The rule of saynt Augustyne, bothe in latyn and englysshe, with two exposicyons. And also the same rule agayn onely in englysshe without latyn or exposicyon The tra[n]slatour doth aduyse [and] cou[n]seyll all the disciples of this rule to bere alway one of these bokes upo[n] them syth they ben so portatyue, [and] may be had for so small a pryce. Regula. English Augustine, Saint, Bishop of Hippo. This text is an enriched version of the TCP digital transcription A21338 of text S105468 in the English Short Title Catalog. Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 397KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 B11254

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. B11254) Transcribed from: (Early English Books Online ; image set 178344) Images scanned from microfilm: (Early English books, 1475-1640 ; 68:05, 1590:1) The rule of saynt Augustyne, bothe in latyn and englysshe, with two exposicyons. And also the same rule agayn onely in englysshe without latyn or exposicyon The tra[n]slatour doth aduyse [and] cou[n]seyll all the disciples of this rule to bere alway one of these bokes upo[n] them syth they ben so portatyue, [and] may be had for so small a pryce. Regula. English Augustine, Saint, Bishop of Hippo. Hugh, of Saint-Victor, 1096?-1141. Whitford, Richard, fl. 1495-1555? [1], lxxxviii, [19] leaves : ill. In Fletestrete, at the sygne of the Sonne, by me Wynkyn de Worde, [Imprynted at London : The yere of our lorde god.M.CCCCC.xxv. the xxviij. daye of Nouember] [1525] In two parts: part 1 is Latin text of Augustine's "Regula" with Hugh of Saint-Victor's and Richard Whitford's commentaries (in English) and part 2 is Whitford's English translation of the "Regula". Part 2 has separate title page which reads "Saynt Augustyns rule in englysshe alone" and separate register. Title from part 2. Imprint from part 1 colophon. Running title (part 1) reads: Saynt Augustynes rule. Leaf C6v of part 2 bears printer's device (McKerrow 46b) within border. Formerly STC 13925 and STC 25417. Identified as STC 13925 on UMI microfilm reel 68 and STC 25417 on UMI microfilm reel 1590. Part 2 bound before part 1; filmed as such on UMI microfilm reel 1590. Part 1 only filmed on reel 68. Reproduction of the original in the Bodleian Library. Appears at reel 68 (part 1 only) and reel 1590 (both parts) (Bodleian Library).

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 eng Augustinians -- Early works to 1800. Monasticism and religious orders -- Rules -- Early works to 1800. eebo The rule of saynt Augustyne, bothe in latyn and englysshe, with two exposicyons. And also the same rule agayn onely in englysshe without latyn or expo Augustine, Saint, Bishop of Hippo. 1525 207 71330 271 0 0 0 0 0 37.99 D The rate of 37.99 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2014-02 Keyed and coded from ProQuest page images 2014-03 Sampled and proofread 2014-03 Text and markup reviewed and edited 2015-03 Batch review (QC) and XML conversion

Saynt Augustyns Rule in englysshe alone .

saint writing in book with monks praying, with angels, jesus, god, and the holy ghost

jesus on throne with saints and angels praying

In our lorde god / and moost swete sauiour Iesu my salutacyon .

GOod deuout relygyous doughters ye haue here sende vnto me your rule of saynt Augustyn / and done requyre me / other to amende / and reforme the englysshe / or els to translate the rule of newe . I haue ( after my poore maner ) folowed the one parte of your desyre . For to amende your translacyon passed my power and wyt . It semeth vnto me so scabrouse / rughe / or rude / and not after the commune englysshe of this countree . And also the translator dyde lene ouer moche vnto the strayte lettre . Whiche thynge in translacyon / doeth ( many tymes ) rendre the mater very blynde / & moche vnsauerye . By reason wherof / your translator in gyuynge ouer moche dylygence and force vnto the lettre / hath ( in some places erred ) and not rendred the true sentence of the texte / after the mynde of the auctor . I wolde not ( therfore ) that you shold meruayle / thoughe the wordes here in this translacion done varye frome the wordes of your translacion . For in euery speche / one sentence maye be spoken dyuersly / and by dyuers wordes / and yet the same selfe sentence remayneth styll in full effecte / as ye shall se here in the fyrste clause / or sentence of the rule . Ante omnia diligatur deus . That is after your translacyon .

Before all be loued god . Now se how this sentence may be varyed / & yet byde the same in effecte .

God before all thynges be euer beloued

God sholde be aboue all thynges beloued

Let god be euer beloued before all other thynges

God must be of duete beloued aboue all thynges

It is conuenyent & necessary to loue god aboue all thyng{is}

Nothyng may of right be so beloued as god

what thyng shold by reason be more beloued than god

ye must aboue all thynges loue almyghty god

ye sholde as duete loue god before all thynges

I wyll that before all other thynges you loue our lorde god .

Let euer your loue be vnto all myghty god aboue all thynges .

Your loue must chefly aboue all thyng{is} be vnto god

Lette euer in your herte and mynde god be aboue all thynges preferred .

Let nothynge be equall vnto god in your loue and desyre .

Let god be euer in your mynde & desyre / aboue all thynges .

Let your specyall loue be alwaye vnto god alone

Lette euer the loue of your creatour be aboue ony creature .

Put euer the loue of god before ony other loue .

Loue god best of all thynges .

Thus ye maye se one sentence in englysshe varied xx . wayes / and yet all is one in effecte . That all waye is best in my mynde / that best maye be perceyued & vnderstonde after the vse of the countre . And therfore haue I chosen here a playne style / without ynkehorne termes . If ony suche be here after the commune vse / yet doeth an other terme folowe / or twayne of more playne englysshe / to declare that goeth before . Saynt Ierome saythe that scrypture was wryten without hyghe eloquence in a playne style / bycause it shold the rather be knowen / & vnderstonde of all parsones that ben bounde vnto the lawe of god . So than vnto relygyous parsones shold theyr rule / wherunto next vnto the sayd lawe of god they ben moost bounde . For that haue they promysed by solen vowe / & receyued therupon the sacrament of chrystes holy body / & sacred blode . That rule than sholde well be knowen / well vnderstonde / well perceyued / and well incorporate in the mynde / herte / and maners of euery professed parson . And therfore dyd saynt Augustyn concludynge his rule / gyue solen commaundement vnto all the dyscyples of the same / that ones in the weke ( at the leest ) it sholde be redde amonge them . Yet notwithstondynge haue I herde of som parsones that haue bē yeres professed / & neuer knewe theyr rule / ne euer sawe or herde / ony rule redde / but onely dyd folowe the custome of the place / whiche thynge is moche amysse . & contrarye bothe vnto lernynge and reason . For in good reason / no man sholde promyse that he knoweth not / that is ( as they saye ) a blynde promyse / and to promyse that a parsone is not able to performe / is a grete foly & shame vnto the promyser / our sauyour is wytnes therof in the gospell / shewynge that the parsone that wolde begyn to buylde / & hath not wherwith to performe his enterpryse / shall be mocked and rebuked . luc . xiiij . And one kynge with fewe people / to mete an other kynge in batayle that hathe a grete hoste / is a grete foly . To entre relygyon / is an enterpryse of grete buyldynge and Ieorpedouse batayell . For all is here spirituall apperteynynge vnto the soule / and therfore shold all parsones that wolde professe ony rule / knowe well what they take vpon thē . They sholde fyrst se / or here the rule / and ordynaunce of the professyon and haue it wel expowned / & declared vnto them . And than shold they by experience and excercyse of the same / proue them selfe whether they haue strengthe / and ben able bothe in soule & body / to performe & kepe the same and to do theyr hole duete therin . For I dare well assure you that euery good deuout & vertuouse parson is not apte ne mete to be a good relygyous parsone . For euery good man is not apte or mete to be a good synger or reder / ne euery good woman to be a good sylkewoman / or a good semster . For many parsones that fayne wolde be religyous / can neuer haue lernyn-therunto / some other ben not able to bere & folowe the labours of relygion . They must therfore knowe fyrste the rule / than proue & assay them selfe therin / & yet thyrdely sholde they loke wel amonge what company they were professed . For it must nede be true that the holy ghost spake by the prophete saynge . With innocent parsones thou shalte be good and innocent / with mysdoers a mysdoer . They sholde therfore entre relygyon where ( as ferre as they may haue knowlege ) the rule is kepte . Notwitstondynge some couentes and parsones professed ben lothe / & ( as I haue knowen ) done make grete daunger to shewe theyr rule / wherof I haue moche meruayled / syth after naturall lernynge & reason / euery thynge that is good / the more it be knowen & the more commune it be / the better it is . And som thynges that ben very good knowen / ben not good excepte they be knowen / & commune . As holy scripture the rules of relygyon all maner of holy doctryne & lernynge . Wherfore our lorde and sauyour Iesu commaunded that his rule sholde be knowen and comune / saynge vnto his holy apostles . mar . vlt . Ite predicate euangelium omni creature . Go ye forthe ( sayd he ) and preche the gospell my rule vnto euery maner of creature / that is to meane vnto all parsons good and badde . thob̄ . xij . The priuate counsell of worldly kynges may be kepte secrete / but euery lawe shold be openly knowen / heretykes / traytours / theues & mysdoers / done kepe theyr maters secrete . But trouthe seketh no corners / for ( as the commune prouerbe sayth ) trouthe neuer shamed his mayster . Why than ben they so lo●h to shewe theyr rule / surely bycause they do not kepe it / and therfore ben they loth and afrayed to be knowen as they be / that is to saye / heretykes / sysmatykes and very traytours vnto the ordinances of theyr rule & professyon / as the commune heretykes and sysmatykes ben vnto the lawes and ordynances of holy chyrche and theyr professyon of cristianite . Our sauyour sayth . Qui male agit : odit lucem . &c. Iohn . iij . Who that doeth amysse doeth hate lyght / the mysdoers wolde not theyr werkes sholde be knowen / bycause they wolde not be reproued for them . The cause than why many ben so daungerous to shewe theyr rule is that they kepe it not / or rather ( that I more do fete & drede ) they wolde not the rule shold be kepte / but rather theyr vnlawful costomes / for I knowe by experyence of suche parsons / as done kepe theyr rules & ordynances / as the reuerende fathers freres obseruantes / charterhouses . This pore place and som other places / they ben not loth to shewe theyr rule / but rather wolde they be glad theyr rule were vnto all parsones commenly knowen in moost clere & open maner / for the edyfycacyon of all chrystyans . math̄ . v. So is the counsell of our sauyour . Luceat lux vestra coram hominibus . Let your good werkes ( sayth he ) be example and lyght vnto all parsones . I pray you therfore . In visteribus Iesu christi . That is to saye / for the tender loue & moost pyteous kyndnes of our moost swete sauyour Iesu chryst / that you appoynte / determyne / & ordre your selfe / with all herte / study / & mynde / to kepe your rule . And than care not who se your rule / wo rede your rule / who knowe your rule . Rede it your selfe / knowe it your selfe / preche it / teche it / & openly shewe it . Be nothyng afrayd ne daungerous therof so ye fyrst kepe it and werke it . For vnto that ende haue we taken this poore laboure of translacyon . And also for the more knowlege & declaracion therof / we haue put therunto our mynde & ioyned therunto the fruytefull exposycyon of the grete clarke & holy saynt called Hugh de sancto victore a reuerende father & an abbot of the same relygion & rule . which ye shal haue as shortly as we may brynge it vnto ende . In the meane tyme & euer / I beseche you of your deuout prayers . And thus Iesu our mooste swete lorde & louynge mayster {pre}serue you al

amen . The wretche of syon your bedemā . Ry . whytford
The rule of saynt Augustyn translated out of latyn in to englysshe / indefferently vnto bothe the sexes / that is to saye vnto the brothers and systers of that professyon .
The fyrst chapytre .

O Ere beloued relygious frendes ye must aboue all thynges loue almyghty god / & than the neyghbour . For these commaundementes ben vnto vs fyrst and pryncipally gyuen and commaunded . We therfore done charge and commaunde you that ben constytute and ordred in the monasterye / that you obserue and kepe these thynges that done folowe . Fyrste that you dwelle & byde in your house q●●etly restfully & agreable togyder in all goodnes / for therunto ye be gadred togyder in one couent / and that you haue ( in our lorde ) one herte / one wyll / and one mynde . xij . q . j . non dicat{is} de cassian{us} . li . iiij . ca. xiij . de institut{is} renunciantium . And that also you nother name ne call ony thynge properly your owne / but that all thynges be vnto you commune . And yet forther that euery thynge ye shall nede / as mete / drynke & clothynge / be distrybuted deuyded & assygned or appoynted vnto eueryche of you by your souerayn / not equally or in lyke porcion vnto all ( for you be not all of lyke strength ) but rather it so be deuyded as vnto euery parsone is necessary . act . ij . For so done we rede in the actes of the apostles that all thynges were vnto them commune / and vnto eueryche was deuyded & departed / as vnto euerych was necessarye . And therfore suche parsones as in the worlde whan they entred the monasterye had ony substaunce of gooddes / let them haue gladde mynde / and good wyll / and desyre it be commune . And suche as nothynge had / let not them seke ne desyre in the monastery that they coude not / ne were of power to haue a brode in the worlde / yet notwithstandynge that that is necessary for theyr infyrmyte & nede let them haue / althoughe theyr pouertye were suche ( whan they were abrode in the worlde ) that they myght not / ne were of powere to haue that was necessarye / yet neuertheles let them not thynke themselfe therfore happy & well at ease / bycause they haue founde within the monasterye / fode / clothynge / and other necessaryes / suche as without they coude not haue / nor yet let them stretche out the necke ne be the more proude / stately / bolde / or malapert bycause they ben now accompanyed as felowes with those parsones / vnto whose presence ( without in the worlde ) they durst not approche ne presume . But let them rather lyfte vp theyr hertes vnto heuenly thynges / and nother seke / ne yet desyre or couet to haue the vayne thynges of this worlde / lest therby the monasteryes sholde wex profytable vnto the ryche / and not vnto the poore parsones / yf therin the ryche were mekened & brought lowe / & the poore bolne vp with pryde .

The seconde chapytre .

ANd agayne suche parsones as in the worlde semed to be set by and to be of reputacyon / let not them dysdayne / haue scorne / ne be werye of theyr felowes / that from pouerte came vnto that holy company / but let them rather study and desyre to reioyce and be glad / not of the dygnete and honour of theyr ryche kyn and frendes / but of the companye of theyr poore felowes . Nor yet let them ( yf they gaue or broughte ony of theyr worldly gooddes vnto the commenty ) loke to haue thanke preimynence & the more to be set by therfore . Nor yet to be proude of theyr riches bycause they gaue them vnto the monasterie more than yf they had ( in the worlde ) inioyed & vsed them at theyr owne pleasure . For ( of a suertye ) euery other iniquite & synne / what so euer it be is excercysed in yll werkes to brynge them to passe or vnto effecte / but pryde lyeth in wayte of good werkes to cause theym to perysshe and come to nought . And what auayleth it to sparpoyle and deele forthe gooddes vnto the poore / and so ( in worldly ryches ) to be made bare and nedy / yf the whretched soule be more proude in dyspysynge & forsakynge of that ryches / than it was in the possessyon & vsynge of them at wyll / pleasure / & lyberte . All you therfore ( I saye ) lyue and be conuersant togyder restfully of one mynde & agreably / & in your selfe eche vnto other amonge your selfe do honoure vnto almyghty god whose temples / mancyons & dwellynge place / ye nowe ben made and ordeyned . And in your prayers and seruyce of god in the due houres & tymes appoyntted and assygned / be you euer dilygent and hedy . In the oratorye chyrche or place of prayer / let no parsone do ony werke or busynes but onely praye . For therunto the chyrche was ordeyned & made / and therof hath the name of an oratorye . The cause wherof is / that yf ony parsone ( besyde duete and the houres appoynted ) haue leyser and wolde theyr praye / that other parsones that in the chyrche wolde do ony other laboures or busynes / sholde not vnto them be impedement or let . And whan so euer you done praye and serue god with psalmes / ympnes or with other duetyes / let euer the same thyng be remembred in your herte and mynde / that is vttred spoke or songe by your mouthe . And neuer couet you to synge but that you knowe by auctoryte sholde be songe . And yf ony thynge be ordeyned not to be songe let it not be songe .

The thyrde chapytre .

COrrect you also and abate your flesshe and body by abstynence & fastyng from mete and drynke / as moche as your nature helth and strength may bere . cassian{us} . li . iiij . ca. xviij . de institut{is} . renuntianc . And yf ony of you may not fast / yet shal they take no fode besyde meletyme / but whan they ben seke . Ibidem . ca. xvij . And whan ye be set at the table / ye muste contynually vnto the tyme ye ryse therfrom / gyue good eere and herkenynge and without noyse or contencyon / take good hede what ( after your costome ) is redde amonge you / so that not onely your mouth take mete / but your eeres and heryng do also honger & desyre the worde of god . And yf suche parsones as ( of olde custom ) bē seke or feble be otherwyse entreated & prouided fore / than the other that ben hole and ( by custome ) more stronge in nature / let not the hole parsones / grudge ne ony thynge be greued therwith / nor thynke it vniust or wronge . Nor yet sholde they iudge or thynke the feble parsones more happy or better at ease / bycause they haue that they haue not / but rather sholde they reioyce and be glad of them self and that thanke god that they ben able to do that they ben not . And yf vnto suche parsones as haue come vnto the monasterye from delycate educacyon and tendre bryngynge vp ony mete clothynge / or other necessaries be gyuen / that vnto the stronger parsones be not gyuen / whiche parsones in that they be stronger ben more happy & in better case / let not those stronger parsones grudge therat . But rather let them consyder and wey how lowe they came downe frome theyr estate or degre / that lefte and forsoke the seculer lyfe of pleasure to com vnto this lyfe of hardnes & laboure / although they be not able to attayne and reche vnto suche frugalite and moderacion ( called in commune englysshe good husbondry ) as ben the other persones that ben ( of nature ) more stronge in body . Nor yet sholde all the hole company couet or desyre that they se a fewe parsones haue / whiche thynge they haue not bycause they be had in more honoure or reuerence & more in fauour / but that rather they ben the more suffred and borne . And why sholde not all desyre in lyke . Lest by that meane sholde happe or fall a grete peruersyte and abhomynable mysordre / that in the monasterye ( wherunto theyr strength & power ) the ryche and noble parsones sholde be laboryouse and contynually occupyed / the poore parsones of lowe degre sholde be made delycate and ydle . And yet as it is necessary for the seke and feble parsones to kepe a dyete / and take the lesse fode ( for the tyme ) lest they sholde be greued or hurte therby / so is it conuenyent that after theyr sekenes they be so entreated and cherysshed that they maye the soner be recouered . And that although whan they came in to relygyon / they were in moost depe pouertye or nedynes . As thoughe theyr late sekenes or feblenes sholde put them in suche case or state / as dyd the ryche parsones theyr fore vsed custome . But not with●●ndynge whan they haue recouered theyr olde strength and ben hole / than let them retourne vnto ●heyr more happy and gracyous custome of hard ●●●uynge . Whiche so moche more becommeth the s●●uauntes of god / that they haue lesse nede than the oth●r Lest also the pleasure of delycate fare sholde conty●●●e with them that nowe ben hole / whome very ●●essyte releued whan they were seke . And let the● euer thynke & iudge those parsons moost ryche / that to suffre hardenes ben moost stronge . eccl . x . in fine . For be●●er is it somwhat to nede & wante / than to haue o●y thynge ouermoche .

The fourthe chapytre .

LEt your habyte or arye : neuer be notable nor euer haue you pleasure in clothynge / but in good maners and relygyous byhauyour . Whan ye go forthe go togyder . And whan ye come whether ye go / byde togyder . In your place / habyte / stondynge / & in al your gestures / mouynges sterynges / and byhauyour / shewe you euer your good and godly conuersacyon . So that ye nothynge do that sholde sclaunder or offende the syght of ony parsone / but rather that sholde become your perfeccyon sanctite and holynes . And thoughe ye fortune to cast your syght or loke vpon ony frayle parsone / yet may you not fyx your syght ne loke stedfastly vpon ony suche lyght parsones . For whan ye go forth of your monasterye / it is not prohybyte ne forboden you to se or loke vpon frayle parsones . But to haue appetyte or desyre to haue or to mysvse them / or yet to be had or be misused of them / is euer synfull . For the concupyscence and carnall mocyons of frayle parsones / not onely in the pryue affeccyon and inwarde desyre / but also in bothe the syght and affeccyon hathe mynde appetyte & vnlawfull desyre to haue & to be had . And neuer may you saye ye haue clene and chaste myndes / yf you haue wanton syght & vnchaste lokes . For the lyght eye & vnchaste loke / is the messenger of the lyght mynde & vnchaste herte . And whan so euer suche parsones ( althoughe without speche ) onely by lokynge eche vpon other / done shewe forthe theyr carnall myndes & vnchaste hertes / & after the concupyscence and desyre of the flesshe / eche done take pleasure in the carnall fauour of other / although there be none vnclene touchynge of the body yet ( by that lewde consent ) doeth that vertue of chastyte flee and auoyde frome theyr soules and maners . And let not those parsones that so done fastē theyr lokes or syght vpon other lyght & frayle parsons / and that done also loue to haue agayn theyr syght and lokes fyxed vpon them / let not them ( I saye ) thynke ne suppose they be not sene ne perceyued of other parsones whan they so done . For in dede they ben sene and perceyued / & that of suche parsones as they wene not ne wold trowe fore . But though ( in case ) it were pryuey & no parsone sawe them / what wolde they thynke or do of hym that loketh frome aboue / almyghty god / frome whose syght nothyng can be hyd . wolde they suppose or thinke he sawe them not bycause he is so pacyent and so doeth suffre them in that yll and mysbyhauyour . which he doeth se in dede and wherof he hath sure and certayne knowlege . Let therfore the holy relygyous parsones feere & drede to dysplease hym . So that therby they haue not wyll ne consent / synfully to please or content the other frayle parsons . Let them thynke and suppose that god doeth se / & beholde all thynges / that they therby haue not wyll ne consente vnlawfully to se or beholde those frayle parsones . For in this thynge we haue commaundement by holy scrypture to feere and drede god . {pro}uer . xv . where is sayd . Abhominatio est domino defigens oculum . Our lorde god doeth abhorre that parsone that doeth fyxe or fasten the syght or lokes . Whan so euer therfore you ben togyder in the chyrche or ony where elles / where suche frayle & lyght parsones ben present take you good hede & awayte eche vnto other . And amonge your selfe be you kepers of your owne chastite / and of your relygyous honeste . For our lorde god that dwelleth & bydeth within you wyl by this meanes of your owne demeanour and deseruynge : preserue and kepe you . And yf ( by chaunce ) ony of you perceyue & spye this wantones of lokes wherof I speke : in ony of your felowes / forthwith warne them therof / that no ferther inconuenyence come or growe of the same / but that rather that thynge that so began : maye be shortly corrected and refourmed . But yf at ony tyme after the sayd warnyng : you do se or perceyue the same parsone do agayne the same thynge / let them that done fynde & perceyue it : shewe it forth and proclame the defaute / that the offender maye be cured corrected and refourmed . Notwithstondynge the offence or defaute sholde fyrst be shewed vnto an other parsone or twayne / that by the mouthe and informacyon of two or thre parsones : the same trespasser may be conuyc●ed & proued gylty . And by suche competent correccyon and reformable rebuke : be also restrayned from his iniquyte & euyl . And for all that : you shal not thynke or iudge your selfe euyll / wylly / fraude mynded / or malycyous : v. q . v. non vos iudicetis whan you shewe forth suche offences or defautes . For ( of a surete ) you ben more noyouse & greter enemyes vnto those offenders ( sythe ye myght in shewyng theyr defaute correcte & refourme your felowes ) than ye be whan ( by your sylence ) you suffre them to perysshe . For yf ( in case ) your felowe hadde a wounde or sore in his body / whiche ( for feere of cuttynge or for drede of payne ) he wolde hyde & kepe secrete : were it not a cruelte in you to kepe the coumsel & contrarye : a grete pyte compassyon and of grete meryte to shewe it forth . How moche more than sholde you shewe the offence and defaute of your felowe ? lest it sholde rote & mater inwarde in his herte . Yet notwithstondynge before the offence or defaute : be shewed vnto ony other parsone or parsones : by whome as recordes the sayd trespasser ( yf he wolde deney or defende the defaute ) sholde be ( as is sayd ) conuynced & proued gylty / it sholde fyrste be shewed vnto the souerayne . That yf the parsone were neglygente or frowarde and wolde not be warned and refourme by the parsone that fyrst founde the defaute / than sholde his offence be fyrst shewed vnto the souerayne / yf peraduenture the same trespasser : myght so more secretely be refourmed / and the defaute no ferther to be open ne knowen vnto ony other parsones . But yf the trespasser wolde deney the offence : than must the other recordes : be brought forthe / and that before the hole congregacyon / that the same trespasser may ( not onely of one recorde be accused ) but also of twayne or thre : be conuycted and founde gylty . Whiche thynge so proued : let the same trespasser ( haue for his amendement / and refourmacyon ) correccyon and punyshment / accordynge vnto the iudgment of the presydent or souerayne vnto the dyspensacyon and appoyntement of whome : the same iudgemente doeth appertayne / whiche correccyon and punyshment : yf the sayd trespasser wolde not take ne suffre : but vtterly deney and forsake it / let hym than ( althoughe he wolde not departe ) be vtterly cast out & put awaye from your companye . For ( I tell you ) that is not cruelly : but rather mercyfully done . Lest he ( by that pestelencyous contagyon & euyll example ) sholde infecte / lose / & destroye / many other persones . And this ordre and processe that I haue here spoken of the garde and kepynge of the syght that it be not carnally fixed vpon ony frayle or lyght parsone : I wyl also in all other lyke offences that shall be founde perceyued forboden iudged conuycte and proued gylty : be delygently & feythfully obserued and kepte with the loue euer of the parsones and hate of the vyces synnes or offences . lxxxvi . dist . odio .

The fyfth chapytre .

But what so euer parson do passe so ferre in to synne & mysordre and so ferre be ouersene : xij . q . j . non dicatis . that they done receyue preueyly / lettres / bylles or ony other / gyftes or / token of ony maner of parsone : yf they do wylfully confesse and knowlege theyr defaute : let them be fauourable delt with / & let prayer also be made for them . But yf ( without suche confessyon ) they be founde and taken with the defaute / and therof accused / conuycte and / proued gylty by wytnes : let them than accordynge vnto the iudgement of the presydent or of the souerane : be more greuously punysshed . You shall also put your clothyng : in the kepynge of one offycer or twayne / or as many : as may be suffycyent to kepe them clene & saufe that they be not corrupte nor hurte with mothes . And as you be fedde out of one celary : so shal you be clothed out of one vestyary or chambre . And yf it may conuenyently comto passe that the garmente be mete for the body and wyll serue the parsone : take you than no care ( as thoughe ony garment were yours ) what garment you haue or whiche garment be offred & brought vnto you / whether ye haue the same that ( for the season of the yere ) ye layde away / or an other garmente that one of your felowes had . So that vnto no parsone that thynge that is necessary : be denyed . But yet yf ( by occasyon of that exchaunge ) contencyon / stryfe murmure / or grudge / do aryse & begyn to growe amonge you / so that some parsons wolde complayne that they haue nowe wors garmentes than those were that they had before / and that they haue not deserued so to be clothed / nor to haue as theyr felowes haue : you maye therin proue & se your selfe / how moche you wante or lacke inwardely of the holy habyte and spyrytu●ll apparell of your herte and soule that so done stryue for the habyte & aray of the body . Notwithstondynge yf your infyrmyte & fraylte : be so consydred and suffred of the offycers / that eueryche of you haue agayne the same garmentes that before they had / and that ( for the tyme ) they layd away : yet shall you put your stuffe all in one place / vnder the kepynge of the commune offycers . So that none of you werke ne laboure ony thyng for them selfe / but that all your werkes and laboures be done vnto the commune profite . cassian{us} . li . iiij . ca. xiiij . de institut{is} . renuntianc . And that with more study / more care / with better wyl / and with more dylygence . And with more gladnes of herte & cherefull countenaunce : than yf eche of you dyd werke and laboure for them selfe . For the charyte wherof saynt Paule sayth : doeth in the charytable parsone : nother seke couet / ne desire propre auayle or selfe pleasure : is to be vnderstond / that charyte doeth euer put the commune profyte before the propre or synguler profyte / and not the propre or synguler auauntage : before the commune welthe . And therfore : how moche more you do care for the commune welth : rather than for your owne propre or synguler profyte . So muche the more ( I wyl you knowe ) you shall profyte vnto this perfeccyon / that is that charyte whiche doeth euer remayne and that lasteth for euer be rather preferred / and more set by : than these transytory thynges / which ( here in this lyfe ) we done vse for nede . extra de statu monachorum . ca. cum ad monasterium F. prohibem{us} in fine . It foloweth therfore as conuenyent / that yf vnto a relygyous parsone a garment or ony thynge els that maye be deputed / or appoynted amonge the commune necessaryes vnto the commune vse : be gyuen by theyr parentes or frendes : it shold not be receyued pryuely or secretly / but that it be in the power and wyll of the souerane to be put vnto the commune profyte or gyuen vnto them that hath nede therof . And therfore yf ony of you do hyde and kepe secrete : ony thynge so gyuen or sende vnto them : let them be comdempned and iudged as theues / by suche iudgemente as apperteyneth vnto thefte .

The syxth chapytre .

LEt your clothes be putte vnto wasshynge whether ye wasshe them your selfe : or by other parsones : at the poyntement & wyll of the souerayne / & not at your owne pleasure . Lest the superfluous appetite of clene clothes : sholde defoule or make fylthy your inwarde soules . Baynes also for the body whan nede is vnto the seke parsones : shal not be denyed . But let it be done without grudge and by the counsell of physyke . And that so / that yf the seke wolde not therof : yet shal they ( whan the souerayne commaundeth ) do ( for theyr helthe ) that is to be done . And yet yf the seke parsones wolde coueyte or desyre to haue a bayne / whiche ( in case ) were not expedyent / let not theyr pleasure therin be fulfylled ne done . For ( many tymes ) that thynge that doeth delect and please : is iudged or supposed profytable / althoughe in dede ( moche contrary ) it do noy and hurte . Yet notwithstondynge : yf the desease be in the body secrete & not open and knowen than whan the seruauntes of god done affyrme & say for troth they ben se●e : let them ( without ony mystrust ) be beleued . And yet for all that : yf there be no certente whether that thynge that the seke parsone doeth coueyte or desyre : be expedyment & curatyue or medycynable for the dysase / let counsell be axed of the physycyon . And whan so euer ony of you must go forth / vnto the bayne or where els is necessarye : they shall be no lesse in company than twayne or thre . Nor yet shall those parsones that haue nede to go forthe : go with whome they wyl . But with whome the souerayne shall commaunde and appoynt . The cure kepynge and prouysyon of the seke parsones / whether it be for theyr recouery ( after sekenes ) or by feblenes of nature / or yet of thē that ben vexed with / feuers / axes / or other dyseases : shall be commytted and assygned vnto one certeyne parsone / that shall axe of the celarye : what he perceyueth is nedefull vnto euery seke parsone . And who so euer ben offycers of the celary / of the chambre / or of the library with suche other : let them serue theyr felowes without murmure or grudge . And let the bokes be axed euery day at a certayne houre . For who so besyde the due appoynted houre doeth ony axe shall none receyue . But as for your clothynge / your hoses also or shoes and suche other necessaryes : the offycers : vnder whose kepynge they bē : shal not defferre ne make delay to delyuer whan nede is . As vnto contencyons stryfes or debates : other let none be amonge you / or ( at the lest ) let them shortly be left . Lest a lytyll wrathe or displeasure sholde growe vnto hattred / & so make of a strawe or mote a blocke or a beame . And so cause the soule by wyl : to be an homycyde / that is a mansleer or manqueller . For so done you rede in holy scrypture . Qui odit fratrem suum : j . Iohn . iij . homicida est . who so hateth his brother : is an homycyde or manqueller . And yf in passyon ony of you : by / rebuke / fraude / or vnrelygyons wordes / or yet by vpbraydynge of ony defaute that before was done : sholde / greue / hurte / or offende / ony of your felowes : let them remembre and gyue dylygence ( as sone as couenyently they may ) by due satysfaccyon to amende that they dyd amysse . And let the parsones so offende or hurte / without ony reasonynge argumente or rehers : clerely forgyue the defaute and offence . And yf bothe the partyes haue greued or hurte eche other / let thē holy forgyue eche other . And that for lettynge of your prayer and dyuyne seruyce . whiche prayers : the oftener you do excercise : the more holy sholde they be . And those amonge you : that oftymes ben tempted with the spyryte of yre and so ben hasty & soone angrye : and yet wyll soone be sory therfore & make haste to axe & haue forgyuenes of them whome they / greued / wronged / or dyspleased : ben better and more relygyous than ben those that wyll not so lyghtly be moued / and yet whan they ben wrothe : wyll be lothe to be inclyned or intreated to concorde and to axe forgyuenes . And yf ony be that wyll not ( in suche case ) axe ony forgyuenes at all / or yet that doeth not axe and requyre it with good wyll and with hole herte and mynde : without reason or cause done they byde in the monasterye / although they be not cast out ( as they haue deserued ) or put awaye therfrome . Therfore beware and kepe your selfe from sharpe & greuouse wordes . And yf by chaunce ony suche wordes : do escape and passe your mouth be not lothe with the same mouthe to make the salue or medycyne of amendes : wherwith you made the wounde and sore : of the trespasse and offence .

The seuenth chapytre

BVt whan the necessyte or nede of discyplyne or correccyō / for defautes and mysdemeanoure to be refourmed : doeth compell you that ben soueraynes to speke harde & sharpe wordes / thoughe also you perceyue your self / that you haue somwhat exceded and ouerpassed good maner or due measure therin / yet is it not requyred of you that you shall axe forgyuenes of your subiectes . Lest therby in the opynyon of them that must of duete be vnto you subdued as subiectes / your auctoryte of gouernaunce and rule sholde ( by reason of that precyse obseruance of mekenes ) be dymynysshed letted / or of lesse strength . But notwithstondynge you muste axe forgyuenes of god / lorde & mayster of all . For he knoweth : with how grete benyuolence good wyl and kyndenes : you do loue and fauoure them : whom ( peraduenture beyonde due measure of iustyce ) you dyd so blame or correcte . But amonge you maye be no carnal loue / but all spyrytuall . Vnto your soueraynes : as vnto your parentes / fathers / or mothers / must you be lowly obedient . And moche more obedyent must you than be vnto your vysytoure that of you all hathe ferther charge . wherfore we straytely commaunde and charge you that all these artycles and poyntes : be obserued & kepte . So that yf ony poynt therof be broken and not done : it be not forgoten ne yet neglygently ouerpassed / but that for the amendement correccyon & refourmacion therof : cure / and hede / be gyuen of the souerayne . For vnto the souerayn doeth pryncypally apperteyne & bylonge : that yf ony thynge do passe the wyttes lernynge or power of the same soueraynes : he sholde shewe it forther vnto the ordynarye / or vysytour / that hath the more large auctoryte . And as vnto those soueraynes that be gouerners and rulers ouer you / let not them iudge ne thynke them selfe happy and welthy : bycause of the power they haue to rule & ordre other parsones / but rather for the charyte / & good wyll they haue to do theym seruyce . And therfore shall they in all due honoure and reuerence : be your prelates and aboue you all . And yet in reuerende drede ( before our lorde ) let them lye prostrate before your feete . And vnto all theyr company : let them of vertue & all good werkes / make themselfe fourme & example Let them also blame rebuke and correcte the vnrestfull and besy parsones . And them that ben feynte herted & dredful : let them / conforte / herten / and make bolde . Let them also take the seke and feble parsones : vnto theyr owne propre cure and charge . And vnto all parsones let thē be pacyent . Let them also with good wyll make refourmacion and do correccyon / wherby they may be hadde in reuerend feere & drede . And although bothe loue / and drede ben necessary ( yet let them coueyte and desyre : to be amonge you more beloued than fered . Euermore remembrynge that they shall ( before god ) rendre and make answere and a counte for you all . And therfore sholde you of duete ( by your more lowly obedyence ) haue pyte and compassyon / not onely vpon your selfe : but also vpon them . For the more hygh place & roume they done amonge you bere and occupye : the more ben they in perell and Ieoperdy . Almyghty god therfore graunte that you ( as very louers of spyrytuall beautye ) maye obserue & kepe all these commaundementes . And that by your good and holy conuersacyon and demeanour : you may smelle of the odour of chryste . Not as bonde caytyues vnto the seruitude or thraldom of the lawe / but as chyldren : vnder the lyberte of grace . And forbycause that you in this lytyll boke may se & beholde your owne selfe as in a myrrour or a glasse / let the same boke one tyme ( at the leest ) in the weke be led vnto you . And where you fynde and perceyue : ye haue perfourmed & fulfylled all that herein is wryten / gyue you vnto our lorde the gyuer of all goodnes : due prayse & thanke therfore . And agayne / where ony of you doeth perceyue / & fynde : they lacke / wante / and haue not done and perfourmed the same / or fayled in ony poynt therof let them be sorye for that is past : and beware of that is to come . Besechyng our lorde theyr defaut may be forgyuen / and they neuer be brought or ledde vnto the consent of synne .

DEO GRACIAS The sayd wretche of syon Rycharde Whytforde . Thus endeth saynt Augustynes Rule alone . Imprynted at London in the Fletestrete at the sygne of the Sonne by Wynkyn de worde .

stars, angels, and children wynkyn woede

W C

W C

W C

The rule of saynt Augustyne / bothe in latyn and englysshe / with two exposicyons . And also the same rule agayn onely in englysshe without latyn or exposicyon .

saint writing in book with monks praying, with angels, jesus, god, and the holy ghost

The translatour doth aduyse & counseyll all the disciples of this rule to bere alway one of these bokes vpon them syth they ben so portatyue / & may be had for so small a pryce .

Vnto the deuoute and ghostly reders .

INstauntly required .vij. yeres ago to translate this holy rule of saynt Augustyne / out of the latyn into englysshe . I ( the rather and more lyghtly ) dyd graunt therunto / that I had not before that tyme seen or herde of ony other translacyon / but that was olde / scabrouse / rough / & not of the englysshe comynly vsed in these partyes . The latyn we dyd set forth / that yf ony of the reders wolde make collacyon of the englysshe vnto the latyn / or of this / vnto ony other translacyon / they myght haue the lettre redy at hande . And for bycause this rule in the orygynall was fyrst wryten vnto women ( as doth appere in the epystles of saynt Augustyne . epla . cix . ) And now is wryten comynly as vnto men in the male sexe . we haue directed our translacyon indyfferently vnto bothe the sexes / that is to saye / male & female / men & women . And where in ony place this comyn edicyon doth dyffre from the origynall : we haue noted the same in the margende with these lettres . a. l. id est alia lr̄a . that is / an other lettre . And vnto the texte or lettre of the rule / we haue fyrst set our owne poore mynde for the declaracyon of the same lettre . Than doth folowe the fruytfull exposicyon of the holy saynt & grete clerke / & a fader also & souerayne of the same rule : Hugo de sctō Victore . whiche we also dyd translate out of latyn in to englysshe . In all we humbly done submytte our selfe vnto correccyon and charytable reformacyon . Besechynge our lorde the o●● poore labour ( after our mynde ) may profyte vnto the laude and prayse of our lorde / the encreace of good relygyon / and of our meryte . Amen .

The wretche of Syon Rycharde whytforde .
The exposicyon of saynt Augustynes rule / after the grete clerke and holy saynt / saynt Hugh called de sancto Victore / a chanon of the same professyon / in Parys in the monastery of saynt Victores . And before is the exposicyon of the translatour .
The fyrst chapytre .

ANte omnia fratres charissimi diligatur deus deinde proximus : Mat . xxij quia ista precepta sunt principaliter nobis data . whiche sentence we haue thus translated indyfferently vnto bothe the sexes or kyndes / that is to saye / vnto the bretherne and systers of this {pro}fessyon . Texte . Dere beloued religyous frendes / ye must before & aboue all thynges loue almyghty god . And than the neyghbour . For these commaundementes ben vnto vs pryncypally gyuen . The exposicyon Ye must loue god / that is to saye / ye ought or sholde of duty or ye ben bounden to loue god / so doth that terme must sygnyfye & betoken . We shewed you that we vary in wordes from other translacyons / bycause of the liberte whiche we spake of in our preface / but the sentence is ●ll one . For all one is to saye / let god be of you beloued and ye must loue god / that the gospell wyll testyfye / where whan our sauyour was asked whiche was the gretest commaundement / he answered . Mat . xxij Thou must loue god . &c. Ye must here note / that in all this boke of the rule / saynt Augustyne doth entende to bynde the persones of this professyon / fyrst vnto the necessaryes of theyr saluacyon / that is vnto the commaundementes / without whiche no persone may be saued / whiche conmaundementes ben all hooly comprehended in these twayne / that is / to loue god aboue all thynges / & than the neyghbour . For vnto these we ben bounde / for they ( as he sayth ) ben gyuen by god / & pryncypally aboue all commaunded vnto vs. After whiche for theyr ferder meryte / he doth bynde them that wyll vndertake & professe this rule / vnto certayn counseyles of the gospels whiche I haue noted in the margent / specially fyrst vnto the refusynge & vtter forsakynge of the worlde / & to lyue without propriete in wylfull pouerte / seconde to kepe true chastite / & thyrdly / lowly to be obedient . The places whan we come therunto / we shal shewe . And euer whan we come vnto the exposicyon of saynt Hugh after the texte / his name shall go before as foloweth thus .

Saynt Hugh .

These preceptes & commaundementes that here done folowe / bē called a rule / bycause that by them a fourme & maner of ryght lyuynge / is vnto vs expressed . A rule hath that name / bycause it may ryghtly rule / ryghtly gouerne / or teche a right . And that thynge that we call a rule / the grekes done call a chanon / wherof all suche {per}sones ben / after the greke name called chanons / that is to say / reguler persones / as gadred togyder in a monastery / lyuynge therin canonycally / & apostolically after the reguler preceptes of the holy faders that ordeyned the same . Vnto the whiche reguler persones is here sayd by saynt Augustyn . Tex●us . xij . q . j . non dicatis . Hec igitur sunt : q̄ vt obseruetis precipimus in monasterio constituti . These artycles & poyntes therfore that ensue & done folowe we commaunde & charge you / that ben constytute & ordred in the monastery / that ye obserue and kepe .

Saynt Hugh .

The preceptes & commaundementes of god ben redde vnto vs / bycause we sholde vnderstande them . And that whan we vnderstande and knowe them / we shold in werke & dede accomplysshe & fulfyll them . For yf we vnderstande & knowe them / & wyll not fulfyll them / we may drede the sentence of god / wherin is sayd . The seruaunt that knoweth the wyll of his lorde & mayster / & doth it not / shall be beten with many lasshes . Luc . xij . Saynt Paule therfore sayth / that not the herers / but the werkers & kepers of the lawe shall be iustyfyed before god . Roma . ij . Let vs therfore here the holy sacred preceptes of our moost pyteous & louynge lorde god / & well remembre his commaundementes / to werke & fulfyll them in dede . For as saynt Iames sayth . Iaco . j . who so loketh & lerneth well the lawe of moost perfyte liberte / that is the lawe of Chryst / & constauntly bydeth therin / not as an oblyuyous & forgetfull herer / but as a very werker & fulfyller therof / that persone in his werke & dede shall be happy & blyssed . And our lord hymselfe sayd in the gospell . Luc . xj . Blessed ben they that done here the worde of god / & done kepe & perfourme it . wherfore you that ben constytute & ordred in the monastery / mekely & lowly take hede vnto these artycles & poyntes that ben commaunded you . The text . Fyrst ( sayth he ) that ye dwell togyder in your hous quietly / restfully / & be agreable / & accorde togyder in all thynges / & that ye haue in our lord one mynde / one herte / & one wyll . For therunto / & for that purpose / ye ben gadred togyder in one couent . The exposicyon Now ye must here remembre chrystyans that I shewed you before / the mynde of saynt Augustyn is / to ordre his discyples / fyrst vnto the loue of god / & than of the neyghbour . But the loue of god may neuer be had ne knowen but by the loue of the neyghbour . For he that dayly seeth his neyghbour ( sayth the apostle ) j . Io . iiij . and loueth not hym / how sholde he loue god / whome he seeth not ? it may not be . The loue of god than / begynneth at the loue of the neyghbour / but the loue of the neyghbour can neuer be perfyte / without vnite / peas / & concorde / and that in god / so that they be of one mynde / byleue all one fayth / of one hert / that is / that eche loue other for god . And therfore saynt Augustyne here in the lettre doth ordre his discyples vnto vnite / peas & concorde / wherby they sholde come vnto the loue of the neyghbour / & therby vnto the loue of god . And yet ferther to gete that vnite / peas / concorde & loue / he ordreth them to haue all temporall thynges in commune . For perfyte vnite / perfyte peas / perfyte concorde / and perfyte loue can neuer be / where is myne / & thyne . For myne and thyne were the fyrst brekers / sparplers / & dyuyders of vnite / peas / concorde / and loue . Wherfore to obteyne and kepe these vertues / he wyll they haue no thynge propre / no thynge of theyr owne / but all in commune / in so moche / that no thynge shall they name / ne call proprely theyr owne / as after shall be declared . Now vnto the texte Texte . agayn . Primum . Propter quod in vnum congregati estis : a. l. vbi . a. l. in dominum . vt vnanimes habitetis in domo : & sit vobis cor vnum et vna anima in dno . Whiche texte after our maner of translacyon is rehersed before .

Saynt Hugh .

The fyrst monicyon that we haue here / is of that vnite & concorde that is in our lorde god . For that concorde & agrement that is bytwene wretches to do synne is an euyll & noughty agrement . But the concorde bytwene christyans to do well / to do good / to folowe iustyce / to serue god / that is a good concorde / a holy agrement . This than is the cause why and wherfore we ben gadred togyder in one couent / that is to saye that in the seruyce of god we sholde haue one spiryte / one mynde & wyll . And also in god haue eche vnto other one herte & one loue . For it is conuenyent & necessary / that syth we be gadred in one couent bodyly / we shold also dwell & byde togyder spiritually . For no thynge auayleth vs bodyly to be closed & holden togyder in one hous / yf we be dyspersed & departed in sondre by dyuers wylles . For I tell you / god taketh more hede vnto the vnite & concorde of the mynde & wyll / than of the place or mansyon . Se now / take hede how amonge relygyous persones one mynde / one entent & purpose and one loue in god / sholde couple & knytte all in one . In that therfore sholde we be of one mynde / one wyll & of one entent to serue god / & to loue god with all our herte & all our soule / and our neyghbour as our selfe . The vertue therfore of concorde is vnto vs necessary / whiche vertue thus may be had / yf relygyous persones whan they come fyrst vnto the monastery / wyll at the begynnynge robbe themselfe of propre wyll / & folowe our sauyour that sayd . Iohn . vj . Luc . xxij . I came not to do myne owne wyll . And in an other place . Not as I wyll fader ( sayth he ) but as thou wylt . For that moost of ony thynge wynneth & maketh concorde & peas . And that is a grete sygne & token of depe mekenes / wherof obedyence is engendred / and charite / peas / iustyce / with other vertues done therof growe & encreace . For yf I wyll do my wyll / thou thyne / & he his wyll / there must nedes be diuisyon / there spryngeth & aryseth stryfe & debate / wrath / enuy / malyce / braulynge & chydynge : whiche ben the werkes of the flesshe . Gala . v. And ( as the apostle sayth ) who so commytteth suche iniquitees / shal neuer wynne ne gete the kyngdome of god . In a congregacyon some persones ben euer obstynate in theyr owne opinyon / they seme wyse in theyr owne sight / & done stande moche in theyr owne fauour . And loke what they haue ones conceyued in theyr brayne / they wyll defende it as good reason / & than done they fynde argumentes & reasons / & done labour in all they can / not to apply themselfe vnto other persones / but rather al other vnto theyr mynde & fantasy . And yf they se they can not brynge theyr purpose to passe : than ben they anone moued to contencyon / to braule / chyde / rebuke and to trouble all the company . Suche persones ben comynly disobedient vnto the commaundementes of theyr superyour . For oftentymes in them doth reygne the passyon of disobedyence & impacyence . These {per}sones be not apte to kepe peas / vnite & concorde . For after the apostle Paule / they vanysshe and renne forth in theyr vnfruytfull thoughtes & fonde ymagynacyons / and theyr folysshe herte & mynde is sore blynded . Roma . j . For wenynge and sayenge themselfe they be wyse / they ben proued in dede very foles . For pryde is a grete blyndnes of herte : wherof our moder the chirche sayth . A cecitate cordis libera nos dnne . From the blyndnes of hert good lord delyuer vs. And truly it may be called a grete fonde & folysshe wysdome / ony persone to preferre themselfe / & wyl to be aboue all other . Syth the apostle sayth . j . Co. iij . Yf ony persone among you seme wyse / let hym be a fole / that he may be wyse in dede . For the wysdom of this worlde / is very foly before god . And after the doctryne of god / it is a grete wysdome for a persone to iudge & thynke themselfe vnder all other / & moost vnworthy . Eccli . iij . The wyse man sayth . The more thou art in dignite or degre / so moche more make thy selfe lowe / humble & meke . Math̄ . ix And our sauyour whan his disciples began to stryue whiche sholde be aboue / he anone reuoked them vnto concorde & humilite / sayenge . Who so of you be moost of auctorite / shall be your seruaunt . And of hymselfe he sayd . Mat . xx . The sone of man came not in to this worlde to be serued / but to do seruyce / and to gyue his lyfe for the redempcyon of many persones / that is to saye / of as many persones as wyll by true fayth be partyners of his redempcyon . Let vs than that ben relygyous dwell togyder all one in wyll and mynde . For as the psalmist sayth . Ecce {quam} bonum et {quam} iocundum : habitare fratres in vnum . It is very good & profytable vnto the partyes / & moche pleasaunt vnto our lorde god / whan a relygyous couent doth byde & dwell all one in herte and mynde . For ( I tell you ) our fastynge / prayer / and all our sacrefyce / doth not so moche please god / as our vnite / loue and concorde . For he sayd . yf thou wylte do sacrefyce / go fyrst & be reconsyled vnto thy chrystyan broder / and than retourne and make thyne oblacyon . By the whiche wordes may playnly appere / that who so hath not peace and concorde / may in no wyse do vnto almyghty god due and worthy sacrefyce . We sholde therfore depely wey and consydre / how grete & worthy the vertue of concorde is before almyghty god / without whiche our holy sacrefyce no thynge pleaseth hym . For whan we come fyrst vnto relygyon / we done entrepryse & take vpon vs / to wage batayle and make open warre with the deuyll . And no thynge he fereth so moche / as the vnite and concorde of charite . For yf we distrybute and dele in almes all that we haue / he no thynge dredeth that ne fereth it / for he hath no thynge hymselfe . Yf we faste and wake neuer so moche / he careth not therfore / for he neuer etes / drynkes / ne slepes . But yf we be coupled and knytte togyder by loue and charite / that he fereth that he dredeth / than he quaketh . For than kepe we vpon erth / that he despysed & lost in heuen . Therfore is our holy moder the chirche described terryble & ferefull lyke vnto the front or vowarde of an ordred batayle . Cant . vj . For lyke as the enemyes done drede & fere / whan they se the front of the batayle well ordred / well ioyned and apoynted / so ( surely ) doth the deuyll shake for drede / whan he perceyueth that spirytuall persones ben well armed with the harneys of vertue / & well ordred / and stycke fast togyder by vnite / peas / and concorde . And than doth he moche wayle and mourne / whan he can not by discorde dyuyde them in sondre . Therfore it is wryten of our lorde . ●… sal . lxxv . Factus est in pace locus eius . His dwellyng place is made in peace . And it foloweth in the same place . Ibi confregit potentias / arcum / scus tum / gladium et bellum . That is to saye / there amonge spirytuall persones / peace hath broken the powers of wycked spirytes / and destroyed theyr bowe / bukler / swerde and batayle / that is to saye / all the army of the deuyll / his crafty wyles / deceytes & falshede / and also all his batayle and furyous assayles . Wherby appereth that vnite / peace / and concorde / done destroye all the army and powers of the deuyll . There foloweth the texte The text . of the rule . Et sit vobis cor vnum / et anima vna in domino . That is to saye . And haue ye in our lorde one herte / one wyll / and one mynde . For it suffyseth not that relygyous persones kepe vnite / peace / & concorde eche vnto other in theyr maners & outwarde conuersacyon ( for so done many for drede of punysshement / many for carnall affinite or affeccyon ) but also it must be inwarde in the herte / without feynynge . And that for god and in god .

Saynt Hugh .

These ben the fyrst / tendre / moost delycate / & moost pleasaunt fruytes of the spiryte / whiche in the begynnynge of our relygyon / we sholde offre vnto almyghty god . So ben we commaunded by the boke of sapyence and wysdome / sayenge . Chylde gyue me thyne herte . Pro . xxii For we ben fyrst drawen vnto god in our herte & wyll . Yf than we ben perfytly departed from the worlde in our bodyes / let vs in herte and mynde be ioyned and knytte vnto our lorde god . So that we may truly saye with the prophete . Mihi autem adherere deo bonum est . psal . lxxij It is euer best for me to clyue and stycke fast vnto almyghty god . j . co{rum} . vj . For ( as the apostle sayth ) who so clyueth and stycketh fast to god / and constauntly dwelleth in hym / is with hym one spiryte . Let vs than clyue styll and byde constauntly in our lorde / that we may agayne saye with the prophete . psal . lxij . Adhesit anima mea post te . My soule and mynde good lorde hath perfytly clyued and constauntly byden by thy wayes and commaundementes . Charite dothe departe vs from the worlde / and perfytly ioyne and knytte vs vnto our lorde . Soo than shall we haue in god one herte and one mynde / yf we with all our herte / and all our mynde loue almyghty god . For god is charite / and who so bydeth in charite / bydeth in god / and god in hym . And bycause that charite in true relygyous persones dothe neuer study for selfe pleasure ne profyte / conuenyently foloweth in the lettre . Et non dicatis aliquid {pro}prium : Of wylfull ●… ouerte . ii . q . i . diletissimis . Tex . et non di . Cassia{us} lib . iii . de institut . ●… ensiciantium . ●… a. xiii . sed sint vobis omnia communia . That is . And that ye neyther name ne call ony thynge proprely your owne / but that all thynge be vnto you commune . Before we shewed you how the mynde of saynt Augustyne was to ordre the discyples of this rule vnto almyghty god / & that in more precyse & perfyte maner / than the commune & necessary waye . For ( as I sayd ) aboue the necessary commaundementes / without whiche no persone may be saued / he wold bynde them vnto certayne of the counseyles of the gospelles . wherof the fyrst is of wylfull pouerte / contrary vnto propriete Wherof our sauyour sayd . Mat . xix . Si vis {per}fectus esse : vade et vende omnia que possides : et sequere me . Yf thou wylte be perfyte ( sayth Chryst ) go thy way / forsake the worlde and sell all that thou hast . Take money / spirytuall tresour / for all thynges temporall . And than folowe me in the path of penaunce by wylfull pouerte / & no thynge haue in proprete / no ne yet ony thynge name or call proprely thyne owne / but that all be commune . Note this well good frende / yf to name ony thynge your owne be agaynst your {pro}fessyon / what is it than to haue / kepe or retayne ony thynge as your owne . Thynke therfore no thynge your owne / not so moche as the clothes ye were / for of them & of all other moost necessary thynges haue ye but onely the vse / & yet that vse vncertayn / at the wyll euer of your souerayne . But bycause I haue wryten hereof more largely in the seconde parte of our boke made of the .iij. essencyalles of religyon / I leue of and ye shall now here the holy & blessed fader speke .

Saynt Hugh .

We sholde haue no thynge {pro}pre / ne ony thynge name or call myne or thyne but synne / of all other thynges we must saye ours / as our cote / our bedde / our boke / our hande / our body / our wyll / & so of all other thynges / excepte ( as I sayd ) synne / & excepte our carnall parentes & kynne / as my fader / my moder / syster / broder / vncle / cosyn . &c. of the whiche thynges we may saye myne & thyne / as my synne / my fader . &c. Here now may ye {per}ceyue / how grete difference is bytwene carnall frendes & spirytuall frendes . For the carnall frendes done diuyde & departe in to propriete / all that before was commune . For all thynges were fyrst commune . And the spirituall frendes done put in commune that before was diuyde / for before euery persone without the monastery had theyr owne parte . The carnall persones done seke / care & study for theyr owne singuler profyte / but the spirytuall persones seke not theyr owne profyte ne pleasure / but the commune profyte / & what may please our sauyour Iesu . This spirytuall kynrede & frendshyp therfore doth more auayle & profyte than the carnall . For the carnall frendshyp euer feynteth / fayleth & decayeth . And the spirytuall groweth euer & encreaseth . The carnall hath no thynge but diuisyon & vncertaynte / & the spirytuall hath vnite & sure certaynte . The carnal frenshyp passeth with the worlde and the spirytual remayneth & bydeth for euer . For the spirytuall relygyous persones done here lyue & byde togyder in one hous & one couent / that hereafter they may dwell togyder in the kyngdome of heuen . j . Io . iij . We ben ( sayth the apostle ) for this tyme present the childer of god but yet it appereth not what we shall be . We knowe well ( sayth he ) that whan our sauyour shal come vnto the last iudgement / we shall be lyke vnto hym . For than shall we se hym as he is . Heb . xiij And saynt Paule sayth / we haue here no cyte / no dwellyng place / but we done seke & labour to haue the euerlastynge home . Therfore sholde religyous {per}sones haue here no thynge propre / but all commune . Men in this world done make partyes / and done gader substaunce / some golde & syluer / some hous & lande / some corne & catell / some a grete name / grete power & possessyons / grete glory / laude & prayse / one geteth one thynge / an other an other thynge / dyuerse {per}sones dyuersly after theyr appetyte . But the porcyon and parte / the londe & lyuelode of them that ben true religyous {per}sones / is god hymselfe our sauyour Chryst Iesu . Yf we than wyll haue this parte / yf we wyl haue our lorde god for our londe / our lyuelode / our enherytaunce / we must rendre our selfe suche {per}sones in al cond●cyons as may be able & worthy to haue suche possessyon / & also to be had of hym in possessyon . Yf than we wyll for our enherytaunce haue our lorde in possessyon we must haue no thynge but god / no thynge without hȳ . For he suffyseth & is ynough for vs. What {per}sone is so couetous that can not be content with god ? And yf we seke & desyre ony thynge els / as golde / syluer / possessyons & rychesse / god wyl disdeyne to be a parte amonge suche partes / for god wyl haue no party felowes / nor yet be a porcyon amonge other partes / he wyl haue all / & be had alone . Ierony . I wyl not ( sayth saynt Ierom ) haue myn enherytaunce / as a parte amonge other worldly {per}sones but as the preestes & leuytes of the olde lawe . I am content to lyue vpon the tythes & offrynges of the aulter / & to serue our lorde god . yf I haue ( sayth he ) fode and clothynge / I w●ll be therwith content / & all naked / poore & bare w●ll I folowe the bare & naked crosse of Chryst . For blyssed ben those {per}sones ( sayth the gospell ) Math . v. that ben poore in spiryte that ben poore for the holy ghost / & for the loue of god / for the kyngdome of heuen is theyr ryght enheritaunce . And bycause that as longe as we be in this bodyly lyf / we must nedes haue that is necessary for the same / there folowes in the text . The tex●… xij . q . j . n●… dicatis . At distribuat vnicuique vestrum a {pre}posito vr̄o / vict{us} & tegumentum . &c. That is . Also your mete / drynke & clothynge / & all other necessaryes / shall be distributed / diuided or assigned vnto eueryche of you by your souerayn . Before we shewed you how saynt Augustyn excludynge all propriete / dothe ordre all the disciples of this rule to lyue all hooly in commune / whiche here he declareth . For yf we may haue no {pro}priete of those thynges necessary / without whiche we can not lyue in this worlde / moche more it foloweth that no thynge we may haue {pro}pre without whiche we may lyue . But here appereth that we may not take mete / drynke / clothes / ne ony other necessaryes at our wyl / but by the apoyntment of our souerayn . So is the lettre . Your mete drynke / clothynge / & all other necessaryes shall be delyuered / diuyded / assigned or appoynted vnto eueryche of you by your heed and souerayne .

Saynt Hugh .

Our lord & sauyour wold his chirche shold so be ordred / that some shold be applyed hooly vnto spiritualitees / & other some sholde minystre vnto them temporalitees / & therfore he wold haue some {per}sones souerayns / & som to be subiectes . The office of the souerayns is to minystre vnto the subiectes thynges temporall . And the duty of the subiectes is to be diligent in the seruyce of god / & in thynges spiritual / as in redyng / prayeng / syngynge & contemplacion / & so in psalmes / ympnes & spiritual melody to serue & please almighty god . And therfore the more they be discharged of temporall care & besynes / the more ben they bounde to serue god in purete of lyf / it is therfore ordeyned by our lorde / that suche persones as done seruyce in the chirche / sholde lyue by the goodes of the chirche . For ( as he sayd hymselfe ) the labourer is worthy his hyre or wages . Luc . x . Wherfore yf we lyue of the patrimony and prouisyon of Chryst / it is ryght & iust that we labour in the seruyce of Chryst . And than done we receyue worthely our wages / yf we fyrst do well & truly our labour / therfore saynt Paule sayth . ●… thess. iij . Who so wyll not labour / let hȳ haue no mete ne wages . For yf we ete & drynke & take wages / & do no labour therfore / we shall so moche the more be gylty & synful / that we vnworthely & without deseruynge done receyue the benefytes of god . It is necessary therfore we serue hȳ truly of whome we ben founde & done take our wages / yf without ieoperdy of our soules we wyll receyue / that by our souerayne is distrybuted & gyuen amonge vs. And also that we be so moche the more diligent in his seruyce / that we receyue and haue without grete labours that we nede . For what meruayle is it / though suche {per}sones as ben occupyed in temporall besynes / ben moche carefull of theyr lyfe / & in drede of conscyence / whan by theyr thoughtes wordes or werkes they offend god . For the custome & vse of the worlde wyl drawe people / & that sometyme in maner agaynst theyr wyl & mynde vnto synne & offence . But religyous persones that haue not that besynes / ne suche occasyon to synne / yf they lyue not more warely / and be / after theyr name / more religyous & vertuous : surely they shall moche more greuously offend god than the other / & not without grete ieopardy of theyr soules shall they offend in small fautes & neclygences wherin the other worldly persones ben excusable . Let vs therfore depely wey and consyder wherfore & vnto what entent / fode & clothynge is mynystred vnto vs / that is / that we fyrst & princypally sholde seke & desyred the kyngdome of god / & than ben these temporall necessaryes iustly distributed & ministred vnto vs. Math̄ . v●… How this fode & clothynge with other necessaryes sholde be mynistred vnto vs / foloweth in the lettre . The text Non equaliter oibus : qi non equaliter valetis oēs : sed potius vnicuique prout cuique opus fuerit . That is to saye . Not equally or of lyke porcyon vnto all persones / for ye be not all of lyke myght & strength . But so rather be it distributed & diuided vnto euery persone / as vnto eueryche is necessary or nedefull . Where before he sayd that all necessaryes sholde be diuyded / & delyuered vnto the company by the souerayne . Here he sheweth vnder what fourme that diuisyon & delyueraunce shold be / that is to saye / that neyther the soueraynes sholde be parcyall to gyue after theyr affeccyon / ne yet the subiectes ony thynge to receyue after theyr owne pleasure or superfluous appetyte / but that the discrecyon of the souerayne do perceyue what is very & vnfeyned nede vnto the subiectes / after the naturall strength of euery {per}sone / & therafter gyue them that is necessary . For the whiche reason saynt Augustyne bryngeth auctorite of holy scrypture / sayenge . Sic enim legitis in actib{us} aplo{rum} : Act. ij . quia erant illis omnia coīa et distribuebat{ur} vnicuique op{us} erat . That is to saye . Texte . For so it is redde in the actes of the apostles / that thynges all were vnto them commune / and vnto eueryche was dystrybuted as vnto eueryche was nedefull . Now foloweth vpon this last clause the auctour .

Saynt Hugh .

This clause that vnto eueryche was gyuen that was nedefull / is not so to be taken ne vnderstande / that vnto religyous persones sholde be gyuen that is necessary in suche haboundaunce & plente / that in no wyse they shold haue ony maner nede / but rather to conserue the body with some payne & penaunce to serue the soule . For all though it be wryten in the sayd actes of the apostles / that amonge them was no {per}sone nedy / yet we fynde wryten of the holy apostles / that they dyd seruyce vnto our lorde / in hongre / thurst / colde / & other incommodytees . wherof we may take / that many persones haue more nede in theyr body than in theyr soule or wyll / as suche persones as for the loue of god haue forsaken themselfe / and with all the myght and strength they can / done also deny and forsake theyr owne naturall disposicyon for the loue of god . whiche loue ( as scripture sayth ) is as stronge as deth / & doth not all onely slake and quenche vnlawfull desyres / but also oftentymes the naturall disposicyons of the body / and naturall affeccyons . Cant . viij For in the fyrst begynnynge of the chirche / chrystyans were not onely content to haue small substaunce / & to lyue with a lytell / but also that ( by the haboundaunce of spirytuall grace ) they accounted for gretest rychesse that they had no thynge . Good lorde frendes ( now I speke my selfe ) who so wold now a dayes thynke grete rychesse no thynge to haue ? the tranlatour . and yet in very trouth that is the moost haboundaunt rychesse . For no thynge to haue is as moche to saye / as no thynge to wyll / ne desyre to haue in propriete / but without care / thought or besynes to lyue ( as we do ) by the prouision of charite . ij . Co. vj . For as scripture sayth ( now speketh saynt Hugh agayne ) the holy apostles lyued as hauynge noo thynge / and possedynge all / that is to saye / noo thynge reteynynge in propriete / and yet as lordes and possessyoners of all the goodes and londes of chrystyans . Act. ij . For ( as scripture recordeth ) they dyuyded and dystrybuted after theyr discrecyon vnto euery persone / so that no thynge to haue is gretest rychesse . In the boke of Thoby is wryten . Tobie . v. Sufficiebat nobis paupertas nostra : vt diuitie computarentur . That is . Our pouerte was suffycyent and ynough for vs / to accounte for grete rychesse . Textus . Pauli habet pietas .i. cult{us} dei vl religio in q̄b{us} includit pauptas . j . Tim̄ . vj And the apostle saythe . Peuerte with suffycyency is a grete gaynes or wynnynge . Therfore yf we haue ( sayth he ) fode and clothynge / we ben content / but in fode and clothynge we sholde not regarde the wyll of our carnall appetyte / but the strengthe of our nature . For oftentymes the carnall appetyte desyreth more than is necessary . Wherfore in that is sayd in the rule / that vnto euery persone be gyuen that is nede / a meane must be kepte that the body may so be nourysshed / that he may do his duty / and yet be so repressed and kepte vnder / that he rebell not agaynst the soule / let nature haue that is necessary / euer auoydynge all superfluite . There foloweth now in the rule . The text . Qui vero aliquid habebant in seculo / quando ingressi sunt monasterium : libenter velint illud esse commune . That is . And suche persones as in the worlde whan they entred religyon had ony substaunce of worldly goodes let them gladly wyll / and be content it be commune . That saynt Augustyne spake / for the opynyon and mynde of certayne persones / that wolde thynke and suppose / that all though they myght haue noo propriete in those goodes that they founde in the monastery / yet wolde they thynke as good reason / they myght enioye & vse at theyr owne wyll and pleasure suche goodes as they brought in with them / but that saynt Augustyne wyll not in ony wyse / & therfore who so wold so do / shold in very dede be {pro}prietaryes / & so ( after some doctours ) accursed . Now here the exposicion of

Saynt Hugh .

They that in the worlde had goodes / let them gladly be content they be commune . So dyd the chrystyans in the begynnynge of Chrystes chirche / for it semed vnto them reasonable / that syth they had grace of our lorde in commune / theyr worldly goodes & substaunce sholde also be commune / & whyle they had one spiryte of god / they shold haue one commune purse & one expenses . And that terme gladly / was well put in that place . For almyghty god loueth a glad gyuer / a free & wyllynge herte . ij . Co. ix . we shold therfore gladly gyue worldly goodes / to wynne therby celestyal & heuenly tresour . For the kyngdom of heuen is worth no more than ye haue to gyue therfore No thynge than is better chepe to be bought / ne ony thynge so dere & precyous whan it is had . Two thynges than we must leue & forsake for our lorde / that is to say / the possessyon of worldly goodes / & the wyll / appetyte or desyre to haue ony suche possessyon . wherof our sauyour sayd in the gospel . Mat . xix . who so forsaketh not al that he hath in possessyon / may not be my discyple . And this apperteyneth vnto worldly substaunce . In an other place he sayd also . Lac . ix . Who so wyll come after me / & folowe my lyf / let hym deny and forsake hymselfe . And this apperteyneth vnto the wyll . For it suffyseth not to leue the outwarde goodes & worldy substaunce / excepte we also leue all comcupyscence / appetyte / and desyre therof . And therfore saynt Augustyne sayd ferther in the rule whan he had enioyned that all theyr substaunce worldly sholde be commune . The text . And suche persones ( sayth he ) as in the worlde had none suche substaunce let not them seke ne desyre in the monastery / that they had not / ne were of power to haue without in the world . So is the lettre . Qui autem non habebant : non ea querant in monasterio : que nec foris habere potuerunt . Wherin ye may perceyue / that not onely saynt Augustyne doth depryue his discyples / and take from them all propriete / but also he techeth them to be content with that they fynde / without ferther sekynge of curiosite . For ( doubtles ) many that haue ben full poorely brought vp / whan they come to plenty / wyll be more curyous than the other of greter byrthe . How be it after

Saynt Hugh .

Be they neuer so poore in the worlde without / yet haue they within the monastery / that ( for our lorde ) they may forsake / that is / the appetyte / wyll & desyre / ony thynge to haue . Scripture therfore commaundeth . Exo . xx . Rom̄ . vij . xiij . Non concupisces . That is / that we shall no thynge coueyte ne desyre . For our lorde regardeth more the affecte & desyre of the herte / than the goodes . So sayth he be the wyse man . Fili / da mihi cor tuum . Pro . xxiij . Chylde ( sayth he ) gyue me onely thy herte & good wyll / & that suffyseth me . Whiche truly can not be / excepte the carnall appetyte be fyrst put awaye & quenched . For the flesshe & the spiryte can not dwell bothe togyder in one herte . Fyrst therfore we ben commaunded to leue and forsake all that we haue . And seconde to forsake also all that we myght haue / & neyther to seke ne desyre ony thynge erthly / that so we than may at more lyberty labour for tho thynges that ben heuenly . And therfore leest suche persones as from the pouerty of the worlde / haue come to serue god in the monastery / sholde be despysed and yet haue that were necessary / there foloweth in the rule . The text . a. l. pauperies . Sed tamen eorum infirmitati quod opus est tribuatur / etiam si pau{per}tas eorum quando foris erant : nec ipsa necessaria poterat inuenire . That is . But not withstandynge / that is necessary or nedefull for them let them haue / all though whan they were abrode / they were so poore / that they coude not gete that was necessary . Here ye may se / that all though saynt Augustyne forbade the poore comers vnto the monastery / to aske or desyre therin ony superfluyte / yet wolde he they sholde haue that were necessary .

Saynt Hugh .

Wheder they be ryche / wheder they be poore / wheder they be of hygh lynage / or of lowe byrthe / who so euer come to religyon to serue our lorde / it is good reason they lyue vpon the patrimony & prouisyon of our lorde . For the labourer is worthy his wages . Yet for all that ( sayth the rule ) . The text . Non tamen ideo se putent esse felices : quia inuenerunt victum et tegumentum / quale foris habere non poterant . Nec erigant ceruicē / quia sociantur eis / ad quos foris accedere non audebant : sed sursum cor habeant / et terrena vana non querant / ne incipiant esse monasteria diuitibus vtilia / non pauperibus . a. l. bona Si diuites illic humiliantur / & pauperes illic inflantur . Whiche artycle we thus englysshe / all though the poore as well as the ryche beynge in the monastery sholde haue that were necessary . Yet ( sayth the rule ) let not the poore thynke ne suppose they be more happy and better at ease / Texte . bycause they haue in the monastery fode and clothynge / that is to saye / all maner of bodyly fyndyng / suche as without they were not able ne of power to haue . a {pro}uerbe Ne yet let them stretche out the necke / holde vp the cherubyn and countenaunce / nor bere themselfe the more hawte or hygh by proude and malaperte behauyour / bycause they now be accompanyed as felowes with them / vnto whose presence whan they were without / they durst not approche / ne presume therunto . But rather let them lyfte vp theyr herte & mynde vnto spirytuall thynges / and neyther seke ne desyre the vayne & transytory thynges of this worlde / lest by that meane / monasteryes and places of relygyon sholde more auauntage & profyte the poore persones than the ryche . Yf the ryche persones were therin made poore & lowe / and the poore bolne / swelled and reared vp by pryde . For so they that before were poore / and lyued in labour & penury / sholde by the monastery be ryche / and lyue at ease & pleasure / and contrary / suche as before had plenty with honour / sholde be made lowe by penury and reprofe . Take hede frendes what saynt Augustyne sayth . For all though he wolde the poore sholde want no thynge / yet wolde he not they sholde put theyr felicite therin / as many do / that set more by the surety of bodyly thynges / than of the surete of theyr soules . And many the in pouerte were full meke and lowe / curteys / gentyl & diligent / whan they come to plente & surete therof / wyll be hawte & hygh / currysshe & crabbysshe / & nought wyll do / but that they must nede / & that with an euyl wyl / & so where before they were as beggers / now they play the lordes & states & loke not onely to be felowes / but rather maisters & su{per}iours vnto them that before had better seruauntes . That poynt there / is notable vnto whose {pre}sence they durst not presume . Perceyue there frendes in how grete reuerence and honour relygyous persones were had in the olde tyme / syth vnto theyr presence that ley & commmune people durst not come . Wherfore saynt Augustyne excludynge from them superfluous appetyte / ordreth them vnto the profyte of the soule / sayenge . Let them haue theyr hertes vpwarde vnto thynges spirytuall / so that all theyr mynde and desyre be ghostly . And they neyther seke ne desyre the vayne superfluytees & pleasures of the worlde / lest by that meanes / that is to saye / by the desyre & possessyon of erthly thynges / the place of spirytuall profyte sholde be turned vnto bodyly pleasure .

Saynt Hugh .

For many {per}sones done forsake the worlde / or rather done seme to forsake the worlde & come vnto relygyon / not so moche for the helth of theyr soules / as the necessite and nede of theyr bodyes / whiche done not honour god / ne study to please hȳ / but rather the wombe / theyr owne carnall appetyte & pleasure . Of whiche maner of persones the apostle sayth . Phil . iij . Theyr wombe is theyr god . And our sauyour in the gospell sayd vnto suche also Ye seke me & folowe me / not for the tokens & myracles ye sawe me do / but bycause ye dyd ete of my brede and were fedde at my table . Ioh . vj . The mynde & entent / the study & desyre / the felicite & pleasure of suche persones / is how they may fare well / be well arayed / & lyue at ease and pleasure temporally / to cherysshe themselfe & care no ferther . And therfore bycause theyr mynde & appetyte is set so moche vpon erthly thynges / they profyte not in spirytuall thynges . Mat . vj . For as our lorde sayth . They receyue here in this lyfe theyr wages & rewarde . For they done labour & seruyce for temporall goodes / and therfore theyr wages & mede shallbe temporall . Wherfore we that ben relygyous {per}sones / & done purpose & trust to haue a rewarde spirytuall aboue all thynges temporall / we must ( I saye ) be very ware & take good hede we lene not to moche vnto ony thynge temporall For we ben spirytuall by our {pro}fessyon / & therfore we sholde labour princypally for spiritual thynges / & lytell care for thynges temporall . And yf by chaunce we be ryche / that is to say / that we haue plente without want we shold than be moost ware that we reioyce not therof / ne take pleasure therin . So doth the psalmist counseyle . Diuitie si affluant nolite cor apponere . Psal . lxj . Yf rychesse ( sayth he ) habounde / do not wylfully apply your hert and mynde therunto . For we shold haue all temporall thynges in vse onely / & for nede / but the spiritual thynges sholde we haue in desyre of hert . For the swetnes & spirytuall felynge of our lorde in the herte of a spirytuall {per}sone / is a thynge meruaylous & grete / whiche often tymes he hydeth from them that done moost hertely loue hym . He hydeth it ( I saye ) for the tyme of this lyf / but after it shall appere & fully content the persone . So sayth the prophete . Satiabor cum apparuerit glia tua . Psal . xvj . I shall ( sayth he ) be fully satysfyed and content / whan thy glory lorde shall appere & be shewed vnto me . Of the whiche glory the apostle sayth / no eye may se it / no eere may here it / ne ony herte thynke it / whiche our lorde hath prepared & ordeyned for his louers . j . Co. ij . That plente than / that rychesse / that company / and full contentacyon sholde be our felycite & pleasure . There foloweth in the lettre . Nec erigant ceruicē . &c. As before / that is by the strayte lettre . Nor let them lyfte vp or stretche out the necke / whiche is a prouerbe / & signifyeth pryde .

Saynt Hugh .

To stretche out the necke is a sygne of pryde . If heuen were not a place conuenyent for the proude aungels / how may the monastery be a place conuenyent for ony proude persone . For though the place of relygyous persones be holy / the habyte holy / the werkes / exercyses and maner of lyuynge holy / yet a lytell patche of pryde marreth all togyder / destroyeth all / loseth all / and maketh all without {pro}fyte or meryte / & therfore note well the commune prouerbe / pryde hath a fall . Nota . wherfore the prophete prayed vnto our lord . psal . xxxv Non veniat mihi pes su{per}bie . Good lorde ( sayth he ) let me neuer haue a fote of pryde . An euyll metall is pryde to make a fote of / & therfore the prophete shewed why he axed that peticyon lest he shold slyppe & fall . psal . xxxv Quia ibi ceciderunt : qui operant{ur} i . For there ( sayth he ) done they fall that done werke iniquite & synne . psal . xxxv Expulsi sunt / nec potuerunt stare . They were euer and euer shall be expelled & put out of all places of pleasure / bycause they had no myght nor power by theyr owne frowardnes to stande & byde in perfeccyon : from heuen the aungell / & man from paradyse fell by pryde . Than fye on pryde fye . For therby all the werkes & exercyses of religyon ben made nought / & clene without profyte . And contrary the same werkes & labours what so euer they be / ben by mekenes very {pro}fytable & moche merytoryous . For the meke persones / ben the scolers of our lorde . Scripture sayth . Docebit mites vias suas . ●… sal . xxiiij psal . ciij . He wyll teche the meke persones his wayes . And in an other place . Amittit fontes in conuallibus . He sendeth out fountaynes of fresshe water in the valeys / that is to saye / he gyueth grace vnto meke persones . For they lose not theyr good labours / bycause they put not from them the keper and nourysshers of al vertues / that is mekenes . Lu . xiiij . {pre}s . lxxxiij And for bycause ( after the gospell ) they syt in the lowest place / & ( after the prophete ) they chose to be as abiectes in the hous of our lorde . Therfore doth he exalte them / and make them honourable . So he promysed in the gospell . Lu . xviij Oins qui se exaltat : humiliabit . Et qui se humiliat : exaltabit . Euery persone that exalteth hymselfe / shall be brought lowe . And who that done make themselfe meke & lowe / shall be exalted . And in an other place . Iaco . v. Almyghty god doth resyst & withstande proude persones . And vnto the meke he gyueth his grace . And thus an ende of the fyrst chapytre of the rule & the exposicyon therof .

Amen .
The seconde chapytre of the rule / with the exposicyon of the same .

RVrsum etiam illi qui i esse videbantur in sclo : non habeant fastidio fratres suos . Qui ad illam sanctam societatem ex paupertate venerunt . Magis aūt studeant / non de parentum diuitum dignitate : sed de pauperum fratrum societate g●●ari . In englysshe we saye thus . And agayne for them that semed to be of substaunce or worshyp in the worlde / let not them dysdeyne theyr felowes / that from pouerte came vnto that holy congregacyon : but rather let them study & desyre to reioyce & take pleasure / not of the dignite & estate of theyr ryche kynne & noble blode / but of the company of theyr poore felowes . Whan saynt Augustyne had ordred them that came poore in to religyon / now he putteth also an ordre for them that came ryche therunto / that lyke as the poore sholde not wexe proude / bycause they haue now that they had not before . So the persones ryche / or hygh degre / sholde neyther disdeyn them that were poore / nor yet take ony more vpon them ne loke the more to be set by for theyr goodes or kynne And therfore saynt Augustyn sayth not / those that were ought worth / that is to saye / that were of worldly substaunce or of degre / but he sayth / those that semed so to be as though he ment / that the persones were not in dede ony thynge worth / for the worldly substaunce or carnall kynrede / all though vnto worldly persones they seme so to be . For the persone is not to be extemed / valured or praysed for ony thynge transytory / wherof is no surety / but the very valure & goodnes of euery persone standeth in that thynge that is of substaunce & surety / that is vertue & good lyuynge . For wheder they be ryche / or wheder they be poore / yf they be of lyke vertu / they ben felowes / & therby bothe ryche & honourable .

Saynt Hugh .

Suche persones as haue come vnto the company / congregacyon & commune lyuynge in the monastery / must with grete diligence be ware they haue not eche other in dysdeyne by ony comparyson / as bycause that one in that worlde was more ryche than an other / or of greter byrth / more hygh in offyce / rome or dignite / more wyse / more cunnynge / or better lerned . For the apostle sayth . j . Co{rum} . j . Our lord god dyd chose the moost lowe persones of poore lynage / & that were moost despysable / & that bycause no frayle persone sholde reioyce & set by them selfe in his syght & presence : nor ony myghty persone reioyce of his power : nor the wyse of theyr wysdom / nor yet the ryche of theyr rychesse . For in god is no parcialite of persones . For our lord is euer one & the same in all that duely done prayse his name / and call vpon hym by meke prayer . Well than & conuenyently ben we commaunded by the rule / that we sholde not reioyce ne take pryde of the dignite of our ryche kynne / but rather sholde we be glad of the company of our poore felowes in the congregacyon . For he that in his owne glory was ryche / was for vs made poore & bare / & he dyd vouchesafe to accompany hymselfe / not with the riche / but with poore {per}sones . And therfore ( to reanswere his kyndnes after our maner as we may ) we ben agayne made poore for hym / & that also for our owne profyte . Math̄ . v. For vnto the poore & meke in spiryte he promysed the kyngdom of heuen . To reioyce than or boste of rychesse aperteyneth vnto the vanite of the worlde / but to reioyce & be glad of pouerte / apperteyneth vnto the beatitude & blysse of heuen . There foloweth than in the lettre . The text . Nec extollantur si communi vite i de suis facultatio{us} contulerint : nec de suis diuitijs magis superbiant quia eas monasterio parciuntur : {quam} si eis in sclo fruerentur . Whiche we thus englysshe . Nor yet let them yf they gaue or brought ony goodes vnto the comynty / loke to be preferred / to haue thanke / preemynence / rule / gouernaunce / offyce / rome / or dignite / or the more to be cherysshed / or set by therfore : nor yet be proude of theyr rychesse / bycause they gaue them vnto the monastery / more than yf they had in the world enioyed & vsed them at theyr owne wyll & pleasure . Many termes haue I there set forth to expresse this one terme extollantur . Whiche neuertheles the other translacyon full well englyssheth / to be enhaunced . yet do we more expresse the thynge . For ofte it happeth that suche persones as brynge goodes with them / wyll loke to be preferred in tho thynges that we spake of / or other lyke / whiche yf they do / they lose bothe theyr goodes & meryte / for of god shall they haue no thanke / ne yet of theyr company but a lytell . For it must nede than seme that by theyr goodes they rather made prouysyon for themselfe / than to vse ony charite vnto god / or vnto theyr poore company .

Saynt Hugh .

Of the sentence that gothe before / wherin saynt Augustyn forbyddeth the ryche to disdeyne the poore . And of this sentence that also wyl they take no pryde of theyr almes done vnto the monastery . We may se & perceyue two kyndes / or two maners of pryde . The one carnal the other spirytuall . For to dysdeyne pouerte / & to reioyce of hygh blode / apperteyneth vnto the flesshe / vnto the bodyly parte / for that is moche vsed amonge the seculer people of the worlde . But to reioyce & take pryde of the werkes of mercy / is spirytuall vaynglory & pryde whiche destroyeth & corrupteth many religyous persones / wherfore the spirytuall pryde is more peryllous and more to be dredde than the carnall . For to reioyce & take pryde of a good werke cometh of a hygh mynde and grete stomacke . And the hygher he clymbe / the more ieoperdous is the fall . Our lorde therfore in the gospell byddeth . Math̄ . vj Whan thou dost almes ( sayth he ) let not thy lyfte hande knowe what thy ryght hande doth / so that thyne almes be done pryuely / & he that seeth in preuyte wyll rewarde the . By the ryght hande is ment well doynge in due maner / and good purpose . By the lyfte hande / a desyre of worldly thanke or prayse by pryde . By these wordes than ben we monysshed & warned / that whan we do a good dede / we haue not mynde ne desyre to haue it knowen / for prayse & elacyon of hert For yf we do / we shall surely haue no rewarde of god . Now foloweth how grete & peryllous this synne of pryde is / where is sayd . The text . Alia quippe iniquitas quecūque / in malis operib{us} exercetur / vt fiant : su{per}bia vero : bonis operibus insidiatur / vt pereant . For of a surete euery other iniquite or synne what so euer it be / is exercysed in euyll werkes to brynge them to passe / but pryde lyeth in wayte also for good werkes / to cause them to perysshe & come to nought . That is to saye / that man by all other synnes is assayled & tempted to do euyll & amysse / but pryde doth not onely tempte & moue man to do euyll / but also to lose the meryte of his good dedes . As by example / yf religyous {per}sones kepe themselfe from all the actes & dedes of synne / as to preferre themselfe in rome or offyce / or to maligne agaynst ony person / & so lyue peasfully & restfully from synne / & than contrary / gyue them to mekenes / charite / fastynge watche and prayer / with suche other : than this synne of pryde is besy to cause suche persones to reioyce & take vayne glory therin / & so to lose all the meryte therof .

Saynt Hugh .

By the sentence before wryten appereth that pryde is more euyll than ony other synne . For it blyndeth the persone / & rauyssheth the ryght mynde & iudgement . And it is odyous & hateful bothe to god & man . For as scripture sayth . Initium oīs peccati su{per}bia . Eccli . x . Pryde is heed and begynnynge of all synne . For pryde is fyrst in werkyng of synne . And last remayneth in conflycte assayle & withstandyng therof . For whan the deuout seruauntes of god haue vaynquysshed and ouercome all other synnes / and done begyn to clymbe vnto the heyght of vertue / yet shall they haue contynuall batayle with pryde whiche pryde / excepte they also vaynquysshe & ouerthrowe / all theyr labour in the other synnes is voyde & without fruyte / we must therfore whan we do good dedes outwarde / kepe well & warely the inwarde hert from pryde . For no dede can be vnto god pleasaunt by pryde . The wyse man therfore sayth . with all custody & due garde kepe well thyne herte / for therof procedeth & cometh lyfe . Proū . iiij For the herte in all lyuynge thynges / is the fyrst that hath lyfe . There foloweth than . Et quid {pro}dest dis{per}gendo dare pauperib{us} / et pauperem fieri : The text . a.l. dispergere dando cum aīa misera su{per}bior efficit diuitias contempnendo / {quam} fuerat possidendo . And what auayleth it to sperpoyle & dele goodes vnto the poore / & so in worldly rychesse to be made bare & nedy / yf the wretched soule be more proude in despysynge & forsakynge of the rychesse than it was in the possessyon & vsynge of them at wyll . This is a reason of persuasyon / whiche saynt Augustyne maketh for the reason before spoken / prouynge that to forsake rychesse / & than to be proude therof / is a grete foly / & ( as the commune prouerbe sayth ) a pryde without a {pro}fyte . And yet we may perceyue / as well by saynt Augustyne as by our owne experyence / that suche persones there haue ben / that whan they had lefte & forsaken theyr goodes / and full well bestowed them to come vnto religyon / yet haue they after reioyced & somtyme bosted what goodes they forsoke / ferre more than euer they dyd boste ( whan they had possessyon of them ) what or how moche goodes they had . Wherfore after

Saynt Hugh .

It no thynge auayleth vs to forsake our goodes / excepte we also forsake our selfe . For our sauyour sayd not / blessed be they that ben poore in goodes / but they ( sayth he ) ben blessed that ben poore in spirite / that is to saye / poore for the holy ghost . Math̄ . v For vnto them of ryght apperteyneth the kyngdome of heuen . Euery persone sholde of reason be rather meker than prouder / of the despysyng & forsakyng of worldly goodes . And better were it / they had kept them styll in the worlde / than after in the monastery to be proude of the gyuynge or departynge of them . Lykewyse therfore as the vertuous persones & good deuout soules that for the loue of Chryst done gyue theyr goodes in almes / therby to wexe the more lowe & meke in herte / ben for them the better & more gracyous : so ben they that ben proude & enhaunsed therby moche the worse & more myserable . Vnhappy than is he / that by the path & maner of vertue wyll drawe & go vnto vyce & myschefe / & where he myght wynne meryte & rewarde / wyll ●enne hedlonge into payne & turment . For the nature of pryde is / that the hygher he clymbeth / the lower he falleth / & the more he reioyced in selfe appetite & vayne pleasure / the lower he lyeth in payne & woo . Now saynt Augustyn after he had reproued these vyces / doth agayne returne vnto vnite / peace & concorde wherwith he began / sayenge . Omnes ergo vnanimiter et concorditer viuite / et honorate in vobis deum inuicē / cui{us} templa facti estis . Textus . All you therfore lyue togyder restfully / of one mynde and agreably / & in your selfe eche vnto other amonge your selfe / do you honour vnto almyghty god / whose temples & mancyons ye now ben made & ordeyned . That is to meane / that syth ye by holy religyon ben the holy temples of our lorde ( so sayth saynt Paule . j . Co. iij . Templum dei sanctum est quod estis vos . The temple of god ( sayth he ) is holy / & ye chrystyans ben the same temple ) Ordre than your lyf so / that he may dwell in you that is / that ye be of one herte by loue / of one mynde / and one wyll / of one assent by concorde & vnite . And yf ye wyll do vnto our lorde due honour & pleasaunt / do fyrst amonge your selfe due honour eche vnto other . A lyke lesson our lorde gaue of loue / whiche loue euery where is coupled to honour imparteably . In that ( sayth he ) shall ye be knowen & proued my dyscyples & louers . Iohn . xiij . Yf ye loue entrechaungeably / that is to saye yf ye loue eche other / it must nede than folowe / that yf we loue eche other for god / we shall therin moost euydently proue / that we ryghtly and duly done loue god . Ye remembre we shewed you before the mynde of saynt Augustyne is all to brynge the dyscyples of this rule vnto the loue & honour of god / by the meane due therunto / that is / the loue of the neyghbour / whiche here now he proueth . For after he had shewed the meane vnto the perfyte loue of the neyghbour / to be vnite / peace / and concorde / and the meane therto / by leuynge and forsakynge propriete / and to lyue all in commune / and yet the fourme also of the lyuynge in commune / and the lettes therof . How that lyuyng is merytoryous / and how not / he now here returneth agayne vnto the remembraunce of the same vnite / as is sayd in the lettre before . For the due & perfyte contynuaunce wherof / & for to enduce the dyscyples vnto the seconde counseyle of chastyte / he ordreth them fyrst vnto prayer as foloweth / whiche ye shall here after the exposycyon of this foresayd texte by

Saynt Hugh .

Than done we lyue togyder agreably / and in concorde / whan we haue in our lorde one mynde and one wyll . For so is wryten of the chirche of Chryst / in the fyrst begynnynge therof . Act. ij . Erat eis cor vnum / et anima vna in domino . They had one herte / and one wyll in our lorde . Texte . In that he sayth in the lettre vnanimiter / that is / that we sholde lyue togyder / and be all of one mynde / that apperteyneth vnto the wyll . And where he sayth concorditer / that is / agreably and in concorde / that apperteyneth vnto religyous maners / condicyons & behauyour . Texte . This than is the ryght ordre of lyuynge / fyrst that in a congregacyon there be one wyll / & seconde lyke maners / lyke behauyour . Those persones than that wyll lyue in relygyou agreably / & in concorde / they must haue one religyous mynde / that is to leue and forsake all euyll maners / all frowarde condicyons / so that they be not out of ordre / ne without discyplyne & religyous behauyour / lest they trouble theyr felowes & company . Than must they wey and consydre all theyr actes & dedes / all theyr speche and wordes / all theyr gesture and behauyour / & generally all theyr hole lyfe : so that in all they agre and be lyke vnto theyr company . Bycause therfore that many persones / whan they haue lefte the worlde / wolde lyue in relygyon after theyr owne wyll and mynde / and some also in theyr actes and dedes wolde take synguler wayes / and haue appetyte to seme precyse aboue other . Therfore sayth the rule . Oens vnanimiter . Texte . &c. as before / whiche texte with the text also before / this holy saynt expowneth agayne of newe . Wherin ye may note good chrystyanes the grete zele and charite of this holy saynt / Nota . and other olde auctoures that gaue suche dylygence and laboure / to haue the rule knowen clerely / & therafter kepte . A grete dyfference bytwene them in the olde tyme that kepte the rule / & them of whome I spake of vnto you in our preface / the done hyde & kepe the rule from the discyples of the same . Syth than this saynt was soo dylygent / it shall no thynge greue vs to shewe agayne his mynde / and to premytte agayne the very lettre . So it wery not you to rede it agayne / & study well the same . The text . Nec extollantur / si communi vite aliquid de suis facultatibus contulerint : nec de suis diuitijs magis superbiant quia eas monasterio parciunt : {quam} si eis in sc●o fruerentur . That is ( as we sayd before ) And yf they gaue or brought ony of theyr goodes vnto the commune lyuynge / let not them take the more vpon them therfore / ne loke to haue preemynence or rule / or the more to be set by / nor yet to wexe proude ne {pre}sume of theyr rychesse / bycause they gaue them vnto the monastery / more than yf they had in the worlde enioyed & vsed them at theyr owne pleasure .

Saynt Hugh .

Better were it to kepe theyr goodes styll in the worlde than so to depart them vnto the monastery / that they presume & wexe proude of them . For yf they in theyr owne mynde be enhaunced by pryde / they be therby in dede ouerthrowen / and haue a grete fall . For who so euer in that they well do wexe proude therof / in the same waye they stumble / wherin they seme to go forth and profyte . For a good dede done with pryde / dothe not promote ony {per}sones towarde blysse / buth rather peyseth & weyeth them downe vnto payne . That soule than is happy & gracyous / that may saye with the prophete . ●sal . cxxx Dnne non est exaltatum cor meum : neque elati sunt oculi mei : neque ambulaui in magnis / neque in mirabilibus su{per} me . That is . Good lorde my herte is not exalted by inward pryde / nor myn eyes or lokes ben enhaunced by ony proude gesture . And I haue not also walked amonge grete persones / that is / I haue not supposed my selfe felowe vnto them that ben grete in worldly power . Nor yet haue I walked in thynges meruayllous aboue my selfe / that is / I haue not thought / nor iudged my selfe more holy / more wyse or more vertuous than I am . The exposycyon of

Saynt Hugh .

Happy surely ben those persones that haue not pryde hydde in theyr hertes / nor yet shewed outwarde in theyr bodyes / neyther in theyr habyte / clothynge / or araye / nor yet in theyr werkes / nor wordes / countenaunce / gesture / nor ony other behauyour . And also yf they walke not amonge grete {per}sones / that is / yf they repute and suppose not themselfe felowes vnto them that ben of noble byrthe & grete power / bycause they gaue theyr goodes vnto the monastery : or yet the more wyse and polityke / bycause that in this offyce or that rome / they haue saued moche / and ben very profytable . And yf also they haue not walked aboue them selfe in thynges meruaylous . That is / yf they haue not had ony appetyte or desyre to seme meruayllous and synguler / eyther in good religyon / holy lyfe / or in other vertues / gyuen of god . For fewe persones ben / that in these thynges ben not somtyme moued . Notwithstandynge to auoyde all suche temptacyons of pryde / the seruauntes of god shold euer thynke of them selfe the worste / and suppose themselfe moost lowe & moost vnworthy / and by no meanes shold they exalte theyr owne mynde / but rather by all mekenes represse it . Eccli . iij . So is the counseyle of the wyse man . Quanto maiores : humilia te in ommibus . The more thou arte in substaunce & reputacion / the more lowe & meke make thou thy selfe . For the sentence that foloweth / is moche to be fered & dredde . Texte . Alia quippe i quecūque : in malis operib{us} exercetur / vt fiant . Su{per}bia vo bonis operib{us} insidiatur / vt pereant . That is . Euery other iniquite or synne what so euer it be / is exercysed in euyll wer●es to brynge them to passe / to brynge them to purpose & effecte . But pryde lyeth also in wayte of good werkes / to cause them to perysshe & be lost . Our mynde is before .

Saynt Hugh .

Auaryce is not exercysed & put in vse / but in euyll werkes / no more is lechery / and lykewyse of all other vyces . But pryde lyeth in wayte to slee & destroye the good werkes . Lu . xviij . The pharisey therfore lost all his good dedes / bycause he with pryde bosted what he had done . Saynt Augustyn therof sayth . There ben some persones that of the contempte & despysynge of vayne glory / done moche more vaynly reioyce therof . And lyke wyse some that of the forsakynge & despysynge of rychesse / ben therby enhaunced / & the more vaynly stered vnto pryde . Textus . Wherof it foloweth in the lettre . Et i prodest dis{per}gendo dare pau{per}ib{us} & pauperem fieri : cum aīa misera su{per}bior efficit diuitas {con}tempnendo : {quam} fuerat possidendo . That is . And what auayleth it ony persone to sperpoyle & dele rychesse vnto the poore / whyle the wretched soule & mynde is made in despysynge of rychesse more proude than it was in the possessyon of them .

Saynt Hugh .

As though saynt Augustyne sholde breuely & playnly saye . what sholde pouerte auayle with pryde ? For better is a meke ryche persone / than the proude poore And better is a meke synner / than a iuste lyuer / and proude therof . The seruauntes therfore of our lorde must be circunspecte and ware of themselfe . Fyrst that they do none euyll / and than they be not neglygent of well doynge . And euer be ware that of the good they do / they take no pryde . For than ben our good dedes surely & truly good / whan we euer preserue and kepe them in humilite . And than also ben we veryly poore with Chryst / yf we ( for his loue ) be meke & lowe . And than shall be sayd of vs. Beati pau{per}es spum : Math̄ . v. qm̄ ipsorum est regnum celo{rum} . Blessed be the poore in spiryte / for the kyngdome of heuen is theyrs . There foloweth than in the lettre . Texte . Omnes ergo vnanimiter et concorditer viuite / et honorate in vobis deum inuicem : cuius templa facti estis . That is . All you therfore lyue togyder one in wyll / and agreably of one concorde . And in doynge honour & reuerence eche vnto other amonge your selfe / do you honour vnto god / whose temples & dwellynge places ye now ben made by religyon .

Saynt Hugh .

Pouerte and mekenes done engendre and brynge forth charite . And charite doth nourysshe vnite & concorde . And vnite & concorde done make vs the temples & dwellynge places of our lord . And so we truly done honour god / whan we lyue in vnite & concorde . For than done we shewe in dede that we ben the true discyples of Chryst / whan we kepe the vnite & concorde of the charite of Chryst . So he sayd hymselfe in the gospell . Iohn . xiij . In hoc cognoscent oēs quia discipuli mei estis : si dilectionem habueritis adinuicē . In that ( sayth he ) all the world shall knowe that ye be my discyples / yf ye haue vnite peace / loue & concorde eche vnto other . Thus endeth the seconde exposicyon of saynt Hugh / vpon these last clauses . Now foloweth the lettre . Orationib{us} instate / horis et temporib{us} constitutis . That is . At the dyuyne seruyce of god be you present / and with constaunt dilygence gyue hede therunto in the due houres & tymes appoynted & assigned . That terme instare ioyned vnto the datyue / dothe signyfye a constaunt bydynge with diligence / or violence / wherby saynt Augustyne wylleth that we shall not ( without a reasonable cause ) be absent from diuyne seruyce / ne yet startynge therfrom / but bydynge therby with diligent attencyon . At this foresayd texte after some bokes begynneth a chapytre / but we done not so vse it / & therfore I folowe not that waye . But I thynke / that where ( as we sayd ) saynt Augustyn began with the loue of god / & of the neyghbour and now returnynge therunto agayne / he hath concluded the loue of the neyghbour in vnite and concorde / he wolde also conclude the loue of god in due honour & reuerence . For loue without honour & reuerence is childynes : so done babes loue theyr faders & moders . And honour without loue is mockery : so dyd the iewes honour Chryst . Saynt Augustyn therfore concludyng the loue of god / wold he shold be duly honoured / & that is princypally ( as in outwarde behauyour ) by diuyne seruyce / whiche he wold also were done with all diligence & due meane in due tyme / and due place . whiche circumstances done here after folowe / as ye shall perceyue by the places . Fyrst he begynneth with the diligence / the presence / in comynge therunto : seconde with the tyme : thyrde with the place : & fourth with the due meane & maner therof . It semeth also that saynt Augustyn doth here conuenyently ordre his disciples vnto prayer . For whan he had depryued them of all {pro}prete / & ordred them to lyue all in commune / he wold now shewe them what for theyr lyuynge they shold do / wherunto they shold be bounde / that is to praye . And that instauntly to care therfore / to ordre themselfe & prepare them with all diligence therunto and byde stedfastly therby / for the fyrst . For the seconde to kepe the due houres & tymes appoynted : whan the bell rynges / leue all that may be left / & with haste go to the quere / & there byde with contynuaunce . Euery necessite is to be consydred . For this due houres and tymes now here holy

Saynt Hugh .

Before the due houres or tymes appoynted to praye is {pro}uysyon & diligence / worthy thanke / & so merytoryous . In due tyme & houres appoynted to praye / is obedience / duty / & bonde . And to passe the due houres & tyme / is negligency / & so worthy paynes & punysshement . Prayer therfore sholde be well & often vsed / bycause it is {pro}fytable . And the more instauntly & feruently sholde we praye / bycause almyghty god dothe promyse vnto vs therfore grete reward : j . Co{rum} . ij . suche as neyther eye may se / ere may here / nor yet hert can thynke / whiche our lord hath ordeyned for them that done loue hym . Our lorde wyll not his rewarde be lytell set by / nor seme so lytell worth / to be gyuen and had without labour or diligence . For a precyous & pleasaunt rewarde requireth a diligent & louynge labourer . He sayd therfore in the gospell . Petite / et accipietis : Mat . vij querite / et inuenietis : pulsate / et aperietur vobis . That is . Axe you with stedfast fayth / & ye shal haue your peticyon : seke you by dylygent labour with stronge hope / & ye shall fynde that ye seke fore : knocke you by perseueraunce & contynuaunce with charite / & the gates of heuen shall be open / ye shall se & perceyue parte of his swetenes . For I tell you the kyngdome of god / is not promysed vnto luskes & lubbers / ydle / dull / & negligent {per}sones / but ( as scripture recordeth ) the kyngdome of heuen doth suffre violence / & the violent & feruent persones done rauysshe & take that kyngdome . Almyghty god loueth instaunce / request in prayer & importunite . And syth the rewarde promysed is so grete / the desyre & labour therfore / shold not of reason be lytell or small . For the desyre & appetyte of the persone sholde be accordynge vnto the valure of the rewarde . And all though almyghty god seme not to here our prayer at the fyrst tyme / all though we sygh & wepe and praye full hertely / yet sholde we not leue so / but rather axe styll on / seke styll knocke styll / for there haue we occasyon of perseueraunce & instaunt request / and with importune clamour and crye to sue styll / & neuer gyue ouer tyll we haue our desyre and peticyon . And yf perauenture we perceyue or suspect that our conscyence be defouled by ony vnclene or vicyous dede / worde or thought / let vs not therfore gyue ouer our sute / & leue our prayer / but rather turne our sute & occasyon / or mater of prayenge vnto contrycyon / and with contynuall lamentacyon / let vs humbly beseche the mercy of our maker / by the intercessyon & helpe of our blessed lady / and other holy sayntes . Mat . xv . And yf we after the example of the woman of chanance / perseuer & byde styll constauntly in prayer / doubte we not / we shall obteyne the mercy & grace of our maker / whiche shall rectyfye & correcte all our errours / sanctifye & clense all the fylth of our vices / and appease & rest all our troubles . For he is faythfull and iuste / and wyll accordynge to his promesse remytte and forgyue all our synnes / & wasshe vs clene from all the inquinamentes and fylthes of the same / yf we with dylygent mynde and herte wyll call vpon hym by contynuall prayer . And that relygyous persones sholde bothe secretely and quyetly praye / there foloweth in the lettre . Texte . In oratorio / nemo aliquid agat nisi ad quod factum est : vnde et nomen accepit vt si forte aliqui : et preter horas constitutas : si eis vacat et orare voluerint : non eis sint impedimento / qui ibi aliquid agendum putauerint . a.l. ager voluerint . The ne● translacyon xlij . distī . oratorium . et in orario . In the oratory / chirche or place of prayer / let no persone do ony werke or besynes but praye . For therunto the chirche was made and ordeyned / and therof hath the name of an oratory . And the cause therof is / that yf ony persones / besyde theyr duty / and besyde the houres appoynted haue leyser and wold praye . The other persones that in the chirche wolde do ony labour or besynes / sholde not vnto them be impedyment / nor let them to praye . In this place your olde translacyon dothe erre . For there is sayd / that suche persones as wolde praye in the chyrche at voyde tymes / sholde not lette theym that sholde werke there or laboure : where the mynde of the lettre / is contrary . How be it the latyn / as for gramatycall construccyon / wolde serue bothe the wayes : and that I thynke caused your olde translatour to set the same sentence indyfferent also in englysshe / and so made it ferre more blynde than the latyn . For the reason of the processe / wyll not suffre the sentence otherwyse to be / than after the mynde of our translacyon . In the whiche sentence ye may perceyue the thyrde artycle that we put of prayer / that is to saye / the place . For the very due place of prayer / is the chirche or chapell / or ony other oratory / or place halowed by a bysshop . And in defaute of suche place halowed / ony other place princypally deputed & appoynted therunto / is the conuenyent place of prayer . I saye not naye / but in euery place ye may praye / but your duty sholde be sayd euer in the chirche / excepte cause of necessyte . And in the chirche sholde none other werke be done / but ( as the rule sayth ) onely prayer . whiche for ony worldly besynes sholde not be letted . Therfore our sauyour droue out from the temple all byers and sellers / sayenge vnto them . Mat . xxj . My hous shall be called the hous of prayer . And that he dyd to teche the people that in the chirche shold no werke be done but prayer . For euery chirche is buylded for that entent & purpose onely / that people therin sholde praye . Be . xxviij For the chirche ( as scripture sayth ) is the hous of god / & the porte or gate of heuen . Therin synners ben reconsyled / & iuste persones sanctifyed and made holy . There diuyne seruyce is done vnto our lord . And the holy celestyall sacramentes ben there minystred . Of whiche place Salomon sayd . 〈…〉 . Re . viij . Good lorde / yf thy people be conuerted from iniquite / and do praye & make vnto the peticyon / at thy sanctuary & in thy chirche / thou wylte ( good lorde of thy goodnes ) here gracyously / & graunt theyr peticyon And thou wylte also forgyue all theyr synnes . And therfore we sholde with moost diligence take hede / & be ware that no thynge be done in the chirche of god / that sholde offende the presence of his dyuyne mageste / nor yet let ony persones that wolde therin praye . How than we sholde praye in the chirche / foloweth in the lettre . Psalmis et ympnis cum oratis deum : The text . hoc versetur in corde qd {pro}fertur in ore . That is . a.l. vore . And whan so euer ye praye & serue god with psalmes / ympnes / or other duty / let euer the same thynge be remembred in your hertes / that is vttred / spoke / or songe by your mouth This artycle is princypally spoken for them that vnderstande what they synge or rede . t so it apperteyneth vnto you that be vnlerned / that ye remembre ( in as moche as ye can ) that ye sange or sayd / this psalme or this verse / & that the other syde or your felowe sange or sayd the ryght verse to reanswere you . Here now ye may se the fourth artycle I spake of / that is / the meane and maner of prayenge / whiche sholde euer be with due attencyon & hede . Not so that your mynde sholde be actually euer vpon the mater ye synge or saye For the passeth your power / it suffyseth it be virtually therupon / that is that ye in the begynnynge purpose & entende to your power to haue mynde onely vpon our lord & his seruyce / & that ye wylfully by good remembraunce chaunge not therfrom . And yf by chaunce your mynde be alyenate & from your seruyce / vpon other vayne or vnlawfull maters : as soone as ye perceyue the same / ye must leue & forsake all those thoughtes / what so euer they be / for the tyme of your seruyce / all though they were neuer so good / & returne agayn vnto your fyrst purpose / the mater ( as I sayd ) of your seruyce . For no thynge sholde ye wylfully & by apoyntment haue in mynde ( for the tyme ) but that alone . yet yf your mynde agaynst your wyl or purpose were distracte & clene from your seruyce / so that ye wyst not wheder ye sayd or songe it or no / but onely by custom / course / or by them ye sayd with or songe : yet be ye not bounde to saye it agayne / but to set in agayn where ye fynde your selfe / excepte the distraccyon were notably moche / as the more parte or very nere . The sure waye therfore is / fyrst ( as I sayd ) to begyn well with a hole mynde & good wyll of contynuaunce . And than to vse of purposed custome to call your mynde many tymes in your seruyce / vnto the mater of the same / & neuer of wyll to chaunge therfrom . And somtymes by holy & religious gestures to excyte & stere your deuocion / as by knockes of conpunccyon vpon your brest / lyftynge the eyes or handes / & all as pryuely as ye can vnto our lorde alone .

Saynt Hugh .

The mynde of them that serue god in the chirche shold agre with the voyce or wordes / that they may say with saynt Paule . j . Co. xiiij Psallā spum psallam et mente . That is . I wyl synge or saye with my voyce . And I wyl ther with synge also or saye with my herte & mynde . Pertynacy & styfnes of mynde in prayer / is moche merytoryous & fruytfull / that is whan we praye with our mouth & also done remembre in mynde & thynke in our hertes the same . For oft we praye whan our mynde is other wyse occupyed / so that we remembre not the same selfe thynge we synge or saye . But surely our lorde hereth not theyr prayers / that of purpose careth not / ne take hede what they praye / whiche t happeth ofte by the temptacyon of the ghostly enemy . For he knoweth well the fruyte & profyte of prayer . And therfore by the enuy & malyce he hath vnto vs / the we sholde obteyn of our lorde the grace of our peticyon / he putteth vnto our myndes many troublous cogytacyons / to that purpose that he myght drawe our mynde away from the prayer / and we therby lose the fruyte & profyte therof . Agaynst whose malyce we must haue grete constancy of mynde / so that the more we ben assayled with troublous thoughtes / the more myghtyly our mynde be fixed in our good purpose . For vnto the purite of prayer moche auayleth that we in euery place / in euery tyme flee & auoyde all euyll & occasyon therof . And that we neuer be ydle / neyther in vayne communycacyon / in herynge or tellynge of tales / nor in vayne / wanton / or vycyous disportes / but that we walke ( as the prophete sayth ) & go forwarde in the lawe of our lorde / and that we accustome our selfe to serche & lerne his testymonyes & trouthes with al our hertes & wylles . {pre}s . cxviij . For doubtles those thynges that we of custome done moost vse to do / moost vse to speke / moost vse to here / must nede moost redyly & moost often come vnto our mynde / & as best acquaynted / lengest & moost surely remayne therin . There foloweth than in the lettre . Textus . Et nolite cantare / nisi quod legistis esse cantandum . Quod autem non ita scriptum est vt cantetur : non cantet{ur} . The text . And neuer coueyte you to synge but that ye knowe by auctorite sholde be songe . And yf ony thynge be ordeyned not to be songe / let it not be songe . This sentence also apperteyneth vnto the maner of prayenge . For in the seruyce of the chirche some thynges ben ordeyned to be songe / some to be redde / some to bothe . we may not therfore in prayer folowe our own fantasy / but the ordynaunce of the chirche by auctorite .

Saynt Hugh .

It becometh not the songe & seruyce of the chirche to be done in dyuerse maners / after the mynde & ymagynacyon of many chaungeable and newfangled persones / but that it be stedfast of one generall vse . And kepte accordynge vnto the tradycyon / commaundementes / wrytynge & ordynaunces of the prelates and holy faders of the chirche / that by the holy ghost haue ordred the same . And lykewyse of other laudable customes of religyon in euery monastery / whiche ben made / ordeyned and contynued by auctorite / & with discrecyon & wysdom And yf it be necessary to chaunge ony suche customes or to make ony statutes or iniunccyons of newe / that shold not be done hastely ne hedely / ne of lyght brayne without delyberacyon / ne yet of wyll and pleasure / ne after the iudgement or wyll of two or thre alone / but by the hole chapytre . And as the more parte of the senyours / wyse & dyscrete persones done determyne / so let the statute / decre & ordynaunce be made and stablysshed . And euer in all suche decrees or determynacyons / let them folowe more the auctorite and example of the chirche / than theyr owne reason or wyll . For euer / what is done of auctorite / is done of obedyence and humylite . And that is done of reason and wytte / is done many tymes of presumpcyon . And therfore all that is done in religyon / sholde be done with grauite / delyberacyon / and counseyle . The holy apostle Paule sayd of hymselfe / vnto the example of all relygyous persones . ij . Co. j . I neuer vsed ( sayd he ) ony lyghtnes or varyaunt myndes / to saye at one tyme / thus it is / or thus I wyll do : and after at an other tyme to saye contrary / thus is it not / or so I wyll not do . It is than neyther good honesty / nor relygyous / lyghtly or hastely to chaunge ony thynge of substaunce without good counseyle / and wyse delyberacyon . And thus an ende of the seconde chapytre of your rule / and the exposicyon .

The wretche of Syon Rycharde whytford .
Here begynneth the thyrde chapytre of the rule .

CArnem vestram domate ieiunijs / et abstinentia esce et potus : quantum valitudo permittit . That is . Ye shall also correcte & rebate your flesshe and body by abstynence and fastynge from mete and drynke / as moche as your helth & strength may suffre and bere . Here saynt Augustyn begynneth to ordre the discyples of this rule vnto the seconde essencyall of religyon / that is the seconde princypall vowe of professed persones . Exposy . Chastite . For in the two fyrst chypytres ( as ye haue seen ) he dothe entreate of wylfull pouerte . Now here he entreateth of chastite / & that in the ordrynge of his discyples therunto . whiche ordre standeth chefely in these thre poyntes . Abstinence / abieccyon & solytude / that is auoydynge of all lyght & wanton company . For comynly those persones ben called solytary / that done lyue alone without company . But how alone trowe you / & without what company ? Truly without the company of mysordred persones . For who so doth accompany themselfe with a multytuoe of aungels / or aungelycall & holy persones / they done lyue in moost hygh & restfull solytude . And therfore saynt Ierom & many other holy persones dyd moche desyre to lyue in a holy couent . Syth than chastite standeth groundly in these thre poyntes / it must nede folowe that the ruyne and vtter destruccyon of chastite cometh of the contrary / that is to saye / fedynge of the body / vayne apparayle of the same / & wanton company . For these ben the mortall enemyes of chastite . Agaynst whiche thre / saynt Augustyn doth arme ( by doctryne ) his discyples / entreatyng fyrst of abstynence / & sayenge . Texte . Rebate you & brynge lowe your body / as moche as ye may bere / not hyndryng your helth . The body must be correcked by fastyng / but not oppressed . How may ye knowe what the body may bere without domage or hurt of helth ? Surely frendes by many experyences . Ye must often tymes assay to faste / and to forbere somwhat of your wyll & pleasure / so that some payne & grefe the body haue therby / & els it is no faste / for the faste standeth not so moche in takynge fewe meles : as in takynge lytell with moderacyon & good maner / without hastynes or gredynes / & in forberyng dyuersitees of metes / drynkes / and of those dysshes that ben delycate & pleasaunt . And that may ye proue by the texte that foloweth / whiche ye shall here after the exposycyon of

Saynt Hugh .

Gala . v. The flesshe euer stryueth agaynst the spiryte . And the spiryte agaynst the flesshe / & therfore lest the concupyscence of the flesshe sholde preuayle & ouercome the spiryte / holy spirytuall persones by the vertue of the spiryte / must depresse and holde vnder the frayle concupiscence of the body . Texte . But this terme / as moche as helth wyll suffre / doth commende dyscrecyon / the moder and maystres of all vertue . For those thynges that ben good of themselfe done clerely perysshe & come to nought / yf they be done without discrecyon . So moche than ( sayth the rule ) sholde euery disciple of the same rule punysshe & kepe lowe the body / as the helth therof wyl permytte and suffre / and as nature may bere . Texte . For who so wold punysshe the body aboue due mesure / they done rather slee than punysshe the body . And contrary / yf they cherysshe & fede the flesshe more than nede is / they done agaynst themselfe nourysshe an enemy . So therfore shold the body be nourysshed / that it may be able to serue & do all dutyes . And so sholde he be holde vnder / that he rebell not ne waxe proude . In all abstynence / this sholde alway be obserued / that vyce / & not the vertue & strength of nature be quenched . The lettre . Io . cassi●…nus ii . ii●… de īstitu●… renunciantium . ca. xviij . Exposy . Cum autem aliquis non potest ieiunare : non tamen extra horam prandij i alimento{rum} sumat / nisi cum egrotat . That is . And yf ony of you may not faste / yet shall they take no fode besyde meletyme / but whan they ben seke . The discyples of this rule must ( after saynt Augustyn ) kepe in theyr fedynge / that is to saye / etynge and drynkynge thre pryncypal poyntes . The fyrst is / that they no thynge excede in qualite nor quantite of fode / whiche bothe ben conteyned in the texte before . where is sayd they shall absteyne as moche ( with discrecyon ) as nature may bere . Than dothe folowe of reason / they may not in quantite / take ouer moche fode / & also for the qualite / that they desyre no delycates / more for pleasure than for nede : in the restraynynge than of these twayne / that is to saye / moche fare / many dysshes & deyntyes standeth the kepynge lowe of the body / as for one parte / & that for the moost chefe parte . The seconde / that is to saye / the tyme of fedyng / is conteyned in this present text . where is sayd / that no disciples of this rule shall ony fode receyue out of the due houre / & that all though they may not fast / by the wordes of whiche text / playnly appereth that saynt Augustyne by this terme faste meneth rather the forberynge of mete / than of meles . For he wyll that suche persones as may away withall / sholde be small feders / & to be content with what so euer they fynde before them . The other that may not bere the labours of religyon / without more large fedyng / or that can not away with gros fare / may ( by this text ) fede more largely / & desyre ( with mekenes ) that may conforte them : so alway they take it in due tyme . For the kepers of this rule / may not be lyke vnto beestly persones / nor yet vnto worldly persones / that done ete & drynke at euery houre & tyme whan they wyll . But we must kepe the very due tyme assygned . And that is with you / whan your chapitre is done / & the houre of terce : to take a lytell repaste / rather to refresshe than to sede nature / & therfore ye may take that tyme but very lytell / & be contented with one kynde & maner of mete / as yf ye take browes or potage / ye may not take flesshe . And yf ye take colde flesshe lefte ouer euen ( for hote flesshe is neuer serued that tyme / but vnto the seke ) ye may not take browes ne potage / & yf ye take egges or butter / be content with one alone / & so of all other . The seconde tyme of fedyng is at dyner from grace be sayd in the couent / vnto grace be sayd in the chirche / & lyke wyse at souper . Tymes of drynkynge ben also / from the fyrst sygne or pele vnto euensonge vnto the last . And from the fyrst pele vnto collacyon / vnto the last : at whiche two tymes no maner of mete may be taken / but onely brede & drynke / as vpon fastynge dayes . We haue herein ben very longe / bycause we haue seen this poynt of the rule in many places ferre ouerpassed . The thyrde / that is to say of the place of fedynge / shall folowe after ye haue here vpon herde

Saynt Hugh .

The moost princypall vyce of all the .vij. princypal vyces / is glotony . For the temptacyon & assayle of this vyce / is exercysed in very small thynges / and of lytell valure . For Adam the fyrst man was not tempted to ete ony precyous mete / but a poore apple . Nor yet Esau to ete a plouer / but a poore messe of potage . And our sauyour hymselfe was not tempted to ete flesshe or delicate fode / but bare brede alone . Of this vyce ben thre maners / or thre kyndes . One is / whan fode / that is to saye / mete or drynke / is taken immoderately beyonde due mesure . The seconde / whan very delycate & deynty fode is desyred . The thyrde / whan the fode is taken out of due tyme . Out of due tyme I suppose / ony tyme before the houre of terce be done . For before that tyme becometh not ony religious persones to take ony fode excepte they ben seke . The seke {per}sones may take fode in ony houre . For vnto the seke is no lawe appoynted but vnto them that ben not seke / & done not faste the due houre we appoynt / from the houre of terce vnto the houre of sexte . And for them that done faste / from the houre of none forth / at ony conuenyent tyme . For syth the apostle Paule commaundeth all thynges to be done honestly / & after due ordre : j . Co. xiiij relygyous persones sholde not onely obserue & kepe in theyr fedynge due temperaunce / but also the due tyme & houres appoynted . For religyous persones must alwaye auoyde all occasyons . And no thynge it becometh them that sholde be vnto all other fourme & example of perfeccyon / to be founde in theyr owne lyfe reprouable . The lettre . Io . cassianus li. iiii . de institut. renuncian tium . ca. xvii . Cum acceditis ad mensam / donec inde surgatis : quod vobis secundum consuetudinem legitur : sine tumultu et contentionibus audite / ne sole vobis fauces sumant cibum : a. l. nec sole . sed & aures esuriant verbum dei . That is . a. l. {per}cipiant . And whan ye be set at the table / ye must contynually vnto the tyme ye ryse therfrom gyue good eere / and without noyse or contencyon / take good hede what ( after your custome ) is redde among you / that not onely your mouth take mete / but your eeres & herynge : do also honger & desyre the worde of god . Exposy . Here is the thyrde poynt I spake of / required vnto the fedynge of relygyous persones / that is to saye due place / & that is the table in the fratour . For yf they kepe the precepte before immediate / that they take no fode but at mele tyme . It must nede folowe by this lettre . Texte . Whan ye go to the table & ben set therat : that the same table is the due place of fedynge / wherby dothe playnly appere / that to ete goynge aboute ( as childer done & gredy labourers ) is moche agaynst discyplyne and the good maner of religyon / & that all though it were within the fratour / & in due tyme also : moche more yf it were done in ony other place without the fratour . For at mele tyme they must all / not onely take theyr fode syttyng at the table / but also take good hede what is redde : & none may ryse from the table without specyall lycence openly axed in the myddle of the fratour / & that also for a nedefull cause / excepte the seruytour : and yet may they take no fode in that mele tyme / except a very & vnfeyned nede / and that euer by lycence / as before is sayd . For the seruytours may take repaste euery day fastynge & other dayes / after the houre of none / & before the fratour grace / excepte they toke theyr mixtum / and brekefast before in the tyme therof / & yet may they afterward at the latter dyner / or otherwyse ( as semeth conuenyent ) make an ende of theyr dyner .

Saynt Hugh .

Tho persones done honger the worde of god / that haue desyre & pleasure to here it . For many persones done here many holy lessons / & yet they go away ther from voyde & without fruyte or {pro}fyte . For they haue none affecte / no desyre / ne pleasure therin / they fele no sauour therof . For what so euer they here / they soone forgete / it cometh in at the one ere ( as the commun sayenge is ) and gothe out at the other / & therfore they ben not worthy to here that they here . Where contrary / those that done honger and thurst iustyce / ben blessed of our lorde / & for theyr rewarde they shall ( sayth scripture ) be full fedde and satysfyed . Math̄ . v. And why shall they be so fedde ? bycause they fyrst had honger & desyre . That honger than & desyre of goodnes / causeth the persone to be after fedde & satysfyed . Fyrst than must the religyous {per}sones prepare & ordeyne theyr hertes & myndes to honger & desyre the worde of god / & than wyll his grace be present / and visyte & confort them with his swetnes / & refresshe them with his sauour & taste / so that they shall haue delectacyon & pleasure in his charite . Wherof is sayd . {pre}s . cxviij . Quā dulcia faucibus meis eloquia tua : su{per} mel ori meo . That is . How moche more swete ben thy wordes ( lorde ) vnto my soule / than is hony vnto my mouth ? and agayne . Ibidem . Thy lawe ( good lorde ) & doctryne is better & more precyous vnto me / than ony sum of golde or syluer . We shold therfore not onely syt at the bodyly table & receyue the fode of the body / but also at the spirytuall & heuenly table of our lord / and there receyue the fode of the soule . For spirytuall persones shold euer haue more delectacyon & pleasure in the fode of the soule than of the body . But whan so euer holy scripture and spirytual doctryne is redde amonge them / they sholde thynke veryly that is spirytuall fode / sente vnto them from our lorde to refresshe theyr hertes / that they feynt not in theyr iourney of this lyfe / & to make them also stronge & myghty to resyst the temptacyons of the fende / the ieoperdyes of the worlde and the assayles of the frayle flesshe . This fode sholde religyous persones alwaye honger & desyre without cesynge / that they myght say with the prophete . In corde meo abscondi eloquia tua : vt non peccem tibi . That is . I haue hyd as precious treasure / & locked vp thy holy worde in my hert / lest I sholde offende thy gracyous goodnes . Who so euer dothe hyde & close vp the worde of god in theyr hertes / shall therby nourysshe and fede theyr soules in vertue . For the worde of god is the quycke and lyuely fode of the soule / whiche defendeth the soule from the deth of synne / & also ledeth the soule vnto lyf eterne & euerlastynge . {pre}s . cxviij . The lettre . Qui infirmi sunt ex pristina consuetudine : si aliter tractantur in victu : non alijs molestum esse debet : nec iniustum videri eis / quos fecit aliqua {con}suetudo fortiores . That is . And yf suche persones as of olde custome ben feble / weyke or diseased / ben otherwyse entreated / & otherwyse prouyded fore / than the other persones that ben hole / & by the vse of hardnes ben more stronge in nature : let not the hole persones grudge / ne ony thynge be greued therwith / nor thynke it wronge / or contrary iustyce that they so haue . Whan saynt Augustyne had assygned vnto the dyscyples of this rule the due fourme of fastynge / as well in the qualite & maner of metes / as in the quantite & porcyon therof / & also for the due tyme & place / he dothe here in this lettre except suche {per}sones as of good reason may be accepted accordynge vnto the comune lawe / that is to saye / seke & feble persones / vnto whome no certayne lawe of fedynge is appoynted . And yet bycause that some persones may be in a communalte / that haue not alway charitable consyderacyon / & therfore wyll grudge to se theyr felowes be more cherysshed than they ben : saynt Augustyn doth here labour to appease suche {per}sones by good reason / wyllynge the euery {per}sone without parcialite / sholde be serued accordynge vnto necessite and nede . The reason shall folowe / after

Saynt Hugh .

The hole persones sholde by no meanes grudge ne be dyscontent / whan they se the seke persones mercyfully & charitably entreated / but rather bycause they ben hole & stronge / they sholde kepe more straytly the rygour of abstynence for themselfe / & for the seke also . And so shold they bere charitably by compassyon & pyte the imbecillite & feblenes of theyr felowes . The texte . Nec illos feliciores putent : quia sumunt quod non sumunt ipsi : sed sibi potius gratulent{ur} / quia valent qd non valent illi . That is . Nor yet sholde they thynke the feble persones more happy or better at ease / bycause they haue that they haue not / but rather sholde they reioyce & be glad of themselfe / & thanke god / that they ben able to do / that they be not . Exposy . Here doth saynt Augustyn shewe the reason I spake of / why the hole persones sholde not grudge at the cherysshynge of the seke / that is / bycause they ben more happy / & better at ease that ben hole & stronge with harde fare / than they ben that ben seke & feble with al delicates & welfare / all though the gloton that maketh his bely his god / wolde suffre grete payne to farewell .

Saynt Hugh .

For fastynge is better than fedyng / fastyng is vertue / & fedynge is of feblenes . They therfore may reioyce & thanke god / that of his gyft & grace they haue suche helth & strength / wherby they {pro}fyte in vertue and go forth / & be content with commune fare / without desyre of delycates or plenty . For the lesse desyre & appetyte they haue vnto pleasure / the more strayte and perfyte is theyr lyfe / & they more happy & blessed . For our sauyour sayd : Mat . vij . the harde path and strayte waye / ledeth moost surely vnto blysse . Let them than moost ioye & be glad / that ( for our lord ) may lyue moost hardly . For the harde lyfe dothe slee synne / and quenche all carnall pleasure . Bredeth & multyplyeth vertue / conforteth the herte / & maketh the soule hardy and bolde agaynst all enemyes / & lyfteth it vp towarde heuen . The lettre . Et si eis qui venerunt ex moribus delicatioribus ad monasterium : a. l. habet etiam stramentorum . aliquid alimentorum / vestimentorum / operimentorum datur : quod alijs fortioribus et ideo felicioribus / non datur : cogitare debent quibus non datur : quantum de sua seculari vita / illi ad istam descenderint : {quam}uis vsque ad aliorum / qui sunt corpore firmiores : a. l. fortiores . frugalitatem peruenire nequiuerint . That is . And yf vnto suche persones as haue come in to the monastery from delycate educacyon and tender bryngynge vp / ony fode / clothynge / or other necessaryes be gyuen / that vnto the stronger persones be not gyuen whiche persones / in that they be stronger / ben more happy and better at ease / let not them grudge therat / but rather let them consydre and wey / how lowe they came downe / that lefte & forsoke theyr seculer lyfe of pleasure / to come vnto this lyf of hardnes / all though they be not able to attayne vnto suche profyte and labours / as other that ben more stronge in body . Exposy . Fyrst ( ye may perceyue ) saynt Augustyn dyd excepte from the rygour of fastynge all seke persones / & shewed the reason therof . Here he dothe also excepte tendre persones that haue ben brought vp in welth and pleasure as ben the chylder of states / gentylmen and ryche folkes / whome he wolde not exclude from relygyon / all though they myght not awaye with harde fare / ne grete labours / but he wolde they sholde be entreated accordynge vnto theyr nede : so he commaunded in the begynnynge of this rule / that all persones sholde not haue lyke entreatynge / but euery persone as nede requireth . And the reason therof foloweth in the lettre / as ye shall here after your

Saynt Hugh .

The reason why the delycate persones sholde be otherwyse entreated than theyr company / is bycause they came downe so lowe / and therfore sholde they be suffred and borne / not for theyr hygh blode honoured / but for theyr necessyte fauoured / as foloweth . Variant{ur} verba in originali Nec debent velle omnes / quod paucos vident amplius accipere : non quia honorantur / sed quia tolerant{ur} . Quare ? Ne contingat detestanda peruersitas : vt in monasterio : vbi ( quantum possunt ) fiunt diuites laboriosi : fiant pauperes delicati . That is . Nor yet all the hole company sholde desyre to haue / that they se a fewe {per}sones haue aboue them / whiche thynge they so haue / not bycause they ben had in more honour / reuerence / or fauour : but bycause they ben more suffred and borne . And why sholde they not haue all in lyke ? Leest therby sholde happe or fall a grete peruersyte and abhomynable dysordre / that in the monasterye where ( vnto theyr strengthe and power ) the ryche and noble persones / sholde be laboryous / and alwaye occupyed : the poore persones be made delycate and ydle . Exposy . This is the reason that I spake of / why all persones shold not be serued in lyke / for than wolde the poore persones of harde educacyon waxe delycate and ydle . For delycate fare wyll soone make the persones that were not vsed therunto slouthful & dull / & the more vnable to labour & do theyr duty . And contrary / good welfare without superfluite / wyll make the tendre persones more stronge / without whiche they were not able to perfourme theyr due labours . And so this rule doth suffre the tendre persones to haue delicates / & vnto the harder persones dothe forbede them / & that is / bycause they shold all be labourers . For saynt Augustyne wyll not that ony ydle persone be of his rule / excepte the seke / for the tyme .

Saynt Hugh .

It is ( doubtles ) moche detestable & hatefull / that poore persones there be made delycate & ydle / where the persones of grete byrth / & large possessyons / done coueyte & desyre to be labourers / & to kepe abstynence . And yet ( more harme is ) that is ofte seen in many monasteryes . For many that in the worlde were ryght noble & ryche / done in the monastery lyue the more poorely therfore / & ben glad to be abiecte & set at nought . And contrary / many that in the worlde were vyle creatures / wretches / beggers & of moost lowe byrth / wyll in the monastery loke to haue honoure / reuerence / preemynence / & take more vpon them than ony other {per}sones . Whiche thynge ( as is sayd ) is very detestable / & to be abhorred . For they renne by the brode waye vnto euerlastynge payne / where the other done go by the strayte & narowe path vnto Ioye & blysse eterne . The lettre . Sane quemadmodun egrotantes necesse habent minus accipere ne grauentur : ita & post egritudinem sic tractandi sunt : vt cui{us} re creentur / etiam si de humillima scli paupertate venerunt / tan{quam} hoc illis {con}tulerit recentior egritudo : qd diuitib{us} anterior consuetudo . That is . And yet as it is necessary for the seke persones to kepe dyete & take the lesse fode / lest they be greued & hurt : so is it conuenyent / that after theyr sekenes they be so entreated and cherysshed / that the sooner they may be recouered . And that all though whan they came in to religyon / they were in moost depe pouerte of the worlde / as though theyr late sekenes & dysease sholde put them in suche case of tendernes / as dyd the ryche & noble persones theyr fore vsed custome . Exposy . Here saynt Augustyne dothe except from the rygour of fastynge the thyrde maner of persones . For the fyrst were the seke persones . Seconde the persones of delycate educacyon & tendre bryngynge vp . The thyrde here / ben those that haue ben seke and ben not fully recouered / whiche persones ben comynly tendre a good whyle after theyr sekenes / and therfore had nede of the more cherysshynge & good entreatynge / for els they myght soone fall agayne in to sekenes / & so be in worse case than before . But yet wyll not saynt Augustyn / they take ony custome therin / as after is shewed in the lettre / whiche ye shall here / after your expositour holy

Saynt Hugh .

Some infirmytees & dyseases ben rather hyndred than cured by fedynge / & than is it necessary the seke persones take lytel fode / lest they hyndre nature / & yet whan the sekenes is cured / & the persones weyke & feble / they must so be seen to / that they may the sooner be recouered . And in this maner of entreaty & cherysshynge / may be no parcialite / no difference bytwene the poore & the ryche . For the same tendernes is caused in the poore persones by sekenes / whiche was in the ryche & noble persones by vse & custome of theyr educacyon . And who so be mercyfull vnto the nedy / almyghty god wyll be mercyfull vnto them . For he sayd hym selfe . Math̄ . v. Blessed be the mercyfull persones / for they shall gete and wynne mercy . And holy saynt Iohn sayth . Who so seeth & perceyueth his broder in nede / & dothe close his bowelles from hym / that is to say / doth withdrawe from hym compassyon and pyte : Iohn . iij . how may the charite of our lord and fader abyde and dwell in hym ? as though he sayd : he hath not charite . Yf we than wyll haue the charite of our lorde and fader / we must exercyse and werke charite vnto our company . And yf we so do / we shall ( doubtles ) do hym seruyce / that in the last iudgement shall saye vnto vs. Mat . xxv I was seke and ye dyd visyte and conforte me / and therfore this shall be your rewarde . The possessyon of the realme & kyngdome of blysse / whiche is ordeyned for you from the begynnynge of the worlde . Yf than we serue our felowes for our lorde / the kyngdome of heuen shall be our reward . And so for temporall & transytory labour we shall haue wages & rewarde euerlastynge . The lettre . ● . l. recu●erauerint Sed cum vires pristinas reparauerint : redeant ad feliciorē {con}suetudinē suam . That is . But t whan they haue recouered theyr old strength & myght & ben hole / let them than returne vnto theyr more happy & gracyous custom of harde lyuynge . Exposy . Here ye may se / saynt Augustyn ( as I sayd ) wyl not that the discyples of this rule haue ony custom in delycates more than is very nedefull to strength them vnto theyr duty . For the custom of harde lyuynge is more gracyous / & of more meryte than the other / so sayth

Saynt Hugh .

The vse of abstynence / is an happy and gracyous custom / but more happy & gracyous is by that custom to chastyse & subdue the body in to seruytude & thraldom / but yet most happy & gracyous is that custom / that by the same seruytude & thraldom of the body doth cutte & cast clene away all carnall desyres & pleasures / whiche al way done kepe batayle & open warre agaynst the soule The lettre . Que famulos dei tanto amplius decet : quamto min{us} indigent / ne cibi eos teneat voluptas iam vegetatos : quos necessitas leuarat infirmos . That is . a. l. nec ibi e●…teneat vol●…tas iam ve●…tos : quo ne●…sitas leuar●… infirmos . whiche custom becometh the seruauntes of god so moche the rather / that now they haue no nede of delycates / & also lest by custom the pleasure of delycate fare / sholde contynue with them that now ben hole / whome very necessite releued whan they were seke . Exposy . Here saynt Augustyne doth shewe two reasons why the persones fully recouered / sholde lyue as they dyd before with commune fode / without delycates : one cause is / bycause they haue no nede of suche fode . And the discyples of this rule shold neuer take fode for pleasure / but for nede to make them able ( as is sayd ) to do theyr duty . The seconde reason is / bycause the custome of delycates sholde not engendre pleasure . For it is a very harde thynge to remoue and breke a custome / & therfore saynt Augustyn wyll his discyples shall accustom & vse themselfe to lyue with as harde fare as nature may bere . Now herke vnto

Saynt Hugh .

For the relefe and recouery of dysease and sekenes / it is necessary to cure and cherysshe the body . But whan the body is recouered vnto full strength / than must that cure be taken awaye and layde on parte / leest the pleasure of delycate fode / sholde holde and kepe the seruauntes of god in pryson . And soo cause them that sholde do seruyce vnto abstynence for the welth of theyr soules / to be as bonde seruauntes vnto glotony . The lesse nede therfore they haue / the more it becometh them to ordre soo them selfe / that they be not teyed ne holden with the pleasure of delycate fare / lest therby the vyce of glotony do robbe and take awaye the vertues of the soule . For no persone may wynne and gete the palme and vyctory of spirytuall batayle / but that fyrst wyll ( by abstynence ) slee and quenche the concupyscence and vayne pleasure of the body . Nor yet shall we be able to begyn spirytuall batayle / except we fyrst within our selfe do vaynquysshe and ouercome the appetyte of glotony . For except we fyrst ouercome our moost nere enemyes / we shall but all in vayne make batayle with ferther enemyes . Some persones that well done purpose & well entende / done lytell care for glotony / & in maner done forgete it / and set lytell therby / & yet wyll they enforce & able them selfe vnto spyrytuall batayle / and doo very strongly therin : bere grete labours / kepe the quere contynually / be from none obseruaunce / watche / praye / take discyplynes / with many other strayte and hard punysshementes . But yet they wyll fare well / and therfore bycause they knowe not the due ordre of spirytuall batayle / whan glotony hath rule and dominacyon / they vtterly done lose all the werkes of theyr grete & besy diligence . For yf the bely be not restrayned by due abstynence / all the vertues done perysshe by negligence . We haue therof a fygure and holy scripture in the boke of kynges / where is redde / that the prynce and capytayne of the cokes / dyd destroye the walles of Ierusalem ij . Re . r{is} / that is to meane / that glotony ( yf the wombe be not restrayned by due abstynence ) doth vtterly destroye the vertues of the soule . Num̄ . xj An other fygure of the chosen people of our lorde / that after they had ben delyuered out of the grete captyuyte and thraldome of egypte / dyd suffre penaunce & deth in wyldernes / bycause they set at nought & despysed the holy fode sent from heuen called manna / and desyred rather to fede vpon flesshe and other commune metes . Gen̄ . xxv Esau also for a poore messe of potage ( to fulfyll his carnall concupyscence ) dyd sell his enherytaunce / & so lost the honour and dignite that belonged therunto . The vyce & defaute therfore / is not in the mete / but in the frayle & folisthe appetyte . And therfore whan we oftentymes done desyre & take delycates / we done offende therin / excepte we haue nede of them / and lykewyse / yf we take the grosse metes for pleasure / that afterwarde done hyndre or trouble nature . For that fode shold we alwaye take / that nature hath nede of / and not that sholde engendre an appetyte & desyre of fedynge . The lettre . a. l. Illi s● extiment . Illos estiment ditiores / qui in sustinenda parcitate fuerit fortiores . That is . And let them euer thynke & iudge those persones moost ryche & moost noble / that to bere & suffre hardnes ben moost stronge & herty . Exposy . Ye may hereby consydre / that saynt Augustyn wyll not that religyon sholde make persones of lowe byrth & hardnes to be delycate gentylmen / as though theyr gentry & ryches stode in delycate fare / but rather that all the noblenes & ryches of religyous {per}sones / sholde stande in the rygour & moost strayte obseruaunce of religyon / & that wolde saynt Augustyn they sholde byleue & thynke for trouth . For that byleue shall herten and courage them to suffre hardnes / and no thynge to delyte in delycates .

Saynt Hugh .

By the fortytude and strengthe of harde lyuynge / vices and synnes ben repressed and destroyed . And by the mortyfycacyon of vyces / groweth and spryngeth a good begynnyng of vertue . And vertues goten and shette or locked vp in the tresoury of the herte / ben the very true rychesses of the soule . And therfore doth folowe in the lettre . Texte . Eccl. x . in ●ine . Melius est enim minus egere : {quam} plus habere . This lettre may be taken dyuersly / and soo therafter dyuersly expowned . One waye it may signyfye in englysshe this sentence . Better is it somwhat to nede and want / than to haue ony thynge to moche . Exposy . And this exposycyon dothe moche accorde vnto the begynnyng of this chapytre / where saynt Augustyn wyll that generally all the dyscyples of this rule / sholde lyue as hardly as theyr naturall strength may bere / and that is euer to nede and lacke / rather than to haue ony thynge to moche . And it agreeth well with the sentence next before / wherby we must thynke them moost ryche / not that haue what they nede after theyr desyre / but that haue strengthe to want / and to forbere that is nedefull . An other waye it may be taken after this englysshe . Better is it / no thynge to nede / than to haue ony more than nedeth . And this exposycyon may also accorde well with the nexte lettre before . For they ben more ryche and better at ease / that haue strength to be content with ynough and that dothe suffyse nature / than they ben that by custome must take somwhat more than wold suffyse nature . For nature well accustomed / wyll be content with a lytell . And to this exposycyon accordeth the sayenge of the holy {pro}phete . Prou. xxj Neque diuitias neque paupertates dederis mihi : sed tantum victui meo tribue necessaria . That is . Gyue me ( good lorde ) neythe rychesse ne pouerte / but onely that is nedefull vnto my dayly lyuynge . After this sentence than / the lettre sayth . It is better not to nede / that is to saye / to haue suffycyent / and therwith to be content / than to haue ony thynge more . Texte . For that more / is euer occasyon of synne . Your commune englysshe prouerbe hath here good place . Better is ynough / than a feest . Nota .

Saynt Hugh .

It is better to suffre some nede for the loue of our lorde / than to haue ouermoche plenty and welthe . For the nede and pouerte that is suffred for our lorde dothe engendre and buylde humylite and mekenes . And contrary / ouermoche welthe and plenty / bryngeth forth pryde / the one is rote and begynnynge of all vertues / the other welle and heed of all vyces . The relygyous persones therfore / that ben the vowed and professed seruauntes of our lorde / sholde ( for his loue ) represse and restrayne the voluptuous pleasure and frayle appetyte of the flesshe / and that is euer to drawe by custome vnto straytnes / and to be content with a lytell . And soo to desyre somwhat lesse fode / lesse clothynge / lesse cherysshynge / than is necessary / takynge alwaye some payne for the rewarde that shall come therof . Rom̄ . vij We haue ( as saynt Paule sayth ) two men / an outwarde man / and an inwarde man / that is to saye / the flesshe / and the spiryte / or the body / and the soule / and eche must helpe other / and euer reason must be equall iudge bytwene them / that the body be kepte as a bounde seruaunt subdued / and euer obedyent vnto the werkynge of all good werkes without rebellyon / and yet so / that the body be not so lowe brought / but that he be able to do his duty / without grudge . Thus haue you an ende of the thyrde chapitre .

The fourth chapytre of the rule .

●… In originali ●… dduntur hec q̄ ●… quunt{ur} . videlz ●… ec sint vobis ●… am tenera ca●… itum tegmia ne ●… eciola subter ●… ppareant ca●… illos : ex nul●… parte nudos ●… abeatis / nec ●… oris / vel spar●… at negligentia ●… el componat in●… ustria .

●… This latyn ●… entence is in ●… he orygynall ●… f saynt Augu●… tin wryten ( as ●… e sayd ) fyrst ●… nto women / ●… hus to saye in ●… nglysshe . Let ●… ot the veyles ●… r couerynges ●… f your hed be ●… o fyne or thyn ●… hat your cals ●… r coife● vnder ●… ethe may ap●… ere / or be per●… eyued and let ●… ot your here ●… n ony part be ●… aked or bare ●… o be seen / ney●… her louse ban●… ynge forth by ●… egligence / nor ●… et trussed vp ●… y ony diligen●… .

NOn sit notabilis habit{us} vester / nec affectetis vestib{us} placere : sed moribus . That is . Let not your habyte or araye be notable / ne euer haue you pleasure in clothynge / but rather in good maners . In the chapitre nexte before this / our holy fader saynt Augustyn doth begyn to ordre the discyples of this rule vnto the seconde vowe chastite / whiche he contynueth here in this chapitre . And syth ( as I sayd before ) vnto the kepynge of chastite / thre thynges ben required / that is to say / moderate dyete / moderate clothynge / and religyous behauyour . One of the whiche in the other chapitre spedde / the other twayne he {pro}secuteth & foloweth in this present chapytre / & fyrst of the clothynge / habyte or aray and that in fewe wordes before rehersed . Let not your habyte . &c. The sentence ( I say ) is shorte / but the mystery is longe . For in this worde notable / is vnderstande colour / fynesse / course / lengthe / brede / wyde / syde / narowe / large / shappe or fashon . And in this worde pleasure / is vnderstande the maner of the werynge & ordrynge of the habyte . For in the outwarde werynge & shewe of the clothynge or aray / is oft shewed what pleasure the persone hath therin . Of the maner of your habyte and aray / we haue somwhat shewed you in our fyrst boke of the essencyall vowes . Here our mynde is but to dyuyde the lettre and texte of the rule / and to put you somtyme in remembraunce of notable wordes or sentences / and to translate on forth the grete holy clerke saynt Hugh / who speketh .

Saynt Hugh .

Let not your habyte be notable . &c. For we fynde wryten of our holy fader saynt Augustyn / that his aray in all partes / was neyther to precyous or to gay / nor yet to abiecte / ne to vile / but in a meane and moderate maner / as becometh his degre & perfeccyon . And also he sayd of hymselfe . I confesse ( sayth he ) and graunt that I am abasshed & ashamed of a precyous vesture & notable aray . For it becometh not this {pro}fessyon / it becometh not this vocacyon and callynge / it becometh not this body / these membres / it becometh not this age / these hore heres . For our sauyour sayth in the gospell . Se / suche {per}sones as ben cladde with delycate & pleasaunt clothynge / done dwell in kynges houses . Math̄ . xj The courtyours haue pleasure in soft pleasaunt & precyous garmentes . And the discyples of Chryst ben well content & pleased with course / harde / & vyle aray . The garment of religyous {per}sones must be without newe fashons without vanite / without su{per}fluite / without ony thynge that apperteyneth to pryde or vaynglory . For the delycate vesture / doth not garnysshe / ne make honest the religyous {per}sone / but good maners & the clennes of conscyence . Let vs therfore that ben or shold be spirytuall persones / garnysshe & aray our selfe with spirituall ornamentes / with the garmentes of chastite / humylite / myldnes / obedyence / pacyence / quietude and charite . These ben the garmentes wherwith the deuoute soule may please her make & spouse . For he that is the spouse inuysyble / requireth not ne desyreth so moche the outwarde / as the inwarde beaute of his beloued . For the prophete sayth . psal . xliiij Omnis glia ei{us} : filie regis ab intus . That is . All his glory & pleasure / is the inward beaute of the kynges doughter / his chosen spouse mannes soule . Let therfore all our apparayle / all our beaute / & garnysshe / be good maners / religyous behauyour . For the soule is blessed & happy / vnto whome the louynge spouse Iesu sayth . Cant . iiij . Quā pulchra es amica mea : et macula non est in te . How fayre / how goodly arte thou / myne owne dere beloued : for there is no spotte ne blemysshe in the . Let vs therfore study & gyue dyligence to please our lord / that beholdeth all & is not seen . And that we no thynge study for the pleasure of araye / but ( as is sayd ) for good maners & religyous behauyour / that so we may in effecte folowe & fulfyll the counseyle of the apostle Paule . Rom̄ . xij . Nolite conformari huic sclo . &c. Be not you lyke / ne folowe the maner of this worlde / ne the people therof / but rather be you renewed / or made newe persones / by the newe spirytuall felynge & vnderstandynge of your selfe . ij . Co. iiij . For all though our outward man the body be dayly corrupted & perysshed / yet notwithstandynge our inwarde man the soule is renewed from daye to daye / & so encreaceth in vertue & perfeccyon .

The texte .

xlj . distin . clericus . Quando {pro}ceditis / simul ambulate : cum veneritis quo itis / simul state : in incessu / habitu / statu / et in ommibus motib{us} vestris : a. l. nihil fiat qd illiciat cuius{quam} libidinem : ●ed . &c. vestram bonam conuersationen ostendite : et nihil fiat quod cuius{quam} offendat aspectum : sed qd vestram deceat sanctitatem . That is . Whan ye go forth / go togyder / & whan ye come wheder ye go / stande or byde togyder : in your pace / in your habyte / in your standynge and in all your mouynges / gestures and behauyour / shewe euer your good & godly conuersacyon / & that ye no thynge do / that may offende the syght of ony {per}sone / but rather that may become your {per}feccyon / your sanctite & holynes . Exposy . Here saynt Augustyne entreateth of the thyrde thynge we sayd was necessary vnto chastite / that is to say / religyous behauyour . For as sadde behauyour moueth vnto sadnes / soo lyght behauyour moueth vnto lyghtnes / & also as sad behauyour doth shewe a sad persone / so doth lyght behauyour shewe a lyght persone . So sayth the wyse man eccliasticus Amict{us} corporis / risus dentium / & ingressus hominis annunciant de eo . That is . xix . D. The aray of the body / the lyght countenaunce / & the pace goynge & behauyour of a {per}sone / done shewe what he is . Dyuers other auctorytees & reasons apperteynynge herevnto / ye shall fynde in your sayd boke of our fyrst monicyon . Now here holy

Saynt Hugh .

The holy congregacyon of perfyte persones / dothe not onely florysshe & haue auctorite by the honour of religyon / but also dothe moche more edyfye by the goodly beaute of honest and religyous behauyour . Wherof scripture sayth . eccl . xxiiij Flores mei fruct{us} honoris & honestatis . My floures ben the fruytes of honour & honesty . Religyous persones ben of honour / & so ben they taken yf they be good & vertuous . And moost honest & relygyous is it for them / as they dwell togyder / so to go togyder / stande togyder / enclyne togyder . j . Co. xiiij So that ( after the apostle ) all thynge be done honestly / and after due ordre . We may also vnderstande this knotte / this concorde & coniunccyon of religyous persones togyder / spirytually . For the couent & congregacyon of good religyous persones / is called in scripture terryble & dredefull / as the front or vawarde of an ordred felde or batayle . Cant . vj . whiche gadred and ordred bothe to go / stande or stoppe all togyder / is the more stronge to withstande theyr enemyes . So lykewyse the congregacyon of holy persones / beynge all of one behauyour / is the more myghty & stronge to withstande the deuyll / that no thynge hateth more than vnite & concorde . But therfore moche is that lettre notable / where is sayd . In all your mouynges / shewe so your behauyour / that no thynge be done / that sholde offende the syght of ony persone / but that may become your {per}feccyon . So sholde religyous persones lyue / that iustly they myght not of ony persone be reproued . For surely it is very vnconuenyent / that those persones whiche by theyr ordre ben bounden to gyue vnto other {per}sones example / fourme / & maner of perfeccyon / shold in themselfe lyue inordynately or reprouably . For vnto religyous {per}sones dothe moost specyally appertayn / that our lorde sayth . Leuit. xx Estote sancti sicut et ego sanctus sum . Be you perfyte & holy as I am holy & perfyte . Veryly we shold be holy & perfyte that haue receyued the holy habyte of religyon / the habyte of perfeccyon / & that haue bounde our selfe vnto the dayly seruyce of god / & oftentymes to receyue his holy sacramentes / & more specially those of vs that done also ministre & consecrate his blessed body . Vnto whome saynt Paule sayth . 1. Co. iiij . Sic nos existimet ho . &c. Let euery persone ( sayth he ) suppose vs so / & after suche maner as we seme to be / that is to saye / minystres of Chryst and the dispensers or dyuiders vnto other / of the holy mysteryes of our lorde . Se / note here that the apostle doth not commaunde vs onely to be religyous / but also so to seme religyous / that euery {per}sone may so suppose & trust . For it suffyseth not vnto vs to haue good lyfe & perfeccyon / but also that we haue good name & fame . For good lyfe is vnto vs necessary for our selfe / & good name & fame for other persones / wherfore the same apostle sayth . j . Tim̄ . ii It behoueth vs to haue good testymony & wytnes of those thynges that ben without vs / that is to saye / of our behauyour & of the people . So therfore must we lyue / that our lyfe accorde with our name / that is to saye / religyous / and that in our ●erkes we holde & kepe our {pro}fessyon . So that yf our ordre be perfyte / we be also perfyte / and yf we haue a ●●od name we proue the same by the wytnes of good werkes . For than done we lyue religyously / whan by reguler disciplyne & religyous behauyour we restrayne all vnlawfull mocyons / & whan all our membres & outwarde wyttes ben studyously garded / kepte & restrayned from all occasyons of lyghtnes or dyssolucyon . So that our syght be symple / meke & lowly / and neuer fyxed vpon ony thynge vnlawfully desyred / & our eres & herynge be euer pure / clene & discrete / closed & stopped from all maner of vanite & voyde communycacyon . Our speche be euer sauced with salte / that is to saye / adourned & garnysshed with wysdom / that we speke not moche / ne ony thynge vayne / nor specyally noyous or synfull / but the lytell that we speke / be alway good & {pro}fytable . That also in our herte be clennes / our countenaunce be euer basshefull & maydenly . In our pace & goynge be grauite . In our stacyons & inclynacyons reuerence / & in all our mocyons or mouynges / maturite & warenes / that we neuer forgete our selfe . Our habyte & aray be euer religyous / so that {per}feccyon & holynes may euer therin clerely be seen / & good honesty playnly appere . And very true mekenes be kept & preserued . And that ( as is sayd ) in all our gestures & mocyons no thynge be done that sholde offende the syght of ony {per}sone / but that may become our perfeccyon . There foloweth in the lettre . Oculi vestri et si iaciuntur in aliquam feminarum : in nulla figantur : neque enim quando {pro}ceditis : feminas videre {pro}hibemini : sed appetere vel ab ipsis appeti velle : criminosum est . That is . And all though ye cast your eye or loke vpon ony frayle or lyght persone / yet fyxe not your syght / ne loke stedfastly vpon ony suche . For whan ye go forth / it is not {pro}hybyte ne forboden you to se or loke vpon frayle persones / but to haue appetyte carnally to haue or mysvse them / or yet to be had or mysvsed of them / is euer synfull . This rule was fyrst wryten vnto women / & after by longe vse supposed & applyed vnto the male sexe / vnto men / and therfore in the latyn lettre is sayd . Heminas videre . To se or loke vpon women . Vide Augustin̄ . in epla . cix . But bycause that now bothe men & women haue receyued & done professe the same rule / we in that place to be ( as we sayd ) indifferent vnto bothe the sexes / done translate that terme women frayle persones / & that we do bycause that in holy scripture by that terme woman / is vnderstande & sygnyfyed the fraylty rather of ony lyght {per}sone / than the sexe or kynde of the woman . Here in this lettre saynt Augustyn more playnly toucheth suche behauyour as is moost peryllous vnto chastite / & moost comynly doth noy the same / that is to saye / a wanton eye / a lyght countenaunce / the redy messengers of synne / & sore assaylers of chastite . For by the syght / as wynde by the wyndowe / doth the mocyon & temptacyon of carnalite & lightnes entre in to the mynde & herte / & therfore doth saynt Augystyn declare the ieoperdy of the syght specyally to be fyxed by affeccyon . Nota . Texte . And here ye shal note & well perceyue by these wordes of the texte . Whan ye go forth / that all the discyples of this rule sholde be as enclosed / the men from the syght of all women / & the women from the syght of all men / but whan they go forth . So that women sholde neuer come in to the monastery of men / ne euer men come within the monastery of the women . Necessite is euer excepted / as labourers that done repare the housynge / or do suche other necessary labours / and therfore may men or women entre your clausure . But that women shold come amonge ony relygyous men of this rule / I can not se / nor men amonge women / but ( as is sayd ) for very and vnfeyned necessite reason wyll ye so graunt of the selfe lettre & wordes of the rule . Texte . Whan ye go forth ( sayth the rule ) ye be not prohybyte ne forboden to loke . &c. Ergo whan ye go not forth / ye ben forboden to se / or to be seen . For yf ye myght lawfully company with suche persones at home / why sholde saynt Augustyn saye / whan ye go forth . It were su{per}fluous & more vayne / than shold become saynt Augustyn to speke . Now I se what some persones wyll saye here vnto . Oh syr ye be now to harde to su{per}sticyous & to precyse / that were harde / that we myght neuer go forth without very nede . For than doth our religyous persones erre all & do amysse . For often tymes they go forth for recreacyon and disporte . Nay frende not all / ne ony that done kepe the rule . For after in the syxth chapytre the lettre expresseth necessite / or nede / sayenge . Ye shall not go vnto the bayne / ne ony where els where nede shall be . &c. So that the rule wyll ( without doubte ) ye go forth onely for nede / & I saye very and vnfeyned nede . For nede fayned / is no nede . Well syr saye you / I praye you than / syth nede alone must compell vs to go forth / shewe vs what nede that is ? The lettre of the rule dothe shewe the nede with grete and large lyberty / in the place before sayd / where is sayd . The discyples of this rule shall not go vnto the bayne nor ony where els where nede requireth . Capi . vj . There may ye perceyue that bodyly nede is at the lest required / & that I saye with lyberty . Syth there is not named extreme or strayte nede / as in our rule here at Syon / & in dyuerse other religyons in englonde . Than yf bodyly nede do excuse you to go forth / moche more dothe ghostly nede of the soule discharge your conscyence / & the same nede must ye vnderstande of all suche persones as shold come amonge you / or within your clausure . For els ( as we sayd ) that precepte for your goynge forth sholde be voyde / yf ye myght receyue them in to your clausure . Now pardon me to saye trouth as the very lettre sowneth / & neuer excuse you by suche {per}sones of your professyon as done contrary . For they do not obserue the rule / nor theyr transgressyon and synne shall euer defende you from payne . For ye promyse the rule by your professyon / & that surely must ye paye / or els bere the payne vntollerable & vnberable . Now mea culpa / that I haue so longe hanged vpon this poynt / & all is bycause I knowe so many that herein done amysse .

Saynt Hugh .

Oculi vestri . &c. All though your eye or syght be cast vpon ony frayle or lyght persone / yet let it not be fixed or stedfastly set vpon ony suche persones . For our lord sayth in the gospell . Math̄ . i Who so loketh vpon ony frayle or lyght persone / for the entent & of concupyscence & vnclene desyre / euen than forthwith hath he by that syght & wyl done lechery / & offended with that persone in hert . Syth than by the vnlawfull cast & syght of eye / concupyscence aryseth & is moued / wherby the integrite & clennes of mynde is violate & defouled . It is therfore necessary that religyous {per}sones sacred vnto our lorde depresse & kepe well theyr syght / lest by concupiscence & vnclennes of mynde they offende his grace . ij . Re . xj . For holy Dauid the prophete / bycause he cast & fixed his syght vpon a frayle persone / was by vnlawfull appetyte & desyre vaynquisshed & ouercome / & so commytted bothe aduoutry & homicyde / that is to saye manslaughter . Syth than suche a man so holy & perfyte dyd fall by the negligence of his syght / what shold we wretches than / ferre from his callynge / ony thynge presume to trust our selfe ? We sholde rather moche drede / & haue our selfe in ryght grete awayte / how / wherevpon / & whan we loke / & ofte remembre the sayenge of holy Iob . I haue ( sayth he ) appoynted & made couenaunt with myn eyes & syght / not onely that I wyll not loke / but also that I wyll not thynke vpon ony virgyn / moche more than ony other woman . Iob . xxx Bycause the holy Iob perceyued / that by the outwarde syght / the inwarde herte and mynde myght be corrupted : therfore he appoynted & couenaunted with his syght / that he sholde not vnwarely se / that after he myght vnlawfully desyre . For doubtles vyce shall neuer be well & perfytly vaynquysshed / vnto the tyme the cause & occasyon therof be dylygently auoyded & eschewed . And therfore whan Lot fledde out of Sodom / he had in commaundement he sholde not loke backe / ne yet tary nor byde in ony place aboute that coste or compasse / but that he shold make hymselfe safe in the mount . Gen̄ . xix . So lykewyse who so wyll flee & auoyde the occasyon & ieoperdy of vyce & synne / must departe & flee from the syght & company therof / & gete hym vnto the mount / clymbe the heyght of vertue & perfeccyon / that the ferther in body / mynde & vertue he is from the occasyon of vyces / the more at lyberty / & the more in surety he may be from the daunger of them . And that the syght is oftentymes cause & occasyon of carnall concupiscence / is shewed in the texte that foloweth . Nec solo tacito affectu : ●… xxii . q . v. iec solo . {sed} aspectu & affectu quoque : appetitur et appetit concupiscentia feminarum . That is . Nor yet the concupyscence & carnall mocyon of frayle persones / hath appetyte to haue and to be had / by the preuy affect & inward desyre of mynde alone / but also bothe by the aspecte & outwarde lokes / & by that affecte also . Somwhat of these lokes & other countenaunces we haue shewed vnto you in your other sayd boke of the thre princypall vowes . And how ieoperdous they ben / appereth in the lyues & collacyons of the holy faders in many places . It is therfore ynough for vs to shewe you for the lettre / how saynt Augustyn entreatynge of chastite / dothe here shewe the ieoperdyes & perylles that belonge therunto . And as before he hath shewed how chastite is had & preserued / so he now sheweth how chastite may be lost and destroyed . And that fyrst by the syght / where he sayth . Nor yet . &c.

Saynt Hugh .

Nor yet the concupyscence . &c. as though he sayd : concupyscence groweth not onely within forth by preuy pleasure / but also it is oft engendred & multyplyed by outward syght & beholdynge . ij . Re . xj . For yf saynt Dauid had not fastened his syght vpon the woman / he had not falled in to that carnall temptacyon . Hiere . ix . Of that whiche syght the {pro}phete sayth . Deth hath ascended in to our wyndowes / & so hath entred in to our houses . Deth is the vnclene concupyscence . And our hous is our inwarde mynde / the wyndowes wherof ben our outward senses & wyttes / herynge / seynge / smellynge / tastyng / & touchynge . So than dethe dothe entre by our wyndowes in to our houses / whan by our outward wyttes the vyce of concupyscence entreth in to our inwarde myndes . Therfore that our wyttes be not so corrupted & deth so entre / it is necessary that with grete diligence the selfe hous / that is the mynde / kepe well the wyndowes / that the more surely we shette out the synne of concupiscence / the more lyghtly we may represse that vayne appetyte . For moche is to be noted & fered / that forthwith in the lettre foloweth . Nec dicatis vos habere animos pudicos : si habeatis oculos impudicos : quia impudicus oculus / impudici cordis est nuncius . That is . And ye can not saye ye haue chastite & sadde myndes / yf ye haue vnchaste & lyght eyes . For the vnchaste & lyght eye / is the messenger of the vnchaste & vnclene hert . Se how saynt Augustyn here persuadeth the religyous persones vnto the contynency & kepynge of theyr sight . For he not onely sheweth the weyght & peryll of this vyce as vnto the corrupcyon of the soule & mynde / but also how it blotteth / fadeth & hurteth the name or fame of the {per}sones / in so moche the syght gyueth occasyon vnto all other to iudge theyr inward myndes and consentes / after the maner of theyr outwarde lokes . So sayth

Saynt Hugh .

The outwarde membres done often shewe what lyeth pryuely in the hert . And many tymes the habyte & behauyour of the mynde / is knowen by the habyte & behauyour of the body . And the synne is lesse whyle it is preuy / than whan it is openly knowen . For ye must vnderstande that vnclennes is somtyme spirytuall / somtyme carnall . Spirytuall vnclennes is by the inwarde werkynge of vnclene thoughtes . And carnall / whan it {pro}cedeth & cometh vnto some maner acte & dede / as in herynge / seynge / touchynge / & spekynge with suche other incitamentes & nourysshers of vnclene lustes & vnlawfull pleasures / wherby the soule is departed from god / lechery exercysed in the wyttes / & chastite chaced / dryuen out & auoyded from the maners . So foloweth in the lettre . Et cum se inuicē ( etiam sibimet tacente lingua ) conspectu mutuo corda nunciant impudica / & scdm concupiscentiam carnis / alterutro delectantur ardore ( etiam intactis ab immunda violatione corporibus ) fugit castitas ipsa de morib{us} . That is . And whan so euer suche persones / all though without speche ( onely lokynge eche vpon other ) done shewe amonge themselfe theyr carnall myndes & vnchaste hertes / & also after the concupiscence & desyre of the flesshe done eche take pleasure in the carnall fauour & affeccyon of other / all though there be none vnclene touchynge of the body / yet doth that vertue of chastite flee & auoyde from theyr maners Here saynt Augustyn dothe shewe of the syght / whiche is the lest offence of lechery ( except thought ) how greuous notwithstandynge it may be / specyally vnto relygyous persones . For ma●● suche thynges may be lawfull / or ( at the leest ) bu●●●nyall synne in seculer & worldly persones / whiche in religyous persones ben neuer without some synne / and oftentymes deedly & dampnable . For yf the lyght cast of an eye be so greuous as here is shewed in the lettre / how greuous suppose you ben the other vnchaste behauyours ? as kyssynge and touchynge ? moche doubtles / & very moche more . For I can not se that a religyous man may kysse ony woman / ne a religyous woman kysse ony man / without offence & synne / and yf it be for carnall pleasure / without deedly synne . Nor yet ( after mayster Gerson ) touche the hand or ony other naked place . For syth the olde faders wolde not se theyr owne naturall parentes / ne yet with good wyll be seen of them . How may now ony relygyous persone vse ony suche behauyour without some synner specyally syth we in this tyme / ben ferre more straytly bounde than they were than / it may not be / it can not be . Here now what your exposytour sayth therto holy

Saynt Hugh .

Chastite ( doubtles ) doth flee and auoyde from the maners of suche persones / whan by the lokes & beholdynge of eche other / voluptuous & vnclene pleasure begynneth more and more to kendle & enflambe . And all though there be none vnclene bodyly touchyng / yet is the selfe vnclennes commytted & done by that syght / by that affeccyon / by that delectacyon & cogitacyon . And by these degrees that done folowe / the synne doth encreace & multyply . The syght and outwarde wyttes done moue the cogitacyon & thought . And the cogitacyon engendreth delectacyon . The delectacyon / consent The consent / the acte . The acte / custom . And the custom engendreth necessite . For suche persones as ben accustomed and vsed vnto a synne / wyll saye they can not leue it / & in very dede no more they lightly may . They must nede ( they saye ) haue it / they can not be without it . It is vnto them therfore by custom as necessite . The apostle Paule sayth . Rom̄ . vij . The lawe & necessite of synne is in the membres / whiche lawe is that custom that in ofte doynge of synne we haue conceyued & brought our selfe vnto . So that whan we wolde / we can not departe therfrom bycause we ben reteyned & holden of custome in the bonde & pryson of necessite . Therfore it is wysdome to restrayne at the begynnynge / whan the synne dothe fyrst appere . For yf it contynue & byde / it wyll anone growe vnto the greter offence . The prophete of suche mocyons . Prolongauerunt i meā . They haue ( sayth he ) prolonged & contynued myn iniquite . So that passynge my power / our lorde must breke & destroye them . The lettre foloweth . Nec putare debet qui in femina figit oculum / & illius in se diligit fixum : ab alijs se non videri / cum hoc fecerit / videtur omninp : et a quib{us} se videri non arbitratur . That is . And let suche {per}sones as so done fasten theyr syght vpon frayle {per}sones / & that done loue also to haue agayne theyr syght fixed vpon them . That is to meane / suche {per}sones as haue pleasure to loke wantonly vpon lyght {per}sones / & so to be loked vpon . Let not them ( I saye ) thynke ne suppose they be not seen & perceyued whan they so do For in dede they ben seen & clerely perceyued . And that of suche persones as they wene not / ne wold trowe fore or suppose . Here saynt Augustyn dothe answere vnto the excuse of many suche persones as ben determyned to folowe fraylte / & yet wolde be lothe to be knowen & to be hyndred or hurt in theyr name or fame therby / & therfore they vse theyr pleasure pryuely / and as they thynke in moost secrete maner . But in trouth / whan they byleue no {per}sone dothe perceyue theyr behauyour all the worlde ( as they saye ) wondreth vpon them . They ben vtterly aspyed / whan they thynke they be in moost surety . So sayth saynt Hugh .

Saynt Hugh .

We se this oftentymes happe of them that wolde hyde and kepe secrete theyr offences / that whan they suppose & thynke they do all thynges warely & secretly : yet or they ben ware / they shewe playnly themselfe by theyr behauyour / & so the counseyle they byleue is secrete vnto themselfe / is vnto other {per}sones more than openly knowen . The lettre . a.l. ecce lateat . a.l. de illo su{per}no inspectore . Sed & si lateat & a nemine hominum videatur : quid faciet de illo desu{per} inspectatore : quc̄ latere nihil potest ? An ideo putandus est non videre : quia tanto videt pacientius / quamto sapientius ? That is . But though in case it were secrete / & no persone sawe them / yet what wolde they do or thynke of hym that loketh from aboue / almyghty god / from whome no thynge may be hyd ? wolde they suppose or thynke he sawe them not / bycause he is so pacyent & suffreth them in that euyll / whiche he moost surely seeth / and wherof he hath moost certayn knowlege ? as though he sayd / that were a grete foly so to thynke of god . Bycause that a {per}sone may leue or forsake synne without meryte / whan he so doth rather for shame of the worlde than for the louynge drede of god . Saynt Augustyne dothe here shewe that the worldly drede doth no thynge excuse the synne / bycause euery {per}sone must gyue account vnto the knowlege of god / that can not be deceyued . So sayth holy

Saynt Hugh .

In all thynges therfore that we eyther do / saye or thynke / we must euer drede the syght & knowlege of the moost hygh iudge our lorde god . For all though our synnes & defautes done not alway apere in the syght of man / in the syght of god they ben open & vtterly seen & perceyued . And that moche sholde restrayne vs from synne bycause that in his iudgement no thynge can be vnpunysshed or vnrewarded . We shold therfore agaynst the shorte pleasure of synne countre & wey the perpetuall payne & endles sorowe of hell . For ( doubtles ) he is a very wretched fole / that for so shorte / so fylthy & so abhomynable a lust / wolde lose so grete Ioye / as is in heuen / & take wylfully so horryble paynes & turmentes as ben in hell . The texte . Illi ergo vir sanct{us} / timeat displicere : ne velit femine male placere . Illum cogitet omnia videre / ne velit feminam male videre . That is . Let therfore the good relygyous persone euer drede & fere to dysplease hym / that by his drede he haue no wyll ne desyre vnlawfully to please the frayle or lyght persone / let hym thynke & remembre that god doth se & perceyue all thynges / that he therby haue no wyll to se vnlawfully & to beholde the frayle & lyght persone . Here saynt Augustyn doth shewe why synne shold be lefte / that is to saye / for the drede euer of the offence of god / and not of man . And also saynt Augustyn knewe well the disposicyons of frayle persones / whiche wyll many tymes mysvse themselfe for the pleasure onely of the other persone / more than for theyr owne pleasure : ye & that somtyme whan it is vnto themselfe bothe displeasure and payne . And whan also theyr conscyence very moche grudgeth withall . Yet ( I saye ) t they wyll / vaynquysshed by sensualite / folowe the pleasure of the frayle persone / & so for that tyme & place of the occasyon & oportunite / they wyll ouerpasse & dissymule the drede of god / whiche drede he hath put openly before all persones / as a commaundement / sayenge that foloweth in the lettre . Illius nāque et in hac causa / conmendat{us} est timor : vbi scriptum est . Abhominatio est dno / defigens oculum . That is . For in this thynge we ben commaunded by holy scripture to fere & drede god / where is sayd / that god abhorreth that persone that fyxeth or fasteneth the syght . Prou. x● . If god do abhorre a lyght eye / or wanton loke / how moche sholde the religyous persones that haue professed theyr loue to god / auoyde and eschewe that god so hateth . For as sayth

Saynt Hugh .

Of this texte doth playnly appere / that yf the religyous persones done fyxe or fasten theyr syght vpon ony frayle / lyght / or vnclene persone / they ben abhomynable vnto almyghty god / whome they sholde / & ben bounden to please / & so where they shold receyue of god eterne & euerlastynge glory / they shall receyue intolerable payne . Wherfore take this for a conclusyon necessary / that yf the loue of god do not cause vs to departe from synne / & to forsake our euyll lyfe : or at the lest / yf the drede of god do not restrayne vs from vyce / & yf also we haue no pleasure ne desyre of the Ioyes of heuen / ne yet ony drede of the paynes of hell / god ( without doubte ) wyll forsake vs / & so shall we be lost for euer . For whan a persone dredeth to dysplease god his maker / than begynneth he to flee and auoyde synne . Syr saye you / how shall we drede god ? Truly who so wyl drede god / he must thynke & veryly byleue that god seeth and beholdeth all thynges . And whan the conscyence is moued vnto euyll / than must he thynke god seeth this / & what euyll so euer is in me / god knoweth it . And so what so euer the good religyous persone entendeth to do / saye / or thynke / let hym euer take hede vnto the eye & beholdynge of our lorde / and euer drede to displease his goodnes . This is the waye of iustyce / this is the begynneth of all sapyence and wysdome . Initium sapientie ( sayth the psalmist ) timor domini . Psal . cx . The begynnynge of wysdome ( sayth he ) is the drede of god . The lettre . Quando ergo simul estis in ecclesia vel vbicūque vbi femine sunt : inuicem vestram pudicitiam custodite . That is . Whan so euer therfore ye ben togyder in the churche / or ony where els / where suche frayle and lyght persones ben present / take you good hede & awayte eche vnto other / & so amonge your selfe be you kepers of your owne chastite & clennes . Whan saynt Augustyn had shewed the peryll & ieoperdy of the light loke and wanton syght as a grete enemy of chastite / here doth he for remedy there agaynst enioyne & commaunde what the discyples of this rule sholde do thervnto / that is to saye / where euery {per}sone of themselfe is frayle / & so more redy vnto the worse than vnto the better / & therby done oftentymes forgete themselfe / he wolde theyr felowes shold take hede vnto them / & ( whan nede is ) put them in remembraunce of themselfe For the whiche scripture sayth . Eccls. iiij Ve soli . Woo & ieoperdy is vnto the persone that is alone . For yf he fall he hath no helpe to ryse / therfore he commaunded before they shold not go forth alone . Moche ( ye may se ) doth saynt Augustyn set by this vertue of chastite / & so doth

Saynt Hugh . For he sayth

Grete is the vertue of chastite & clennes / & moche is it commended & praysed in many scriptures . For it is a vertue spirytuall & heuenly . For it draweth & lyfteth vp man from the erth vnto heuen / maketh hym companyon & felawe vnto aungels / & ioyneth hȳ vnto god / and so of an erthly persone / it maketh an heuenly / & of a carnall persone / a spirituall . So this vertue of chastite doth in maner transcende & ouerpasse the nature of man . For that a persone is chaste / is not so moche the vertue & power of man / as the helpe & grace of god . For by this vertue doth our inuysyble spouse our lord Iesu loue vs / & delyte in vs. For he loueth not that soule that is not chaste & clene / but rather yf it be vnclene & synfull / he abhorreth it . Chastite therfore & clennes is acceptable bothe vnto god & man . And therfore the deuyll enuyeth moche this vertue / & besyly tempteth & assayleth there agaynst / he euer {per}suadeth vnclennes / & many doth he deceyue / many doth he corrupte / & he spareth no {per}sone / prelates / preestes / monkes / freres / nonnes / & all religyous persones . And some of them ( more harme is ) he bryngeth vnder fote & ouerthroweth them . It is therfore necessary / specyally for religyous persones / that with moost hygh study & dylygnence / they garde & preserue eche other . For yf they lose chastite / they lose all / & themselfe also . For who so loseth chastite / loseth god / loseth his owne soule / & also hymselfe . Religyous persones done therfore dwell togyder in one congregacion / bycause they shold garde preserue & kepe well themselfe / correcte & refourme themselfe / teche & enfourme themselfe . So that by the helpe of theyr felowes they may do that by themselfe they myght not do . And for bycause our chefe garde & preseruacyon is not of our selfe / but of god / there foloweth in the lettre . Deus enim qui habitat in vobis : etiam isto modo custodiat vos ex vobis . That is . For almyghty god that dwelleth & resteth amonge you / wyll by this meane of your owne demeanour & dylygence preserue & kepe you . Here saynt Augustyn doth shewe what {pro}fyte cometh by this garde & charitable custody / that one {per}sone hath vnto an other / that is to saye / the garde and helpe of god / whiche of his bounteous goodnes wyll not deny grace vnto ony {per}sones that wyllyngly done dispose themselfe thervnto . For as sayth holy

Saynt Hugh .

Our garde and custody is not sufficyent for vs / excepte also we haue his garde & helpe . {pre}s . cxxvj . Nisi dn̄s custodierit ciuitatem ( sayth the prophete ) frustra vigilat qui custodit eā . That is . Except our lorde do kepe & garde the cyte of mannes soule / in vayne doth he awayte that taketh garde & custody therof . For no {per}sone may kepe chastite and clennes in hymselfe / ne in ony other / but onely by the helpe of god : but & yf he dwell & byde in vs / we may do by hym that we may not do by our selfe . Let vs therfore study & gyue diligence so to lyue / that he may dwell in vs / & we in hym / & that by hym we may be chaste and ryghtwyse in all our werkes . The lettre . Et si hanc ( de qua loquor / oculi petulantiam ) in aliquo vestrum aduerteritis : statim admonete / ne cepta progrediantur / sed de proximo corrigantur . Si autem e● post admonitionem : iterum vel alio quocūque die idipsum / eum facere videritis : iam velut vulneratum / {pro}dant sanandum quicūque hoc potuerint inuenire . That is . And yf ye perceyue or espye this wantonnes of the syght ( wherof I spake ) in ony of your felowes / forthwith or shortly monysshe & warne them therof / that no ferther inconuenyentes come ne growe of the same / but that rather that inconuenyency and mysbehauyour that began to growe / may shortly be corrected & refourmed . But & yf after that monycyon forthwith / or yet ony other tyme after / ye se & perceyue the same persone do agaynst the same / or other lyke defaute : let than who so euer doth so fynde & espye the same / dyscouer / proclayme & shewe forth the mysbehauyour / & that so the persone as wounded & hurte / may be cured & amended . Here saynt Augustyn doth ordeyn ferther remedy agaynst the poyson and peryllous pestilence of this wantonnes / for them that wyll not be warned / ne ordred by counseyle / that is to saye / correccyon & restraynt . To take them with the trespace / & so complayne & shewe the mater vnto theyr confusyon & rebuke . t / how & by what ordre that mater sholde be shewed / saynt Augustyne doth shewe the discyples of this ●ule / lest that perauenture they wolde ( after the maner of the worlde ) tell theyr neyghbours defaute forthwith / without due maner / & that were contrary the doctryne of the gospell / where is sayd . Yf thy felowe do amysse / fyrst monysshe hym secretly bytwene thee & hym alone . Math̄ . xviij . And yf he take no hede vnto thy warnynge / shewe the mater vnto some other secrete {per}sones secretly / & yf than he wyll not here them shewe it ferther openly in iudgement vnto his rebuke and reformacyon . So foloweth in the lettre . Prius tamen et alteri vel tercio demonstrandum est : vt possit duorum vel trium ore conuinci : et conpetenti seueritate coherceri . That is . Notwithstandynge / fyrst the mater or offence shold ( before ony complaynt be made ) be shewed vnto an other persone or twayne / that by the mouth & informacyon of twayne or thre the same trespacer shold be conuycte & proued gylty / & by suche competent correccyon & reasonable rebuke / sholde also be restrayned from suche iniquite & synfull offence . Here saynt Augustyn doth correcte hymselfe / bycause that before he commaunded that who so euer espyed ony suche offence in theyr felowes after warnynge / sholde forthwith than shewe it forth to be punysshed / but now he correcteth that sayenge / & wyll that ( after the ordre of the gospell ) it be fyrst shewed vnto other persones that may bere wytnes of the due monicyon / and of the obstynacy of the trespacer / that wolde not by counseyle be refourmed without correccyon . Notwithstandynge saynt Augustyn doth here after correcte also this sayenge / as in the place shall appere / where he wyll the souerayne haue fyrst knowlege of the defaute . But how / we shall there declare .

Saynt Hugh .

This sentence or sayenge of saynt Augustyn doth accorde with the wordes of the apostle / & of the gospell . Gala . vj . Math . cviij . The apostle sayth . If ony persone be founde with defaute or trespace / you that ben spirituall persones / must instructe / teche & refourme that {per}sone & euery lyke persone / in the spiryte of softnes & sobrenes / & in gentyll maner . Math . xviij . And our sauyour sayth in the gospell . If thy broder do ony offence that appereth vnto thy knowlege / chalenge hym therfore bytwene thee & hym alone . And yf he wyll here the & be refourmed / thou haste wonne & recouered thy broder . But & yf he wyll not here the / ne be reuoked from his euyll / than take with the twayne or thre persones / that by the mouth of twayne or thre euery worde & sentence of counseyle may stande & haue more strengthe of trouth to be testyfyed . The defaute or trespace of ony persone / must be serched & corrected with moost hygh diligence . For who so in this worlde doth not amende his synne / shall doubtles in the worlde to come be dampned or punysshed therfore . Wherof the apostle sayth . Hebre . x . It is horryble & dredefull for ony {per}sone to fall in the daunger of our lorde & lyuynge god . It is better therfore now to amende / than here after to perysshe & be vtterly lost . That persone therfore that loueth to be chalenged and corrected for his offence / is very wyse . In the boke of sapyence is wryten . Prou. ix . Correcte & chalenge a wyse man / & he wyll loue the . And a fole / whan he is chalenged / wyll be angry & wroth . But note well what the apostle sayd vnto his dyscyple . Iusta ( sayth he ) oportune / importune . That is . ij . Ti . iiij . Be thou diligent & bolde to rebuke synne / bothe by softnes & easy maner / & also by sharpnes & ernest maner . The one he sayd for them that wyll be lyghtly refourmed & gladly wyll here the worde of god . The other he sayd for them that ben more styffe stomacked / & done not gladly here holy doctryne . So must euery persone that wyll rebuke synne / be / or seme somwhat sharpe / but euer without angre / & with charite / for so the persone that is rebuked / all though for the tyme he be troubled / yet at length shall he be glad therof / & study to amende his defaut . The lettre . Texte . a.l. magis ipe innocentes non estis . Nec vos iudicetis esse maliuolos quando hoc iudicatis : magis i nocentes estis : si fratres vestros / quos iudicando corrigere potestis : tacendo perire {per}mittitis . Si enim frater tuus vuln{us} haberet in corpore / qd velit occultari dum timet secari : nōne crudeliter a te sileretur / et misericorditer iudicaret ? Quanto ergo magis debes manifestare : a.l. ne {per}nicio , si{us} putrescat . ne deterius putrescat in corde ? That is . And all though ye so complayne & detecte your felowes / ye shall not ( for all that ) thynke your selfe euyll wylly wroth / or malicyous agaynst them bycause ye so shewe theyr offence . For of a surety ye bē more noyous & greter enemyes vnto them ( yf ye may in shewynge theyr offence correcte & refourme your felowes ) whan by your sylence ye suffre them to perysshe & be lost . For yf thy frende had a sore in his body / whiche for fere of cuttynge or payne he wold were hydde & kepte preuy : were thou not cruell & vnkynde to kepe that counseyle ? And contrary / to shewe the same were thou not mercyfull / pyteous and louynge ? Yes doubtles . How moche more than sholde thou shewe thy felowes offence & defaute / lest it mattre spiritually / & rotte inward in his hert ? As though saynt Augustyn wolde saye / so moche more as the soule is more precyous than the body / so moche more a true frende sholde rather loue the soule than the body . This foresayd lettre saynt Augustyn put to / bycause of suche persones as ben scrupulous in conscyence / that wold suppose it were a grete offence for them to shewe out ony persones defaute but theyr owne . Vnto the whiche saynt Augustyn answereth / sayenge it is not offence / but a good dede : no malyce / but rather mercy . For so is the ordre ( as is sayd ) of the gospell . whiche sayenge yet dothe he correcte / & techeth a waye of more charite / & ferther {per}feccyon / specyally vnto religyous {per}sones as ye shall here / after

Saynt Hugh .

If that {per}sone be cruell & vnkynde that wolde kepe preuy the bodyly wounde of his frende vnto the ieoperdy of his lyfe : moche more is that persone cruell & vncharitable that wolde kepe secrete the synne & spirytuall wounde of the soule / vnto the losse & destruccyon therof . For he is as gylty of his dampnacyon as he hymselfe bycause he suffreth hym ( by his sylence ) to perysshe & be lost . And so bothe ben in the peryll of dampnacyon . The one for his doynge / the other for his sylence and lacke of spekynge . Syth than the persone is cruell that doth not shewe the synne / that persone contrary must nede be mercyfull & pyteous / that dothe not hyde the synne . For who can shewe more pyte & mercy vnto ony persone / than to saue his lyfe that shold perysshe & be lost ? A grete rewarde doubtles shall he haue that so doth of our sauyour that sayd . Math̄ . v. Beati misericordes / qm ipi misericordiam consequentur . That is . Blessed be the mercyfull / for they shall wynne & purchase mercy . And the holy apostle saynt Iames sayth . Iacob . v. who so euer causeth ony persones to be conuerted from theyr errours & to forsake theyr euyll wayes / he saueth his owne soule and he couereth & hydeth from god the multytude of synnes . How than the synne of a relygyous persone shold be shewed in moost charitable maner / foloweth in the lettre . Sed ante{quam} alijs demonstret{ur} / {per} quos conuincendus est : si negauerit / prius {pre}posito debet ostendi : si admonit{us} ab vno neglexerit corrigi / ne forte possit secretius corrept{us} : non innotescere ceteris . That is . But yet before the defaute or offence be shewed vnto ony other {per}sones / by whome ( as recordes ) the trespacer ( yf he deny it ) sholde be conuycted & proued gylty / it shold fyrst be shewed vnto the souerayne or heed / & that yf he were negligent / & wolde not be monysshed & refourmed by that one persone that fyrst founde the defaute : than sholde ( I saye ) his offence be shewed fyrst vnto the souerayne / yf peraduenture the trespacer myght so more secretly be refourmed / & the defaut no ferther to be open / ne knowen vnto ony other persones . Here may ye se that I sayd before / how saynt Augustyn doth yet agayne correcte hymselfe / or at the lest more openly declare hymselfe . For where he fyrst sayd / that who so euer dyd perceyue the defaute of his felowe / sholde warne hym therof / & yf by that warnynge he dyd not amende / than sholde he shewe it forth to be corrected / but that sayenge he restrayned vnto the ordre of the gospell / that is / that before the defaute were openly shewed the fynder or perceyuer therof sholde call certayn persones to espy & fynde the same defaute / & to bere wytnes therof . But yet vnto the more perfeccyon of relygyous {per}sones / he restrayneth agayne that sayenge / and wylleth or commundeth / that what so euer {per}sone relygyous do fynde ony suche defaute in his felowe / shold after warnynge shewe it fyrst vnto the souerayne / but not openly in iudgement & place of correccyon / but rather in moost secrete maner / that the souerayne shold so refourme the defaute in secretnes . If that wolde not spede / than to be shewed vnto the sayd souerayne in the chapytre in open iudgement / & so to be corrected & punysshed as after is shewed / whiche ye shall here in the place . Now for this lettre / many {per}sones that ben lyght to fall and negligent in religyon / wolde laye for theyr owne excuse / that in all theyr defautes & offences this sayd processe sholde be obserued / and that is not so / for this processe onely beholdeth grete / greuous & sclaundrous defautes / the other may be proclaymed in open chapytre without ony suche processe / accordyng euer vnto the statutes / ordynaunces & vsed customes of the place . Now here

Saynt Hugh .

The offence or defaute that is preuy / shold fyrst be shewed vnto the offender / and yf he so be refourmed / there rest / yf not / to be shewed in secrete maner vnto the souerayne / that the souerayne may warne & counseyle the offender / & so ( yf he be refourmed ) the defaute no ferther to be open . If yet the offender wyll not so be recouered / than sholde wayte be layde by moo {per}sones / & so the defaute be openly {pro}claymed in generall maner / & yf than the offender wolde confesse & humble hymselfe to be the more fauoured / but yf he wolde deny or excuse hymselfe / than sholde the wytnes be brought forth / & the persone more greuously punysshed . So foloweth in the lettre . Si autem negauerit : tunc adhibendi sunt alij : a. l. tunc ne ganti adhi bendist{er} &c etiam coram ommibus : vt possit non ab vno teste argui : sed a duobus vel tribus conuinci / conuictus vero : secundum arbi trium prepositi vel presbiteri ( ad cuius dispensationem {per}tinet arbitrium ) debet emendatoriā subire vindictam . a. l. sustinere vindictam . That is . But yf the trespacer wyll deny the offence proclaymed / than let the other recordes be called forth / & that before all the hole congregacion / that so the same offender may / not onely of one recorde be accused / but also of twayne or thre be conuycted & founde gylty . And than so {pro}ued / let hym ( for his reformacyon & amendment ) haue due correccyon & be punysshed / after the iudgement of the presydent or souerayne / vnto the dispensacyon & assignement of whome the same iudgement doth apperteyne & belonge . Here doth saynt Augustyn for the vttermest remedy of {per}sones vnreformable / ordeyn correccyon / & that in two maners / the one by punysshement of the body / the other by expulsyon / as shall folowe . Nota . Ye may note in this foresayd lettre / that no greuous defaute sholde be {pro}claymed in open iudgement without wytnes / thre or twayne at the leest . For els the accuser may be put vnto the same punysshement that the persone accused shold haue / yf he were founde and proued gylty . In small offences / is otherwyse as we sayd before . Now here

Saynt Hugh .

The {per}sone that is gentylly warned / & wyll not so be refourmed / must nedely more sharply be reproued . For the sore that wyll not with softe & easy playsters be rebated / must ( by corryses & greter paynes ) be cured . So the persone that wyll not secretly by charitable warnynge be refourmed / must openly of the defaute be reproued . So that the spirytuall wounde that can not be secretly heled / may openly be cured & remedyed . But euer tho defautes & offences that bē open / may neuer secretly be amended . For open synne must haue open penaunce / that other persones whiche wolde folowe the example of euyll / may by that open rebuke be refourmed . Wherfore euery {per}sone that in religyon wyll not by secrete maner be warned & refourmed / must openly ( for reformacyon ) be corrected and punysshed accordynge vnto the statutes / whiche correccyon yf he forsake / the ferther payne foloweth in the lettre . Quā si ferre recusauerit ( etiam si ipse non abcesserit ) de vestra societate proijciatur : non enim et hoc fit crudeliter / sed misericorditer / ne contagione pestifera / plurimos perdat . That is . Whiche sayd payne / correccyon & punysshement / yf the trespacer wyll refuse to take & suffre / let the same trespacer ( all though he wold not departe ) yet ( I saye ) let hym be vtterly cast out & put awaye from your company . And ( I tell you ) so to do / is not cruelly / but rather mercyfully done . Lest suche a persone by that pestylencyous contagyon & euyll example sholde infecte & destroy many other persones . This is the seconde punysshement that before I called expulsyon But here ye must vnderstande that this terme expulsyon Nota . / whiche is to put a persone clene & vtterly away from the couent / is not taken / now / that ony professed persone sholde be put out of the monastery where he is professed / excepte it were vnto a monastery of the same / or els of more strayte rule & religyon / & that by the consent of bothe partyes / that is to saye / the {per}sone that wolde departe & the couent from whens he shold departe / with the knowen graunt of the couent where he sholde be receyued . But the same sentence of the sayd lettre of the rule / is to be vnderstande & obserued in the same monastery . For the rule sayth not that suche persones rebellyous & obstynate sholde be put out of the monastery / but from the societe / from the company / from the couent / that is to saye / to be put in holde / in pryson / in warde or vnto punysshement & correccyon / accordyng vnto the rule & statutes of the place . And that ( sayth the rule ) is not cruelly done / take hede now that after this lettre of saynt Augustyn / it is not cruelly / it is not malyce / ne contrary vnto charite / for one religyous persone to proclayme the defaute of an other / nor yet for the souerayne to correcte & punysshe the same / accordynge vnto the statutes / but rather it is mercy & pyte / & a merytoryous dede of charite . For our lord god that is moost mercyfull & also selfe mercy / dothe ( t ) full sharply punysshe his dere beloued people . Apoc . iij Quem diligo castigo . whome I loue ( sayth he ) I do correct / chastyse & punysshe . So doubtles is it of euery souerayne . And contrary . Qui parcit virge / odit filium . Prou. xii That souerayn that is remysse & negligent in correccyon dothe not loue / but rather dothe hate the subiecte .

Saynt Hugh .

For it is better that for the helth & saluacyon of many persones / one {per}sone be comdempned & punysshed / than that many persones by the example of one lyght {per}sone sholde perysshe / or be in ieoperdy . Our lorde sayth in the gospell . Math̄ . xviij . If thyne eye do sclaundre the / dygge it out & cast it from the . For it is better thou lose one membre than thy hole body / & so of the hande or fote / by the whiche is vnderstande the membres of ony congregacyon / specyally spiritual persones / whiche all though they loue eche other / as theyr eye / or ryght hande / yet yf the hole body be sclaundred by one persone vncorrygyble / vnreformable / rather than the euyll example of that persone shold infecte & poyson the hole body : let that persone be cutte from the body / & from the couent . For better is it to lose the consolacyon & profyte of that one persone / than the hole couent by that persone sholde be lost and destroyed . The texte . Texte . Et hoc quod dixi de oculo non figendo : etiam in ceteris inueniendis / {pro}hibendis / iudicandis / conuincendisque peccatis : diligenter & fideliter obseruetur / cum dilectione hoimm et odio vitio{rum} . xxxvj . di . ●dio . That is . And this ordre & processe whiche here I haue assigned / appoynted & declared for the garde & kepynge of the syght that it be not carnally fyxed vpon ony frayle or lyght persone / I wyll also be dyligently kepte & faythfully obserued / in all other defautes & offences that shall be founde / perceyued / forboden / iudged / conuycte & proued . And that euer with the loue of the persones / & hate of the vyces and synnes . Here appereth the mynde of saynt Augustyn / that all though he put example in one defaute / that is the lyght cast of the syght / yet wyll he that other defautes shold be corrected after the same ordre / but euer in charite / with the loue of the persones . For all though we hate the vyce / & the persone that doth the vyce as a synner & for the vyce / yet done we not syngulerly hate the persone . And so whan the charitable souerayn doth blame or correcte the {per}sone for a defaute or offence / he rather doth correcte the offence & vyce / than the persone . For so to do ( as is sayd before ) is not to hate / but rather moche to loue the persone . Therfore doth this lettre conclude correccyon with charite / sayenge . with the loue of the persones / & hate of the vyce or synne . Here now

Saynt Hugh .

Therfore sayth this holy doctour saynt Augustyn in an other place . So must we loue the persones / that by no meane we loue theyr errours . For it is an other thynge / to loue the persones / in that they ben werke & creatures of our lorde / & to loue the synne or vyce that they do . Some persones there ben that wyll rebuke & reproue the vyce & defaute of other {per}sones / not so moche for charite / as of stomacke and dyspleasure of hatred . And not so moche for the reformacyon of the vyce & defaute of the persone / as to auenge theyr owne stomacke & hatred of herte . And that is not a godly waye . For the apperteyneth more vnto vengeaunce than vnto good disciplyne & due reformacyon . Let therfore religyous persones beware they rebuke not theyr felowes with angre / or indignacyon / but rather with swete & gentyll wordes & charitable behauyour . And al though sharpnes appere somtyme in the outwarde voyce & wordes / yet let euer softnes & sobrenes remayn & rest in the hert and mynde / accordynge vnto the precepte of the apostle Paule . Gala . vj Vos qui spirituales estis / instruite huiusmodi in spum lenitatis . You ( sayth he ) that ben spirituall persones / teche you & enfourme them that ben frayle & ignoraunt in the spiryte euer of softnes & sobrenes . And full well foloweth in the same lettre . Lest perauenture ye be tempted & assayled your selfe . For that persone that sholde rebuke an other persone / sholde euer consydre that he is a synner / & full frayle hymselfe . For els he may be tempted & soone ouerseen / & so do by indignacyon that he sholde do by compassyon . Let therfore all rebuke & correccyon be done with the loue of the persones / & hate of the vyce . So that loue be kepte anenst the persone / & hate agaynst the synne . For the correccyon must be done vnto the vyce / and compassyon euer vnto nature . And thus endeth the fourth chapitre of the rule / & the trety also of the seconde essencyall of the same / & of all religyon / that is to say / chastite counseyled by our sauyour in the gospel where is sayd . Math̄ . xix . d . Some {per}sones ben enukes naturall / that is to meane / some persones of theyr naturall disposycyon ben gyuen vnto chastite . And some ben constrayned therto agaynst theyr wyll . But the very enukes & true chaste persones ben those / that for the loue of our lorde done bynde themselfe by vowe & professyon vnto chastite / as ye ben / whiche vowe with the due circumstaunce therof truly to kepe / our lorde Iesu graunt you and all professed therunto .

Valete .
The fyfth chapytre of the rule .

●ij . q . j . non ●●catis . QVicūque autem in tantum {pro}gressus fuerit malum : vt occulte litteras / vel quodcūque munus ab aliquo accipiat : si hoc vltro confitet{ur} : parcatur ei / et oretur {pro} eo . That is . But what so euer persones religyous ben so ferre ouerseen and so ferre passe in to so grete myschefe & euyll / that pryuely they do receyue lettres or ony other gyfte / rewarde or token of ony persone / yf they by theyr owne mynde & free wyll do confesse theyr defaute / let them be fauourably delte with . And let also prayer be made for them . Here saynt Augustyn begynnyng to entreate of obedyence / the thyrde essencyall dothe more exactly & more depely touche the fyrst vowe of pouerty / wherwith he began / & wherof he spake / in two the fyrst chapytres . In the other twayne ye haue herde how well he hath determyned of chastite . In these thre chapytres folowynge he entreateth of obedience / not so to be taken / as though before he had not spoken of obedience For obedience is chefe lady & maystres / without whiche the other no thynge or but lytell done auayle / & therfore is obedience touched in euery chapytre / as vnder whome / & by whome all the preceptes before gyuen ben gouerned & ordred . But here I saye he entreateth specyally of obedience / bycause he concludeth with obedience / as vnto whome all the other ben ordred & subdued . But fyrst ( I saye ) he repeteth the fyrst vowe / & speketh agayne therof / but in an other maner / for in the fyrst begynnynge he dyd commaunde vnite / & all thynges therfore to be commune . Now here he speketh of the contrary / that is propriete / wherby all the vowes & all religyon is destroyed & lost : Nota . where myne & thyne done kepe the place / religyon is in an euyll case . Therfore he condempneth here all propriete / & assigneth punysshement therfore . Ye may also note here the grete grace of meke & wylfull confessyon . wherof the grete Seneke sayth . Qui sponte fatetur facinus : accipit{ur} tan{quam} non reus . That persone that of his owne mynde & good wyll doth knowlege his owne defaute / is taken as not gylty / as though in maner he had neuer done the offence But whan confessyon is not made / or els made by constraynt / it lytell or nought auayleth . And the punysshement must ( of reason ) be more greuous . So sayth

Saynt Hugh .

Saynt Augustyn sayth here that suche religyous persones as done pryuely receyue ony thynge / done therin entre in to grete euyll & grete synne / & that is / bycause that so to receyue ony thynge / is to peruerte & destroye the ordre & very purpose & entent of religyon He must therfore do grete synne / that breketh his ordre and that destroyeth his relygyon . The holy prophete Helize wolde neuer so terrybly haue cursed / & therby cast Gyezy his discyple in to the greuous sekenes of leprenes / excepte he had well knowen how grete synne it is & displeasure to god / to take ony gyfte or reward pryuely . By whose example we ben taught to knowe how grete correccyon they ben worthy & done deserue that pryuely without knowlege of theyr souerayne done receyue ony thynge . t yf they of theyr mynde & good wyll do knowlege the defaut / let them be the more easyly delte with / & let them be prayed fore . For that synne euer and defaute is made more lyght / that by voluntary confessyon is made open & playnly shewed . psal . xxxj . The psalmist sayth . Dixi confitebor aduersum me iniusticiam meā dno : et tu remisisti impietatem peccati mei . That is . I made perfyte {pro}messe that I wolde confesse vnto our lorde & knowlege agaynst my selfe myne owne vnryght wysnes . And thou good lorde dydest remytte & forgyue the wyckednes of synne . The lettre . a. l. {pre}svite ri vel etiam e{pre}i grauius emendet{ur} . Si autem deprehendit{ur} atque testibus conuincitur : secundum arbitrium {pre}positi vl presbiteri : grauius puniat{ur} . That is . But yf they be founde & taken with the defaute / and thervpon accused / conuycted / & by wytnes proued gylty / let them than after the iudgement of the presydent or souerayne be more greuously punysshed . Here ye may perceyue that the defaute that is proclaymed sholde more greuously be corrected / than the defaute that is confessed . Nota . Note here also how this lettre / & also all that foloweth / doth layne alway & is ioyned vnto obedience . Now speketh

Saynt Hugh .

The more greuous the defaut be / the more greuous correccyon belongeth thervnto . But of a surety / those religyous {per}sones done greuously & mortally offende / that bothe done that euyll to receyue ony thynge in propriete / & also done therto hyde the same from theyr souerayne . Of lettres & tokens saynt Ierome thus wryteth . Epla inc●… pit pet{is} a me nepotiane . Swete lettres & sudaryes / & suche other tokens ofte sent / holy loue dothe neuer admytte ne yet desyre to haue . And who so delyteth & taketh pleasure in suche tryfles / is by grete vanite sore deceyued . For the more he delyteth in these lowe & erthly thynges / the more is he letted & put away from hygh and heuenly thynges . For of the delectacyon of suche vanytees / many euylles & inconuenyentes bē oftentymes engendred And who so perfytly wylleth & desyreth to auoyde all vyce / dothe study & gyue dylygence / not onely to flee & forsake tho thynges that of themselfe ben euyll / but also all suche thynges that may gyue occasyon of euyll . The englysshe {pro}uerbe is / who so wyll none euyll do / wyll do thynge that longeth therto . Nota . It is therfore necessary & conuenyent for religyous persones / that ben not onely bounde to do well themselfe / but also to gyue vnto all other persones good example / that they no thynge do / wherby suspicyon of euyll / or occasyon myght be taken . The lettre . Vestes vestras in vnum habeatis sub vno custode / vel duobus / vel quot sufficere possint ad eas excutiendas ne a tinea ledant{ur} . Et sicut pascimini ex vno cellario : sic induamini ex vno vestiario . That is . Ye shall put your clothynge in the kepynge of one offycer / or twayne / or as many as may be suffycyent to kepe them clene and safe that they be not corrupted ne hurte with mothes . And as ye ben fedde out of one cellary / so shall you be clothed out of one vestiary . Here saynt Augustyn doth shewe wherin propriete may be vsed / that is to saye / in thynges of moost necessite vnto man / without whiche no persone may lyue naturally that is to saye / fode & clothynge . The fode saynt Augustyn doth presuppose to be commune in euery monastery / as mete and drynke / accordynge vnto his ordynaunce in the begynnynge of this rule / where he commaunded all thynges to be commune / namynge specyally fode & cloth . Here therfore ( as I sayd ) he dothe exclude propriete / whiche communly is or may be more vsed in clothynge than in fode . For the clothynge is assygned by certayne and determynate garmentes vnto euery synguler persone by hymselfe / all though all onely vnto vse / & not vnto {pro}priete . For that vse also is euer vncertayne / at the wyll & discrecyon of the souerayne / & not of the werer / & therfore he commaundeth they shall take & receyue theyr clothynge out of one place called here the vestiary / whiche in all monasteryes is called the chambre or chambery . For as they ben serued of fode out of one celary / soo must they be clothed out of the chambery / out of that offyce . This poynt of the rule is moche agaynst the commune vse of many monasteryes / where they take stypend or wages at a somme of money determyned / and therwith & by theyr owne propre labours / whiche also ( by this rule ) shold be commune / to prouyde for themselfe in all theyr aray / or at the lest in grete parte therof . And besyde that stypende or porcion / they haue licence to gyue therof at theyr pleasure where they wyl / & to receyue of theyr frendes vnto theyr owne vse what is gyuen them / & to gyue agayn what they wyl / to sende & receyue lettres without ony knowlege of the souerayne / to lende & to borowe / and so to be in dette / & haue detters / and yet ferther to bargayne / bye & sell for theyr owne vse & auauntage / as vnto them semeth best . whiche thynge semeth vnto me ferre out of ioynt & all good ordre / and expresly agaynst this holy rule . I wyll no thynge determyne agaynst ony other lerned men in this behalf / but this I dare well say / that who so euer do vse themselfe after the maner before sayd / they do not perfytly obserue this rule / ne be not very obseruauntes therof . It is not all one thynge / a persone to prouyde for hymselfe / as for hymselfe alone / & to prouyde for hymselfe amonge other / as for one of the congregacyon or couent . For vnto this latre is euery religyous offycer bounde by the soueraynes byddynge or lycence / but the other may no {pro}fessed {per}sones do ( after myn opynyon ) kepyng theyr rule after theyr professyon . I saye after myn opinyon for in this it is lawfull to holde opinyon / alegynge specyally scripture or lawe / or ony of the pryncypall approued doctours . This therfore is herin myn opinion that no reguler souerayne may lawfully ( kepynge the rule ) gyue lycence / lyberty or power vnto ony subiect to haue ony stypende or wages at a somme determyned or appoynted / as . x.s . a yere .iiij. markes .v. markes . &c. and with that wages / stypend or somme to prouyde for theyr owne clothynge alone / & to vse that certayne somme vnto theyr owne auauntage & pleasure as they wyll / without ony accounte therof or controllyng as communly they do in all monasteryes where stypende & wages is gyuen . This ( I say ) may no souerayn do / ne ony subiecte take . And this is my reason . The preceptes & commaundementes of the lawe / as well the newe as olde / ben vndispensable ( all though by the popes sanctite they may be interpretable ) But the counseyles of the gospell : vnto suche persones as by vowe & {pro}fessyon done bynde themselfe thervnto / ben commaundementes : ergo vnto all professed {per}sones theyr vowes whiche ben the counseyles of the gospell / ben vnto them vndispensable . Ergo theyr {pre}lates or soueraynes may not gyue them lycence to the contrary / for to gyue them lycence so to vse ony certayne somme / is contrary the sayd counseyles of the gospell / as appereth by the same . Si vis {per}fect{us} esse / vade et vende omnia que habes / et sequere me . Mat . xix . That is . Yf thou wylte be perfyte / yf thou wylte be a very & vnfeyned religyous {per}sone / go forth and sell all that thou hast / & come & folowe me . Nota . Note well what our sauyour sayd . Fyrst he sayd yf thou wylt / by that appereth it is no commaundement / but onely a counseyle vnto all chrystians generall . But than yf ony synguler persones so wyl / they must do the foloweth / & specyally yf they bynde themselfe by theyr owne free wyll & mynde vnconstrayned thervnto / they must nede than {per}fourme theyr bonde / accordynge vnto the same . Se now what is theyr bonde / the very same counseyle of Chryst . Take hede than what he sayd . Goo forth ( sayth he ) or go thy waye / that is / that fyrst all suche persones must go from the worlde / renounce & forsake all that belongeth thervnto . And than next they must sell / not gyue or cast away all that they haue / that terme haue / must be well taken & marked . For in the latyn is wryten / habes / and that verbe habeo doth betoken to holde or to kepe in propriete . Mat . xix So this text of the gospell wyll that the perfyte {per}sone / or rather the persone that wylleth to be perfyte / sholde sell all propriete / all that they may holde or kepe vnto themselfe in propriete . I saye agayne they must sell it / not gyue it / ne cast it away / what is to sell / but to take an other thynge therfore that vnto the seller is better or more nedefull & profytable / than the thynge solde . The seller ( ye se well ) is the persone that wolde be {per}fyte / & the ware to be solde / is all propriete / the byer is he that neuer shall fare the better for the ware . For he hath no nede / ne euer can be the better therby / but onely that he wyll bye it for pyte / & for the nede & vauntage of the seller . This byer & marchaunt is our lorde & sauyour Iesu . And what trowe ye chrystyans he {pro}freth & wyll gyue therfore ? Mat . xix Quicūque reliquerit domum vel agros . &c. centuplum accipiet / et vitam eternam possidebit . Who so ( sayth he ) for my sake wyll leue & forsake all propriete / he shall haue therfore an hondreth tymes as moche as he leueth . And also he shall haue for his possessyon and enherytaunce the lyfe eterne & euerlastynge . This is a grete gaynes / this ware is well solde . For in this world he shall haue for euery peny . C. pens . For he shall be better contented with the waye & lyfe spirytuall that he taketh for god . C. fold / & better satysfyed a . C. fold / than euer he myght be with ony goodes temporall / & the resydue of the payment is inestymable gaynes to haue for these goodes transytorite / possessyon & enherytaunce euerlastynge . But yet must ye knowe by whome this marchaunt our sauyour wyll receyue this ware solde ( For he ( as I tolde you ) hath no nede therof ) The lettre of the gospell sheweth / where is sayd . Mat . xxv Et da pauperibus . He wyll receyue it by the handes of the poore . For in an other place he sayth . What so euer ye do vnto the leest of myn for my sake / ye do that vnto me . Yet chrystyans / yet there remayneth a clause & a conclusyon / that maketh onely for our purpose . Et sequere me . And after all this ( sayth he ) folowe me . Se now all that before is sayd / no thynge / or but lytell auayleth without that conclusyon / to folowe Chryst . For he went before / he fulfylled that he counseyled . For no thynge dyd he reteyne vnto propre vse / ne yet gaue lycence vnto ony that folowed hym / to haue ony stypend or wages / or ony certayne somme vnto theyr owne {pro}uisyon . The apostles lyued in commune . Act. v. And we rede in the actes of them / the two persones whiche without vowe or professyon made thervnto / onely entreprysynge & takynge vpon them to folowe the sayd counseyle / and to lyue in commune / bycause contrary theyr entrepryse and apperynge / they kept parte of theyr owne goodes vnto theyr owne vse they were by the vengeaunce of god stryken sodeynly to deth / & theyr bodyes buryed in the wylde felde / & theyr soules in the pyt of perdicyon . What shall than become of them that make vowe & solempne professyon & promesse / & thervpon done receyue the blessed body of our lord / what ( I say ) shall become of them / yf they kepe it not ? I am affrayde surely to thynke what shall become of them . For they ben bounde to kepe that counseyle of our sauyour / not as a counseyle / but as a commaundement after theyr promesse / & that accordynge vnto the very lettre of the rule / whiche dothe gyue them no lycence to haue wages / nor yet to prouyde by ony lycence for themselfe alone / as for themselfe of ony thynges / not so moche as fode or clothynge or ony other thynge moost necessary vnto the lyuynge of man / as playnly appereth in the lettre . Of this mater shal I wryte more at large in the seconde parte of our essencyalles / whiche ye shall haue as soone as I haue done with this rule . Now here

Saynt Hugh .

That saynt Augustyn doth here commaunde the discyples of this rule to put theyr clothynge or aray in one place vnder commune officers / two causes ( as semeth ) done moue hym . One / lest by negligence they shold be lost or hurte with mothes . Note w●… this saie●…ge of say●… Hugh . The other lest the vser of the vesture or clothynge sholde therby haue {pro}prete / yf he myght kepe it where he wold / and vse it whan hym lyst : vnto the whiche sentence accordeth the lettre & text that foloweth . Si autem fieri potest : ad vos non {per}tineat qd vobis indumentum {pro} temporum congruentia {pro}feratur : vtrum hoc recipiat vnusquisque : qd deposuerat : an aliud qd alter habuerat / dum tamen vnicuique {pro}ut cuique opus fuerit : non negetur . That is . And yf it may be that the garment wyll serue / care you no thynge / as belongynge vnto you what garment / accordynge vnto the season of the yere / be profred vnto you / ne whiche garment ye receyue / wheder it be the same that for the tyme ye layde away / or an other garment that an other of your felowes had . So that vnto none of you that is necessary be denyed . Se now how playnly doth appere in this texte / that to haue stypend or wages / & to prouyde for themselfe syngulerly alone / is agaynst this rule . For how shold those {per}sones prouyde garmentes for themselfe / that may not in the somer haue the kepynge of theyr owne wynter clothynge / ne in the wynter of the somer clothynge / but to haue it all at the delyueraunce of the offycers / & that as it cometh / not lokynge for the same he had before / but to take whiche so euer is brought / better or worse / so it may serue the persone . That is sayd / bycause a lytell garment wyll not serue a large body / ne a short shoo a longe fote / nor a narowe hose a grete legge / & so lyke other thynges . That terme si fieri potest / yf it may be / may be taken for the difficultie of the mynde of the persone that can not be content to were the garment that an other had worne / but to haue the same he had before / & so by lycence he may haue the same / not at his owne choyse & wyll / but by assignement . Texte . Notwithstandyng it were more after the perfeccyon of this rule / that the disciples of the same sholde set so lytell by theyr owne pleasure that without grudge they toke what were profred / & to be content with that garment alone / that wolde serue the body & were nedefull therfore . j . Tim̄ . vj The apostle sayth . If we haue fode & clothynge / we ben content therwith / he determyneth not the quantite / nor qualite therof / that is to saye / neyther how moche / nor what maner of fode or clothynge we sholde haue / but onely doth he name that is necessary / & that suffyseth vnto nature . For suche persones as want {per}feccyon / haue alway more appetyte in wyll & desyre than is necessary for nature . For as saynt Ierom sayth . Mannes nature is content with a lytell / but an euyll custome & therwith wyll & pleasure / done adde & multyply more than nature wolde requyre . But who so loued almyghty god perfytly & dyd vtterly forsake the desyres of the flesshe / sholde cast awaye many thynges as superfluous / whiche they holde / kepe & vse as necessary . Let vs therfore lerne to loue our lord . And so for his loue / & by the vertue therof we may study & gyue diligence / bothe to be content with that is necessary / & also to put & forsake all sup{per}fluyte . So whan vnto no persone is denyed that is necessary / & agayne no {per}sone do aske ne desyre that is not nedefull Charite may be vsed after her owne propriete / whiche is neuer to seke / ne labour for selfe {pro}fyte ne auayle but alway to preferre the commune welth . For charite causeth a {per}sone to thynke themselfe abiecte in the hous of god / an outcast & vnworthy ony thynge to haue lyke other {per}sones . And therfore who so perfytly hath charite / wyll somtyme forsake & be content to lacke parte of that were necessary . The lettre . Si autem hinc inter vos contentiones & murmurationes oriant{ur} / et conqueratur se aliquis deterius accepisse {quam} prius habuerat / et indignunse esse / qui non ita vestiat{ur} sicut alius frater eius vestiebat{ur} : hinc vos probate quantum vobis desit in illo interiore sctō habitu cordis / qui {pro} habitu corporis litigatis . That is . But yf therof / contencyon / stryfe / murmure or grudge done growe & aryse amonge you and one complayne he hath a worse garment than he had before / & that he hath not deserued / nor is worthy to be clothed as his felowe is : therin may ye {pro}ue your selfe & perceyue how moche ye want inwarde of the holy habyte & aray of the herte and soule / that so done stryue for the habyte & clothynge of the body . Loo now se and perceyue how saynt Augustyne dothe folowe the purpose that before I spake of / that is / that no persone / discyple of this rule / sholde be in surety of ony thynge / not so moche as of the clothes that they before had worne & vsed . And why trowe you ? The why & cause is declared in the selfe lettre / moche accordynge vnto the reuelacyon of our sauyour vnto our holy moder saynt Birgit in our rule . That is to saye / bycause suche stypendes & synguler prouysyons done in a monastery dyuyde / departe & destroye the laudable vnite of religyon / whiche in the front & begynnynge of this rule / is chefely & moost straytly commaunded . And also they done corrupte & brynge to nought the commune equite & iustyce / whiche is to wey & consydre what is nedefull / not what is pleasure / & to vse also the nedeful / not by selfe iudgement / not by selfe appetyte / but onely vnder obedience with all humilite / to be content with the wyll & appoyntment of the rule & rulers therof / that is to saye / the soueraynes . Where stypendes contrary done ordeyne for theyr pleasure what they wyll & can deuyse / & that causes in habytes so moche difformyte & varyaunce / so that in one quere ye shall se amonge religyous persones dyuerse colours & fashons / some violet / some darke tawny / & some blacke / some fyne / and some course / some pynched / & some playne / some garded / & some hemmed / & as they be / so they shewe / all varyaunt / where they sholde ( after the rule ) in all thynges be as one persone / & take without prouysyon or study theyr very necessaryes as they ben delyuered vnto them / neuer notynge what other persones haue / ne what before they had / so they alway haue that is necessary . Here now holy

Saynt Hugh .

Saynt Augustyn in an other place dothe descrybe what is stryfte / or to stryue / sayenge . Contencyon / or stryfte is whan the one parte with obstynate mynde or stomacke wyll holde & defende theyr owne opinyon and not serche or lene vnto reason or trouth / but rather with many or inordynate wordes done wery & make dull the mynde of the other party . The habyte & aray of the herte / is sanctifyed & sacred by the grace of god by the inhabytacyon & dwellynge of the holy ghoost / whan charite / peace / bounte / mekenes / pacyence / vnite / concorde / gentyll behauyour / & suche other vertues done dwell in vs. The inwarde ryches & ornamentes of relygyous persones / ben good maners & vertues . But yf they begyn to contende & stryue / to murmure & grudge amonge themselfe / they shall soone be voyde of these vertues . For vyce & vertue wyll not dwell togyder . A lytell poyson marreth a grete dele of mete . Religyous {per}sones therfore sholde proue & serche them selfe / & diligently pondre & wey / how moche {per}feccyon they want inwarde in theyr hertes / & also in to how grete losse and domage they renne / that so done stryue for suche transytory thynges . For they lose that thynge that sholde make them blessed vpon erthe / that is to saye rest & peace . Moche therfore shold religyous persones beware of stryfte / contencyon & debate . For these ben the werkes of our fraylty & of synne . Gala . v. And ( as the apostle sayth ) who so dothe suche werkes / shall neuer haue possessyon in the kyngdome of heuen . And therfore in an other place he warneth vs sayenge . Phil . ij . Do no thynge by contencyon / nor by vayne glory / but that eche of you suppose & iudge that his felowe is better than he . All you syngulerly study & do as moche as ye can for the commune welth / but not for your owne / thynke you & iudge / that your felowe hath more nede than you / & that of ryght he sholde haue more than you . For these ben two synguler remedyes to put away stryfe / & to nourysshe concorde / that is to saye / yf ye thynke your selfe inferyours vnto all other . And yf ye wey that is nedefull vnto other more than vnto your selfe . For in these twayne / humilite & charite done appere / whiche two vertues done moost destroye contencyon / and moost reduce discorde vnto vnite / peace & concorde . But bycause this sentence before sayd apperteyneth vnto suche {per}sones as ben {per}fyte / therfore saynt Augustyn doth somwhat ease the mater for them that ben lesse {per}fyte . Addynge this lettre . ●… l. in originali ●… ta sane / vt ●… ulla sibi ali●… uid operet{ur} : ●… ue vnde in●… uat{ur} : siue vbi aceat : siue vn●… e cin●at : vel ●… periatur : v● aput contegat ed omnia . &c. Ex Iohanne ●… assiano libro iii . de institut . ●… enficiantium . ●… a. xiiii . Tamen si vestra toleratur infirmitas : vt recipiatis qd posueritis : in vno tamen loco sub communib{us} custodib{us} / habete qd ponitis . Ita sane : vt nullus aliqd sibi operetur : sed omnia opera vestra in vnum fiant : maiori studio et frequentiori alacritate : {quam} si vobis singulis faceretis {pro}pria . Charitas enim de qua scriptum est {quod} non querit q̄ sua sunt : sic intelligit{ur} : quia communia proprijs : non propria communib{us} anteponit . That is to say . t / yf your infirmite & fraylte be so consydred & suffred of the officers / that ye receyue the same garmentes / ye layde awaye for the tyme / yet shall ye put all your stuffe in one place / vnder the kepyng of the commune offycers . In the origi●all of saynt Augustyn is ●hus wryten . So also that none of you do werke / la●our / ne make ony thynge for themselfe eyther clothyng or beddynge to lye vpon or to couer thē with : or ony gyrdelles / or suche other : but that all . &c. So also that none of you do werke ne labour ony thynge for themselfe / but that all your werkynge & labours be done in one vnto the commune {pro}fyte . And that with more study / more cure / with better wyll & diligence / & also with more gladnes of herte & chere / than yf eche of you wrought & laboured for them selfe . For charite ( wherof saynt Paule wryteth ) that in the charitable persone / doth not seke ne desyre {pro}pre auayle & profyte / ne yet selfe pleasure ( that charite I saye ) must thus be vnderstand & taken / that euer the same charite doth put the commune profyte before ony propre or synguler profyte / & neuer dothe she put ony propre or synguler auauntage before the commune welth . Here may ye {per}ceyue how one sentence dothe declare & make euermore playne that before is spoken . And all sowneth vtterly agaynst the stypendes & selfe prouysyon that communly is vsed . For by this lettre is no power nor lycence gyuen vnto ony persone / to axe or to chose ony vesture that they before had vsed : but that is put in the discrecyon of the officers / & specyally the soueraynes / that where they consydre the infirmite of ony im{per}fyte persone / they may for the more quietude & rest of mynde delyuer vnto theyr vncertayne vse the same garment that they had before / but euer they must put all in to the commune offyce / & from thens receyue all . And that is after holy

Saynt Hugh .

Bycause that whan all is so had from the commune offyce / the vsers therof shall knowe well they haue no propriete therin / all though they haue ( for the tyme ) the propre vse therof at vncertaynte . A note of the translatour . How may they saye than / they kepe this rule that haue stypende / & done prouyde for themselfe ? Truly I can not se how / specyally syth ( as foloweth in the lettre ) they may not vse theyr owne werkes nor labours for theyr owne {pro}fyte ne after theyr pleasure / but all in commune . Whervpon he allegeth & bryngeth after

Saynt Hugh .

The sentence & auctorite of the apostle / & expowneth the same as ye haue herde . This is than the cause why no {per}sone discyple of this rule shall werke ne labour for themself / but all in commune / bycause that charite wyll no thynge desyre for selfe {pro}fyte / ne for synguler pleasure but charite euer doth preferre & set the commune welth before ony propre pleasure or selfe {pro}fyte . Yf than chrystyan charite doth not requyre / ne labour for ony selfe profyte / how shold a religyous {per}sone labour or werke for themselfe ? And yf the charite of Chryst / that is to say of euery faythful chrystyan communly do preferre & set the commune welth before selfe profyte . Religyous persones than whiche bē more straytly bounde / must nede of reason do the commune labours with more diligence / & with more gladde mynde / than theyr owne synguler profyte or auayle . For the fruyte & meryte of charite / is more than of propriete . For our lorde hath prepared & ordeyned for his louers / that thynge that no eye may se / ne ere may here / ne ony hert may thynke . Therfore foloweth in the lettre . Et ideo quanto amplius rem communem / {quam} propria vestra curaueritis : tanto amplius vos {pro}ficere noueritis / vt in omnibus i vtitur transitoria necessitas : su{per}emineat que permanet charitas . That is . And therfore how moche ye do care more for the commune welth / than for your synguler {pro}fyte . So moche ( I wyll ye knowe ) you done {pro}fyte more vnto this ende & purpose / that charite whiche for euer remayneth & lasteth / be more preferred / and more set by than these transytory thynges & temporall goodes / whiche here we done vse for our necessite & nede . In this sentence saynt Augustyn doth courage & conforte the discyples of this rule / to folowe his sayd ordynaunce bycause of the goodnes & profyte spirytuall that cometh therof / that is to saye / the encreace of charite whiche is nourysshed & multyplyed more by the commune welth than by synguler {pro}fyte . And therfore the more we promote & cure the commune welth / and the lesse we set by synguler profyte / the more we done growe & encreace in charite / the moost noble vertue & moost high meryte . Here now your mayster .

Saynt Hugh .

This transytory necessite / must nede vse thynges transytory / as temporall goodes & temporall study & prouysyon / but euer let charite haue ouer them preemynence & soueraynte . For without charite / no thynge may please god . Therfore in all thynges that we done / let euer charite ( I saye ) haue preemynence . For charite is the moder of all vertues / the rote of all goodnes . Charite is the hygh & moost redy waye vnto heuen / wherof saynt Paule spake / sayenge . j . Co{rum} . xi Yet wyll I teche you ( sayth he ) a more excellent / a more hygh / & a more perfyte waye . In whiche charite moche done they {pro}fyte that for the loue of god / done despyse & forsake all thynges that done appertayne vnto the worlde / & that haue appetyte & desyre no thynge to retayn vnto themselfe / but to haue all thynges in commune . They go the hygh and moost excellent waye / that tredynge vnder fote & settynge at nought all erthly thynges / bē lyft vp bothe in soule & body / with hole desyre of hert / vnto spirituall & heuenly thynges . Charite standeth in the loue of god / & the neyghbour . And the loue of god is expressed & shewed in thre thynges . One is / that all that is in man / be ryghtly subdued vnto the loue of god . For we ben commaunded to loue god with all our herte / that is to say / that we referre & apply all our thoughtes vnto hym . We must loue hȳ also with all our mynde / that is to saye / that we yelde & apply vnto hȳ all our reason / wherby we vnderstande & discerne or iudge ony thynge . We ferthermore shold loue hym with our soule / that is / that all the affeccyons of the soule / all the desyres of the wyll / be euer directed / ordred / applyed / & appoynted vnto hym . In the loue of the neyghbour / two thynges must we kepe . Fyrst that we do vnto no {per}sone that thynge we wolde not were done vnto vs. Iob . iiij . Mat . vij . The second that we shold do vnto other persones / that we do wyll & desyre they shold do vnto vs. In these two vertues of neyghbourly loue / done sprynge & growe all vertues / wherby we done coueyt all thynges that we may lawfully desyre / or that we forsake all that of ryght we shold auoyde & eschewe . For by these two poyntes or artycles / is the neyghbour ryghtly beloued / whan he is cherysshed with our kynde benefytes / & no thynge hurt by our malyce or euyll dedes . In all thynges therfore whiche we done vse here for our transytory nede / we must euer preferre charite . For what so euer we do / saye or thynke / must euer beholde & regarde the charite of god / or of the neyghbour . So that in all our conuersacyon & lyuyng the somme & full poynt of our entent / must be grounded & set in charite . Mat . xxij For in these two commaundementes hangeth all the lawe of god / & the sayenge of the prophetes . The texte . Consequens ergo est / vt etiam cum qs suis filijs / aut aliqua necessitate {per}tinentibus ad se in monasterio constitutis : Extra de sta●… u monacho{rum} ●a . cum ad monasterium . 〈◇〉 . {pro}hibemus 〈◇〉 fine . vel aliquam {con}tulerit vestem / siue quodlibet aliud inter necessaria deputandum : non occulte accipiat . sed sit in potestate prepositi : xij . q . j . non dicatis . vt in rem communem redactum : cui necesse fuerit / prebeat . That is . It foloweth therfore as conuenyent / that whan ony outward persone gyueth vnto ony inward & ordred persone in the monastery / wheder they bē theyr chyldre / kynne / frendes or acqueyntaunce ony garment / or ony other thynge that may be deputed / appoynted or assigned amonge the commune necessaryes it be not priuely receyued / but that it be in the power & wyl of the souerayne / that taken & accounted as the commune good / it be gyuen or assygned vnto them that haue nede therof . Here may ye perceyue how saynt Augustyne doth put & ordre all thynges vnder obedience / syth he wyll all be in the power of the souerayne . Nota . And ferther note ye well / that yf the disciples of this rule may not take vnto theyr vse suche thynges as by theyr frendes ben ordeyned for them & gyuen vnto them / except the same thynges be fyrst reputed & accounted as the commune goodes / & so by the souerayne to be appoynted . How may ony obseruauntes of this rule {pro}uyde for themselfe by ony stypende or other meanes ? I can not se how . For all is here commune .

Saynt Hugh .

It is not lawfull that ony thynge in the commune lyfe of religyous persones / be secretly or pryuely receyued nor ony thynge be kepte in {pro}priete / but that it be shewed ( as it was receyued ) vnto the souerayne / that by the souerayne it be assigned and mynistred vnto suche as haue nede therof . For so may auarice best be destroyed and all su{per}fluyte best be auoyded . So also is charite nourysshed / & holy pouerty best preserued . For whan there is no lycence ne lyberty to haue / retayne / & kepe worldly thynges / the mynde is in maner compelled & constrayned to remembre & thynke vpon heuenly thynges . But t some {per}sones religyous ben sore & greuously troubled / whan they may not receyue & kepe suche thynges as by theyr frendes ben gyuen them . For they loue gyftes & tokens / and to haue somwhat synguler by themselfe as propriete . And oftentymes they ben so enflambed by the desyre of small thynges & lytell worth / that by the occasyon therof / they often trouble & breke the concorde & rest of theyr company . And that ( doubtles ) is the very temptacyon & sterynge of the deuyll . For that crafty enemy the deuyll noteth well / & marketh the disposicyon of euery persone / & the affeccions of the mynde / & therafter he assayleth & tempteth the persones in that synne wherin he may moost lyghtly preuayle . For he careth not wheder the synne be moche or lytell / so he may preuayle & breke the charite & vnite of the persones . Religyous persones must therfore agaynst the crafty enemy be very ware & diligent / & in euery mater spye & auoyde his snares / and specyally trede downe / & holde vnder fote all erthly and seculer thynges / that with the psalmist they may synge & saye . Laqueus contrit{us} est : ●… s . cxxiij . & nos liberati sumus . That is . The grenne or snare is broken / and we ben delyuered out of daunger . But some {per}sones slyppe & fayle herin / & therfore doth folowe in the lettre . Quod si qs rem sibi collatam celauerit : furti iudicio {con}demnet . That is . And therfore / yf ony of you hyde or kepe preuy ony thynge that is gyuen vnto them / let them by the iudgement of thefte be comdempned & cast as theues . An harde iudgement to be condempned as a thefe / for that is in the worlde moost shamefull / but for a certaynty this is true / that euery synne of lyke maner and degree / is moche more greuous in a religyous {per}sone / than in ony seculer persone . Yf than they ben synfull as theues / that pryuely done receyue that frely & of charite is gyuen vnto them / what synne haue they that done vse theyr felowes thynges appoynted & assigned vnto other persones ? And a detestable maner is in many places of relygyon / that ( vpon the boldnes of this commune terme / all is ours ) many wyl take vnto theyr owne vse without ony assignement what they fynde / & whan some of theyr felowes departe this lyfe / they wyll play catche that catche may And some other wyll fynde thynges whan they ben lost / or rather somtyme before they be lost / & those thynges they done apply vnto theyr owne vse : truly all suche ben dampnable & proprietaryes . For no persone in religyon may vse ony thynge but that is delyuered / assigned / or appoynted vnto them / excepte extreme nede / or vnfeyned chaunce : where interpretated & supposed lycence doth discharge conscyence for the tyme / so euer they be in mynde to shewe it vnto the souerayn as soone as conuenyently they may / & to submytte themselfe holy vnto the wyll & discrecyon of the souerayn . Yf than a religyous persone be as a thefe / that doth pryuely receyue that is prouyded / how may the religyous persones by ony reason {pro}uyde priuately for themselfe ? I wote not how surely . But here now

Saynt Hugh .

The apostle sayth / that theues and robbers shall haue no possessyon in the kyngdom of heuen . j . Co. vj . For thefte is a criminall synne / & contrary vnto the commaundementes of god / where is wryten . Mat . xix Thou shalte do none aduoutry / thou shalt do no thefte . &c. bycause therfore that thefte is amonge the grete princypall synnes / it shall be iudged & punysshed after the lawe / as aduoutry & homicyde or manslaughter . The religyous ●sone therfore that hath appetyte to kepe and holde ●●●ely ony thynge that is gyuen / doth in holy chirche kepe the rome & place of Iudas the traytour / that was a thefe . For he bare the purse / & what was delyuered vnto hym he put therin / & euer stale parte for his owne propre vse & pleasure . And so moche was he therby enflambed in the vyce of couetyse / that by the last ( as the deuyll put hym in mynde ) he betrayed & solde his lord & mayster But se what came therof . In sekynge and desyrynge lucre & vnlawfull gaynes / he founde deth / for he hanged hymselfe as scripture sayth . Math̄ . xxvij . Prou. xxj Whyle he thursted & coueyted lucre / he came vnto the rope . Suche is the fruyte of auaryce & of the couetyse mynde . Religyous persones sholde moche therfore be ware they coueyte no lucre / flee & auoyde the appetyte therof / lest they be tempted & moued to hyde or kepe ony thynge preuy / & so ( by the persuasyon of the deuyll ) they fall vnto that greuous & detestable synne of propriete . And ferther by the iustyce of our lorde god / vnto the iudgement of euerlastynge dampnacyon .

Valete .
The syxth chapytre of the rule .

INdumenta vestra scdm arbitrium prepositi lauentur / siue a vobis siue a fullonibus : ne interioris anime sordes / contrahat munde vestis nimius appetit{us} . That is . Let your clothes be wasshen at the assignement & wyll of your souerayne / & not at your owne pleasure . And that wheder they ben wasshen by your selfe / or by ony other {per}sones . The cause why is / lest ony su{per}fluous or vayne appetyte of clene & fayre clothes sholde make foule or fylthy your inwarde soules . Nota . Note well that all this ordynaunce ( as appereth playne by the sentence ) is subdued vnto obedience . And also that syth no persone relygyous may wasshe theyr owne clothes / ne {pro}cure them to be wasshed / but at the assignement & appoyntment of the souerayne / how sholde that persone without suche appoyntment prouyde themselfe for ony newe clothes ? And yf the appetyte of clene & clenly clothes may defoule the soule / what wolde you than suppose of fyne clothes / pynched & pressed / made of the newe fashon / & wantonly worne also ? Ye may well saye / they done not onely defoule / but also defourme / & put the sely soule clene out of all godly fashon .

Saynt Hugh .

Wherfore dyd saynt Augustyn commaunde that the clothes of religyous persones sholde be wasshed after the arbitrement & discrecyon of the souerayn / & not at the pleasure of the subiecte ? The cause he shewed hym selfe / lest the religyous persone sholde blemysshe & defoule his soule / by ouer moche appetyte & desyre vnto clene clothes . For the more ony religyous {per}sones ben garnysshed & apparayled outwarde vnto vaynglory / the more ben they inwarde polluted & defouled . The soueraynes therfore must take hede that theyr subiectes do not offende by gay clothyng or pyked aray . For ( I tell you ) it is not gay clothynge / but good maners / that dothe garnysshe & adourne the religyous {per}sone . The apostle therof warneth vs / sayenge . Rom̄ . xij . Nolite {con}formari huic seculo . Be not you in wyll ( sayth he ) to be lyke vnto worldly persones / but rather to be refourmed & garnysshed with the newe clenly garment of spirytuall vnderstandynge . For those {per}sones that haue appetyte vnto the newe fashons & maners of the worlde / haue lytell care for the due fourme & fashon of theyr soules . For the more outwarde beauty is beloued / the lesse is inward beauty desyred . The beauty that our lord requireth of religyous persones / he doth hymselfe expresse . Esa . j . Lauamini / mundi estote . &c. Wasshe your self ( sayth he ) and be you clene / that is / put away the euyll & corrupt cogitacyons of your hertes ( sayth he ) out of my syght . For our sauyour sayd not in the gospell . Math̄ . v. Blessed be they that ben clenly in theyr bodyes / but that haue a clene herte / a clene conscyence . For they ( sayth he ) shall se al myghty god . t / lest perauenture some scrupulous persones wolde thynke hereby / the body sholde no thynge be cured ne set by / he put to more / as foloweth in the lettre . ●ta habet ●… iginale . Lauacrum ●… iam corporum susque balnerum : non sit assi uus : sed eo uo solet int{er}allo temporis ribuat . hoc st. semel in ●… ense . Cuius utē infirmia●● necessitas ●… ogit lauandum orp{us} : non lon●… uis differat ●… at sine mur●ure de cōsi●… o medici &c. Lauacrum etiam corporis / cum infirmitatis necessitas cogit : minime denegetur . Fiat sine murmure / de consilio medicine / ita etiam : vt si nolit / iubente {pre}posito : faciat qd faciendum est {pro} salute . Si autem velit / et forte non expedit : sue cupiditati non obediatur . That is . Baynes also for the body whan nede is / vnto the seke {per}sones shall not be denyed / let it be done without grudge / & by the counseyle of physyke / & that with suche effecte & diligence / that all though the seke wolde not therof / yet shall they ( whan the souerayne commaundeth ) do for theyr helth that is to be done . And yf the seke wolde desyre to be bayned / & that bayne perauenture for that tyme be not expedient / let not theyr mynde & wylfull desyre be folowed therin . Saynt Augustyn wolde that all the discyples of this rule shold be honest / & haue all thynges nedeful / & therfore theyr clothes shold be wasshed by good discrecyon . And we therfore haue a statute amonge vs / that euery persone shall put theyr clothes to wasshynge at the commune tyme appoynted / as becometh the honesty of religyon / & so they shall not for slouthfulnes / ne yet for {per}feccion be vnhonest . And they shall wasshe theyr bodyes / not for pleasure / but as nede requireth / & that ( as ye may se in the lettre ) by obedience / lady & maystres of this rule . For the subiecte hath here no wyll . For whan he wolde not / he shall not chose / & whan he wolde / he shall not / all is mere obedience .

Saynt Hugh .

This lettre before moche accordeth with the doctryne of saynt Paule / that dothe {pro}hibyte & forbede cure of the body for pleasure / but not for nede . Rom̄ . xiij . For there is grete difference bytwene pleasure & nede . For nede is profytable / & pleasure is vycyous . But some {per}sones ben so su{per}sticyous & so precyse / that they saye / a religyous persone sholde loke for no medycyne for the body / but all for the soule . A grete {pre}sumpcyon & foly so to attempte our lorde . For yf they loke well / they shall fynde that mete drynke & clothynge ben all but medycyne / & so ben all erthly thynges that we vse for the nede of the body . Let it be done than without grudge / & by counseyle . And that terme also is well added / that the subiecte not wyllyng shall be constrayned / & wyllynge shall be denyed . For nede & not pleasure must be obeyed / and the cause foloweth in the lettre folowynge . Aliquando si noceat prodesse creditur qd delectat . That is . For somtyme that thynge that delyteth & pleaseth / is thought & supposed profytable / all though in dede it do moche hurte / & noy the persone . Whan saynt Augustyn commaunded that the subiecte not wyllynge / sholde folowe the commaundement of the souerayne / he rendred no cause why . For he wolde that obedience sholde onely be the cause . But whan he had commaunded that the subiecte dyseased or seke / shold not haue his peticyon / he shewed a cause For the seke wyll ofte desyre that is not expedyent / ne good for theyr sekenes : suche is the infyrmite of man .

Saynt Hugh .

Se / take hede / why the appetyte & desyre of the persone shold not be folowed ne serued . Bycause many by theyr appetyte ben deceyued / whyle they byleue that thynge wolde do them good / that wold rather moche hurte them . So doth frayle appetyte deceyue all persones / & maketh that thynge to appere good / that is euyll & moche peryllous . And therfore holy scripture prohybyteth & forbedeth carnall appetytes & delectacyons / bycause they brynge the persones to deth / er or before that they ben ware therof . An other exposicyon of the same auctour . Texte . The same lettre . That thynge that delyteth / doth seme so {pro}fyte / whan oftentymes it rather moche noyeth . Gala . v. We must ( after the holy counseyle of saynt Paule ) abstayne from carnall desyres / whiche done kepe open warre agaynst the soule . For the flesshe hath euer contrary appetyte vnto the spiryte . But we must therfore by the disciplyne of the spiryte / represse & kepe vnder the comcupyscence of the flesshe . t / some {per}sones done offende on eyther parte . For some beyonde due mesure done folowe the rygour of the spiryte / some other contrary / that done folowe the pleasure & appetyte of the flesshe / & so ( I saye ) they bothe halte . For the one party of spirytuall {per}sones / by the appetyte of the lyfe spirituall / done ouer moche & beyonde mesure punysshe the flesshe . For yf vertue want discrecyon & due mesure / it is rather vyce than vertue . The other party of carnall persones / whyle they set theyr mynde / study & desyre to folowe carnall pleasure / they renne very depe vnto the ieoperdy / or rather vnto the vtter perdicyon & losse of the soule . A due mesure therfore must be ordeyned / so that suche persones in religyon as wolde no thynge care for the body / shall be constrayned by obedience to do / that for theyr bodyly helth is to be done . And the other that haue vayne appetyte & to moche fauour vnto the body / shall be restrayned . For the helth of the body must alway be preserued vnto the seruyce of god / & vnto the duty of religyon / & the appetyte of the flesshe must be hold vnder & quenched . This spake saynt Augustyn of open & knowen infirmytees / now he speketh ferther of preuy disease / sayenge . Denique si lateus est dolor in corpore : famulo dei dicenti qd sibi doleat : sine dubitatione credatur . That is . But t / yf the disease be in the body preuy and vnknowen / whan the seruauntes of god done saye they ben seke / let them without ony doubte or mystrust be byleued . In the naturall body / whan the fote aketh / the hande knoweth therof / & wyl helpe that he can / & so of all other membres . But in the spirytuall body / one membre can not knowe the grefe of an other / but by credence . And the relygyous {per}sones therfore sholde be of suche perfeccyon / that the subiectes myght be byleued / & the souerayne haue compassyon .

Saynt Hugh .

The souerayn must of right byleue those subiectes whome he knoweth of good lyf / religyous maners / & holy conuersacyon . For the trouth or falshede of ony {per}sone is not knowen by the speche of the mouth / but by theyr werkes & dedes . Ex fructibus co{rum} cognoscetis eos . Mat . vi sayth our sauyour . Of theyr fruytes & werkes / may ye knowe euery persone . The very religyous {per}sones ben not deceytfull / ben not feyners / ben not double of theyr wordes . Psal . xj . Nor ( as the psalmist sayth ) of them that by theyr herte / of purpose / & in theyr hertes by knowlege done speke those thynges that ben false and not true But the seruauntes of god done speke with the mouth / that is thought in the herte . And good lyfe doth cause credence & fayth to be gyuen vnto theyr wordes . And contrary the euyll lyfe & vnrelygyous behauyour / causeth the trouth to be doubted . Let them therfore without doubte be byleued / that without doubte ben good & vertuous .

An other exposicyon of the same auctour vpon the same sentence .

The very true seruaunt of god is euer afrayde to offende god / & that not onely in werke & dede / but also in worde & thought . The seruaunt of god doth take good hede vnto all his wayes & maners / & specially that he neuer offende in his tongue . Religyous {per}sones sholde alway shewe themselfe suche in conuersacyon / that they myght be byleued . For good lyfe sholde commend theyr wordes / & good werkes sholde bere them wytnes of trouth . Iohan . x . Our sauyour sayd . Si mihi non creditis / operibus credite . All though ( sayd he ) ye byleue not me / yet byleue my werkes / for my werkes done bere me wytnes . Many persones ben not byleued / all though they say trouth . And why so ? For eyther they bē euyll them selfe / or at the lest they ben suspecte of euyll / but whan the lyfe of ony {per}sone is without suspicyon supposed & holden good / those {per}sones ben forthwith byleued without ony doubte . The lesse vertue & goodnes that doth appere in the {per}sones / the lesse ben they byleued . And the more religyous they ben / the more fayth & byleue is gyuen vnto theyr wordes . And bycause therfore the fraylty of man is suche / that in sekenes they desyre somtyme that is noyous / there foloweth in the lettre . Sed tamen vtrum dolori illi sanando qd delectat expediat : si non est certum / medicus {con}sulatur . That is . But yet / yf ye be not in certaynte wheder that thynge the seke desyreth & delyteth / be for that disease & for the cure therof expedyent / let counseyle be axed of the phisycyen . By this lettre / & by the sayd exposicyon of saynt Hugh / ye may perceyue that euery persone in religyon is not to be alway byleued whan they complayne of disease . For some of small conscyence / to take theyr ease & pleasure / wyll say ( for a lytell occasyon ) they ben seke & diseased . The dayly conuersacyon therfore of the {per}sone / in kepynge reguler obseruaunces / & all dutyes after the statutes / must gyue & engendre credence / & not the complaynt ne wordes : & the phisicyon must than be iudge . Here also ye may se that ( contrary vnto the opinyon of many su{per}sticyous myndes ) phisyke is somtyme necessary . For arte or crafte helpeth nature . And holy scripture commendeth phisyke Honora medicum . Eccli . xxviij . &c. Do you honour ( sayth the wyse man ) vnto the phisicyon / for he may conforte you / & our lorde god hymselfe hath create and made medycyne / whan very vnfeyned nede requireth . Phisyke is good / but to be curyous & besy therin / is no thynge religyous nor yet {pro}fytable . Herken now

Saynt Hugh .

All though the soueraynes do byleue the complaynt of the seke subiectes / yet may they not anone leyne & graunt vnto theyr desyres & appetytes . For vnlawfull desyres done oftentymes assayle & tempt the seruauntes of god . Therfore yf ye be not sure / let the phisycyon be axed / let hym iudge & make certayn / that before was vncertayne . And let no persone meruayle that religyous {per}sones shold axe the counseyle of phisyke / syth we may take of scripture that saynt Paule vsed & gaue counseyle of phisyke . j . Tim̄ . v. Modico vino vtere / propter stomachum &c. Vse ( sayth he vnto his disciple Timothey ) a lytel wyne / for thy stomacke / & for thy many & besy dyseases . So the discrete mayster tempered the rygour of abstynence / & ordred his discyple that his diseases & passyons sholde not let nor hyndre his holy prechynge & better dedes . For all though it were good for his discyple to rendre of his infirmytees the fruyte of pacience / yet the apostle perceyued it was more {pro}fytable to take medicyne / & so to be able to do suche werkes as might profyte other soules . Let religyous {per}sones therfore comforted by this auctorite take bodyly medicyne ( whan nede is ) that they therby may be the more able to serue god & do theyr duty . 〈…〉 aln●●● . The lettre . Neque eant ad balnea / siue quocūque ire necesse fuerit : 〈◇〉 ●minus {quam} ●… res . min{us} {quam} duo vel tres / nec ille qui habet aliquam eundi necessitatem : cum qbus ipse voluerit : sed cum qbus prepositus iusserit / ire debet . That is . And whan so euer they go vnto the bayne / or wheder so euer they nede to go / let them be no lesse in nombre than twayne or thre persones : nor yet those {per}sones that hath nede to go forth / shall go with whome they wolde / but they shall go with suche as the souerayne wyll commaunde or appoynt . Here ye may perceyue he ordreth al thynges vnto obedience . And here also doth appere that I spake of before / that is to say / for what cause the disciples of this rule may go forth abrode out of theyr monastery . The cause is set forth in the lettre . For very necessite & nede vnfeyned . And els may they neuer go forth . The nede ( I shewed you ) is bodyly nede : ergo for nede of the soule they may the rather go forth / but neuer alone / bycause of testimony of theyr guydyng & behauyour / whyle they ben forth / nor yet with whome they wyll / to exclude all suspicyon and affeccyon / but with whome the souerayn commaundeth / to ordre them euer vnto obedience . Take hede now vnto your

Saynt Hugh .

ij . Co. viij Let vs prouyde ( sayth the apostle Paule ) that all thynges be well / not onely before god / but also before the worlde . It suffyseth vnto religyous persones ( as for themselfe ) that they haue a good conscience / but it is necessary for the worlde / that religyous persones haue a good name & fame / & that in no wyse theyr name be defouled ne blemysshed . Ierony . For yf ony persones trustyng vpon good conscyence / be negligent of theyr name and fame / they ben cruell / moche more than religyous persones that sholde be fourme & example of good lyfe vnto all other {per}sones . So the apostle Paule wryteth vnto his disciple / sayenge . Tim̄ . ij . Make thy selfe specyall example of all good werkes vnto all persones / & we ben ( sayth he agayn ) vnto the worlde aungels & men / a spectable vpon whome they loke & beholde / & vnto whome they take hede . So ben all religyous {per}sones . And therfore those that done loue religyon / done seke & spye out what thynges they prayse in the persones religyous . And those that hate them / done detracte / backbyte / & sclaundre them . Wherfore religyous {per}sones sholde euer behaue themselfe in a due meane / & so kepe bothe theyr lyfe & fame / that theyr backbyters may rather be abasshed of theyr owne euyll sayenge / than theyr praysers be abasshed of theyr praysynge / bycause of theyr lyfe & werkes . For the prayser is euer abasshed / yf the thynge he sayd be proued false : & so is also the disprayser . They must therfore goo twayne togyder or thre / bothe for theyr owne solace & conforte / & also for the testymony & wytnes of good lyfe and religyous behauyour . The wyse man sayth . Ve soli . Eccls. iii Woo & mysery is vnto the persone that gothe alone . For yf he fall or slyppe / he hath no helper . Yf than there ben twayne / they may eche helpe other . That sayenge of the lettre is notable / where is sayd . The {per}sone that nedeth to go forth / shall not go with whome he wyll / but with whome the souerayne commaundeth . For so by the souerayne / the surety of the persone shal be prouyded fore / & in the subiecte the vertue of due obedience shall be obserued & kepte . The lettre . Egrotantium cura / siue post egritudinem reficiendorum / siue aliqua imbecillitate / etiam siue febribus laborantium : vni alicui debet iniungi . Vt ipse de cellario petat / quod cuique opus {per}spexerit . That is . The cure & kepynge of the seke {per}sones / wheder it be for theyr recouery after theyr sekenes / or by ony feblenes & weykenes / or also of them that ben in feuers / axes & other diseases / shall be commytted & assigned vnto one certayn persone / that shall axe of the celary what he perceyueth necessary & nedefull vnto euery seke persone . Here ye may {per}ceyue that saynt Augustyn in ordrynge the disciples of this rule vnto vnite & peas vnder due obedience / he ordreth euery {per}sone vnto other : & where he had before ordeyned for the cure of the seke persones by batthes or medicynes / he now ordreth & prouydeth for theyr fedyng & kepynge . Now here .

Saynt Hugh .

The offycer of the firmary is called communly the firmarer / or firmarysse / whiche must be a persone that dredeth god / & that is charitable / & that wyll with all dilygence prouyde for all thynges that may be conforte vnto the seke / & so mynystre & do seruyce vnto the seke / as though he mynystred & dyd seruyce vnto our lord and sauyour Iesu Chryst . For in the daye of last iudgement he wyll openly saye . Mat . xxv I was seke / & you dyd vysyte & conforte me . For what seruyce so euer ye dyd vnto ony of e of myne for my sake / that seruyce ye dyd vnto me . The stronge & hole {per}sones sholde therfore bere with due pacyence the feblenes of the seke persones . For so is godly charite kepte and fulfylled . Saynt Paule sayth . Gala . vj . Alter alterius onera portate : et sic adimplebitis legem Christi . Bere you eche the burthen of other / & so shal ye fulfyll the lawe of Chryst . The lawe of Chryst is loue . The lawe and offyce of loue / is one to helpe an other in all nede . And dyuers tymes / dyuers infirmytees done cause vs eche to bere with other / & eche to helpe other at nede . For no thynge so {pro}ueth a faythful frende as doth helpe at nede . In necessitate {pro}bat amicus . Eccli . vj . A frende ( sayth the wyse man ) is proued at nede / or in nede . The {per}sones also that ben seke / sholde wey & remembre that seruyce is done vnto them in the {per}sone of Chryst & for his sake / & therfore they sholde haue themselfe in a good awayte / that neyther by theyr owne mysguydynge they hyndre theyr helth : nor yet by theyr impacyence & importunite they greue or be troublous vnto theyr scruytours & kepers . Let them therfore thanke hertely almyghty god of his visytacyon / & no thynge grudge therwith / lest perauenture the sekenes that was sent them for the purgacyon & clensynge of theyr soules / be turned vnto the augment & multiplycacyon of theyr synnes & paynes . The lettre . Siue aūt qui cellario / siue qui vestib{us} / siue qui codicib{us} preponuntur : siue murmure seruiant fratribus suis . That is . And who so euer be officers / eyther of the celary / or of the chambery / or els of the library / with suche other offycers / let them serue theyr felowes without murmure or grudge . Here saynt Augustyn dothe ordre the offycers vnto the couent / and so euer as vnite / peace & charite may best be nourysshed . Nota . Here ye may also note that the officers be not soueraynes / ne yet maysters of that they minystre / but seruauntes . He is than a fole that grudgeth to gyue an other mannes goodes / & he a more fole that grudgeth to paye his maysters dettes of his owne maysters goodes / & by his wyll & commaundement . So ben the religyous officers more than foles of all foles that done grudge to serue theyr felowes after the wyll & commaundement of the souerayne . Some officers wolde fayne appere good housbandes / & by the pretence of sparynge / they wyll be soueraynes themselfe / & in very dede to flater theyr souerayns / they wyl robbe Peter to clothe Paule / take from one of theyr felowes for a grudge / & withdrawe that is nedefull / & gyue vnto an other for folysshe affeccyon that is su{per}fluous & more than ynough . Therfore saynt Augustyn wyl they serue equally without grudge .

Saynt Hugh .

Let the officers so behaue themselfe vnto theyr felowes / that neyther they offende in grudgynge of theyr offyce / ne yet cause theyr felowes to grudge agaynst them for lacke of gentyll wordes / or charytable behauyour . For murmure and grudge is a grete offence anenst almighty god . Saynt Gregory sayth . No persone that doth murmure or grudge / shal euer receyue the kyngdome of heuen . And who so euer haue ones receyued the kyngdome of heuen / shall neuer after murmure ne grudge . Eccli . xxxviij Salomon sayth . Precordia fatui / quasi rota carri . &c. The stomacke of the frowarde fole is lyke vnto the whele of a carte that bereth a grete lode of hey / & euer murmureth & whyneth or wheketh as he goth . So done suche persones in religyon that ben carnall & nere vnto them selfe . For all though they do theyr duty / yet euer they grudge agaynst somwhat / & ben neuer content . ij . Co. x . The apostle counseyled his discyples they sholde not grudge as the childer of Israel dyd that were slayne by serpentes . And why by serpentes were they slayne ? bycause that murmure & grudge is a venymous serpent . And who so euer done murmure & grudge / haue the venym of the deuyll vnder the rotes of theyr tongues . For the holy apostle saynt Iames sayth . Iaco . iij . Lingua inquietum malum / plena veneno mortifero . A grudgynge tongue ( sayth he ) is an vnrestfull myschefe / full of deedly venym . Let all religyous persones therfore beware of all murmure & grudgynge that they perysshe not by the deedly venym or poyson of the deuyll . The lettre . Codices / certa singulis dieb{us} petant hora : extra horam qui petierit / non accipiat . That is . Let bokes be axed euery daye at a certayne houre . For who so besyde the due houre dothe ony axe / shall none receyue . All though saynt Augustyn dyd ordeyne the offycers to serue the couent with all dilygence & charite ( For that is without grudge ) Yet wold he that all sholde be done with good reason & due maner . He begynneth fyrst with the offyce of the library & bokes / whiche that tyme were of grete pryce / & therfore very scarce & rare . Yet wolde he that of those bokes that were to be had / none shold be denyed / so they were axed at the tyme appoynted / as is in dyuers libraryes in bothe the vniuersytees / & also in London / that from .viij. of the clocke vnto .x. or .xj. or other lyke tymes / the libraryes be at lyberty open / but in other tymes not so . Nota . Note here that saynt Augustyn dyd not begyn with the backe / ne yet with the bely / that is to saye / neyther with clothynge ne fode moost necessary for the body / but he began with bokes / wherin is conteyned the fode & clothyng of the soule . And this clause of the rule condempneth the soueraynes & superyours that done kepe from the yongers suche bokes as myght profyte theyr soules / specyally theyr owne rules & constitucyons / whervnto they do {pro}fesse & bynde themselfe : and yet shall they neuer se them / here them / ne knowe them of many yeres after theyr professyon / and some neuer / alas what iustice / what reason is therin ? none at all . But here

Saynt Hugh .

Before in this same rule saynt Augustyn commaunded the discyples of this rule / they sholde apply them selfe instauntly vnto the seruyce of god & vnto prayer / at the due houres & tymes appoynted thervnto . And lykewyse wold he in all other study & labours . So that the tyme sholde reasonably be dyuyded & appoynted / whan they sho●de serue god & praye / and whan they sholde study / rede & labour . Of the labour he spake before / where he commaunded that no {per}sone sholde labour for synguler profyte or pleasure / but all for the commune welth . These thre thynges than dothe this holy rule commende / & laye vnto the charge of the discyples therof / that is to saye / study / prayer / & labour / as thre synguler profytes vnto the same discyples . For by prayer we ben clensed / by study & redynge we ben instructed and taught / & by good operacyon & well doynge / we ben made blessed & holy . So sayth the holy ghoost by the mouth of the psalmist . {pre}s . cxxvij Labores manuum tuarum quia manducabis : beatus es / et bene tibi erit . That is . Bycause thou mayst be fedde with the labours of thyne owne body & membres / therfore arte thou blessed / & thou shalte be full well at ease . It is good than for all persones to labour for theyr owne profyte / syth they shall be blessed therfore / where the rule commaundeth that euery daye bokes shold be axed & desyred : the vse & diligence of moche redynge & study / is therby moche commended For the very seruauntes of god sholde oftentymes rede & study . For the redynge & study of good werkes / specyally holy scripture / is moche {pro}fytable . For by redynge & study we may lerne what we sholde flee and auoyde / what we shold do / & how to gouerne our selfe / & wheder / or vnto what ende we sholde entende & approche . The psalmist sayth . {pre}s . cxv●i Lucerna pedib{us} meis vbum tim . Good lorde thy worde / thy holy scripture is lanterne & lyght / the conducte & guydynge of my fete / myne affeccyons / & of all the wayes & ordre of my lyfe . By redynge & study / the senses / wyttes and vnderstandynge done multiply & encreace . For study & redynge doth instructe & teche euery {per}sone / bothe to praye & labour / & so doth enfourme vs bothe vnto the lyfe actyse & comtemplatyfe . That persone therfore ( sayth the psalmist ) is blessed that bothe daye & nyght hath meditacyon in the lawe of god . Psal . j . These twayn therfore / study of bokes & prayer ben that wepyns & armure wherby the deuyll is assayled & vaynquysshed . And these ben the instrumentes & meanes / wherby euerlastynge blysse is obteyned & goten . By these artyleres & wepyns / vyce is repressed / & by this fode is vertue nourysshed . And yf ony tyme religyous {per}sones cease of redynge or prayenge / than shold they werke & labour . For ydelnes is the enemy of the religyous soule . For the ghostly enemy dothe lyghtly drawe vnto vyce suche {per}sones as he fyndeth not occupyed in other redyng / study / prayer / or labour . By the vse of redynge & study / religyous persones may lerne how to lyue themselfe / & also how to teche other {per}sones . By the vse of prayer they may bothe profyte them selfe & all other vnto whome they ben knytte & ioyned by charite . And by bodyly labours they may kepe the body lowe from vyces / & also gete somwhat for them selfe / & for all that nedeth . The lettre . Testimenta vero et calciamenta / quando fuerint indigentib{us} necessaria / dare non differant : sub quo{rum} custodia sunt / que poscuntur . That is . But as for clothynge / hosen & shose / with suche other necessaryes / the offycers vnder whose kepynge they ben / shall not ( whan nede is ) differre to delyuer . The bokes he wolde sholde be delyuered at a certayne houre / we shewed you why : but as for other thynges necessary / he wolde sholde alway be delyuered whan nede requireth / & that without delay / for bycause the couent sholde neyther lose theyr tyme / ne yet be wery nor abasshed in ofte callynge therfore .

Saynt Hugh .

Before saynt Augustyn commaunded the officers to serue theyr company without grudge / & yf they so do / they may not delay ne dyfferre that is axed necessary . For yf they do / they gyue therby occasyon vnto theyr felowes to thynke they serue them with grudge / & so they done cause them to grudge agayne . Let the offycers therfore gyue diligence to serue theyr felowes for our lorde / of all necessaryes in due tyme / without grudge / without displeasure / without delay / & that with gentyll maner / ioye & gladnes of herte . ij . Co. ix . For our lorde loueth a gladde gyuer & a cherefull mynister / & a lyberall offycer / so that all the company haue all necessaryes after the nombre of the congregacion & possessyons of the place . And so shall the officers haue also more rewarde of almighty god . t / let euer a due meane & moderacyon be had in all the clothynge & aray of religyous {per}sones that neyther they be to precyous / to fyne in clothe / to bryght in colour / ne yet to abiecte / to course / ne to vyle And that the fashon be neyther courtly ne earlysshe / but in a due meane religyous / so that the selfe habyte & aray may ( in the religyous {per}sone ) bothe commende religyon & honeste . Let therfore religyous persones beware they axe no thynge importunely / ne yet su{per}fluous . For to be importune is agaynst good religyon / & to haue su{per}fluite is ieoperdy of dampnacyon . Let them wey & remembre that all they spende / is the oblacyons & charite of the good & faythful people / offred & gyuen for the redempcyon of theyr synnes . And therfore let them not reioyce / ne be proude of suche expenses / but rather let them fere & drede it be sayd vnto them / that in the olde testament was sayd vnto the preestes & mynistres of the temple . Nu . viij . How they sholde bere the iniqu●te & synne of the people . And therfore let them euer haue grete drede of themselfe / & hertely praye for them / whose goodes they spende & done vse . It is therfore more surety for soule helth vnto poore religyous {per}sones / rather somwhat to want and nede ( as is before sayd ) than ony thynge to haue ouer moche and su{per}fluous . For how shold religyous {per}sones be wylfully poore except they ( for our lord ) wyll suffre pacyently some maner of penury . Whan they remembre than / they haue done many thynges vnlawfully / they shold abstayne & forbere somwhat / that they myght take & vse lawfully . For they must contende & stryue to entre by the strayte gate that so they may come vnto the large & pleasaunt playne of euerlastyng Ioye . Mat . vij . For the more strayte lyfe we kepe here for our lorde / the more glory shall we haue in blysse The lettre . Ita habet or●n●le . animam fratrio facit homicidam neque ad solos viros {per}tinet qd scriptum est . Qui odit fratrem soū / homicida est . fed sern masculino quem primum d●{us} fecit : etiam feni● n●us se●●● pr●ceptum accepit . Lites / aut nullas habeatis / aut {quam} celerrime finiatis / ne ira crescat in odium / et trabē faciat defestuca : et animam fratris faciat homicidam . Sic enim legitis : qui odit fratrem suum : homida est . That is . As for stryftes & debates / eyther haue none amonge you / or els yf ye haue / make shorte ende of them / lest a lytell wrathe or displeasure growe vnto hatred / & so make of a strawe a beame / of a mote a blocke / and cause the hert & mynde of your felowe to be an homicyde & mansleer . Ioan . 3. For so may ye rede in scripture . Qui odit fratrem suum / homicida est . Who so hateth his broder and euen chrysten / is a mansleer . We shewed you before how this rule doth ordre the officers vnto the couent / & the couent vnto the officers . Here now it doth ordre euery persone of the couent vnto other / specyally vnto the effect & purpose wherwith it began / that is to saye / that the dyscyples of this rule sholde alwaye lyue togyder in peace & vnite / & haue euer one herte & one wyll in our lorde . And that can neuer be / except debate & stryfte be fyrst excluded & auoyded / or at the lest reasonably mytygate & wysely refourmed . For in this lyfe we be not aungels / & therfore he sayth / eyther haue you no debates / whiche apperteyneth vnto the perfyte {per}sones / or at the lest / yf by chaunce ye do stryue / soone & quyckly leue & make an ende therof / that he sayth for the frayle {per}sones & vnexercysed / & the cause why he doth shewe forthwith / lest more euyll sholde growe therof . Texte . Here now

Saynt Hugh .

Synne & vyce dothe ( by lytell & lytell ) growe & encreace vnto more greuous offence of god . For who so wyl not restrayne the tongue from vayne speche & ydle wordes / doth oftentymes fall in to many inconuenyentes / as murmure / detraccyon / & many tymes to brawlynge / chydynge / contencyon / stryuyng / & debate / & so vnto augre and hatred . Eccli . xix . And ( as the wyse man sayth ) who is negligent in small thynges / shall soone fall vnto the more greuous offences . So whan vyce spryngeth & groweth of vyce / the iniquite & euyll lyfe of the persone is prolonged & contynued . The {pro}phete sayth .

Te qui trahitis vanitatem . &c. Esa . v. Woo & payne be vnto you that done drawe in length & done contynue vanite / by the cordes & multiplycacyon of vanite . And the psalmist sayth . Prolongauerunt i suam . &c. {pre} . cxxviij The synners of the worlde haue prolonged & contynued theyr iniquite / but our iust & ryghtwyse lorde hath broken the neckes & brought downe the pryde of all synners . Fyrst therfore & aboue all other thynges / synne must be eschewed & auoyded . Nota . For better is to be ware & auoyde trespace / than to make amendes therfore . And yf by chaunce a trespace be done / it may be soone amended / yf with lowly hert & wylfull mynde it be forthwith confessed & knowledged . Our lorde sayd vnto the serpent in paradyse of the woman Eue . Gene . iij Ipsa conteret caput tuum . &c. She shall crusshe & bruse thyne heed . The heed & princypal parte of the serpent of synne / is than broken / whan the synne forthwith after the begynnyng is corrected & amended . All chrystyans therfore / specyally religyous {per}sones / sholde with all study & diligence whan they knowe they haue offended / labour forthwith to make amendes . For loke how grete difference is bytwene a strawe & beame / & so moche or more difference is bytwene yre & hatred . For hatred is grounded wrath that remayneth & resteth in the hert & mynde / that so at length encreaceth vnto suche malyce / that well it may be called a beame or a blocke . And wrathe is a more lyght mouyng of the blode by displeasure / whiche often tymes may be without synne & with charite / vnto the amendement / reformacyon or correccyon of a persone / & somtyme it is veniall / & than doth it trouble the eye or syght of the soule / that is to say / due & reasonable discrecyon / but hatred doth put clene out that eye or syght of the soule / & maketh the hateful persone starke blynde / without reason or discrecyon . ● . Ioan . ij . The apostle sayth . Qui odit fratrem / in tenebris est . Who so euer done hate theyr euen chrysten / they done dwell in darknes . And the persones that ben wroth / ben oftentymes displeased with them selfe / bycause they ben wroth . All chrystyans therfore specyally religyous {per}sones / shold quyckly and shortly auoyde all indignacyon / & euer returne vnto softnes & gentylnes . For a styffe stomacke thorowe & depely angred / passeth lightly vnto hatred . So that he wyl not lyghtly forgyue / ne forgete / & therfore enseweth & foloweth . Quicūque autem conuicio vel maledicto / vel etiam criminis obiecto / aliquem le●erit : 1. l. obie●tu / alte{rum} meminerit satisfactione {quam} citius curare qd fecit : et ille qui lesus est / sine deceptatione ) dimittere . That is . And who so by rebuke / chydynge / brawlynge / cursynge / euyll wordes / or hasty speche / or yet by ony vpbrayde of defaute or trespace done before / done moue & greue / or hurte ony of theyr felowes / let them remembre by due satysfaccyon to amende that they dyd amysse . And let also them that ben greued or hurte / without ony ferther reherse / argument or reasonynge / clerely forgyue the offence . Saynt Augustyn ( as we shewed you ) gaue before vnto the discyples of this rule two maner of doctrynes . One vnto the perfyte {per}sones / that no stryfte ne debate shold be amonge them . The other vnto the frayle {per}sones / that yf debate fortune / soone they shold make ende therof / the reason & cause wherof shewed / he now here ordreth the persones how they sholde make that shorte ende / & be also reconsyled vnto vnite & peace . And that is a redy and shorte meane in fewe wordes mekely spoken / & charytably receyued . Mea culpa . two holy wordes & moche medicynable . Herken now

Saynt Hugh .

They done greuously offende / that by rebukes / euyll wordes / & sclaundrous meanes done greue or hurt ony persone . For the apostle sayth . j . Co. vj . Maledici regnum dei non possidebunt . Reylers & euyll spekers shall neuer haue possessyon in heuen . And our lord in the gospell . Math̄ . v. He that calleth his christen broder fole / shal be gylty & worthy to be iudged vnto the fyre of hell . Religyous persones whan they haue greuously offended / must be moche sory therfore / & with all theyr hertes in all mekenes axe forgyuenes of them whome they haue offended . And they agayne that were offended sholde gladly without reherse or reasonynge / clerely forgyue them . Saynt Isodour sayth , who so euer slackly & slowly done reconsyle theyr chrysten broder / shall slackly reconsyle & appease our lorde vnto themselfe . For they done vaynly desyre our lord to be mercyfull vnto them / that ben negligent & wyll not redyly be reconsyled & appeased with theyr company . But some persones done trust moche vpon theyr owne merytes / & by the reason therof / they make lytel to differre them that axe forgyuenes / they wyll not take theyr mea culpa / theyr mekenes / theyr penitence / as though they wolde declare themselfe / & make it knowen vnto the company / that the axers of forgyuenes / the sayers of mea culpa / shold haue offended agaynst them / & that they were without defaute / & pure innocentes . But surely all though they were in dede innocent and no thynge culpable / yet no thynge shold{is} auayle them that innocency anenst god / yf they wolde not be euer redy to forgyue / and to take gladly mea culpa . For al though there were none other synne in them / but onely that the synne & defaut of theyr felowe & broder were of them longe differed & vnforgyuen / yet were that a grete synne . And that we may take of the gospel / where the seruaunt that was in dette of .x. Math̄ . xviij . M. talentes / a somme that passed hȳ to paye / yet as soone as he axed mercy / he was forthwith forgyuen : but after whan he wold not in lyke maner forgyue his felowe C. pens / he was commaunded vnto pryson / vnto all his owne dette were payed / & that was for euer . For he was neuer able to pay the dette . Wherby we may take for a sure conclusyon / that yf we done not with hole hert forgyue them that done offende vs / we shall not be forgyuen that we offende god / but rather that we supposed & byleued was before vnto vs forgyuen / shall be newly layde vnto our charge / & we to paye euery peny . The lettre . a. l. leserunt Si autem inuicē se leserint : inuicē sibi debita relaxare debent / propter orationes vestras : quas vtique quanto crebriores habebitis / tanto sanctiores habere debetis . That is . But yf they haue hurte or greued eche other / let them so eche forgyue other . And that lest they let or hyndre your diuine seruyce & prayers / whiche diuyne prayers & seruyce sholde be so moche more deuoutly done that you done vse & dayly exercyse your selfe therin . Here saynt Augustyne dothe ordeyne for bothe the partyes trespacers . For after that moost commune maner of all people & all nacyons / where so euer stryft or debate doth aryse bytwene ony persones / bothe the partyes bē somwhat ouerseen / & somwhat done passe due mesure . And therfore he wolde bothe sholde make amendes / & that is euer a sure waye / & a grete discharge of conscyence / so it be vnfayntly done . Se now holy

Saynt Hugh .

We dayly done saye vnto our lorde Dimitte nobis debita nostra : sicut et nos dimittimus debitorib{us} nr̄is . Mat . vj . Forgyue vs good lorde our dettes / in lyke maner as we done forgyue our detters . Yf we than do not forgyue them that offend vs ( for those ben our detters ) our owne prayer doth confounde vs. And we done prouoke our lorde to wrath agaynst vs / and so rather we done gete the curse of god than his blessyng . And so that prayer that sholde be for our soule helthe / is vnto vs moche noyous . For where it sholde mynysshe / it dothe now multyply & encreace our offences . The dayly prayer of the faythfull chrystyans doth make large satisfaccyon for suche venyall synnes as we done dayly commytte / without whiche we can not lightly passe this lyf Vnto all suche persones than doth it appertayn & belonge of conuenyency to saye Pater nr̄ qui es celis . Good lorde fader that arte in heuen : that ben baptysed / all that ben chrysten people . For this holy prayer doth put awaye all theyr dayly synnes / not onely venyall / but also mortall / so they haue contricyon & purpose at due tyme to make true confessyon / & to do for them satisfaccyon . And than they saye truly with vnfeyned hert vnto our lord for themselfe . dimitte nobis . forgyue vs lord . For many synnes hath euery {per}sone done that of our lorde may & must be forgyuen / but se they saye as truly with the same hert . Sicut et nos . &c. Lyke as we done forgyue . For that also must be done in dede / or els all is voyde . For the moost princypall almes & compassyon / is lyghtly and redyly forthwith without stoppe to forgyue them that done axe forgyuenes / & vtterly to forgete the offence . For many & dyuerse maner of almesses there ben / wherby synnes ben quenched & forgyuen of our lorde . But none almes / no compassyon / no charite can be lyke vnto that almes / whan we hertely & holy done forgyue them that haue offended vs. It is but a small mater to haue vnto them good wyll / or to do them good that neuer dyd vnto the hurte . But to loue thyne enemy / to do them good that done the euyll : that is of excellent goodnes . And yet is that a lesson of our sauyour Iesu . Math̄ . v. Diligite inimicos vr̄os . &c. Loue you ( sayth he ) your enemyes / & do you good vnto them that done hate you / & praye you for them that done {per}secute you . But this poynt is of hygh perfeccyon / vnto that whiche notwithstandynge euery chrystyan shold{is} labour & endeuoyre hymselfe to attayne . But all though we come not vnto the full poynt of that perfeccion / yet may we come well vnto this {pro}fytable poynt / to forgyue them that done axe of vs forgyuenes / & that must we nedely do / yf we forgyuen wyll be . For our sauyour sayth in an other place . Mat . vj . Si dimiseritis hoībus pctā eo{rum} &c. Yf you ( sayth he ) wyll forgyue all {per}sones theyr offences / your fader of heuen wyll forgyue you your offences . And yf contrary / ye wyll not forgyue / be you in a surety / ye shall not be forgyuen . Mat . vj . Dimitte et dimittet vobis . Forgyue you therfore / & ye shall be forgyuen . And yf ye do the defaut your selfe / than forthwith axe you forgyuenes . For in the lettre foloweth . Melior est autem qui {quam}uis ira sepe tentatur : tamen impetrare festinat / vt sibi dimittat / cui se fecisse agnoscit iniuriam : {quam} qui tardius irascitur : a. l. difficilius melinatur . & ad petendā veniam : tardius inclinatur . That ●s . And yet tho {per}sones that ofte ben tempted with yre & soone angry / & yet that t wyll make haste to haue forgyuenes of them whome they had wronged / ben moche better than those that more lately ben wroth / & ben more lothe to be enclyned & entreated to axe forgyuenes . Here saynt Augustyn consyderynge the dyuerse disposicyon of frayle & vnperfyte {per}sones / doth determyne & shewe whiche {per}sones ben more tolerable / more to be suffred . Some {per}sones wyll be soone angry / & in theyr hete & passyon they wyll speke shrewedly / or out of tune / & somtyme in that hastynes do a displeasure : but soone after comynge vnto themselfe they ben ryght sory / & ben redy with all mekenes & hole herte to saye mea culpa / to axe forgyuenes . But some other of more hygh mynde / wyl not lightly be moued but in maner dissymule the mater . But than yf they be displeased / they study to be auenged / & neuer wyl they rest / tyll they brynge theyr purpose to passe / by ryght or wronge . And whan they ben spoken to & moued vnto conscience of theyr behauyour / they wyll with a styffe stomacke defende theyr defaut / & lothe by ony meanes to axe forgyuenes / or to make ony amendes . The persones of the fyrst disposicyon ben better ( sayth the lettre that is to say / lesse euyl / not so noyous as the other . Of them that neuer wyll amende shall folowe / after ye haue herde

Saynt Hugh .

AS vnto those {per}sones that wyll not forgyue theyr felowes / let them ( as we sayd ) haue no trust to haue the effecte & profyte of theyr prayer in the Pater nr̄ . Yre & wrath doth soone moue some {per}sones / & soone agayne in them ceaseth . Other {per}sones doth it moue more lately / but than it holdeth them lenger / & contynueth more styfly . But some ben of worse disposicyon / wel nere deuyllysshe / that soone wyll be wroth / & longe & lothe to be softe & appeased . And some of a contrary disposicyon & godly / that wyll be longe & lothe to be moued or displeased / and yet yf by chaunce they fall thervnto / they haue soone done withall / & ben forthwith full sory therfore . This later disposicyon is better than the fyrst . And the thyrde worse than the second . Let therfore all religyous {per}sons wey & marke how grete an offence is this synne of wrath / wherby good pacyence & gentyll maner is put away / & the ymage of god in the soule is blemysshed & defaced . For by angre a {per}sone loseth wysdome & discrecyon / so that many tymes they wote not what they do or say . And by angre the grace / fauour & commodite of good familiarite & companyable lyuynge is lost & destroyed By wrathe also is iustyce lefte & set asyde . For the wyse man sayth . Prou. xxij Noli esse assduus cum homine iracundo . &c. Be not ( sayth he ) to moche familier with an angry {per}sone and lerne not to folowe his wayes ne maners . For so may ye soone take occasyon & example of euyll / vnto the hurte of your soule . For who so euer done not tempre & ordre themselfe after reason / ben in theyr lyuynge lyke vnto beestes . The angry & wroth {per}sones done not alwaye fyght & stryue with hand / but rather with shrewed & frowarde wordes they wyll fyght with the tongue / & so longe oftentymes they contynue & multyply language that the strawe waxeth a beme / that is to say / wrath turneth vnto hatred & malyce . We ben oftentymes abasshed & loth to be despysed / we haue indignacyon to be rebuked / & to suffre a sharpe worde : & yf we reanswere lyke vnto lyke / than shall we be loth fyrst to say mea culpa / & than shal we begyn to reason why shold I fyrst say mea culpa . He or she / fyrst offended / let them fyrst make the amendes . For yf I shold say fyrst / than sholde I be occasyon of pryde in them . Thus the carnall herte the proude mynde / desyrynge & coueytynge the glory & vayne prayse of the worlde / forsaketh humilite . And all though he wolde fayne be at one & reconsiled / yet is he ashamed to make fyrst satysfaccyon / to saye fyrst mea culpa . Ah good lorde / & we wolde loke well vpon his actes / we shold soone be ashamed of our selfe For fyrst we done offende hym / & yet doth he fyrst sue for the peace & reconsiliacyon . We sholde therfore be ashamed of our proude herte & styffe stomacke / & vtterly be confounded / yf we that done offende / do not fyrst make the amendes . Originale 〈…〉 habet . Que non vuli●… mittere sornō speret a●…pere oratio●… effectsi : que nun{quam} vult●… The oryg●…nall wryt●n●… we sayd ) fy●… vnto wonie●… hath thus . And she th●… hath not w●… to forgyue●… syster / let h●… not trust to l●…ue the effec●… of ony pray●… but she that wyll neuer s●… forgyuenes Syth he that neuer dothe offende / but alway is offended / is so redy to be reconsyled . The lettre . Qui autem nun{quam} vult petere veniam / aut non ex animo petit : sine causa est in monasterio / etiam si inde non proijciatur . That is . And who so wyll neuer axe forgyuenes / or that done not axe it with hole herte & mynde / without reason or cause byde they in the monastery / all though they be not cast out / or put away therfrom . And hard iudgement For after the mynde of saynt Augustyne suche harde herted {per}sones as can not fynde in theyr hertes to saye mea culpa mekely / be not metely to be in religyon / & yf they ben therin / they ben worthy to be excluded & put out therfrom .

Saynt Hugh .

Our sauyour Iesu commaunded / that yf we were redy to do sacrefyce / or to make oblacion vnto our lord / & than we dyd remembre that we had offended our euen chrysten / we sholde leue that sacrefyce & go fyrst vnto the greued {per}sone / & so be reconsyled / & than go vnto the borde of our lord . Math̄ . 〈…〉 Nota . And here is notable / that the gospell sayd not / yf thou haue ony grudge in thy hert agaynst thy neyghbour ( For so may no persone approche vnto the borde & presence of our lorde / hangynge ony malyce or grudge of herte ) but the lettre sayth / all though thou haue no displeasure in thy mynde agaynst ony {per}sone / yet yf thou remembre ony other hath grudge agaynst the / leue thy sacrefyce / & labour fyrst to be reconsyled vnto thy broder . Se how moche our lorde setteth by our reconsiliacyon / by our agrement / our vnite & peace / more than by sacrefyce done vnto hym . How moche than may those {per}sones be ashamed that wyll suffre discorde to go forth / & malyce to encreace & multyply ? Our lorde dothe not onely punysshe them that ben wroth & done kepe it longe in mynde / but also them that ben negligent to be reconsyled / & that done despyse & set lytell by the wrath & displeasure of theyr felowes . The persones that haue & that done suffre wronge / haue cause to be troubled & displeased / but so haue not they that haue done the wronge / & therfore the lesson of our lorde in the gospel doth send them that haue done displeasure / or that haue gyuen occasyon vnto them that ben vnrested . Shewynge therby that the greter offence is alwaye in them that done fyrst gyue the occasyon . But many ben so high mynded so styffe stomacked / that they wyll not in ony wyse bowe so lowe to saye mea culpa / but rather byde styfly by that they haue said or done / & that for tryfles / & as though they had no thynge offended / they set lytell therby / & forgete the mater / & so ouerpasse & dissimule it a longe tyme / but lytell knowe they / and lesse done they wey how longe payn they shal abyde therfore . Where true loue & {pro}fyte vnite is permanent & abydynge / there is no credence gyuen / no thyngelyghtly herde & receyued that myght in ony wyse make discorde . But & yf hatred haue ones the rome & place / than all thynges that ben done / all that ben sayd / & al that ben herde / ben alway taken / applyed / construed / vnderstonde vnto the worste so that the hatred & enemytry is euer multyplyed & encreaced . And the moost euyll / is moost soone byleued & ensued . But our lord badde leue the oblacyon before the awter / & fyrst be reconsyled vnto thy felewe . Yf than he wold for that tyme of that holy sacrefyce / haue it lefte rather than the reconsylynge & agrement : how moche more wolde he haue that done at other tymes ? We ben commaunded in an other place . Eph̄ . iiij Sol non occidat su{per} iracundiam vestram . Let not the sonne go downe vpon your wrath . as though he sayd / ye shold neuer go vnto rest out of charite . But alas many {per}sones ben not content with one daye or twayne / but ouer that to study & ymagyn how to do more displeasure / & eyther by wordes or dedes to supplant & deceyue theyr felowes / to back byte / sclaundre / & eche to ete other / whiche is a playne token of madde men / & furyous {per}sones . For they byte theyr owne armes / & in dyuerse places & membres of theyr owne body they hurte themselfe . So doubtles doth euery chrystyan that hurteth the neyghbour . For we ben all spiritual membres eche vnto other . Tho persones therfore be no thynge fruytfull for the monastery that ben full of discorde & debate . For they do neyther drede our lord / ne appease hym with ony sacrefice / ne ony thynge done they {pro}fyte by theyr werkes / all though they were good werkes of themselfe . The lettre . Prouide vobis / a verbis durioribus parcite : que si emissa fuerint de ore vestro : non pigeat ex ipso ore {pro}ferre medicamenta : vnde facta sunt vulnera . That is . Therfore be you well ware / & kepe your selfe from harde & greuous wordes . And yf ( by chaunce ) ony suche ( of fraylty ) do passe your mouth / be you not lothe with the same mouth to make the salue & medicyne / wherwith ye made the sore & offence . Here ye may perceyue the counseyle of saynt Augustyn vnto bothe the {per}sones that before I spake of vnto the {pro}fyte {per}sones / he sayth . Beware & kepe your selfe from al greuous wordes . Vnto the frayle persones yf ye do speke amysse / make amendes / & that without lothnes .

Saynt Hugh .

Fyrst religious {per}sones must with all diligence be ware they trouble no {per}sone by theyr wordes . For the wyse man sayth . ●… rou . xv . A softe & gentyl answere / doth swage yre . And rough or harde speche / moueth dyspleasure . A swete worde dothe mytygate & appease an enemy / & multiplyeth & encreaceth frendes . ●… ala . vj . Saynt Paule . You that ben spirituall {per}sones / shold instructe & enfourme all other in the spiryte & speche of gentylnes . So than it becometh spirytuall persones to be ware of all greuous wordes . And yf ony tyme they fall by chaunce or fraylty thervnto / they must forthwith in all goodly haste ordre themselfe to make amendes . And than to speke agayne fayre wordes / gentyll wordes / swete & peasyble wordes . So that the medicyne of mea culpa / and of meke confessyon may hele the wounde of hasty commocyon . But ( as we sayd before ) it is better to auoyde beforehande the offence / than after to amende that is amysse / how be it / to amende is alwaye well / but the very religyous persone sholde euer be ware / and put ( as the psalmist sayth ) a custody and porter vnto his mouth / that he neuer offende in the tongue or speche / and specyally whan brawlers / quarellers / hygh mynded and enuyous persones ben present / that wyll ( of purpose ) moue the well disposed persones vnto discorde . 〈…〉 . xxxviij . Therfore sayth the wyse man . Eccli . v. Yf thou haue vnderstandynge & discrecyon / than make thou answere . And yf thou haue not / stoppe thy mouth with thy hande lest thou be confounded by thyne owne wordes / spoken contrary vnto discyplyne and good maner .

The seuenth chapytre of the rule .

QVando autem necessitas discipline in moribus coercendis : lxxxvj . d●…stī . Qua●…do . dicere vos verba dura compellit ( Si etiam ipsi vos modum excessisse sentitis ) non a vobis exigit : vt a vobis subditis / veniam postuletis : ne apud eos quos oportet esse subiectos : a. l. dum nimia . dum nimium seruat humilitas / regendi frangatur auctoritas . That is . But whan the necessite of discyplyne & correccyon for euyl maners & defautes to be refourmed / doth compell you that be soueraynes to speke harde & sharpe wordes / though also ye do perceyue your selfe that ye haue exceded and passed good maner / or mesure therin / yet is not required of you that ye shold{is} axe forgyuenes of your subiectes / lest therby in that opinyon of them that must nede be vnto you subdued your auctorite to rule / to gouerne ( by the strayte obseruynge of mekenes ) be letted / broken / or dimynysshed . Here doth saynt Augustyn ordre the souerayne vnto the subiectes / & than wyll he ordre the subiectes vnto the souerayne / vnto the fynall ende & conclusyon of the rule that is due obedience / & for that cause he putteth fyrst the soueraynes in auctorite / for that is necessary / yet wyl he theyr auctorite sholde be vsed by charite / for the due correccyon of the subiectes & reformacyon of them / more by spiritual loue / than eyther by drede or carnall affeccyon . Exposi . And that is well declared by

Saynt Hugh .

The disposicyon communly of louyng soueraynes / & of all charitable maysters and techers / is somwhat to seme displeased / & the more they loue / the more to threte or do correccyon / & to speke sharply / and all in due pacyence / by the very flambe of charite / not so moche for the punysshement as for the good reformacyon of the {per}sone . For that whiche is a notable doctryne in scripture Our lorde god by his {pro}phete Moyses gaue a precept vnto the chyldre of israel / sayenge . Deut . xix Yf ony {per}sone wyll go with his frende or felowe vnto the wode to hewe downe trees / and ( by chaunce ) the hatchet or axe fall out of his hande / & so do hurt or slee his felowe & frende / let hym flee vnto one of the sanctuary townes & saue his lyfe / lest perauenture the neyghbours & kynrede of the persone slayne / do in theyr hete of displeasure pursue & folowe hym / & so take hym & slee hym agayn / & do vengeaunce for vengeaunce . 〈…〉 good ex●… osicyon of ●… his scrip●… ure . A {per}sone goth vnto the wode with his frende whan so euer he doth apply hymselfe after good ordre to loke vpon the conuersacion of theyr lyf . And he heweth downe wode playnly without ony deceyte / whan he cutteth awaye & blameth ( with due maner & good entent ) the vyce & defautes of the gylty & trespacer . But somtyme ( by chaunce ) the axe or hatchet flyeth of the stele or hafte / whan so euer in rebukynge the vyce / he doth excede & speke more sharply than nede requireth / & than dothe the hatchet stryke his frende / whan so euer that wordes ben harde & rigorous . And yf they growe vnto contumely & vnto shamefull vpbraydes & infamous rebukes of the persone / than do they kyll & slee the persone / the cause is / for by the herynge of so harde wordes / & so extreme rebukes / the {per}sone is not recouered nor refourmed / but rather ferther departed out of good loue / & from the spirite of charite . For the mynde of the persone that is so rebuked / dothe therby growe rather vnto hatred & displeasure / than to good reformacion / therfore moderate and meane correccyon is alway best . For who so euer do excede by the sharpnes of tongue & hard wordes ( as is before sayd ) he must nede ( after the scripture ) flee vnto the sayd thre cytees / & in one of them ( at the lest ) be saued . the cytees ben fayth / hope / & charite . So than who so euer do offende / & yf he be sory therfore / & wyll folowe ( by fayth ) the ordinaunce of the chirche / hauynge good hope in our lord / & hole charite vnto the persone / he shall ( without doubte ) be as gyltles / & his pursuers / that is to saye / our sauyour Iesu & his membres wyll neuer take vengeaunce vpon hym that hath taken sent wary in ony of the sayd thre cytees / fayth / hope & charite . Notwithstanding / bycause the fraylty of man dothe ofte excede in correccyon / saynt Augustyn wyllyng the soueraynes sholde knowe themselfe & theyr owne defaut / addeth . Sed tamen petenda est venia / ab oīm dno qui nouit eos quos plus iusto forte corripitis : quanta beneuolentia diligatis . That is . But t / ye must axe forgyuenes of god / lord of all / the knoweth with how grete benyuolence & good mynde ye fauoure them / whome ( perauenture more than ryght requyreth ) ye done so blame & correcte . Here the soueraynes may lerne / that all theyr chalenses & correccyons sholde procede of loue / more for the good reformacyon / than for the punysshement of the subiectes . And that also they may not excede due maner therin without some offence vnto god . Take hede vnto

Saynt Hugh .

The soueraynes may somtyme excede due maner / by the zele of malyce agaynst the {per}sone . Somtyme by the zele of iustyce / but this is euer done of study & purpose by some consyderacyon & deliberacyon of wordes / but the other is euer without deliberacyon / by hastynes or by to many wordes .

●… n originali ad●… unt{ur} Hinc lr̄e q̄ ●… uuntur . ●… ā q̄ faciunt pu●… oris īmemo●… s etiam femi●… s femine io●… ndo turpiter ●… ludendo : non so ●… s viduis● in ●… ctis ancillis , 〈…〉 in setō {pro}po●… o ●stitutis : sz ●… no / nec a mu●… rib{us} nuptis / ●… c a vginibus ●… ut facienda ●… ipturis .

●… his latyn is 〈…〉 the originall ●… yned vnto ●… is sentence . ●… ut among you ●… ay be no car●… all loue / but al ●… si al. for suche ●… lges as some ●… ones among ●… n suche as bē ●… rgetful of bas●… ement / hone●… e & good wo●… āhod / or that ●… n shameles / ●… ne vse and do ●… he vnto other ●… omē vnto wo●… en / that is to ●… eane / kysse / ●… pe / & shewe ●… malite / and ●… at full shame ●… lly / al though 〈…〉 playe or dis●… rte / shold ne●… r be done of ●… y pure wydo●… e● / nor of the ●… ene & vntou●…ed seruauntes ●… f god virgyns ●… at bē ordred 〈…〉 the holy ●ur●… se of religion ●… r yet of ma●…ed women / or ●… che virgyns ●… don purpose ●… be maryed .

But our lord god doth more hede and wey the entent & mynde / than the wordes or speche . And therfore the amendes is the sooner made / where the entent is pure without ony malyce . The lettre . Non autem carnalis / sed spūalis debet esse inter vos dilectio . That is . But amonge you may be no carnall loue / but all spirytuall . Parcialite is neuer good amonge relygyous {per}sones / specyally in the souerayne / as to fauour one persone more than an other / bycause of kynne / countree / or acqueyntaunce : nor yet for bodyly seruyce & pleasure . But the fauour of religyous {per}sones sholde all be grounded in vertue / & for vertu / more to loue is lawful . The carnall loue ( all though it be naturall ) sholde in {per}fyte religyon be clene forgoten . So done we rede in the lyues of the olde faders / that many {per}sones wold neyther se nor here / nor in ony wyse meddle with theyr owne parentes ne kynne . For carnall frendes done moche hyndre the {per}feccyon of good religyon / & oft done cause grete murmure & grudge amonge the company . But se now

Saynt Hugh .

Many {per}sones done loue well theyr felowes / but that is for affeccyon of kynrede / or carnall acqueyntaunce . And all though suche loue be not agaynst holy scripture / yet is it of lytell {per}feccyon . For grete difference is bytwene the meryte of that thynge we do of our owne good wyll after the disposicyon of nature / & that we do of charite by the commaundement of our lord for obedience . For the one is spirytuall / & the other carnall . And the spirytuall loue that is charite / doth proue the religyous {per}sones to be the seruauntes of god . He sayd hymselfe . In this thynge onely may all men knowe that you be my disciples / yf ye eche loue other . Whiche loue ( yf it be holy in the herte ) wyll appere by these two thynges / that is to saye / yf we loue our frendes in god / & our foos or enemyes for god . But many ben deceyued in the loue of theyr enemyes / sayenge & supposynge they loue them well ynough / but the very profe therof is / whan we ben no thynge grudged ne greued with the welthe & profyte of our enemyes / nor ony thynge gladde to here of theyr hynderaunce . Charite dothe begyn at two groundes / two preceptes . The loue of god / and the loue of the neyghbour / but this charite dothe appere & shewe it selfe in thynges innumerable / & dothe extende vnto infynyt●… goodnes . The loue of god is commaunded to be ha● in thre maners / of all the herte / all the mynde / & all fortytude and myght . So that who loueth god perfytly / and so wolde please hym / they leue no thynge vnto themselfe / but all they done gyue frely vnto hym . And the loue of the neyghboure standeth in two preceptes of the two testamentes . The fyrst is . Tobi . iii●… That ye wolde not were done vnto you / do not you vnto ony other . The seconde is of the gospell . Mat . vij . Que vultis vt faciant vobis homines . &c. what ye wolde other persones sholde do vnto you / do you the same vnto them . By the fyrst all malyce and euyll wyll is restrayned . For whan a {per}sone wyll not do / that he wolde not suffre / he wyll no thynge noye ne hurte his neyghbour . And by the seconde all benignite and kyndnes is nourysshed . For whan he dothe that he wolde were done vnto hym / by that kyndnes he shall {pro}fyte his neyghbour / and multiply charite . And so in leuynge that he sholde not do / & in doynge that he sholde do / he moche encreaceth all maner of vertue . For in auoydyng that he wolde not were done vnto hym / he hath hymselfe in a good awayte that his countenaunce or behauyour be not to hygh vnto the occasyon of his neyghboure : nor that he neyther moue / ne lyghtly be moued vnto ony displeasure / ne say or here ony euyll of his neyghbour / ne ony thynge speke contrary vnto good maner and edyfycacyon of vertue . Ne ony tyme desyre his neyghbours goodes / wyfe / doughter / or seruaunt : ne yet be negligent in ony thynge that louynge kyndnes requireth to be done . And on the other behalfe / whan a persone studyeth to do that good & {pro}fyte vnto other persones / that he wold were done vnto hym / than is he euer besy to do good for euyll / and for kyndnes to shewe more kyndnes / to edyfye all vertue / and to destroy all vyce / and so euer in correccyon to be moderate and discrete / that the subiectes be neuer remoued from iustyce . And euer to lay all parcialite on parte / that none be notably fauoured before an other / excepte they be knowen of more notable vertue : ne ony more straytly delte with than an other / excepte they be knowen more than other mysordred . And yf the souerayne can not lyghtly refourme the defaute / yet make it not open yf it be preuy . And yf it be open & knowen / so rebuke or correcte it / that the sylence or want of iustyce shold not seme to consent vnto the synne . And in all that they do let them beware of pryde / do no thynge for the laude & prayse of the worlde / but all for the loue & honour of god So may ye se & perceyue that charite is in many maners . j . Co. xiij . Saynt Paule . Charitas benigna est . &c. Charite is very gentyll / benygne / mercyfull / & pyteous / & charite wyll do no wronge . a. l. Honore seruato : ne illo offendatur de{us} . multo magis . &c. The lettre . Preposito / tan{quam} patri obediatur . multo magis presbitero / qui oīnt vestrum curam gerit . That is . Let due obedience be gyuen vnto the souerayne / as vnto the fader or moder : moche more vnto the ghostly fader / ordynary / or bysshop that of you all hath ferther charge . Here is the expresse commaundement of obedyence / the thyrde essencyall of the rule / and moost princypall lady and maystres / vnto whome ( as ofte we haue sayd ) all the other ben ordred . This latyn ( prepositus ) we done englysshe and put for the souerayne / whiche terme may well be taken for a presydent / as pryour / subpryour . &c. vnder an abbot . And the terme presbiter / may be taken for the heed or souerayn / vnto whome obedience is made as abbot / pryour : abbesse / pryouresse . For vnto them after ordre & degre / for tyme and place / all the couent must be obedyent . Yf than we sholde obey our presydentes as our fader and moder / what obedience shold we than haue vnto our souerayn ? Truly moche more so moche more as the souerayne vseth the place / rome & persone of our sauyour . Ergo our souerayne is ferre aboue our naturall and carnall parentes / ye as ferre ( I saye ) as the soule is aboue the body / & the spiryte aboue the flesshe . Exo . xx . But we ben bounden by the lawe of god / to be obedyent vnto our carnall parentes / and yf we sholde be rebellyous agaynst them / we sholde suffre deth . Exo . xxj . Ergo moche more ben we bounde vnto our spirytuall soueraynes . Num̄ . xij And that is playnly shewed by Mary the syster of Aaron / that for grudgynge & murmurynge agaynst her souerayne Moyses / was made lepre / & so remayned as acursed from all the company certayne dayes / vnto the tyme that by the prayers of her sayd souerayne / her synne was forgyuen / & she made hole . It is good therfore that all religyous persones be well ware how they murmure or grudge agaynst theyr soueraynes / for drede of the vengeaunce of god . Of this lady dame obedyence we haue wryten vnto you more largely in the fyrst boke of the essencyall vowes Ye shall now therfore here your

Saynt Hugh .

Obedyence alone is the vertue that graffeth & engendreth all other vertues in the mynde and herte of man . j . Re . xv . So obedience ( as scripture sayth ) is better than sacrefyce or oblacyon . For by sacrefyce / is offred the flesshe or body of beestes . But by obedience is the selfe persone hooly bothe in soule & body offred . Salomon sayth . Prou. xxj . Vir obediens loquitur victorias . The obedient persones may speke of grete victory . For where they subdue themselfe vnto the commaundement of an other persone / in that done they vaynquysshe themselfe and wynne the victory in theyr hertes . For the commaundement of obedyence is gyuen vnto religyous persones not for a daye or a yere / but vnto deth . And all though the religyous {per}sone sholde neuer by obedience do euyll yet may a good dede somtyme be lefte or dyfferred by obedyence / or for obedyence . Somtyme tho thynges ben commaunded by obedyence that ben of pleasure / as honour / offyce / dignite / or degre : and than yf the appetyte and wyll of the persone do enclyne thervnto / the obedyence is as no thynge / of very lytell meryte . And somtyme tho thynges ben commaunded that ben greuous and dyspleasaunt / and than yf the wyll & desyre of the persone be not thervnto / the meryte is also very lytell . Therfore the very true obedyence must in all thynges of pleasure haue no wyll ne desyre of the persone . And contrary / in all thynges greuous & penitencyall / it must haue good wyll & consent / so the glory & prayse of obedyence standeth in that it is alwaye coupled & knytte vnto the wyll and ordynaunce of an other persone . And the beauty of obedyence is the innocency of the mynde / whan a {per}sone as a beest wyll do what they ben commaunded or set vnto . Our lorde doth assymyle the obedient persone vnto a shepe / sayenge . Ioan . x . Oues mee / vocē meā audient . &c. My shepe ( sayth he ) wyll here my voyce / and I knowe them / and they wyll folowe me & kepe my commaundement . Without doubte the persone that is not innocent / shall neuer truly be obedyent . And who so is not obedyent / is neuer innocent . They must euer be coupled togyder . The lettre . Vt autem cuncta ista seruentur / precipimus : vt si quid seruatum minus fuerit : non negligenter pretereatur : sed vt emendandum corrigendūque / a preposito curetur . Ad prepositum precipue pertinebit / vt ad presbiterum : cuius est maior auctoritas / referat : quod modum vel vires eius excedit . That is . We therfore done straytly commaunde and charge you / that all these premysses be obserued and kepte : so that yf ony artycle or poynt be not hooly kepte / it be not neglygently ouerpassed / ne dissymuled / but that for the reformacyon / amendement and correccyon of the same / cure and hede be gyuen of the souerayne . For vnto the soueraynes shall appertayn / that yf ony thynge passe or excede theyr wyttes or power / they shewe it playnly vnto the preest / ordynary / or visytour / that hath the more large auctorite . This lettre dothe moche charge the hedes and soueraynes / to gyue dylygence and to se that this rule be kepte . And also yf ony poynt be broken therof and not kepte / they do due correccyon for the reformacyon therof . Alas where ben the soueraynes of this rule ? where done they dwell ? In the graunges I suppose / or in theyr gaye maner places . For in the cloyster is no rule kepte / and in some couentes they haue no rule / except it be closed vp vnder locke and key / for some professed persones dyd neuer se nor here tell of ony rule / and so as they professed they wote not what / so they kepe it they wote not how . But ( I tell you ) the hedes & soueraynes shall make strayte account therof / & paye therfore euery peny . For vnto them belongeth to se the rule kepte / and to do correccyon for the transgressyon and brekynge therof . And therfore the subiectes sholde not thynke the soueraynes cruell nor harde herted / whan they done correct . For ( as ye here may se ) they ben bounden thervnto / vnto the vttermest of theyr power . And yet ferthermore / yf it passe theyr power / they be not so excused / but they ferther complayne vnto theyr superyours . And this poynt of the rule in many places / is moche ouerpassed / & lytell heded . For yf a subiecte be vpholden / and borne out by seculer kynne or frendes / and so be ( in maner vncorrygyble and vnreformable ) the soueraynes / rather than they wyll dysplease the seculer persones / wyll dyssymule the defautes of the subiectes / and suffre them to do what they wyll / and neyther wyll they correcte ne complayne / where ( as I sayd ) they ben bounde vnto bothe / as the cause is gyuen / but euer in due maner / with pyte and compassyon / not as a lorde and mayster / but rather as a pyteous and moost charytable parent / a fader or moder / and that foloweth . But fyrst here

Saynt Hugh .

The preceptes and commaundementes of this holy rule were gyuen and ordeyned to be kept in dede / and not to be onely redde or herde : how be it they must also bothe be redde and herde . And yf ony poynt be ouer passed and not kepte / it must shortly be refourmed and amended . For the soueraynes may not negligently ouer passe ony poynt without peryll and ieoperdy of soule / and the subiectes haue by vowe professed and sworne to kepe all . The psalmist sayth . {pre}s . cxvi Tu mandasti mandata tua custodiri nimis . Good lorde thou hast commaunded all thy commaundementes to be straytly kepte . And the apostle sayth . Iaco . ij . Yf a persone kepe all the hole lawe / and offende but in one poynt alone / he is culpable and gylty of all the hole lawe . Therfore it dothe appertayne vnto the presydentes as kepers of the ordre and religyon / to shewe vnto the soueraynes : and vnto the soueraynes appertayneth to shewe vnto the ordynary all maner of doubtes / that by the expresse rule be not determyned . For the prelates ben ordeyned in Chrystes chirche to conserue and kepe the well ordred statutes / and to refourme that is amysse / and specyally that by the example of theyr wordes and werkes the lyfe and good maners of the subiectes sholde be edyfyed vnto good religyon and vertue / after the doctryne of saynt Paule / sayenge vnto his disciple . ij . Ti . ii Argue / obsecra / increpa . &c. Reproue thou ( sayth he ) and praye thou or entreate / and blame some other persones . All he ment for the tyme and place / and as the mater requireth & the state of the persone : now to speke sharply / & an other tyme gentylly . Reproue the rude / wylde / and vnrestfull {per}sones . And curteysly entreate the meke obedyent & pacyent persones . And the proude / neglygent & slouthfull persones shold the souerayne eyther blame or correcte forthwith / and neuer dyssymule the defautes of the subiectes / lest they fall in the daunger of god / as dyd Hely the preest of the olde lawe . j . Re . ij . They must therfore warne the honest & lerned / or wyse persones / ones or twyse before ony open correccyon / and the commune dayly trespacers that ben proude / frowarde disobedient / and that lytel done fere or drede to offende god & the statutes / they must be shortly & sharply correcte with discyplynes / fastynges / and ( yf it nede ) by imprysonment . Pro . xix . For the wyse man sayth . A fole or a frowarde persone / is not corrected by wordes . And in an other place . Pro . xxiij Correcte and bete thy childe with a rodde and so thou shalte delyuer his soule from dethe . The lettre . Ille autem qui vobis preest : non se existimet potestate dominante / sed charitate seruiente / felicē . That is . And as vnto your soueraynes that ben aboue you all / let not them thynke themselfe happy or well at ease for the power and auctorite of theyr dominacyon and hygh rome / but rather for the charite / good wyll and desyre they haue ( in our lorde ) to be as mynistres and to do seruyce . Here appereth that I sayd before / the soueraynes sholde not thynke themselfe lordes or maysters ouer theyr subiectes / but rather as faders or moders . Math̄ . xx For ( as our sauyour sayd ) Principes gentium dominantur co{rum} . That is . the maner and behauyour of worldly prynces and potestates is that they ben extolled and enhaunced in pryde by theyr power & dominacyons : but amonge religyous {per}sones it may not be so . But rather the soueraynes there and superyours must be as mynystres and seruauntes . It is an olde sayenge . Vinum et magistratus / ostendunt hominem . Good drynke and hygh rome / wyll soone shewe what the persone is . For the brayne and wytte of many persones done seme very good tyll they come vnto the stronge wyne or good ale / and than ben they soone gone . And the maners of many persones done seme full sobre whyle they be vnder : but yf they come ones aboue / than they shewe themselfe . Take hede now vnto your holy

Saynt Hugh .

The soueraynes that ben gladde & ioyfull of theyr power and hygh rome / ben not very soueraynes / but rather ( as our sauyour sayd ) mercennaryes and waged seruauntes / that haue more appetyte to haue hygh place & pleasure / than to edyfye and profyte the chirche of Chryst : Ioan . x . they coueyte more to haue temporall lucre / than the helth of soules : and more to haue temporall honour / than eterne and euerlastynge glory . And therfore ( as our sauyour sayd ) Receperunt mercedem suam . They receyue here theyr rewarde . Mat . vj . But the prelates that ben gladde and Ioyfull to mynystre and do seruyce for charite / those ben very prelates / and those done theyr offyce after the lawe and wyll of god . For they done folowe the doctryne of our sauyour / that came rather to do seruyce / than to take seruyce . Math̄ . xj And they done labour with all dylygence to brynge many soules vnto our lorde : moche more glad to take charge and labour / than honour and pleasure . Charite pleaseth them / and not the rome ne power / and with better wyll done they serue other persones / than take of them ony seruyce . So saynt Paule techeth / sayenge . Whan I was at free lyberty / I made my selfe a bonde seruaunt vnto all persones / that I myght wynne many . j . Co. ix . And yet notwithstandynge he was had in due honour and reuerence of his subiectes / and so sholde the good prelate be had of his subiectes / & so foloweth in the lettre . Honore coram vobis / prelatus sit vobis . a. l. coram hominib{us} That is . Let your soueraynes . in all due honour and reuerence be your prelates and aboue you all . Here ye may perceyue that by expresse commaundement the discyples of this rule ben bounden to do reuerence and honour vnto theyr soueraynes : and so must than folowe that they ben also bounden to loue theyr soueraynes . For as loue without honour is chyldysshe & doth appertayne vnto chyldren / so is honour without loue mockery / and dothe appertayne vnto mockers & scorners . Herken now

Saynt Hugh .

The soueraynes must haue due honour / bycause they in the monastery done vse the rome and persone of our sauyour Iesu . Luce . x . So he sayd hymselfe . Who so hereth you and dothe obey you / dothe here & obeyeth me . And who so despyseth & is vnto you disobedyent / dothe despyse and is inobedyent vnto me . The true seruauntes of god wyll therfore honour in theyr prelates / theyr lorde and mayster Iesu . For whose loue they toke them to be theyr maysters and soueraynes / whiche prelates sholde notwithstandynge haue euer vnto our lorde a reuerent drede . And the more they be honoured outwarde / the more sholde they inwarde thynke themselfe vnworthy & moost vyle of all other . so foloweth in the lettre . a. l. non hʐ timore . sz coram deo . Timore coram deo / sit substratus pedibus vestris . That is . But in reuerent drede before our lorde / let them lye prostrate before your fete . That texte let them lye / is not referred vnto the subiectes / that they shold loke for ony honour of theyr soueraynes / but it is spoken vnto the soueraynes / that they sholde ( as is sayd ) thynke them selfe moost vnworthy / and no thynge to preferre them selfe in theyr owne opynyon before god / for theyr rome & offyce .

Saynt Hugh .

Sapyence saythe . Eccli . iij . The more thou arte in reputacyon / the more sholdest thou meke thy selfe . And in an other place . Ecc. xxxi●… The people haue made the theyr heed & souerayne / be thou no thynge proude therof / but be amonge them as one of them . Luc . xiiij And our lord in the gospell . Who so dothe humble and make lowe themselfe shall be exalted . And who so wyll exalte and enhaunce themselfe / shall be brought downe full lowe . For the more lowe a {per}sone be in his owne opynyon / the more hygh is he before god . Now foloweth what condycyons the soueraynes sholde haue . The lettre . Circa omnes / seipsum bonorum operum : prebeat exemplum . That is . Let the soueraynes vnto the edifycacyon of all persones / make them selfe example of all good werkes . The example of the souerayne / is the best lesson vnto the subiectes . Act. j . Our sauyour hymselfe ( saythe saynt Luke ) I began fyrste to werke and do well / and after to teche and preche . The good housbonde saythe vnto his seruauntes : come and let vs go vnto the felde . And the euyll housbonde saythe vnto his seruauntes : go you vnto the felde / and he is serued therafter . Aristotel . in econo . There was a persone axed a good housbonde / what thynge wolde make an horse fatte & fayre . And he answered / sayenge . The eye or syght of his mayster . An other axed what wolde make a fatte muckhepe / or a good dunghyll . And he sayd . The steppe of the good housbonde . The soueraynes of this rule ben bounde to go before / and fyrst kepynge the rule themselfe / bydde theyr subiectes and commaunde them to folowe . But this marreth all relygyon / whan the soueraynes bydde them go / and they wyll not go forth them selfe before . Whan they bydde the subiectes do this / do that / and they no thynge wyl do them selfe . They wyll take more lyberty than they wyll gyue . Our sauyoure complayned vpon them / sayenge . Mat . xxz . They wyll put vnto the people greuous charges / but they wyll not put to a fynger / they wyll not do the leest labour / to shewe the example in theyr dedes . They sholde ( sayth the lettre ) make them selfe example of all good werkes . Texte . And that : circa omnes . that is / for the charge / and vnto the cure and edifycacyon of all the subiectes . By that ( me semeth ) that the souerayne sholde folowe the maner of saynt Paule / that sayd of hymselfe . j . Co. ix . Factus sum iudeis / tan{quam} iudeus . hijs qui sub lege sunt / quasi sub lege essem . hijs qui sine lege erant . &c. I ordred my selfe ( sayth he ) vnto the iewes as a iewe / to wynne them vnto them that were bounde vnto the lawe / as though I hadde ben bounde thervnto . And vnto them that were without lawe / as though I had ben lawles . I also ordred my selfe vnto feble persones / as a feble persone . And shortly to conclude / I made and ordred my selfe vnto all persones / in all thynges after theyr behauyour & dysposycyon / to the entent to wynne them vnto Chryst . So sholde all hedes and prelates do vnto theyr subiectes in all pacyence and louynge maner / not folowynge ne fauourynge them in ony synne or mysbehauyour . For that dyd not saynt Paule / but al to wynne them from vyce / or to edyfye them in vertue . Take hede vnto

Saynt Hugh .

As the soueraynes done precede and go before the subiectes in ordre and degree / so sholde they precede & go before them in sanctite and holynes / that by theyr example of lyuynge / the subiectes sholde lerne how to lyue . The lettre . Texte . Corripiat inquietos / consoletur pusillanimes / suscipiat infirmos / patiens sit ad omnes . That is . Let the soueraynes blame and correcte the vnrestfull and besy persones . And the feynt herted / scrupulous and ferefull persones / let them conforte & make bolde . The infyrme / frayle / and inconstaunt persones / they must bere with pyte and compassion / and take them vnto mercy . And they must be pacyent vnto all persones . Nota . A notable doctryne vnto the soueraynes / or rather a commaundement / foure synguler lessons . The fyrst / that they do correccyon : but vnto whome ? vnto the vnrestfull . For they be enemyes vnto the fyrst precepte of the rule / that was / that they sholde be restfull / peacefull / of one mynde and wyll / of one herte and loue in our lorde . The soueraynes that done rule more of charite than of power / & that done gyue the good example of theyr werkes / may well & reasonably do correccyon . For they ben the very soueraynes of this rule : so the lettre sheweth nexte before this lesson . The seconde lesson . Let them conforte the feynt & scrupulous persones . The persones that done offende and make many defautes worthy correccyon / yet whan they so do / not of wyll / but by fere of conscyence / and by a scrupulous mynde / they had more nede of consolacyon / than of eyther rebuke or correccyon For that selfe passyon / is vnto them more paynfull than ony correccyō . The soueraynes therfore must by wyse counseyle & confortable maner study to strength them / to make them bolde agaynst all suche doubtfull dredes . And this is the seconde lesson of dyscrecyon . The thyrde lesson . Suscipiat infirmos . That is . Let the soueraynes also take the frayle persones vnto mercy . This lettre is translated in some bokes that the soueraynes sholde take the seke persones vnto theyr cure and charge / meanynge the bodyly conforte of suche as ben dyseased . But that is contrary vnto the mynde of the auctour / as vnto this place . For he spake before of the nedes of the body / and now he speketh all of the ordre of the maners and behauyour / as well of the soueraynes as subiectes / eche vnto other . He meaneth therfore that the soueraynes must haue pyte and compassyon vpon the frayle persones . For in very dede they lesse done offende / than these done that done trespace of purpose / or yet by neglygency / and that all though they do more often offende . For the frayle persone entendeth euer to amende / & so oftentymes wyll faythfully promyse / and yet whan the occasyon cometh / they fall ouercast by very fraylty / and than ben they bothe sory and ashamed of theyr inconstauncy . They must therfore be receyued vnto mercy . I saye not vnpunysshed / but at the lest whan they be punysshed / they shold be taken to grace / and ( theyr fraylty consydered ) to be the more gentylly entreated / and not hagged and tagged by ony furious or hasty maner . And this sentence and exposycyon bryngeth in the fourth lesson for the soueraynes / that is to say / that they shold be pacyent vnto all persones . Texte . This terme / all persones / is referred and applyed vnto these thre maners of persones / whiche ( as I touched before ) ben the obstynate persones / the ignoraunt or neglygent persones / and the frayle persones / vnto all the soueraynes must be pacyent / and yet shall they do due correccyon / accordyng vnto the defaute . The maner wherof dothe folowe in the lettre / as ye shall here after

Saynt Hugh .

Who so kepeth the rome and place of the soueraynes / may do none euyll : it becometh not them to do amysse : notwithstandynge they may somtyme suffre and bere that is done amysse / that by theyr pacyence and mylde behauyour / they may restrayne the hastynes of other persones . For they ben the phisycyons of the soule / and therfore they must agaynst the passyons of vyces / mynystre the medycynes of vertue . So it belongeth vnto them to serche the maners of the subiectes / & so to dele with eueryche accordynge vnto theyr disposycyon . The lettre . a. l. libet habeat . metuen impona Disciplinā libens adhibeat metuendus imponat . Et {quam}uis vtrūque sit necessarium tamen plus a vobis amari appetat {quam} timeri / semper cogitans : deo se pro vobis rationem esse redditurum . That is . Let the soueraynes also be dilygent to gyue discyplyne / and to make reformacyon / and so let them do correccyon / that they be had in reuerent drede . And all though bothe loue & drede be necessary / yet sholde they coueyte and desyre more to be of theyr subiectes beloued than dreded / remembrynge alwaye that for them all / they must rendre accounte / & make answere before our lorde . Saynt Augustyn wyll the soueraynes sholde not be negligent / slowe / or ( as many soueraynes ben ) lothe to do correccyon / but they sholde do it ( as the lettre sayth ) libens / with good wyll and fauourably . The origy●… hath here 〈…〉 tucns . died y●… so though soueraynes 〈…〉 doynge of●…reccyon sho●… euer be dre●…full . So they may notwithstandynge be had in drede / and the subiectes may well perceyue the correccyon to procede of charite / and for due reformacyon / & not of displeasure / ne for punysshement of the persone And so the appetyte of the soueraynes shall playnly appere / more to be of the subiectes beloued than dreded .

Saynt Hugh .

Dyscyplyne ( after mayster Cipryane ) is an ordynate correccyon / or reformacyon of maners : and an obseruaunce or folowynge of the olde religyous faders . It is therfore necessary / that the soueraynes of relygyon sholde be wyse and well ordred in all discyplyne and religyous behauyour . For than may they iustly and of ryght teche discyplyne and good maner / whan they lyue therafter themselfe / and whan they gyue the example in themselfe of that thynge they wolde haue kepte and exercysed in other . Hebre . xij . I commaunde you ( sayth the apostle Paule vnto the Hebrewse ) that ye perseuer / and do contynue in discyplyne / that our lorde god may offre hymselfe vnto you as vnto his childre . And the chylde ( we knowe well ) is blamed of the fader whan he dothe amysse / or els he sholde not be accounted as a chylde . It is therfore necessary that euery souerayne mynystre vnto the subiectes bothe loue and drede . Drede sholde they mynystre and shewe vnto the proude / hygh mynded / styffe stomacked and rebellyous persones . And vnto the meke and lowly persones / & specially vnto them that with gladde mynde dylygence & deuocyon / done serue god / and kepe theyr obseruaunces and duty / sholde they shewe loue and fauour . And yet all though ( as is sayd ) bothe loue and d●ede ben necessary / the soueraynes sholde alway haue appetyte and desyre to be more of theyr subiectes beloued than dreded . For the more the prelate is beloued the better is he herde & obeyed . And that seruyce that is done of loue and with good wyll / doth more please our lorde / than the seruyce that is done for drede . And therfore our swete lorde & moost gentyll mayster sayd vnto his discyples . Ioan . x . I wyl not ( sayth he ) call you now seruauntes / but frendes . For our lorde wyll not that we loue hym as a bonde seruaunt dothe his lorde / but rather as a chylde the fader . And that we kepe his commaundementes / not for drede of payne / but for the loue of Iustyce . The soueraynes sholde therfore alwaye thynke and remembre they haue a souerayne & iudge ouer themselfe / vnto whome they must gyue a strayte accounte for theyr subiectes / and therfore sholde they be the more dilygent in gyuynge hede vnto theyr rule and charge . For who so dothe well remembre the last ende / wyll doubtles gyue the more hede and dylygence vnto theyr cure and charge . Wherof the wyse man sayth . Eccli . vi In omnibus tuis / memorare nouissima tua / et ineternum non peccabis . In all that appertayneth vnto the / remembre well thy last ende / and thou shalt not for euer offende god / that is / thou shalt not fynally in conclusyon offende god . The lettre . Texte . Vnde & vos magis obediendo : non solum vestri / sed etiam ipsius miseremini : qui inter vos quanto in loco su{per}iori / tanto in periculo maiori versatur . That is . And therfore sholde you by more lowly obedyence / haue pyte and compassyon / not onely vpon your selfe / but also vpon your soueraynes . For the more hygh place and rome they bere and occupy amonge you / the more ben they in peryll and ieoperdy . Many persones in religyon set moche by theyr owne labours / and so haue pyte and compassyon vpon themselfe / and stande so moche in theyr owne fauour / that they suppose and thynke veryly theyr meryte and deseruynge is aboue the soueraynes . And therby in iustyfyenge themselfe / they take the more vpon them / and ben the lesse obedyent . And that wyll not saynt Augustyn in ony wyse / but that rather the subiectes sholde consydre the grete peryll and ieoperdy / wherin the soueraynes ben / that must not onely gyue account for themselfe / but also for all the subiectes . And therfore sholde they be the more meke and lowly vnto theyr souerayne / and haue compassyon vpon theyr labours / although they seme lesse more than vpon theyr owne . Herken now vnto

Saynt Hugh .

They ben surely in grete peryl that ben set in hygh rome of gouernaunce . For the hygher the degree be / the more peryllous is the fall . For more shall be required of them that done receyue moche / than of them that lytell haue receyued . A grete ieoperdy to answere for the lyfe of other persones / and theyr owne bothe And a grete labour and charge / to prouyde for all necessaryes . And so is it bothe ieoperdy / labour & charge vnto the soueraynes to satysfye all partyes / bothe in spirytuall thynges and temporall . And so to cure and hede themselfe / that they be not neglygent of theyr subiectes . And so agayne to thynke vpon them / that they forgete not themselfe . And so to mynystre temporalytees / that in no wyse they waxe colde and dull in spirytualytees .

And thus endeth the exposycyon of holy saynt Hugh .

The resydue is the lettre / with our poore notes . The lettre . 〈…〉 . l. hec omnia ●… um dile●… tione . Donet igitur deus : vt obseruetis hec omnia tan{quam} spiritualis pulcritudinis amatores / & bono odore Christi de bona conuersatione fragrantes : non sicut serui sub lege : sed sicut liberi sub gratia constituti . That is . Almyghty god therfore graunt / that all you may obserue and kepe all these commaundementes and iniunccyons / as louers of spirytuall beauty / and by good and holy conuersacyon smellynge of the good and moost pleasaunt odour & smell of Chryst / not as bonde seruauntes vnder the lawe / but as louynge chyldre vnder the lyberty of grace . Whan saynt Augustyne had ended all the preceptes and commaundementes of his rule / and ordred also bothe the soueraynes & subiectes therunto . He now here dothe shewe vnto what ende / and for what cause / or wherfore the dyscyples of this rule sholde perfourme and kepe the same / that is to say / for the loue of god / and vnto the edyfycacyon of the neyghbour / for that is the loue of the neyghbour . In the begynnynge he shewed how we ben bounde to loue god and our neyghbour . And here he wylleth that for those two causes we sholde vndertake these labours / and kepe these preceptes . And that the discyples of this rule may kepe the same / he doth fyrst praye sayenge . Our lorde god graunt . For lawes and ordynaunce made / and not kepte / ben all voyde . And than dothe he adde the cause ( as we sayd ) vnto the merytes of the kepers . In the or●…gynall 〈…〉 with lo●… as the●…uers of●…rytual● . & ●… Sayenge / as the louers of spirytuall beauty . Spirytuall beauty is our lorde and his heuenly Ioye . Than who so kepeth the rule as louers of spirytuall beauty / done kepe it for the loue of god . And than foloweth / and as smellynge / that is / as suche persones that done smell by holy conseruacyon of the odour and smell of Chryst . The odour and smell of Chryst / is his lyfe and behauyour . To smell than of Chryst / is to folowe his example of lyuynge / and that is the edifycacyon & very loue of the neyghbour . These lawes & statutes than / must ( after the mynde of saynt Augustyne ) be kepte for the loue of god / and ( as we sayd ) vnto the edifycacyon of the neyghbour . And not as bonde caytyues done kepe the lawes of theyr lordes / ne yet as the chyldre of Israel kepte the olde lawe for fere and drede of payne / but as louynge chyldre done kepe the commaundementes of theyr pyteous and kynde parentes / hauynge theyr fauour & grace . So must the discyples of this rule take all theyr labours for loue / bycause they stande vnder a double lawe of grace / that is to say / the commune lawe of chrystyanite / and also the lawe of perfeccyon / and moost hygh meryte / the lawe of holy relygyon . The lettre . Vt autem vos in libello hoc / tan{quam} in speculo possitis inspicere / ne per obliuionem aliquid negligatur : 〈…〉 . l. negli●… atis . semel in septimana vobis legatur . That is . And for bycause you in this lytell boke may se and beholde your selfe / as in a myrrour or glasse / let the same boke ones in the weke ( lest ony thynge passe you by negligence ) be redde amonge you . Lawes can not be kept / except they be knowen / and therfore ben the prelates & prechers bounden to shewe vnto the people the lawe of god / that they may knowe it and kepe it . Soo wyll saynt Augustyn this rule be redde / and so knowen & kepte . And yet that thynge that is well knowen / may soone be forgoten / and so negligently ouerpassed / excepte it be well renewed and grounded in the memory . And therfore he wylleth it be redde euery weke ones / whiche commaundement is full euyll kepte in many places / & in some places no parte therof kepte . For neyther is it redde ones in the weke / ne yet ones in the yere : ne in some place ony tyme / they neuer herde tell of ony rule / but as other lyued there before they folowe without rule . For they ben clene out of rule . Kepe you the rule I praye you / and let it be redde ones a weke at the leest . And I thynke it may be moche profytable for you to rede this boke euery quarter ones / or thre tymes a yere at the leest in your fratour . For saynt Augustyne dothe assymule this rule vnto a myrrour or glasse / wherin euery persone may se to refourme and redresse / yf ony thynge be amysse . Nota . It is an olde sayenge / ofte rekenynge holdeth longe felawshyp . Than do you reken and make account with our lorde / whan ye loke vpon your owne werkes / & that is to loke in this glasse / where ye may soone se & perceyue wheder ye haue done your duty or no / and than what ye shall do / the lettre sheweth . Vbi autem vos inueneritis ea que scripta sunt facientes : agite domino gratias / bonorum omnium largitori : vbi autem sibi quicunque vestrum / vidit aliquid deesse : doleat de preterito / caueat de futuro / orans : vt sibi debitum dimittatur / et in tentationem non inducatur . Amen . That is . And where ye fynde and perceyue ye haue perfourmed & fulfylled all that in this rule ben wryten / gyue you vnto our lorde / the gyuer & rewarder of all goodnes due thankes therfore and prayse . And where ony of you done fynde and perceyue they lacke or wante ony poynt of the same / let them be sory for that is passed / and be ware of that is to come / besechynge our lorde theyr defaute may be forgyuen / and they neuer be brought vnto the consent of synne . Amen . By redynge this rule / ye may ( as in a myrrour or glasse ) se and beholde your selfe . And yf ye fynde no thynge amysse / but all ye suppose well / ascrybe neuer that in ony wyse vnto your selfe / but vnto our lorde / & thanke his goodnes / and knowlege it came of his specyall grace . And yf ye perceyue ye haue not done your duty be dyscontent with your selfe / and thynke veryly ye wyll ordre your selfe to amende . Than beseche our lord of mercy for all your offences and negligence / and that ye neuer wylfully and by delyberacyon fall vnto the consent of synne . This rekenynge oftentymes made / shall not onely delyuer you from synne / but also obteyne you many synguler graces / and specyall loue of our lorde god and moost swete sauyour Iesu / who euer preserue you all in the dayly encreace of the same by the profyte of religyon . Amen .

Valete .
Thus endeth this poore labour of the rule of saynt Augustyn / bothe in latyn and englysshe / with our symple notes / and the profytable exposicyon of the holy saynt Hugh de sancto Victore by the wretche of Syon Rycharde whytforde .

Imprynted at London in Fletestrete / at the sygne of the Sonne / by me Wynkyn de Worde . The yere of our lorde god . M . CCCCC.xxv . the xxviij . daye of Nouember .