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
haue read the Rule which the Sainct himselfe wrote with his owne handes I praysed it and confirmed it in à holy synod I commanded it to be most diligently obserued by all who shall be admitted to the grace of conuersion through diuers parts of Italy wheresoeuere the Latin tongue is read euen to the ende of the world I doe also confirme the twelue Monasteries which the Sainct erected THE RVLE OF OVR MOST HOLIE FATHER S. BENEDICT PATRIARCHE OF MONCKE THE PROLOGVE OF OVR MOST HOLY FATHER St. BENEDICT TO HIS RVLE HARKEN ô sonne to the precepts of a maister and incline the eare of thy hart willingly to heare the admonition of a pious â—ther and effectually accomplish them That by the labour of obedience thou â—aist returne to him from whom by â—he slouth of disobedience thou hast â—eparted To thee therfore now my â—eech is directed who renouncing â—y owne will being to fight vnder our Lord Christ the true kinge takest to thee the most strong and bright armour of obedience First of all that what good thinge soeuer thou beginst to doe thou begge of him with most earnest praier to perfect it that he who hath now vouchsafed to reckon vs in the number of his children may not herafter be contristated by our ill deeds for wee must soe at all times serue him with the goods he hath bestowed vpon vs that neither as an angry father he may not herafter disinherit his children nor as a dreadfull Lord exasperated by our offences deliuer vs ouer as wicked seruants to perpetuall punishment who would not follow him to glory Let vs therfore at length arise the scripture exciting vs and saying It is now the houre to rise from sleepe And our eyes being opened to the deifying light let vs with astonished eares heare what the diuine voice daily cryeing out admonisheth vs sayeing This day if you shall heare his voyce harden not your harts And againe He that hath eares let him heare what the spirit saith to the Churches and what saith it Come children heare mee I will teach you the feare of our Lord. Runne whilest you haue the light of life least the darknes of death surprize you And our Lord seeking his labourer amongst the multitude to whom here he speaketh sayeth againe Who is the man that will haue life and desireth to see good dayes which if thou hearing answerest I. God saith vnto thee If thou wilt haue true and euerlasting life refraine thy tounge from euill and thy â—ips that they speake not guile Decline from euill and doe good Seeke after peace and pursue it And when you haue done this my eyes shall be vpon you and my eares shall be open to your prayers and before you can call vpon me I will say Behold I am present What thing deare brethren can be more sweet vnto vs then this voyce of our Lord inuiting vs Behold our Lord through his piety sheweth vnto vs the waye of life Our loynes therefore being girt with faith and the obseruance of good workes and our feet shodde by guidaÌ„ce of the Ghospell of peace let vs walke in his wayes that wee may deserue to see him who hath called vs vnto his kingdome In the tabernacle of whose Kingdome if wee desire to dwell wee must apply our selues to good workes which is the only meanes wherby it is to bee attained But let vs aske our Lord with the Prophet sayeing vnto him Lord who shall dwell in thy tabernacle or who shall rest in thy holy hill After this question brethren let vs heare our Lord answering and shewing vs the waye that leades to his tabernacle saying He that walketh without spott and worketh iustice He that speaketh truth in his hart that hath not forged guile in his tongue He that hath not done euill to his neighbour and hath not receiued reproch against his neighbour He that reiecting out of his minde the malignant Deuill with all his suggestions hath brought them all to nought and hath taken his beginning thoughts and dasht them against Christ They who feare our Lord doe not take pride in their good obseruance and well doing but knowing that all the good they haue or can doe proceedes not from themselues but is done by our Lord magnifie our Lord thus workinge in theÌ„ sayinge with the Prophet Not to vs Lord not to vs but to thy name giue glory So Paule the Apostle did not impute any thinge of his preaching to himselfe saying by the grace of God I'am what I am And aganie he saith He that gloryeth let him glory in our Lord And here vpon also our Lord saith in the Ghospell He that heareth these my words and performeth them I will liken him to a wiseman that hath built his house vpon a roche The floods came the winds blew and beate against that house and it fell not because it was founded vpon a rocke Our Lord fulfilling these things expecteth dayly that wee should by deeds answer to these his holy admonitions Therefore for the amendment of our euills he prolonges the dayes of this our life according to the words of the Apostle saying Knowest thou not that the patience of God bringeth thee to repentance For our pious Lord saith I will not the death of a sinner but rather that he be conuerted and liue Hauing therfore my brethren demanded of our Lord who should be the Inhabitour of his Tabernacle we haue hard what his duty and charge is which if we fulfill we shall be Inheritours of his heauenly Kingdome Now Therefore let vs prepare our harts and bodyes to fight vnder the holy obedience of his commandes and what nature in vs is not able to performe let vs begge of our Lord to supply it with the assistance of his grace And if wee desire to avoyde the paines of Hell and to attaine to euerlasting life whilest yet time serues and whilest wee liue in this mortall flesh and that wee may performe all these things by the light of Grace let vs hasten and doe that now which may be expedient for vs for euer hereafter Wee are therefore now to institute a schoole of the seruice of God In which schoole or institution wee hope nothing shall be ordained too rigourous or burden some But if in somethinges we proceede with a litle seuerity reason so requiring for the amendment of vices or preseruing of charity do not straightwayes for feare there of fly from the way of saluatioÌ„ which is always straight and difficult in the beginning But in processe and continuance of this holy course and conuersation the hart being once dilated the way of Gods commandements is runne with vnspeakable sweetnes of loue so as neuer departing from his schoole but perseuering in the monastery in his doctrine vntill death by patience wee participat of the sufferings of Christ that wee may deserue afterwards to bee partakers of his kingdome Amen Of the seuerall kindes or life of Monkes CHAP. I. IT is well knowne that there
goodnes to free Romanus from his labours and manifest to the world the life of St. Benedict for an example to all men that the candle set vpon à candlestick might shine and giue light to the whole church of God our Lord vouchsafed to appeare to à certaine priest liuing far of who had made ready his dinner for easter day saying to him thou hast prepared good cheare for thy selfe and my seruant in such à place is famished for hunger who presently rose vp and on the solemne day of Easter went towards the place with such meate as he had prouided for himselfe where seeking the man of God amongst craggie rockes winding vallies and hollow pits he found him hidde in à caue Then after prayers and thankes giuing to God they sat downe and after some spirituall discourse the Priest said Rise Brother and let vs take our refection for this is Easter day To whom the man of God answered I know it is Easter with me because I haue found so much fauour in the sight of God as this day to enioy your company For not hauing à long time conuersed with men he did not know it was Easter day The good Priest did therefore againe affirme it saying trulie this is the day of our Lords Resurrection and therefore it is nor fitt you should keepe abstinence and for this cause I am sent that wee may eate together that which Allmighty God hath pleased to bestow vpon vs. Where vpon they said grace and fell to their meate their discourse and dinner ended the priest retourned to his church About the same time certaine shepheards found him hid in à caue who at the first espieing him amongst the bushes cloathed in the skinnes of beasts tooke him for some wilde beast but afterwards knowing him to be à man of God many of them were conuerted from their saudage life to vertue By this meanes his name beganne to be famous in the country and many did resort vnto him bringing with them necessaries for his corporall nourishment for which they receiued spirituall foode How he ouercam à grieuous tentation of the flesh CHAP. II. THe Holy man being on à certaine day alone the temptour was at hand in the likeness of à litle black bird commonly called an owzell began to flie about his face and that so neare and so often as he might haue taken her with his hand But no sooner had he blessed himselfe with the signe of the crosse but it vanished When presently so great à carnall tentation assailed him that in his life he neuer had felt the like For the remembrance of à woman which sometime he had seene was so liuely represented to his fancy by the wicked spiritt and so vehemently did her image inflame his breast with lustfull desires that almost ouercome with pleasure he was determining to leaue the wildernes But suddainly assisted with diuine grace he came to himselfe and seing neare him à thicket full of nettles and bryars he threw of his garments and cast himselfe naked in to the middest of them there wallowing and rooling himselfe in those sharpe thornes and nettels so that when he rose vp his body was all pittifully rent and torne Thus by the wounds of his flesh he cured those of his soule by tourning pleasure in to paine and by the vehemence of outward torments he extinguished the vnlawfull flame which burnt within him ouer coming sinne by changing the fire After which time as he himselfe related to his disciples he was sofree from the like temptation that he neuer felt any such motion Many after this beganne to forsake the world and put themselues vnder his gouernment for being now altogether free from vice he worthily deserued to be made a Maister of vertue As in Exodus God commanded by Moyses that the Leuites should from fiue and twenty yeares and vpward and after fifty yeares they should be appointed to keepe the holy vehels Peter I Haue already vnderstood something of this testimony alleadged yet I pray make it more plaine vnto me Gregory IT is manifest Peter that in youth the tentations of the flesh are greate but after fifty naturall heate waxeth colde Now the soules of good men are the holy vessels and therefore while the elect are in tentation it is necessary that they liue vnder obedience and be wearied with labours but when by reason of their age the feruor of temptation is aswaged they are ordained keepers of holy vessels that is become instructours of soules Peter I Confesse you haue giuen me full satisfaction and therefore this place of scripture being clearely expounded I pray goe on with the holy mans life How St. Benedict brake à glasse in peeces by making the signe of the holy crosse CHAP. III. HAuing thus vanquished this tentation the man of God like à good soile well manured and weeded brought forth aboundant fruite of the seede of vertue So that the fame of his sanctity beganne to spread it selfe more largely Not far of was à Monastery whose Abbot being dead the whole Conuent repaired to the venerable man Benedict and with earnest perswasions requested him for their Abbot which he refused for à longe time forewarning them that his manner of life and theirs were not agreable yet at length ouer come with importunity he gaue his consent But when in the same Monastery he beganne to obserue Regular discipline so that none of the Monkes as in former time were permitted by their disorder to swerue any way from the path of vertue they repented themselues of their choise in receiuing him for their Superiour whose integrity of life was disproportionable to their peruersenes And therefore when they perceiued themselues restrained from vnlawfull acts it greiued them to leaue their desires and hard it was to relinquish old customes and beginne a new life beside the conuersation of good men is alwayes odious to the wicked they begane therefore to plot his death after consultation had together they poisened his wine So when the glase which cōtained the empoisened drinke was according to the custome of the Monastery presented at table to be blessed by the Abbot Benedict putting forth his hande and maknig the signe of the cross the glasse which was held far of presently brake in peeces as i◠in stead of blessing it he had throwne à stone against it By this the man of God perceaued easely that the glass had in it the drinke of death which could not indure the signe of life So presently rising vp with a mild and cheerefull countenance hauing called the Brethren together he thus spake vnto thē Almighty God of his mercy forgiue you Brethren why haue you dealt thus with me Did not I fortell you that my māner of life and yours would not agree Goe and seeke à Superiour to your liking for you can haue me no longer with you This said he forth with retourned to the solitude he loued so well and liued there with himselfe in the
but may also reioyce in the increase and profit of his vertuous flocke Aboue all things let him take heede least he dissemble or litle regard the saluation of the soules committed to him and haue more care of transitory and worldly things but let him alwayes consider that he hath vndertakeÌ„ the gouernment of soules of which he is also to giue an account And that he may not complayne for want of temporall meanes let him remember what is written Seeke first the kingdome of God and his iustice and all these thinges shall be giuen vâ—to you And againe Nothing is wanting to such as feare him And let him know that he who vndertakes the gouernment of soules must prepare himselfe to giue an account of them And what the number of brethren vnder his care is let him certainly know that at the day of Iudgment he is to giue an account to our Lord of all their soules besides the accouÌ„t he is to giue for his owne And so alwayes fearing the future account of a pastour for the flock committed to his charge whilst he is sollicitous for other meÌ„s accounts he is also made care full of his owne And whiâ—st he reclaymeth others by his admonitions himselfe is freed from vices Of calling the Brethren to counsell CHAP. III. AS often as any principall matter is to be donne in the monastery let the Abbot call togeather all the coÌ„gregation and let him declare what the matter is And hearing the counsell of his brethren let him consider prudently with himselfe and doe what he shall iudge most expedient And the reason why wee ordaine that all be called to counsell is because our Lord often reuealeth to the younger that which is best And let the brethren giue counsell with all subiection and humility and not presume stifly to defend their owne opinions but let them refer it to the Abbots discretion and what he shall thinke expedient to that let them all submit And as it belongeth to the disciples to obey their maister so it behoueth him to dispose all things prouidently and iuâ—â—ly In all thinges therefore let all follow the Rule as their mistris and let no man rashly swarue from it Let none in the monastery follow their owne wills Neither let any one presume with in or with out the monastery peruersly to contend with his Abbot which if he doe let him be subiect to regular discipline Not with standing let the Abbot doe all thinges with the feare of God and obseruance of the Rule knowing that he shall uÌ„doubtedly giue an accouÌ„t of all his iudgements to God our most iust Iudge And if any lesser thinges are to be donne for the benefit of the Monastery let him onely vse the counsell of the Seniours as it is written Doe all thinges with counsell and thou shalt not afterwards repent thee of it Which bee the instruments of good workes CHAP. IV. FIrst of all to loue our Lord Goâ— with all his hart with all his soulâ— with all his strength Then his neighbour as him selfe Then not to kill Noâ— to commit adultery Not to steale Noâ— to couet Not to beare false witnesse To honour all men And what he will noâ— haue donne to himselfe let him not doâ— to another To deny himselfe to himselfe that he may follow Christ To chastize his body Not to seek after delights To loue fasting To releeue the poore To cloth the naked To visit the sicke To bury the dead To help those that are in tribulation To comfort the sadd To withdraw himselfe from worldly businesses To preferre nothing before the loue of Christ Not to giue waye to anger Not to beare reuenge in his mind Not to foster guile or deceipt in his hart Not to make fayned peace Not to forsake charity Not to sweare â—t all least perhaps he forsweare himselfe To speake the truth from hart and â—outh Not to doe euill for euill Not â—o doe any injury Yea and patiently to â—uffer an injury donne To loue his eneâ—yes Not to speake ill of such as speake â—â—l of him but rather to speake Well of them To suffer persecution for iusâ—ice Not to be proud Not a louer of wine Not a great eater Not drowsie Not slouthfull Not a murmurer Not â— detracter To put his trust in God WheÌ„ he shall see any good thing in himselfe let him attribute it to God not to himselfe But let him always know â—hat euill is donne by him selfe and therfore let him attribute it to him selfe To feare the daye of iudgement To be affraid of Hell To dester life euerlasting with spirituall thâ—rst To haue death always before his eyes To obserue eueâ—y houre the actioÌ„s of his life To know for certaine that God beholdeth him in euery place Presently with the remembrance of Christ to put away euill thoughts entering into his hart and to reueale them to his spirituall father Tâ— keepe his mouth froÌ„ euill and naughty words Not to loue much talking Not to speake vaine words and such a mooue laughter Not to loue mucâ— and dissolute laughter Willingly tâ— heare holy readings To praye ofteâ— deuoutly To conses dayly to God iâ— praier euills past with tears and sighes To amend those euills for the time tâ— come Not to fullfill the desiers of thâ— flesh To hate his owne will To obey the commandements of the Abbot iâ— all things although he him selfe whicâ— God for bid should doe other wise being mindefull of that precept of ouâ— Lord what they saye doe yee buâ— what they doe doe yee not Not to desier to bee called holy till he be soe anâ— first to be soe that he may truly becalled so Dayly to fullfill in deeds thâ— commaundemeÌ„ts of God To loue chastity To hate noe man To fly enuiâ— and emulation Not to loue contention To fly haughtines To reueren his elders To loue his inferiours for Christ his sake To praye for his eniâ—yes To make peace with his aduerâ—â—ry before the setting of the sonne â—nd neuer to dispare of Gods mercy Behold these are the instruments of â—pirituall prosession which things when they shall night and day conâ—tantly be performed by vs and layd â—pen in the day of Iudgement that reward shall be giuen vs in recompence â—y our Lord which he hath promised that eye hath not seene nor eare â—eard nor hath ascended in to the â—art of man what God hath prepared for those that loue him The worke house where all these things â—re to be done is the cloyster of the monastery and stability in the Congregation Of the obedience of the disciples CHAP. V. THe first degree of obedience is obedience with out delay This beseemeth those who esteeme nothing more deare to them then Christ by reason oâ— the holy profession they haue made oâ— for the â—eare of Hell or glory of life euerlasting Presently as soone as any thinge shall be commanded them by the superiour as if it weare commanded by God they make noe delay in doeing it Of whom
our Lord saith From the hearing of the eare he hath obeyed me And to Superiours and teachers he saith He who heareth you heareth me Therefore such persons as these leauing presently all their owne occasions and forsakeing their owne will casting out of their hands and leauing imperfect what they were about with the speedy foot of obedience follow with deeds the voice of the commander And as it were in one moment the command of the â—aister and the perfect worke of the sciple in the feare of God goe both â—ntly together and are speedely effeâ—â—ed by those who thirst after life euersting These take the narrow way of â—hich our Lord saith Narrow is the â—ay which leadeth to life not liuing acâ—â—rding to their owne will or following â—â—eir owne desiers and pleasures but â—â—ing in monasteries and hauing an Abâ—ot ouer them walking according to â—s directions commandes With out â—oubt such as these imitate that sentence â—f our Lord where he saith I came â—ot to doe my owne will but the will of â—â—m who sent me And This obedience â—ill theÌ„ be acceptable to God and pleaâ—â—ng to men if that which is commanâ—ed be done not fearefully slowly â—oldly or with murmuration or with an â—â—swer she wing vnwillingnes Because â—e obedience which is giuen to sueriours is giuen to God who hath â—id He who heareth you heareth me â—nd it ought to be done of the disciples â—ith a good will because God loueth a chearfull giuer If the disciple obey with an ill will and shall murmur noâ— onely in words but also in his hart though he fulfill what is commandeâ— him it will not be acceptable before God who considereth the hart of thâ— murmurer And for such a worke hâ— shall not get reward but rather in curreth the penalty of murmurers if he doe not amend and make satisfaction Of Silence CHAP. VI. LEt vs doe according to the sayeing of the Prophet I haue said I will keepe my wayes that I offend not in my tongue I haue been watch full oueâ— my mouth I haue held my peace and humbled my selfe and been silent from speaking good thinges If ' therfore some times according to this saying oâ— the Prophet for silence sake we are to abstaine from good talke how much more ought we to refraine for the guilt and penalty of sinne from euill words Therfore for the grauity of silence let leaue of speaking seldome begiuen euen to perfect disciples though of good and holy matters and tending to edification Because it is written In much speaking thou shalt not eschew sinne And in another place Death and life in the hands of the tongue For it behoueth a maister to speake and teach and it beseemeth a disciple to holde his peace and heare Therfore if any thing be to be asked of the Priour let it be done with all humility subiection and ' reuerence that they may not seeme to speake more then is necessary But scurrilities or idle words and such as moue laughter we vtterly condemne and forbid in all places And doe not permitt a disciple to open his mouth to such speeches Of Humility CHAP. VII THe holy scripture cryeth to vs brethren saying Euery one who exalteth himselfe shall be huÌ„bled and he who humbleth himselfe shall be exalted Hereby declaring vnto vs that all exaltation is a kinde of pride which the Prophet sheweth how carefully he auoyded saying Lord my hart is not exalted neither are my eyes lifted vp neither haue I walked in great things nor in wonders aboue my selfe But what If I did not thinke humbly but haue exalted my soule As a child weaned from his mother soe wilt thou reward my soule Wherfore brethren if we will attaine to true humility and will speedily come to that heauenly exaltation to which we asceÌ„d by the humility of this present life by our ascending actions that ladder is to be set vp which appeared to Iacob in his sleepe where he saw Angels descending and ascending That desceÌ„t and ascent signifieth nothing else but that wee desceÌ„d by exalting our selues and ascend by humbling our selues And this ladder thus erected is our life here in this world which by humility of hart is lifted vp to heauen by our Lord And the sydes of this ladder we vnderstande to be our body and soule in which the diuine maiesty hath placed diuers degrees of humility discipline to be ascended The first degree of Humility THe first degree of humility is to haue always the feare of God before his eyes and not to forgett himselfe But to be still mindefull of all thinges that God hath commanded to remember that such as contemne God â—all into hell for their sinnes and that â—uerlasting life is prepared for such as feate him And soe to keepe himselfe from all sinne vice of thought word eyes hands feet and proper will and soe speedely cut of all fleshly desiers Let him thinke himselfe to be always beheld from heauen of God and all his actions wheresoeuer he be to ly open to his diuine sight and to be presented to God euery howre by his Angells The Prophet declareth this when he saith God to be allways present to our thoughts in these words God searcheth the hart and reynes And Our Lord knoweth the thoughts of men that they are vaine And againe Thou hast vnderstoode my thoughts a fare of The thought of man shall confesse to thee Let therfore the humble brother that he may be carefull to auoid euill thoughts allways saie in his hart Then shall I be with out spott before him if I shall keepe me from my iniquity The scripture alsoe forbiddeth vs to doe our owne will saying Leaue thy owne will desire And besides we begge of God in our daily praier that his will may be done in vs. We are taught therefore with good reason to take heede of doing our owne will the scripture saying There are wayes which seeme right to meÌ„ the end where of plungeth eueÌ„ into the deepe pitt of hell And againe speaking of negligent persous They are corrupted and made abominable in their pleasures And in the desiers of the flesh wee ought to beleeue God to be alwayes present to vs according to that of the Prophet speaking to our Lord Before thee is all my desire Let vs then take heed of ill desires because death is neare to the entrance of delight where vpon the scripture commandeth Follow not thy concupiscences If therefore the eyes of our Lord behold both good bad and our Lord always lookes downe from heauen vpon the sonnes of men to see who is vnder standing or seekeing God and that our workes are by our Angells Guardians daye night told to our Lord and maker We must always take heed Brethren least as the Prophet in the Psalme saieth God sometymes behold vs declining to euill become vnprofitable and though he spare vs for the present because he is mercifull and expecteth our conuersion and
candel burne in the same cell till morning Let them sleepe clothed and girt with girdells or cordes but let them not haue kniues by their sides while they sleepe lest perhaps they be hurt there with sleeping And let the Moâ—kes be allwayes ready that as soon as the signe is heard rising speedely each one may hasten to come before his fellowes to the worke of God yet with all grauity and modestie Let not the yonger brethren haue beds by themselues but mixt with the elder and rysing let theÌ„ modestly exhort one another to the worke of God for the excuses and delayes of such as be sluggish Of excommunication for offences CHAP. XXIII IF any brother shall be found stubborne dissobedient proud murmuring or contrarie in any thinge to the holy Rule or to contemne the orders of his seniours let that man according to the precept of our Lord be once or twise secretly admonished by his semours and if he doe not amende let him be reprehended publikely before all but if with all this he amend not then let him be lyable to excommunication if he vnderstand what kinde of punishment it is And if he be obstinat let him be lyable to corporall punishment What the manner of excommunication ought to be CHAP. XXIV According to the quality of the falt the measure of excoÌ„munication or punishment ought to be extended which is to depend on the iudgement of the Abbot If any brother be found in a lesser falt let him be depriued of the participation of the table The manner of this depriuation shall be this that in the oratorie he shall neyther beginne Psalme nor anthyme nor recite a lesson vntill he haue made satisfaction And let him take his refection of meate alone after the brethren haue taken their refectioÌ„ in such measure and at such time as his Abbot shall thinke fitting as for example if the brethren take their refection at the sixt hower let that brother at the ninth if the brethren at the ninth let him at the euening vntill by dew satisfaction he obtaine pardon Of more greeuous faults CHAP. XXV BVt that brother who is guilty of more greeuious faults is to bee suspended both from the table and the oratorie And let none of the brethren discourse with him or keepe him coÌ„pany let him be alone at the worke inioyned him persisting in penance sorrow knowing that terrible sentence of the Apostle who sayeth that such à man is deliuered to sathan to the distruction of the flesh that his spirit maye bee saued in the daye of our Lord. And let him take his allowance of meate alone in such measure and time as the Abbot shall thinke fitt neyther let any man blesse him passing by or the meate which is giuen him Of those that keepe company with excommunicated persons without the commande of the Abbot CHAP. XXVI IF any brother shall presume without coÌ„mand of the Abbot to ioyne himselfe in any sort to an excommunicated brother or to talke with him or send to him let him incurre the same penalty of excomunication How the Abbot ought to be carefull of such as be excommunicated CHAP. XXVII LEt the Abbot haue a speciall care of the delinquent brethren for the Phisitian is not needfull for such as aâ— in health but for the sicke And therfore he ought to vse all the means of a wise Phisitian and to send to them some priuat comforters That is some antient and discreet bethren who may as it weare secretly comfort the troobled brother stirr him vp to huÌ„ble satisfaction And let them comfort him that he be not opressed with ouer much sorrow but as the Apostle saith let charity be confirmed in him and let all praye for him The Abbot ought to be very solicitous and carefull with all prudence and industrie that he loose none of the sheepe committed to his charg Let him know that he hath vnder takeÌ„ the charge of infirme soules not any tyranicall autority ouer such as be well And let him feare the threatnings of the Prophet by whom God saith what yee sawe well liking that you take to your selues what was weake you threw away Let him imitate the pious example of the good shepheard who leauing ninety nine sheepe in the mountaynes went to seeke one sheepe which was gone astraye on whose infirmity he tooke such compassion that he vouchsafed to lay it on his shoulders and so to cary it backe to the flocke Of those Who being often corrected do not amend CHAP. XXVIII IF à brother haue beene often admonished of a fault or beene excommunicated and yet do not amend let him be more seuerely corrected and punished with stripes And if for all this he amend not so but rather puffed vp with pride which God for bid will also defend his doings then let the Abbot doe like a wise Phisitian after that he hath applied the fomentations and oyntments of good exhortations the medicines of diuine scripture and last of all the punishment of excommunication and the stripes of Rods and yet find his labours take not effect let him add that which is more then all this to witt his prayer and the prayers of all the Brethren for him that our Lord who can doe all thinges would vouchâ—afe â—o woâ—k acure vpon the infiâ—me brother and if by this meanes he be not healed and amended then let the Abbot vse the sword of abâ—eâ—ssioâ— according to the saying of the Apostle Take away euill from amoâ—gst you And againe If the vnfaith full breaking his promise depart let him depart least one diseased sheepe infect the whole flocke Whether brethren gonne out of the Monastery ought to be receaued a gaine CHAP. XXIX THat brother who through his owne fault goeth forth or is cast forth of the monastery if he will returne let him promise first the amendement of the fault for which he went forth and then let him be receaued in the lowest rank that by this his humility may be tried And if he goe out againe let him be receaued againe till the third time But afterwards let him know that all entrance will be denied him Of Children of yonger yeares how thy ar to be corrected CHAP. XXX EVery age vnderstanding ought to haue a proper gouerment And therefore as often as children or such as are younger in age can not vnderstand how great a punishment excommunication is let such as these when they offend be punished with rigorous fasting or sharpe stripes that so they be cured What kind of man the Cellerarius of the Monastery ought to be CHAP. XXXI LEt such à one be chosen out of the conuent to be Cellerarius of the Monastery who is wise graue of behauiour sober noe greet eater not turbulent not iniurious not slow or negligent nor prodigall but one that feareth God who maye be as a father to all the conuent let him haue care of all things and let him doe nothing without the command of