shall be expedient but to such as are in health especially to yonge men let it bee seldome granted More ouer let eating of flesh be granted to such as are sicke weake for their recouery But when they ar recouered let them after the acustomed manner wholy abstaine from flesh And let the Abbot haue a speciall care that the Cellerarius or seruitors neglect not the sicke be cause whatsoeuer is donne amisse by his disciples is imputed to him Of old men Infants CHAP. XXXVII ALthough mans nature it selfe be inclined to pitty these ages that is old men Infants not withstanting it is also fitting that by the autority of the Rule they should be prouided for Let therefore their weaknes be all ways considered let the rigour of the Rule in victualls be by noe means kept with them but let there be a pious consideration had of them and let them come timely to the canonicall howers Of the weekely reader CHAP. XXXVIII REeadinge ought not to be wanting at the Table whiles the brethren eate Neither ought any one to presume to reade who shall take vp the booke by hap hazard but let him that is appointed to read for the whole weeke enter in vpon sondaye And then after masse and communion let him desier all to praye for him that God may keep from him the spirit of pride and let this verse be thrise repeted in the oratory he first begining it Domine labia mea aperies os meum aenuntiabit laudem tuam Then after the benediction giuen let him enter in to reade Let great silence be kept at the table soe that noe voyce or muttering be hard but only of the reader and for such thinges as ar necessary for meate drinke let the brethren soe prouide that no man neede to aske any thing And if any thing shall be wanting let it be asked rather by the sound of some signe then by voyce nor let any one there presume to aske any thing of that which is read or any thinge else least occasion oâ— speech be giuen vnlesse perhaps the Prior will make some breefe exhortation for the edification of the brethren And let the hebdomadarius take a few pottage before he beginne to reade for holy communion sake and least perhaps it be troublesome to him to fast soe long afterwards let him eate with the other weekely officers of the kitchim and seruitours And let not the brethren or reade by order but such as maye edifie the hearers Of the measure or quantity of meate CHAP. XXXIX AT the dayly refection as well of the sixth as ninth hower at all tables we thinke two dishes of hot pulse will be fitting by reason of the infirmyties of diuers that he who can not eate of one may make his refection of the other Let therefore two dishes of hot pulse suffice the brethren and if there bee any apples or frute let them haue it for a third dish Let à pound of bread be the allowance for one daye whether ther be one refection or both dinner and supper and if they be to suppe let a third part of that pound be reserued by the Cellerarius for their supper And if their labour be great it shall be in the power of the Abbot to add to their ordinary allowance what he shall thinke expedient hauing alwayes a care to auoid excesse and surfiting that the monkes be not ouertaken with indisgestion be cause there is noe sinne more contrary to à christian then gluttonie and our Lord saith see that your harts be not opprest with gluttonie drunckennes But to children of yonger age let not the same quantity be giuen but lesse then to the elder obseruing alwayes moderation and frugality And lett all generally abstayne from eating of foure footed beasts excepting such as be very weake and sick Of the measure of drinke CHAP. XXXX EVery one hath his proper gift from God one thus another thus and therfore we apponit the measure of other mens victualls not with out some scrupuâ—osity Yet considering the weaknes infirmity of many wee thinke a pinte of wine will suffice each one a daye But to whom God giues the giuft of abstinence let them know they shall receaue their proper reward And if either labour heate of the sommer or situation of the place require more let the Prior doe what he thinketh good hauing euer a care that fullnes or gluttony creepe not in And although we reade wine to be in no sort the drink of Monckes yet because in these times they will not be so perswaded let vs atleastwise coÌ„sent to this that we drinke not our fill but sparingly with moderation because wine makes euen wisemen to Apostatike But where the necessity of the place will not allowe that measure appointed but lesse or perhaps none at all let them prayse God that liue there not murmur And this aboue all things we admonish that there neuer be any murmurations At what howers the brethren ar to take their refection CHAP. XXXXI FRom the holy feast of Easter vntill whitsontide let the brethren take their refection at the sixt hower suppe at night But from whitsontide all the summer longe if they labour not in the feilds or the extremity of the heate doth not molest them let them fast wedensday friday till the ninth hower but on other days let them dine at the sixth hower Which sixth hower of dinner if they worke in the feilds or the heate of the sommer be great shall be continued at the discretion of the Abbot and let him soe temper dispose all things that soules may be â—aued and what the brethren doe maye be done without murmuring But from the Ides of september vntill the beginning of Lent let the brethreÌ„ always refresh themselues at the ninth hower And from the beginning of Lent vntill Easter let them refresh in the euening but let it be soe ordered that then in the euening there be noe need of à light at time of refection but that all be done by daye light yea at all times whether supper or noe supper let the hower of refection be soe ordered that all things be donne by day-light That noe man maye speake after Complin CHAP. XXXXII. MOnkes ought to keep silence at all times but especially in the night howers And therefore at all times whether they be dayes of fasting ordining when it is a day of dining presently after they are risen from supper let them come all together and being sett let one reade the collations or liues of the fathers or some other thing that maye edifie the hearers but let them not reade the Heptateuch or booke of kings be cause it will not be profitable for weake vnderstandings to heare this scripture at that hower yet at other times it may be read But if it be a fasting daye after that Euen-songe is saide with in a litle space let them come to the reading of the
are foure kindes of MoÌ„kes The first is of Coenobites that is monasteriall or conuentuall liuing vnder a Rule or Abbot The second kinde is of Anachorits that is Hermits who not by à Nouitiall feruour of deuotion but by long probation in a monasticall kinde of life haue learnt by the comfort and encouragement of others to fight against the Deuill and being well armed secure now without the help of any are able by Gods assistance to fight hand to haÌ„d against the vices of the flesh and euill cogitatioÌ„s and soe proceed froÌ„ the fraternall army to the single combat of of the wildernes The third and worst kinde of MoÌ„ks are the Sarabaits who hauing not beene tryed vnder any Rule by the experience of a skilfull maister as gold vseth to be tryed in the furnace but softned according to the nature of lead by their workes adhering yet to the world are knowne by their tonsure to be disloyall to God who two or three or perhaps single without a shepheard are shut vp not in our Lords sheepfolds but in theire owne and the pleasure of their desiers is to them a lawe and whatsoeuer they like or make choise of this they will haue to be holy and what they mislike that not to be lawfull The fourth kinde of moÌ„ks be those which are called Girouagi or wanderers who all their life time wander through diuers prouinces and guest wise stay two or three days in one Monastery and then in another and are allways wandering and neuer setled and giuing themselues alltogether to their owne pleasures and to the inticements of gluttony are generally in all things worse then the Sarabaits Of the miserable conuersation of all which it is better to be silent then to say much And therfore leauing these let vs by Gods assistance set downe a Rule for Coenobits or Conuentualls which is the principall sort of all What kind of man the Abbot ought to bee CHAP. II. AN Abbot who is worthy to haue charge of a monastery ought allways to remember what he is called and to expresse in his actioÌ„s the name of Antient. For in the monastery he representeth the person of Christ seing he is called by his name or title as the Apostle saith Ye haue receiued the spirit of adoption of children in which wee cry abba father And therfore the Abbot ought to teach ordaine or coÌ„mand nothing but what is conformable to the commandes of our Lord and God forbid he should do otherwise But let his commands and doctrine be mingled in the minds of his disciples with the leauen of the diuine iustice Let the Abbot allways be mindefull that in the dreâ—dfull iudgement of God he is to giue account both of his doctrine and of the obedience of his disciples And let him know that it will be found the shâ—pheards fault what want of profit soeuer the maister of the family shall find in his sheep But if he haue bestowed all diligence on his vnquiet and disobedient flocke and haue employed the vttermost of his care for curing of their corrupt manners then shall he be discharged in the iudgement of our Lord and may say with the Prophet I haue not hidden thy iustice in my hart I haue told thy truth and thy saluation but they contemning despised me And then finally death as a iust punishment shall be inflicted vpon the disobedieÌ„t sheepe When therfore any one taketh vpoÌ„ him the name of an Abbot he ought to gouerne his disciples with a twofold doctrine that is To shew them all vertue and sanctity more by deeds then by words and to capable disciples he may declare the commandements of God by words but to the hard harted persons and to such as are more simple he must shew them by his actions and life And all things which he shall teach his disciples to be vnfitting by his owne actions let him shew that they ought not to be done least preaching well to others hee himselfe be fouÌ„d reprobate and God say vnto him sinning Why doest thou declare my iustices and takest my testament in thy mouth Thou hast hated discipline and hast cast my speeches behind thee And Thou who hast seene a moate in thy brothers eye hast not seene a beame in thy owne Let there be no acception of persons in the monastery Let not one be loued or fauoured more then an other except such a one as in good workes and obedience shall be found to surpasse others Let not a free maÌ„ or of better parentage coming to Religion be preferred before him who is of seruile or meaner condition except there be some other reasonable cause for it But if vpon iust considerations the Abbot shal soe think fitting let him doe it in any rancke or degree what soeuer otherwise let euery one keepe their owne places Because whether bondman or free man wee are all one in Christ and beare an equall burthen of seruitude vnder one Lord for with God there is noe acceptioÌ„ of persons Onely in this he maketh a difference if in good workes and humility wee surpasse others Therefore let the Abbot beare equall loue to wards all and let all be subiect to the same orders and discipline according to their deserts For the Abbot ought all wayes in his doctrine to obserue that Apostolicall forme where it is sayd Reprooue intreate reprehend that is tempering as times and occasions require faire speeches with terrours Let him shew both the seuerity of a maister and the pious affection of a father that is he ought sharply to reproue such as are disordered and vnquiet and of the other side to deale by intreaty with tuch as ar obedient mild and patient exhorting them to goe forwards in vertue But by all meanes the negligent and contumacious persons let him seuerely reprooue and chastise Let him not dissemble the sinnes of delinqueÌ„ts but as soone as they appeare let him vse all possible endeuour vtterly to roote them out remembring the danger of Hely Priest of Silo. The more honest and vnderstanding dispositions let him for the first and second time admonish by words but the stubborne hard harted proud and disobedient euen in the very beginning of sinne let him chastise with stripes and bodily punishment knowing that it is written The foole is not corrected with words And againe Strike thy soÌ„ne with the rod and thou shalt deliuer his soule from death The Abbot ought always to remember what he is and what he is called and that to whom more is committed from him more is exacted And let him consider what a difficult and hard taske he hath vndertaken to gouerne soules and to accommodate himself to the humors of many Whereof some ar to be led by faire speeches others by sharp reprehensions and others by sharp reprehensions and others by perswasions Therefore let him soe conforme himself to each one according to their quality and vnderstaÌ„ding that he may not onely suffer noe losse in the flock committed to him
Gloria But after the third lesson he who singeth it let him also singe a Gloria which when the singer begineth let all rise from their seats for the honour reuerence of the holy Trinity And let the scriptures as well of the old testament as the new be read at mattines and the expositions vpon them made by the most famous orthodox Catholik fathers After these three lessons their responsories let other six Psalmes follow songe with alleluya After this let a lesson out of the Apostle bee recited by hart and a verse the supplication of the Litanies that is a Kyrie eleyson soe end the mattines or night Vigills How the matines or night office is to bee celebrated in summer CHAP. X. FRom Easter till the kalends of Nouember let the same number of Psalmes be obserued as before we haue appointed but let not the Lessons be read because of the shortnes of the night but in place of those three lessons let one be said by hart out of the old testament after that a short Responsory and let the rest be performed as before is appointed so that their neuer be fewer then twelue psalmes said at mattines besides the third 94. Psalme How the mattins or night office is to be celebrated on Sondayes CHAP. XI ON the sundaye let them rise to mattines more timely and obsâ—rue this order that six Psalmes being song as be fore we haue ordained the verse let all sitt downe decently in their seats each one in their order let foure Lessons be read out of a Booke with their responsories and in the fourth only let him that singes it saye the Gloria at the beginning of which let all rise with reuerence After these lessons let six more Psalmes follow in order with their anthyms and a verse as before After which againe let ther be read other foure lessons with their responsories in the same order as the former And then let three canticles besaid out of the Prophets such as the Abbot shall appoint which canticles are to be songe with alleluya Then the verse being said the Abboâ— hauing giuen the benediction let other foure lessons be read out of the new testameÌ„t in the same orde as before after the fourth responsory let the Abbot beginne the Hymne Te Deum laudamus which being said let the Abbot read a lesson of the Ghospell all standing with reuerence and trembleing which being read all answer Amen and then let the Abbot presently goe on with the hymne Te decet laus And the blessing being giuen let him begin Laudes This order is alwayes to be obserued on Sundayes in saying the vigills or mattines as well in sommer as winter except perchance which God for bid it happen they ryse late be cause then some what is to be shortned of the lessons or responsories But let good heed be taken that this happen not and if it doe let him by whose neglect it happeneth make satisfaction for it in the Oratory How the solemnity of Laudes is to be performed CHAP. XII FOr the sundaye Laudes let first the sixt Psalme be said plaine with out anthyme after which saye the fiftieth Psalme with alleluya and after that the hundred and seuenty Psalme and the sixty two Psalme Then the Benedictions praieres with à lesson out of the Apoc-lips by hart and a responsory à hymne and a verse with à canticle out of the Ghospell the Litanies and soe end How the Laudes are to be celebrated â— priuat dayes CHAP. XIII ON priuat dayes let laudes be thuâ— celebrated Let the sixt Psalme be sayd with out an anthymeâ— plaine and protracting it as vpon sundaye that all maye come to the fiftieth which is to be said with on Anthyme After which let other two Psalmes besayde according to the custome that is on mundaye the fift anâ— fiue thirtieth on Tuesdaye the forty two and the fifâ—ieth six On wednesday the sixty third and the sixtye fourth On Thurday the eighty seuen and the eighty ninth On friday the seuenty fiue the ninty on and on saturday the hundreth and two the canticle of Deuteronomie is to bee deuided in to two glorias But on other days let euery canticle be said in his day out of the Prophets according to the practice of the church of Rome After these let the prayses or Laudate follow then a lesson without booke out of the Apostle a responsory a hymne a verse a canticle out of the Ghospell the Litanies and soe end And let this all wayes be obserued that in the end of Laudes and Euen songe our Lords praier be said by the Prior a â—â—oude that all maye heare it for feare of scandalls that ar wont to arise but being putt in mind by the couenant of this praier in which they saye for giue vs our trespasses as we for giue them â—hat trespasse against vs they may purge â—hem selues of this vice But in celebrating other howers let only the last â—art be said a loud that all may answer â—ed libera nos a malo In what maner mattines is to be celebrated on the feast dayes of saints CHAP. XIV VPon the feastes of saints and in all solemnities let the same order be obserued as vpon sundays only lâ—â— their be said Psalmes anthymnes anâ— lessons pertayning to the day but foâ— the rest let the a foresayd manner bâ— obserued At what times Alleluya is to be said CHAP. XV. FRom the holy feast of Easter vntilâ— whitsontide with out intermission let alleluya be sayd as well with the Psalmes as the responsories From whitsontide till the begining of Lent let it be sayd at the Nocturnes with the six last Psalmes only And vpon euery sonday out of Lent let the canticles of Laudes Pâ—ime terce sext and none be said with alleluya but Euensong with anthymes And let the responâ—orie neuer be sayd with alleluya but only from Easter till whitsontide â—n what maner the worke of God or deuine seruice is to be performed in the day tyme. CHAP. XVI SEuen tymes adaye saith the Prophet I haue song praises to thee Which sacred number of seuen shall be accomplished by vs. If at theses times of Laudes Prime Terce Sext. None Euensonge and Complin we performe the office duty of our seruice Be cause of these howers the Prophet hath sayd seuen tymes in the day I haue song praise to thee For of the night vigills or mattins the selfe same Prophet sayes At midnight I did rise to confesse to thee Therefore at these tymes let vs giue prayses to our sauiour for the iudgements of his iustice That is at Laudes Prime Terce Sext none Euen songe compline and in the night let vs rise to confesse vnto him How many Psalmes ar to be said at the rest of the howers CHAP. XVII VVE haue alredy set downe the order of the office for the Nocturnes and Landes now let vs dispose of the
howers following At the first hower or Prime let three Psalmes be said seuerally and not vnder one gloria and a hymne of the same hower presently after the verse Deus in adiutorium meum intende Domine ad adiuuandum me festina Before the Psalmes And after the end of the Psalmes let there be recited à lesson a verse kyrye eleyson and let them haue licence to departe Terce SextaÌ„d None are to be recited after the same order that is a verse and a hymne at the same hower three Psalmes then a lesson a verse and kyrie eleyson and after that leaue to depart If the conuent be great let them be songe with anthymes if litle only recited But let euensonge be saide with foure Psalmes and anthymnes â—fter which Psalmes let a lesson be reâ—ited then à respoÌ„sory a hymne a verse â—canticle out of the ghospel the litaâ—ie and our Lords praier so end For â—omplin let there be three Psalmes reâ—ited plaine with out anthymes after which a hymne fitt for that hower a â—esson a verse kyrie eleyson and a Beâ—ediction and so make an end In what order the Psalmes are to be said CHAP. XVIII IN the daye howers first of all let them alwayes begin with the verse Deus in adiutorium meum intende Domiâ—ead adiuuandum mefestina and a Gloria â—hen the hymne of that howre At â—rime on sondayes there are to be said â—ower Chapters of the hundred and â—ighteenth Psalme And at the rest of â—he howers to witt Terce Sext and None let there be sayd three chapter of the same hundred and eightieth Psalme Prime on mondaye let there be said three Psalmes that is the firsâ— seconde and sixth and soe euery day at Prime till sondaye let three Psalmeâ— be said in order vnto the ninetieth Psalme but soe that the nineth and seuenth Psalme be diuided in to two Glorias And soe it will fall out that on the sunday at mattines we shall allwayes begin from the twentyeth Psalme At Terce Sext none of the sundayes let the nine chapters which remayne of the one huÌ„dred and eightieth Psalme be said by three three at the some howres The hundred and eightieth Psalme therefore being said ouer in two days to witt sunday and mondaye At Terce Sext and none vpon Tuesday let the Psalmes be sung in order by three three from the hundredth and ninetieth to the hundredth tweÌ„ty seuenth that is nine Psalmes And these Psalmes ar all ways to be repeated at the some howers the rest of the week till sunday An vniforme order also of the hymnes Lessons and verses being euery day obserued soe they maye all euery sundaye begin from the hundred and eighteen Psalme Euen song is euery daye to be songe with foure Psalmes which Psalmes are to begin from the hundredth ninth Psalme going on to the hundredth fourty seuenth excepting only such as ar sequestred for other howres that is from the hundred and seuent ten Psalme to the hundred twenty and seauen and the hundred thirty three the hundred forty two All the rest aâ— to be said in euensonges And be cause there fall three Psalmes short those Psalmes which ar found longest ar to be diuided that is the hundred thirty eight the hundred forty three and the hundred fourty fowre And let the huÌ„dreth and sixteenth because it is short be ioyned with the hundredth and fifteenth The order therfore of the Psalmes for euensonge being set downe let the other things that is lessons Responsories hymes verses and Canticles be ordered as we haue said before At complin let the same Psalme be repeated euery daye that is the fourth nintieth and the hundred thirty three The order of the day office being thus disposed let all the Psalmes which remayne be equally deuided in to the seuen Mattines or night Vigills deuiding still the Psalmes which ar longest And let twelue be appointed for euery night And if this disposition and distribution of the Psalmes displease any let him if he think good order them otherwise so he prouide that euery weeke the whole Psalter of a hundred and fifty Psalmes be songe And that vpon sunday at Mattines they begin it againe Be cause Monkes shew them selues ouer negligent indeuout if in the circuit of a weeke they singe not ouer the Psalter with the accustomed canticles since wee read that our holy fathers haue couragiously performed all that in one daye which God grant we tepid and negligent persons maye performe in a whole weeke Of the order and discipline of singinge CHAP. XIX VVE beleeue the diuine presence to be in all places and the eyes of our Lord continually to behold both the good the bad But then especially and particularly when we ar at the worke of God Therfore let vs be allways mindfull what the Prophet saith Serue yee our Lord in feare and againe Singe yee wisely and In the sight of Angells I will sing vnto thee Therfore let vs consider in what maner and with what reuerence it behoueth vs to be in the sight of God and the Angells and let vs soe sing in the quire that our mind and voyce accord together Of the reuerence of prayer CHAP. XX. IF wee presume not to speake with any great persoÌ„ but with humility reuerance how much more ought wee to present our supplications to our Lord the God of all thinges with humility and purity of deuotion And we must know that we shall be heard not for our many words but for our purity of hart and compunction of teares And therefore prayer ought to be short pure vnlesse perhaps it be prolonged by the inspiration of diuine grace But in the conuent let praier always be short and the signe being giuen by the Priour let all rise togeather Of the Deanes of the Monastery CHAP. XXI IF the Conuent be great let their be chosen out of them some Brothers who ar of good repute and holy conuersation appointed Deanes who ar to be carefull ouer their deanries in all things according to the commandement of God and the precepts of their Abbot And let such men be-chosen for Deanes whom the Abbot may securely rely on to bear part of his burden And let them not be-chosen by order but according to their desert of life and learning And if perhaps any of them puft vp with pride shall be found worthy of reprehension and being rebuked once twice or thrice doe not a mend let him be put out of office and an other who is worthy substituted in his place And the same we ordain of the Prior or Prepositus How the Monkes ar to sleepe CHAP. XXII LEt the Monkes sleepe a part in seuerall Beds and let them haue bedclothes befitting them according to the appointment of the Abbot If it can be let them sleepe in one place But if the number permit it not let theÌ„ sleepe by tenne or twenty in a place with their seuerall seniors who haue care of them And let a
his Abbot Let him obserue such things as ar commanded him and let him not contristate his brethren And if any brother request any thing of him that is not reasonable let him not contristate him by contemning him but let him with humility and iust cause deny his vnreasonnable request let him haue regard to his owne soule and be mindfull of that rule of the Apostle That he which serueth well getteth him selfe a place amongst the iust Let him haue à diligent care of the sicke of the infants of the guestes and of the poore for of all these let him know at the dredfull iudgement daye he is to giue an accompt keep regard all the vessells goods of the Monastery as if they were sacred vessells of the alter let nothing be neglected neuer Let him neither be couetous noâ—â— prodigall or a wâ—ster of the goods of the Monastery But let him doe all things with 〈…〉 and according to the commâ—â—d â—f â—he Abbot aboue all â—hings 〈…〉 to conserue humility and if any thing be asked of him which he hath not to giue let him at the least afford them a good answere for it is written a good answer is before the best guest Let him haue à care of all thinges which the Abbot inioyneth him and let him not presume to doe any thing which he forbiddeth Let him giue to the brethren their allowance of meat appointed with out lessening or delayeing it that they be not scandalized being mindfull of our Lord sayings in the Ghospell what he deserueth that shall scandalize one of the litle ones If the conuent be great let assistance begiueÌ„ him that soe being holpen he may quietly performe the office committed to his charge Let such thinges as are to be giuen or asked be giuen asked at conuenient houres that noe man maye be troubled or contristated in the house of God Of the Iron tooles of the Monastery CHAP. XXXII FOr keeping the Iron tooles Clothes or other things belonging to the Monastery let the Abbot prouide brethren of whose life and conuersation he maye be secure and to them let him allot all things to be keept as he shall iudge most expedient Of all which thinges let the Abbot keepe à note that when other brethren succed the one may know what he takes and the other whâ—t he quiteth and if any one shall sluttishly or negligently handle the things of the monastery let him be rebuked And if he doe not amend let him be lyable to discipline Whether the monkes ought to haue any thinges proper to themselues CHAP. XXXIII THe vice of giuing or taking without the leaue of the Abbot or calling of any thing whatsoeuer euen of a booke or pen his owne is especially to be rooted out of the monastery Because it is not lawfull for them to haue their bodies or wills in their owne power But to hope for all necessaryes from the father of the monastery Nothing which the Abbot doth not giue or permitt may be lawfully keept but all â—hings to be in common as it is writâ—en Nor lett any call or presume any thinge to be his owne And if any one shall be founde to be giuen to this most wicked vice let him be admonished once or twice if he shall not amend let him be subiect to correction Whether all ought to haue necessaries alike CHAP. XXXIV AS it is written let there be distributed to each one according to their necessity to signify not that there shall be acception of persones which god forbid but that consideration be had of euery ones infirmities And therfore let him who needeth lesse giue God thankes and not be contristated And he who needeth more let him be humbled for his infirmity not proude for the mercy shewed him and soe all the members shall be in peace Aboue all thinges take heed there be noe murmuration vpon any occasion what so euer by word or signe and if any one shall be founde falty in this let him be liable to most seuere discipline Of the weekly officers which are to be in the kitchin CHAP. XXXV THe brethren are soe to serue each other that noe man be excused from the office of the kitchin vnlesse they be hindred by sicknes or other busines of more profitt Because from thence a greater reward is gotten And for the weaker sort let them haue help that they may doe it wich alacrity and not with sadnes and let all generally haue help and solace according as the number of the conuent and situatioÌ„ of the place shall require If the conuent be great let the Cellerarius be excused from the kitchin as we haue said before such as ar imployed in matters of greater profit But let the rest serue each other in charity He who goeth out of the weeke let him vpon saturday make all things cleane Let him wash the linen with which the brethren wipe their hands feet And let both him who goeth out he who cometh in wash the feet of euery one And let him giue back by tale to the Cellerarius the vessels of his office made cleane and whole that he maye know what he giueth what he taketh And these weeke officiers maye take an hower before refection eache one a draught of drink and a peece of bread a boue the appointed allowance that at the houer of refection they maye serue their brethren with out murmuring or great labour Not withsanding on solemne days let all forbeare till mas The weeke officers entring in going out vpon sondaye in the oratory presently after Laudes shall make low inclination at the feet of their brethren desier to be prayed for And Theye who goeth out that weeke shall saye this verye Benedictus es Domine Deus qui adiuuistime consolatus es me which being thrice repeated let him who goeth out receaue his blessing and let him who entretâ— immediatly follow saye Deus in adiutorium meum intende Domine ad adiuuandum me festina and let this be likâ— wise thrice repeated of all And hauing receaued his blessing let him enter iâ— to his office Of the sicke-brethren CHAP. XXXVI BEfore and aboue all things a speciall care is to be had of the sicke so that they be serued euen as Christ himselfe because he hath sayd I haue beene sicke yee haue visited me And what yee haue donne to one of these litle ones yee haue donne to me let the sicke brethren consider that they are serued for the honour of God therfore let them not contristat their brethren who serue them with their superfluityes Who notwitstanding ar patiently to be borne with all because of such a more aboundant reward is gotten Therefore let the Abbot haue a speciall care they be not neglected For the sick brethren let their be a cell appointed by it selfe a seruitor fearing God that is diligent carefull Let the vse of bathes be allowed to the sicke as often as
vnto you oâ— all his goods he will place him Of the Prepositus of the Monastery CHAP. LXV IT often tymes happens that â— the ordaining of the preposiâ—â— great scandalls arise in Monasâ—ries whiles there are some puffed â— with the malignant spirit of pride wâ— esteeming themselues to be second Aâ—bots taking vppon them to tyraÌ„nâ— ouer others nourish scandalls aâ— make dissentions in the conuent aâ— especially in those places where by â—â— same Bishop or Abbots which ordaâ—â— â—â—e Abbot the prepositus is lâ—kewise â—rdained which how vnfitting a thinge â—is may easily be perceaued Because â—â—om the very begining of his ordinaâ—â—on there is occation giuen him of â—eing proud his thoughtes suggesting â—o him that he is exempt from the Abâ—ot Because he is ordained by them by â—hom the Abbot himselfe is ordained â—ence arise enuies chidings detracâ—â—ons emulations dissentions disorâ—ers whilest the Abbot and the Proâ—ositus are at variance it must needs â—e that both their soules runn a hazard â—â— this dissention those who are vnâ—er their charge whiles they adhere to â—arties and runn in to perdition The â—ault of which danger lyeth principalâ—â—y vpon them who were the authors of â—uch an ordination And therefore wee fore see that it â—s expedient for the conseruation of â—eace and charity that the whole â—ouernment of the Monastery depend â—f the Abbots will and if it can be â—onne let it be gouerned by Denes as before we haue ordained that whiâ—â— the charge is committed to many oâ— be not made proud But if either tâ— place requier it or the conuent shâ— reasonably with humility demaâ—â— it And the Abbot iudge it expedâ—eâ—â— whomsoeuer the Abbot shall chooâ—â— by the counselle of his brethreÌ„ feariâ—â— God let him ordaine for his Preposâ—tus And let the Prepositus doe thoâ—â— thinges with reuerence which shall â—â— inioyned him by his Abbot doing nâ—thing against the will or ordinance â— his Abbot because by how much â—â— is preferred before the rest by sâ— much it be houeth him carefully â—â— obserue the precepts of the Rulâ— Which Prepositus if he shall be fouâ—â— vitious or seduced by the haughtinâ—â— of pride or be founde a contemner â—â— the holy rule let him be admonisheâ— with words till foure times if he dâ— not amend let the correction of regular discipline be giuen him And â—â— with that he amende not let him bâ— deposed from the dignity of Preposituâ— ship let an other who is worthy be substituted in his place And if afterwards he be not quiet obedient in the conuent let him then be expelled the Monastery Yet let the Abbot consider that he is to giue an account to God of all his actions least perhaps his soule be inflamed with enuy or emulation Of the Porter of the Monastery CHAP. LXVI AT the gate of the Monastery let there be placed a wise old man who knowes how to receaue and giue an answere whose age may not suffer him to wander which Porter ought to haue his cell neer the gate that commers may alwayes find one ready to returne them an answer And by and by assone as any one shall knoâ—ke or à poore man shal crye let him answer Deo gratias and with all mildenes feare of God let him presently giue an answere with all charity And let the porter if he need for his comfort haue a Iunior brother with him The Monastery if it can conueniently ough so to be built that all necessaries to witt watter a mill a garden a Bakehouse and other seuerall artes maye be had and practiced in the Monastery that their be noe necessity for the monkes to wander abroad because it is in noe sort expedient for their soules And we will haue this Rule often read in the conuent least any of the Brethren excuse himselfe of ignorance Of Brethren that be sent a Iourney CHAP. LXVII LEt the Brethren that are to be sent a Iourney commend themselues to the prayers of all theyr brethren of the Abbot alwayes at the last prayer of the worke of God let commemoration of all the absent be made And let the Brethren retourninge from a Iourney in the very day in which they returne at all the canonicall houres when the worke of God is ended prostrate on the grounde in the oratorie and desier the prayers of all for their excesses least perchance either any sight or hearing of some euill thing or any idle speech haue stole vpon them in the way And let not any presume to tell others what thinges he hath seene or hard abroad with out the Monastery Because it is a great distraction to them And if any shall presume to doe it let him be liable to regular punishment And likwise he that shall presume to goe without the cloysters of the Monastery or to goe any whither or doe any thinge though neuer soe litle without the command of the Abbot If impossible thinges be enioyned to à Brother CHAP. LXVIII IF any hard or impossible thinges be inioyned any Brother let him receaue the command of the bidder with all mildnes obedieÌ„ce And if he shall see that the burden altogether exceedâ— the measure of his strength let him patiently fitly suggest the causes of the impossibility thereof to him is ouer him not shewing any pride or contradiction if after his suggestion the Prior or antient shall persist in commanding it let the Iunior know that it is expedient for him let him out of charity obey trustinge in the assistance of God That one presume not to defend an other in the Monastery CHAP. LXIX THere must speciall heed be taken that vpon no occasion one monke presume to defend or maintaine another in the Monastery though they be neuer soe neare of kine let none of them I say presume to doe this in any sorte because from thence exceeding great occasion of scandalle may arise And if any shall transgresse in this point let him be seuerely punished That noe one presume to beat or excommunicate an other CHAP. LXX THat occasion of all presumption may be auoyded in the Monastery we ordaine and constitute that it be not lawfull for any one to excommunicate or beat any of his brethren except those who haue power and autority from the Abbot And let those that offende bee reprehended before all that the rest may be afraide But ouer Infants vntil they be fifteen yeers of age let their bee strict discipline care had by all yet this also with discretion measure For he who shall in any sort presume to doe any thinge to such as are of riper years without the command of the Abbot or shall be vndiscreetly seuere euen to Infants let him be liable to regular discipline because it is written What thou wilt not haue donne to thy selfe doe not doe to an other That the Brethren be obedient to each other CHAP. LXXI OBedieÌ„ce is not only to be yeelded to the Abbot but also the brethâ—eÌ„ ar to obey one an other knowing that by this kinde of obedience they shall goe to God The command therefore of the Abbot or other superiours constituted by him being first obeyd before which we suffer not priuat commandes to be prefered in other thinges let the Iuniors obey their elders with all charity and diligence And if any be found contentious let him be rebuked And if a Brother be rebuked for any euen the least thinge by the Abbot or by any of his seniors or if he shall but perceaue the mind of his senior to be troobled or moued against him though but a litle let him without delaye prostrate at his feete and there lye till that commotion be appeased with Blessing and if any one shall contemne to doe it let him be eyther liable to corporall punishment or if he be contumatious let him be expelled the Monastery Of the good zeale which Monkes ought to haue CHAP. LXXII AS there is an â—il zeale of bitternes which seperateth from God leadeth to hell soe there is a good zeale which seperateth from vices leadeth to God and life euerlasting Let Monkes therefore exercise this zeale with most feruent loue that is that they preuent each other with honour that they paciently suffer each others infirmityes whether they be of body or of minde and that they striue to obey each other Let none follow that which he thinks profitable for himselfe but rather what others thinke fitting Let them shew all brotherly charity with a chast loue Let them feare God and loue their Abbot with a sincere and humble affection and prefer nothing at all before Christ who vouch safe to bringe vs all to life euerlasting Amen That all obseruance of Iustice is not sett downe in this Rule CHAP. LXXIII VVEe haue writt this Rule that by obseruinge it in Monasteries wee may shew ourselues to haue in some measure either honestie of manners or the beginning of a good conuersation But for those who hasten to the perfection of holy conuersation there at the preceps of the holy fathers he obseruance whereof bringeth à man to the height of perfection For what side of a leafe or what word of diuine authority of the old and new testament is not a most straight rule of mans life or what booke of the holy Catholike fathers doth not sound forth this that we may come by a direct course to our Creator Moreouer the Collations of the fathers their institutes liues alâ— the Rule of our holy father Basiâ— what els are they but examples of weâ— liuing obediente monkes and instruments of vertues But to vs slouthfull ill liuing and negligent people they are a shame and confusion whosoeueâ— therefore thou art who hastens tâ— the heauenly country obserue by the helpe of Christ this litle Rule writt foâ— beginners and then atlength by the protection of God thou shalt come to those higher perfections of doctrine vertues of which we haue before spoken To such as fullfill these things the kingdone of heauen shalle lye open Amen FINIS