete
of
the
same
superior
/
doinge
satisfaction
/
vnto
the
tyme
that
the
same
anger
or
mouynge
be
heled
with
a
benediction
/
which
thinge
if
any
oon
refuse
to
do
/
let
hir
haue
bodely
punishement
/
or
elles
if
she
be
stubborne
/
let
hir
be
expelled
the
monastery
.
¶
The
.lxxii.
chapiter
treateth
of
good
zele
whiche
mynchins
ought
to
haue
.
AS
there
is
an
zele
of
bitternes
/
the
which
desseuerith
man
from
god
/
and
ledith
vnto
hell
/
ryght
so
there
is
a
good
zele
/
whiche
disseuerith
man
from
vices
/
and
ledeth
man
vnto
god
/
and
to
euerlastynge
lyfe
.
Therfore
this
zele
must
mynchins
excersyse
with
most
feruent
loue
/
that
is
to
say
/
that
eche
preuent
other
in
doinge
reuerence
.
They
must
suffre
moste
paciently
the
infirmities
of
their
susters
/
be
the
infirmites
of
body
or
of
condicions
/
They
must
shewe
obedience
/
as
euery
of
them
wolde
be
the
furste
to
do
obedience
and
in
maner
stryue
amonges
them selfe
/
who
shal
be
most
obedient
.
None
of
them
shall
pursue
the
thinge
that
she
iugeth
profytable
for
hir selfe
/
But
rather
that
/
that
she
iugeth
to
be
profitable
to
a nother
.
They
that
thall
shewe
charite
as
susters
ought
/
with
pure
and
vnfeygned
loue
.
They
muste
drede
god
.
They
muste
loue
their
abbasse
/
in
pure
and
meke
cherite
.
They
shall
preferre
nothing
vnto
christe
.
who
bringe
vs
to gydder
to
euerlastinge
lyfe
.
Amen
.
¶
The
laste
chapiter
sheweth
all
obseruacion
of
Iustice
is
conteigned
in
this
rule
.
WE
haue
written
&
declared
this
rule
(
sayth
seynt
Benet
)
to
th
entent
/
that
obseruinge
the
same
in
monasteres
/
we
may
showe
our selfe
/
to
haue
somwhat
/
eyther
of
the
honesty
of
goode
maners
/
or
els
at
the
leest
▪
soom
begynnyng
of
goode
conuersacyon
.
But
furthermore
they
that
effectually
/
and
spedely
pursue
to
haue
the
veray
perfection
of
goode
lyuinge
/
to
theym
be
necessarye
the
doctrynes
of
holy
fathers
/
the
kepynge
of
the
whiche
doctrines
/
bryngeth
a
man
to
the
higheste
degre
of
perfection
/
For
what
boke
/
or
what
sentence
of
the
auctoryte
of
almyghty
god
/
of
the
olde
or
of
the
newe
testament
/
is
not
the
moste
streyght
rule
&
directyue
of
the
lyfe
of
man
/
Or
what
boke
of
holy
catholyque
faders
doth
not
declare
the
strayght
way
/
&
euyn
curle
/
wherby
we
may
com
to
oure
maker
.
Also
the
collacions
and
sermons
of
faders
/
and
their
lyues
and
ordinances
/
yea
and
also
the
rule
of
our
holy
fader
seynt
Basyle
:
what
other
thinge
be
they
?
But
for
the
well
lyuyuge
and
obedient
monkes
and
minchins
/
examples
and
instrumentes
of
vertues
?
But
to
vs
that
be
slothfull
/
euyll
lyuers
/
and
neglygent
persons
/
they
be
shame
and
confusion
.
¶
Therfore
(
sayth
seynt
Benet
)
what
so
euer
thou
art
/
that
makeste
spede
/
towarde
the
heuenly
contray
/
performe
thou
by
the
helpe
of
christe
this
small
rule
written
by
vs
/
forthe
begynninge
of
good
lyue
/
and
religiose
conuersacion
/
And
then
in
conclusyon
/
thorough
the
protection
of
all
myghty
god
/
thou
mayst
attayne
to
ferre
higher
steppes
of
doctrine
/
&
vertues
/
wherof
we
haue
made
mencion
byfore
.
Finis
.