THE RVLE OF THE MOST BLISSED FATHER SAINT BENEDICT PATRIARKE OF ALL MVNKES Tu iuxta Regulam Patrum vivere stude maxime autem Consessoris Sancti BENEDICTI ne declinas ab ea quoquam nec illi addas quidquam nec minuâ— Totum quod sufficit habet numquam minus habet Gregorius Mag. in manuscripta Indevour to live conformable to the Rule of the Fathers Butt especially of the Confessour Saint Benedict do nott swerue any way from itt neither add you any thinge to itt nor take any thinge a way for itt hath that which sufficeth and it in nothing defectiue Printed at Gant by Iâ—OS DOOKS TO THE HONORABLE RIGHT REVER ENDE AND HER MOST RESPECTED LADY THE LADY EVGENIA POVLTON ABBESSE OF THE ENGLISH MONASTERY OF THE HOLY ORDER OF S. BENEDICT IN GANT Honorable and Right Reuerende Madame NEVER doe the newe risinge sunne spreede forth his beames with out a newe comfort to the behoulders neither doth the splendours yealded to so many dayes yeares and ages any whitt deminish the accustomed solace taken by the newe Spectatours And can I doubt this glorious sunne our Rule a bright beame of diuine light newely raised to shine in this place by your lady shipps predicessour aÌ„d your indeuour bringe lesse them wonted ioy to the inioyers aÌ„d though itt hath illustrated the worlde for many dayes yeares aÌ„d ages with so cleare beames of Illustrious sanctity cannonizinge with glorious triuÌ„ph more theÌ„ 3000 sainctes brought froÌ„ the obscurity of idolitry to the light of faith 33 nations adorned the Church with 15000 Bishopps 7000 Archbishops 200â— Cardinalls and twentye foure Popes most of which shined vnto the world as brighteâ— starres hauinge taken ther lustre and light as from the sunne from this glorious Rule Not to numbeâ— the innumerable florishinge monasteryes the shininge and illustrious Doctours and writters the intyre and purest Virgines fruites which this holy rule as a most comfortable sunne hath produced fostered and brought vp to inlighteÌ„ aÌ„d illustrait both with word writinges and examples of singuler sanctitye the whole Occident all church Can I as Isay yet douht that the vigour ther of is any whitt deminished butt rather as an experienced and an eye wittnesse can I auere newe comfort ioy aÌ„d solace raysed in the mindes and hares of the newe Embracers who vnder your ladyshipps gouerment happely doe a newe inioy the splendour of that light and most comfortably do pertake the fire of charity which with herbeames she doth inkindle in our hartes Giue me therfore leaue most Respected Madame though after many ages to lett this so holy a rule spreed her rayes a broade in our English tonge vnder your ladishippes protection that as you instill the loue of it in our hartes so you would make itt obuious to our Eyes and a monge the rest to hers who desires to remaine as she this day is become Your Ladishipps Professed and vowed child ALEXIA GRAY THE BREVE OF S. GREGORY POPE FOR THE CONFIRMATION OF THE RVLE OF SAINT BENEDICT I Gregory Pralat of the holy Romane Church haue writt the life of Saint Benedict and reade the Rule which the Saint hath written with his owne hand I haue praysed itt and I haue confirmed itt in a Holy Counsell and haue comanded that through sundry partes of Italy and whersoeuer the Latine toung is vsed itt should hee exactly obserued by all whosoeuer to the end of the worlds should come to a retyred life And I also consitme the 12. Monasteryes the holy Saint erected Ex originali in Monasterio sublacensi THE BVLL OF ZACHARY POPE Successor to Saint GREGORY THE GREATE FOR THE APPROBATION OF THE RVLE OF THE MOST HOLY S. BENEDICT ZACHARY Bysshop seruant of the seruantes of God To all redeemed by the bloode of Christ wisheth health and Apostolicall Benediction VVee giue thankes to Almighty God whose mercy is more deare then life that he iâ— glorious and admirable in his Saintes and â—istowâ—â—â— with vnspeakeable bounty hiâ— vertues aÌ„d gifâ—es For he hath putt the most Blessed BENEDICT to bee the Father of all Munkes He through the meriâ—ts of this Saint hath made the monastery of Cassina placed in the grounde of Tertullus Patritius to 〈◊〉 aboue all the Monasteryes in the worlde where the Saint writt the Rule of Munkes which our predicessour of holy memory Greg. hath aboundantly approued aÌ„d praysed in his booke of Diologs aÌ„d wee approue and prayse and declare itt to bee holy and in the dedication of that holy church while wee are ther with therteen Arckbishoppes threscore and eight Bishopes doe ordaine appointing that whâ— soeuer shall dare to contradict itt bee excoÌ„municated FINIS THE RVLE OF OVR HOLY FATHER S. t BENETT THE PREFACE HARKEN daughter to the commaundmeÌ„t of God thy Master and inclyne the eare of thy hart and willingly receaue the admonition of thy pittifull Father and put it in execution to the end thou mayst retourne againe vnto him by the labour of thy obedience from whom thou deddist depart by the negligence of thy disobedience To thee therefore which dest renounce thyn owne will with intention to fight vnder Christ the true king and to take vppon thee the strong armour of obedience thes wordes are addressed first of all desire thou by most instant prayer that that good worke which thou purposest to begin in the may bee perfected that hee who hath vouch safed to accuÌ„t vs in the numbre of his Children might not bee contristated by our misdemeanour and soe wee must alwayes obey him with those good parts that are in vs that not onely hee may not at any tyme like an angry Father desinheritt vs his childreÌ„ nor like a dreadfull lord prouoked by our offences adiudge vs as naughty seruants to perpetuall punishment which would not follow him to his Glory Now therefore at lenght lett vs rise the holy Scripture exciting vs saying Now is the hower to rise out of sleep and with open eyes and attentiue eares let vs behould the deuine splendor and heare that which the voyce of God dayly crying doth admonish saying If this day you shall heare his voyce harden not your hartes and againe hee which hath eares to heare lett him heare what the spirritt sayth to the Churches aÌ„d what sayth it Come he ther Children giue eare to mee I will teach you the Feare of our lord God Runn while you haue the light of life lest the darcknesse of death ouerreach you And God seeking his labour our amongst the Comon sort of people sayth furthermore what man is hee that wisheth life and hath a desire to see gooddayes and if thou hearing this dost make answeare saying I am hee God sayth vnto thee againe it you wilt enioy a true euerlasting life refrayne thy tonge from euill and thy lipps from vttering lyes and deceipts shunn ewill and doe that which is good seeke peace and pursue it and at what tyme you shall doe this myne eyes shall watch ouer you
is cleared and sett free from her owne Of the manner how to call and admitâ— the sisters to Counsayle CHAPTER 3. SOE often as any businesse of great importance falls out to bee done in the Monastary lett the Abbesse call togeather the whole conuent and lett her giue them notice what is there to bee handled And hauing heard the aduise of her sisters lett her consider well there of with her selfe and then lett her putt in execution that which shee iudgeth to bee most expedient wee therefore sayd that all should bee called to Counsayle for that our lord often tymes reuealeth to the younger that which may bee the best But the Sisters must soe giue their aduise that it bee with all humilitie and submission soe that they may not presume stiffly to stand to their owne opinion but they may rather â—ely vppon the Abbesses Iudgment that what soeuer shee shall Iudge to bee the more fitt to that the rest may submitt themselues but as it is conuenient the Schollers should obey their Mistris soe againe it is thought meete that shee should prouidently and iustly dispose of all things Therefore lett them all in all things follow the rule of their Mistris neither lett any bee soe bould as to swarue from it in the Monastery none must follow her owne harts desire Neither lett any Dare to presume arrogantly to contend with heâ— Abbesse either with in or without she Monastery and if any should happen to bee soe presumtious lett her bee submitted vnder reguler disciplyne and Correction Not with standing lett the Abbesse doe all things with the feare of God and according to the Rule knowing that without all doubt shee is to yeald an accompt to God the most righteous Iudge of all her Iudgments yet if any other things happen for the Commoditie of the Monastery which are of lesse importance shee may onely vse the Counsayle of the Seniours according to that which is written Doe all thy affayres with Counsayle and after thou hast done soe it shall not repent thee Of the Instruments of good VVorkes CHAPTER 4 1. THE first Instrument is aboue all things to loue god whith all thy hart with all thy Soule and with all thy Force 2. And thy Neighbour as thy selfe 3. To doe noe murder 4. To committ noe Adultery 5. Not to steale 6. To haue noe vnlawfull desires 7. To beare noe false VVitnesse 8. To honour euery one 9. Not to doe that to others which shee would not haue done to her selfe 10. To deny her selfe that shee may the better follow Christ 11. To Chastice the body 12. To seeke after noe pleasures or delights 13. To loue Fasting 14. To helpe the poore 15. To Cloth the naked 16. To Visitt the Sicke 17. To bury the Dead 18. To assist those that are in Tribulation 19. To Comfort those that are in greife or Desolation 20. To with draw herselfe from the affayres and businesses of the VVorld 21 To preferr nothing before the loue of Christ 22. Not to worke her anger 23. Not to watch for a tyme where in to execute and accomplish it 24. To conceale noe guyle in her harte 25. Not to make a fayned peace 26. Neither to leaue Charitie 27. Neither to sweare lest she for swearâ— 28. To tell the Truth both in thought and word 29. Not to requite ill with ill againe 30. To doe iniury to none but to suffer patiently what soeuer iniury is offered her 31. To loue her Enemyes 32. Not to speake ill of those that speake ill of her but rather to speake Well of them and to pray for them 33. To endure persecution for Iustice sake 34. Not to bee Proude 35. Not to bee a Dronkard 36. Not to bee an ouer greate eater 37. Not to bee giuen to sleepe and Idlenesse 38. To bee noe Murmurer 39. To bee noe Detracter 40. To repose all her hop in our God 41. If shee see any good in her selfe to attribute it vnto god and not vnto her selfe but what souer euill shee hath lett her know that it commeth from herselfe and soe to impute it to herselfe 42. To dread the day of Iudgment 43. To haue a Feare of Hell 44. VVith all her force to desire the euerlasting life 45. To haue allwayes her death before her eyes 46. To haue a continuall eye to her Actions 47. To know that shee is most certaynely in the sight of god 48. To Crush quickly her euill Cogitations as they come with Remembrance of Christ aÌ„d to manifest them to her ghostly Father 49. To keepe her Mouth from euill and in conuenient speaking 50. Not to loue much talking 51. To vse noe vayne words or which might moue to laughter 52. To auoyde much aÌ„d Dâ—ssolute laughter 53. To heare willingly Deuoute and holy lessons 54. To giue her selfe much to prayer 55. To confesse each day to god in her prayers her naughty life and offences with Teares and Sorrow and afterwards to amend her selfe of them 56. Neuer to fullfill her sensuall and carnall desires 57. To hate her owne will 58. To bee obedient in all things to the Commaundements of the Abbesse al though shee which God forbidd should doe otherwise then in duty shee ought to doe remembring what God commaundeth doe that which your Superiours say and not what they doe 59. Not to desire to bee esteemed good before shee is soe but lett her bee soe that truly shee may bee accounted soe 60. To full fill effectually Gods Commaundements 61. To loue Chastitie 62. To hate none 63. To beare enuy and an euill mynde towards none 64. To loue noe manner of brabling and brawling 65. To sly vanting and bragging 66. To honour her Elders 67. To loue her Iuniours in Iesus Christ 68. To pray for her Enemyes 69. To retourne vnto peace and concord which those with whom shee hath disagreed and that before the Sunne got downe 70. And neuer to mistrust the Mercyes of God Behould here the Instruments of the spirituall art which if wee fullfill continually Day and night hauing layed them vpp against the day of Iudgment the Crowne which hee hath promised shal bee giuen vnto vs The eye hath not seene the eare hath not heard nor the hart conceaued that which God hath prepared for those which loue him The shopp where wee may Dilligently exercise all these things is the Monastery and constant perseuerance in the Congregation Of the obedience of the sisters CHAPTER 5. OBEDIENCE without delay is the first degree of humilitie that which is most delightfull unto those vnto whom nothing is more deare then Iesus Christ in respect of that holy seruice which they haue vowed vnto him or for the feare of hell or for the Glory of that life which is euer to endure soe soone as any thing is commaunded them by their Superiour they can endure noe delay in accoÌ„plishing it as though the Commaundement was made vnto them by God himselfe of whom our lord sayth in the hearing of his eare hee
in mynde her calling and to expresse in her actions that which by her name is signified for shee is to beare Christs person in the Monastary seing shee hath his title as the Apostle sayth you haue receaued the Spirit of adoption of Children of God in which wee call him Abba Father wherefore the Abbesse ought not to teach ordaine or commaunde â—ny thing which as God for bid should â—ee against the Commaundements of our Lord but her doctrine and commaundeâ—ents ought to season the harts of her diciples as though it were the Leauen of Gods deuine Iustice lett the Abbesse allwayes remember that an examination must â—ee made of her doctryne and of her Scholâ—ers obedience and that both together in â—he dreadfull day of Iudgment of Almightie God And lett the Abbesse vnderstand that â—t is imputed to the Pasters fault what want of proffitt soeuer the Lord and Master may happen to finde in his sheepe yet noâ— with standing shee shal bee freed if she hath bestowed all her dilligence vppon her vnquiett and disobedient Flocke and that all her care hath beene ymployed to heale their corrupt and diseased meanners soâ— their Pastors being sett free in the Iudgment of God may say with the Prophett to our lord I concealed not thy Iustice in my hart I Declared thy Truth ad Saluation but they contemning despised mee and vppon the Sheepe which disobeyed her care and sollicitude iust punishment shal bee inflicted to witt death it selfe when there fore any taketh vppon her the name of an Abbesse she ought to gouerne her Schollers with two sorts of Doctrynes that is to say rather to shew them all goodnesse and vertue or holynesse in her life then in her words that shee propose in words alone the Commaundements of God to those that are capable of Instructions but to those that are hardeâ— harted or more simple shee must shew theÌ„ the will of God by her life and externall behauiour Therefore what soeuer shee shal teach to bee hurtfull to her Schollers lett her shew by her owne actions that they must in noe case admitt it lest she preaching well vnto others should bee found herselfe to bee a Reprobate and lest God might say vnto her offending in this manner why deâ—larest thou my Iustices and takest vppon thee by thy Mouth to talke of my law thou hast hated all disciplyne and hast cast my words behinde thy backe and thou which â—â—ddest see a Straw in thy Brothers eye â—idst not espy a Beame in thyne owne By her lett noe difference of persons bee made in the Monastery lett not one be more fauored then an other except â—â—bee such a one whoÌ„ shee shall finde to be better then the rest in her good behauiour and obedience lett not the noble bee praeferred before her which was before her Connertion of a base or seruile Condition except tâ—ere shal bee some reasonable cause besides And if foe bee that vppon iust Cousideâ—â—tion it shall seeme good to the Abbesse lett her soe behaue her selfe in the seuerall degrees of each person for otherwise lett euery one keepe her owne place for wheter bond or Free wee are all in our lord and Sâ—uiour Christ and wee beare the burthen of equall Seruitude vnder one and the selfe fame lord for there is noe exception of Persons with God herein wee bee distinguished by him of wee bee found better then others in our well doing and of more humilitie therefore lett â—er beare an equall affection to all let one manner of disciplyne bee obserued towards all according to their merits and deserts The Abbesse in heâ— manner of teaching ought allwayes to obserue that manner and Forme of the Apostle according to whith hee sayth conuince intreate sharpely reprehend that is tempering one tyâ—e with another fâ—yre words with Sharpe threatnings lett her shew the seueritie of a Mistresse and againe the louing affection of a Mother that is to say â—he ought to reprehend sharpely the vnquiett and those that will obserue noâ— discipline and by intreaty to Deale with the obedient meâ—ke and patient that they will labour to goe still forward But wee aduise her that shee reprehend sharpely and correct those that are negligent and despisers of disciplyne Neither lett her winke at the faults of those which offend but as soone as any Vice beginnes to spring lett her cut it of by the Rootes with all her forces possible bearing allwayes in mynne the perilows punishmeÌ„t of Hely the Preist in Silo lett her reprehend with onely Words the more honest and docible natures for the first and second tyme but lett her punish with bodyly punishment and blowes the stubborne hard harted and disobedient so soone as euer they hâ—â—e offended knowing that it is written the foole with words will noâ— bee amended and againe strike thy Ghild with the Rodd and thou shalt deliuer his Soule from death The Abbesse ought to Remember allwayes whoe shee is and what her name imports and to know that to whom the more charge is committed the more of them must bee exacted and lett her consider â—ow hard and important a matter shee hath taken in hand as the gouerement of Soules and to accommodate her selfe to soe diuers â—umours and that shee must conforme her selfe to euery one to this Sister with sweete in treating to another with hard threatnings to another with forcible perswasions according to the Condition and Capacitie of euery one that not onely shee suffer noe doâ—age in the Flocke committed to her charge but that shee may take Ioy in thâ— dayly increase and augmentation of her good and vertuous Troope but aboue all lett her take heed lest with dissemblyng and litle esteeming the good of Soules committed vnto her change shee haue not too much care of things that are transitory earthly and mortall but lett her aboue all beare in mynde allwayes that shee hath taken in hand the goueâ—nment of Soules for which one day shee must render an account and that â—he may not complayne of the sâ—ender Subsâ—ace of her Monastery lett her remember what is written First seeke the kingdome of God and the ustice of him and all o her things shal bee giuen you besides and againe nothing is wanting to those which feare him And lett the Abbesse consider with herselfe that as shee hath taken vppoÌ„ her the charge of other folkes Soules soe must shee prouide to giue vpp an account for them and see how many Sisters are vnder her direction soe leâ—t her most certaynly know that shee must giue a reckning to our lord in the day of Iudgment for their Soules and that without all doubt besides the Reckning shee must make for her owne Soule The Sheephard shall endure for all the Sheepe which was put to her charge whiles shee dilligetly prouideth for the giuing vpp of other Folks account shee shall also thereby bee made more carefull of her owne and while by her dilligent admonition shee procureth the amendment of others shee herselfe
hath obeyed mee and hee sayth vnto Prelates wâ—oe soe heareth you heareth mee Therefore all such persons forsaking forth with that which â—iketh their owne Fancy and will and leaning the workes of their hands about which they were occupyed vnfinished and vnpeâ— fited lett them presently with the Foote â— obedience follow the voyce of the Commâ— under and in one and the selfe some momâ— lett the Action of the Scholler bee vnitâ— with the Commaundement of the Mistris iâ— all dilligence and in the Feare of God whicâ— twoe thinges are most comoÌ„ly accoÌ„plishâ— by those that haue a desire to goe to the eueâ— during life and therefore they take the naâ—row may which leadeth vnto life to the enâ— they way not liue at their owne will aÌ„d pleâ—sure but to liue and walke after the Iudgmâ— and coÌ„maundement of another liuing in Monastery and desiring to haue an Abbess and Prelate ouer them without all doub such persons as these follow that sentencâ— of our lord where in hee sayâ—h I came no to doe my owne will but the will of hiâ— that sent mee Then shall this obedience bee agreable vnto God and delightfull vnâ—â— men if that which is commaunded bee accomplished not timorously slowly or witâ— murmuration or wîth an answeare as it were of one who had noe mynde or will to obey for the obedience which is done to Superiours is done to God For heesa yâ— whoe soe heareth you heareth mee and it is necessary that the Schollers obey with agood and a merry Cheeâ—e for God loueth the merry giuer For if shee obey with a repining hart al though shee murmur not whith her mouth but onely in her hart and yet fullfilleth that which is commaunded not with standing it will not bee gratefull to God which behouldeth the hart of the Murmurer and by such an Action shee obtayneth noe Grace af all but deserueth the scourge of such as are Murmurers except shee Repent her and make due satisfaction by her amendment Of Silence CHAPTER 6 LETT vs fullfill that which the Prophett sayth I haue sayd I will keepe my wayes that I offend not with my Tong I haue put a watch be fore my Mouth I became speeth lesse and humbled my selfe and held my peace in those things that where good here the Prophett sheweth that some tymes wee must not speake of good maters and that in regard of silence how much more ought wee to keepe our Mouths from naughty and vayne talke for feare of committing Sinne thereby therefore the perfect Sister may rarely haue licence to talke though otherwise of good and holy matters in regard of the great decency of silence for it is writte in many words thou shalt not eschew sinnâ— and in another place life and death is in thâ— power of a Toung for it belongeth to thâ— Mistris to speake and to instruct and â— apportayneth to the Scholler to giue earâ— and keepe silence And therefore if you hauâ— neede to demaunde anything of the Abbess doe it with all humilitie submission anâ— Reuerence VVee vtterly condemne by thâ— perpetuall prohibition in all places to vsâ— any scurrell speech or idle words giuinâ— cause to laughter and wee doe not permit that the Sisters euer open their Mouth to anâ— such manner of talke Of the sundry and manifold Commendations of Humilitie CHAPTER 7 SIsters the holy Scripture cryeth out vnto vs and sayth hee whichexalteth himselfe shal bee numbled and hee which humbleih himselfe shal bee exalted and in soe saying it declareth vnto vs that all exaltation is a kinde of Pride from which how dilligently the Prophett kept himselfe hee sheweth when hee sayth olord my â—art was not exalted and my eyes were not borne aloft neither haue I walked in marueylous things aboue my selfe but what if I haue not â—â—ought humbly of my selfe and if I haue exâ—â—ted my Soule then lett mee bee rewarded 〈◊〉 such sort as the Child that is seperated froÌ„â—â—s mothers breast and therefore Sisters if wee will reach to the topp of this soueraigne humilitie lett vs by our Actions tending to â—eauen wards reare vpp the ladder which â—â—peared to Iacob in his sleepe on which the â—ngells were seene to ascend and descend this ascent and descent giueth vs to vnderstand nothing els but the exaltation which proceedeth of humblyng our selfes and the descent which is by exalting our selfes And this ladder thus erected may bee sayd to bee our life in this world the which by humiliâ—le of hart god lifteth vpp to heauen and wee say our Soule and body are the sides of this ladder where in his deuine Vocation hath â—ett diuers digrees of humilitie or discipline where by to ascend vpward Of the first degree of humilitie THE first degree is if shee haue the feare of God before her hyes and that shee take heed that shee neuer for gett herselfe and that shee continually beare in memory all which God hath commaunded and how those which contemne god shall endure the paynes of Hell for their Sinnes and offences and that shee haue allwayes her hart setled on the euerlasting life which is ordayned for those that feare our lord and that shee keepe herselfe at all howers and moments from Sinne and Vice either of the thought of the Toung of the eyes of the hande of the Feete of her owne will and that shee endeauouâ— to roote out all fleshly desires lett each one consider that shee is continually in the sight of God which is in heauen and to bee seene with his deuyne eyes and at all moments to bee presented before him by holy Angells The Prophet sheweth this when hee declareth that god is priuy to our very cogitations saying God searcheth the harts and Raynes And againe hee sayth God knoweth the Cogitations of me and more ouer thou vnderstandest my Cogitations a farr of and an other tyme the thought of man shall bewray it selfe to thee therefore to the end shee may bee carefull of her ill Cogitations lett the humble Sister allwayes say in her hart I shall then bee pure and fayre in the sight of God when I shall keepe my selfe from all â—niquitie Wee are forbidd to doe our owne Wills when the Scripture sayth vnto vs leaue your Wills and wee say to god in our prayers that his Will bee done in vs Therefore wee are taught not to doe our owne Willes when wee looke to that which the Scripture sayth there are some wayes which seeme vnto men to bee right good the end where of leadeth to the botto melesse pitt of hell and alsoe wee shall auoyde that which is sayd of the negligent that they become Corrupt liuers and abominable in their delights lett vs sted fastly beleiue that God is still present to all our carnall desires according to the Words of the Prophett spoken to god before thee are all my desires Therefore wee must esch ew all euill desires for death standeth neere to the entry of delectation And therefore the Scripture sayth follow not thy
hose a muffe a knife penn and Inck horne needles handchatchers aÌ„d some litle Tables that all excuse of necessity may bee remoued Notwithstanding the senteÌ„ce in the Acts of the Apostles is duly to bee considered of the Abbesse that to euery one was giuen as they had neede euen soe lett the Abbesse consider the Infirmity of those that are in want and not the euill disposed mynds of the enuious yet in all her Iudgments lett her thinke vppon the Retribution of Almighty God Of those Sisters that are shillfull in any art CHAPTER 42. IF there bee any sisters in the Monastery that are cunnig in any Art lett them exercise them selues in those Arts soe that the Abbesse shall commaund them there vnto but if any should wax proude of her cunning because shee esteemes herselfe profitable to the Monastery â—ett her bee put from her Art and lett her not vse it againe vntill the Abbesse after her humiliation shall commaund her thereunto if any of the workes of those skilfull religious are to bee sould lett them looke vnto it through whose hands they are to passe that they presume not to committ any fraude and lett them bee allwayes myndefull of Ananias and Saphyra lest peraduenture all those that haue committed any fraude in thes affayres of the Monastery incurre that death in their Soules which these incurred in their bodyes as touching the prices of those workes take heedâ— that noe auarice creepe in but lett them bee giuen better cheape of you then they would bee of other secular people that in all your Actions Gods glory may bee exalted Of the manner of receauing of Nouices CHAPTER 43. VVHEN any cometh newly to conuert herselfe to god from the World permitt her not to haue easy entrance amongh you But as the Apostle sayth proue the Spirritts whether they bee of god if therefore shee that commeth shall perseuer in knocking and shal bee seene to beare patiently for foure or fiue dayes iniuryes that are offered her and the difficulty that is made her of her admitting then graunt her entrance and letâ— her remayne for some fewdâ—yes in the guesse lodging afterwards lett her liue in the Cell of the Nouices and there let her meditate eate and sleepe and lett some ancient bee appoynted ouer her as it is fitt to gayne Soules who must bee very curious and carefull in considering whether shee seeke god in very deede and is dilligent in his seruice in obedience in reading and in enduring of iniuryes let her haue declared vnto her the hardnesse and asperity by which shee must labour to come to God and if shee shall promise perseuerance of her continuance then after two Monethes are expired lett the rule all in order bee reade to her and lett it bee sayd vnto her behould here is the law vnder which thou desirest to fight if thou art able to obserue enter but if thou canst not depart with all liberty and Freedome If shee still continew then lett her bee brought to the affore sayd Cell of the Nouices and there lett her paâ—ience bee throughly proued and after the space of six monethes lett the rule by reade againe vnto her that shee may know what shee taketh in hand and if shee as yet perseuereâ—h after foure Monethes lett the same rule bee reade againe and if after shee hath throughly deliberated with her selfe that shee will promise to obserue all and to fullfill al things that shal bee commaunded her then lett her bee admitted and receaued vnto your Congregation knowing that by the vigor of the Rule it is decreed that from that day afterward shee may neuer depart from the Monastery nor may with draw her neeke from the yoake of the Rule that which shee might haue refused hauing soe long and mature deliberation Of the manner of their Profession CHAPTER 44. SHEE that is to bee admitted must make promise publikely before all in the Church before God and his Saints of her stability change of manners and obedience that if peraduenture shee should doe otherwise afterwards shee may know that shee shall receaue the sentence of damnation of Allmighty God whoÌ„ shee hath mocked of the which promise by her made lett her make a petitioÌ„ in the name of those Saints whose Reliques are in that place and of the Abbesse there present The which petition must bee subscribed with her owne hand if shee cannot write let another write iâ— at her request and then lett her make a Signe there vppon and afterward lay it vppon the Altar with her owne hand which after shee hath there layed lett her presently beginn this verse Suscipe me domine secundum eloquium tuum viuam non conâ—undas me ab expectatione mea that is to sâ—y receaue mee a lord according to thy holy word and I shall liue and confound mee not in my expection the which verse the whole Congregation answeareth three tymes adding Gloria Patri c. to the last Then lett the new Sister prostrate herselfe before the Feete of euery one that they will pray for her and soe from that day lett her bee accounted one of the Congregation if shee hath any thing lett her either distribute it to the poore or lett her make a solemne donation there of to the Monastery retayning nothing at all vnto herself for shee is to vnderstand that from that tyme forwarde shee hath noe authoritie or challenge not soe much as to he owne body Therefore lett her fortwith in the Church bee spoyld of all her owne where with shee was cloathed and lett her put on the habitt of the Monastery but lett those Cloathes which shee hath put of bee layed a side and bee kept in the guardroabe that if at any time shee should coÌ„seÌ„t to the deuill to leaue the Monastery which God forbidd that then being spoyled of her Monasticall habitt shee may bee cast and expelled thence But lett her not receaue the writting which the Abbesse tooke from the Altar but lett it bee reserued and kept in the Monastery Of the manner of receauing the daughters of Noblemen gentlemen Ritchmen or pooremen CHAPTER 45. IF any Nobleman or gentleman offereth his daughter to God in your Monastery iâ— the child shal bee very young lett er parents make the foresayd petition for her and with their oblation lett them wrapp the fore sayd petition and the hâ—nd of the child in the Towell of the Altar aÌ„d soe they may offer her but as concerning her goods lett them promise vnder their oath in the present petition that they will neuer by themselues oâ— by any other person or any way besides giue her any thing or at any tyme offer her occasion to haue any thing or if they will not doe this but that they will giue any thing in Almes to the Monastery for their Merritt lett them make a donation of those things which they will giue to the Monastery retayning to themselues if soe they please the vse and proffitt of the same
Concupiscences If therefore the eyes of God behold both good and badd and if the god of heauen looke downe vppon the sonnes of men to see if there bee any that attend and seeke after God and if the Angells that are appoynted to keepe vs night and day shew our workes vnto our Creatour wee must therefore good Sisters bee euer Watchfull to that which the Prophett sayth in his Psalme that god see vs not at any tyme declyning vnto ill and becomming vnprofitable ād thoughe hee pardon vs for the present because hee is mereifull and expecteth that wee conuert our selues to a better life yet giue him not occasion to say hereafter thou hast committed these things and I held my peace and sayd not a word Of the 2. Degree of Humilitie THE second degree is if any not louing her owne will take noe pleasure to worke her owne desires but followeth in her manner of liuing the voyce of our lord which sayth I came not to doe my owne will but the will of him that sent mee alsoe the Scripture sayth that the Will hath payne and necessity purchaseth the Crowne Of the third Degree of Humilitie THE third Degree is when shee rendreth her selfe subiect in all obedience to her Superiour for the loue of God inuitating there in our lord of whom the Apostle sayth that hee was obediēt euen vnto death Of the fourth degre of Humilitie THE fourth degree is if in obedience exercised in hard yea in Contrary matters and in what soeuer iniuryes are done her shee inbrace patience in her Conscience with all Secrecy and is not wearyed of suffering and yealdeth not the Scripture saying who soe shall perseuer vnto the end shal bee saued and againe bee couragious of hart and attēd our lords pleasure And the Scripture shewing vs that the loyall Christian ought to endure all things for gods sake though they bee neuer soe contrary sayth in the person of the patient man for the loue of thee wee dy each day wee are esteemed as sheepe destinated to the slaughter and being by hope assured of the reward at Gods hands they say with comfort that which followeth But in all shese things wee ouercome by the healpe of him which loueth vs all soe the Scripture sayth in another place Thou hast suffred vs to bee lett downe into the lake and hast layd tribulation vppon our backs and for to shew vs that wee ought to bee subiect to our Superiours it followeth thou hast sett men ouer our heads fullfilling alsoe with patience the commaundements of God in what soeuer aduersities and iniuryes may bee offered If being strooke on the one Cheeke they turne the other and lett goe their Cloake to him that takes their Coatt when one forceth them to goe one mile lett them walke with them two And enduring with S Paul the Apostle the persecution of false brethren blesse those that curse and speake euill of thee Of the 5. degree of Humilitie THE fift degree is if shee hide not from her Superiours by humble confession all those naughty Cogitations which proceede from the hart and the Sinne which shee hath committed in secrett The Prophett exhorteth vs herevnto faying Reueale thy wayes vnto God ād putt thy hope in him and againe it is sayd confesse your selfe to god for hee is good and his mercy endureth for euer and alsoe the Prophett sayth I haue manifested to thee my Sinne and I haue not Cloaked myn Iniustice I haue determyned that I will pronounce against my selfe my Iniustice vnto God and thou hast forgiuen mee the Sinne of my hart Of the 6. degree of Humilitie THE 6. Degree is if the Religious bee content which all basenesse and extremitie and that shee iudge her selfe an ill labourer and vnworthy of all those things which are enioyned her to doe saying which the Prophett I am brought to no thing and I know it not I am like a brute beast towards thee and I am allwayes with thee The 7. degree of Humilitie THE 7. Degree is if shee not onely with the mouth confesse but alsoe from her hart beleiue that shee is the least and the basest of all others humbling her selfe and saying with the Prophett I am a worme and not a man and the scorne of men and the Refuse of the people but being exalted I haue beene humbled and confounded Againe It is good for mee that thou hast humbled mee that I may learne to keepe thy Commaundements Of the 8. degree of Humilitie THE eight degree is if the Religious doe nothing els but as the common Rule of the Monastery and the Examples of her Elders teacketh her Of the 9. degree of Humilitie THE nynth Degree is if the Religious refraine her toung from speaking but keeping her silence speake not before shee bee demaunded for the Scripture sheweth much speeck cannot bee without Synne and that hee which is full of Toung shall not well bee directed vppon earth Of the 10. degree of Humilitie THE tenth Degree is if the Religious bee not easy and prompt to laughter for it is written the foole laughing exalteth his voyce Of the 11. degree of Humilitie THE cleuenth degree is if the Religious vse few words in her speath and those very reasonable sweete without laughter humble with grauitie lett her not bee clamourous in her voyce as it is written the wiseman telleth his mynde in few words Of the 12. degree of Humilitie THE twelueth degree is if shee not onely with her hart but with her body alsoe shew all wayes humilitie vnto those which behould her that is to say that in her worke in the Church Monastery or Garden or in the way abroude in the Feilds or in what Place soeuer shee sitt stand or walke shee allwayes hould downe her head and fix her eyes on the ground euer calling to mynde that shee is guilty for her Synnes ād offences and that shee is already presented before the dreadfull Iudgment Seate of God saying that with the Publican in the Ghospell lord I am not worthy to lift vpp myne eyes to heauen and againe with the Prophett I am plucked downe and humbled on euery side when therefore the Religious shall haue mounted ouer all these degrees of humilie she shall come vnto that Charitie which being perfect expelleth all eare and soe that which shee kept before not without feare shee shall begin to keepe afterwards vppon a Custome and in a naturall manner without labour not for the feare of euell but for the loue of Christ and by a good Custome and for the delight fullnesses hee shall finde in Vertue the which our lord will shew with his holy Spiritt in his laborer which is free from all Vice and Sinnefullnesse Of the deuyne Office in the night CHAPTER 8. IN the Winter tyme that is from the Kalends or first day of Nouember vntill Easter according vnto reasonable Consideration they must rise at the eight hower of the night soe that they may rest a litle more then