THE RULE OF THE MOST BLISSED▪ FATHER SAINT BENEDICT PATRIARCH OF ALL MUNKES.  
Tu iuxta Regulam Patrum vivere stude: maxim autem Consessoris Sancti BENEDICTI, ne declinas ab ea quoquam, nec illi addas quidquam nec minu●. Totum quod sufficit habet & numquam minus habet. Gregorius Mag. in manuscripta.  
Endeavour to live conformable to the Rule of the Fathers, Butt especially of the Confessor Saint Benedict, do not swerve any way from itt▪ neither add you any thing to itt, nor take any thing a way▪ for itt hath that which sufficeth, and it in nothing defective.  
Printed at Gant by I●OS DOOKS.   

TO THE HONOURABLE, RIGHT RIVER END AND HER MOST RESPECTED LADY THE LADY EUGENIA POULTON▪ ABBESS OF THE ENGLISH MONASTERY OF THE HOLY ORDER OF S. BENEDICT IN GANT.  
Honourable, and Right Reverend Madam  
NEVER do the new rising sun spreede forth his beams, with out a new comfort to the behoulders; neither doth the splendours yielded to so many days, years, and ages, any whitt diminish the accustomed solace taken by the new Spectators. And can I doubt this glorious sun, our Rule, a bright beam of divine light, newly raised to shine in this place, by your lady ships predecessor and your endeavour, bring less them wont joy to the injoyers, and though itt hath illustrated the world, for many days, years, and ages, with so clear beams of Illustrious sanctity, cannonizinge with glorious triumph more than 3000 saints▪ brought from the obscurity of idolitry, to the light of faith, 33 nations adorned the Church with 15000 bishops 7000 Archbishops 200● Cardinals, and twenty four Popes, most of which shined unto the world, as brighte● stars having taken their lustre and light, as from the sun, from this glorious Rule. Not to numbe● the innumerable flourishing monasteries, the shining and illustrious Doctors, and writters, the entire and purest Virgins, fruits, which this holy rule, as a most comfortable sun, hath produced, fostered, and brought up to inlighten and illustrait, both with word, writings and examples, of singular sanctitye, the whole Occident all church, Can I (as Isay) yet douht, that the vigour there of, is any whitt diminished, butt rather as an experienced and an eye witness can I avere, new comfort, joy, and solace, raised in the minds, and hares, of the new Embracers, who under your ladyshipps government, happily do a new enjoy the splendour of that light, and most comfortably do partake the fire of charity, which with herbeames, she doth enkindle in our hearts. Give me therefore leave, most Respected Madam, though after many ages, to let this so holy a rule spreed her rays a broad in our English tongue, under your ladishippes' protection, that as you instill the love of it in our hearts, so you would make itt obvious to our Eyes, and a 'mong the rest to hers, who desires to remain as she this day is become.  
Your Ladyships. Professed and vowed child, ALEXIA GREY.   

THE BREVE OF S. GREGORY POPE FOR THE CONFIRMATION OF THE RULE OF SAINT BENEDICT.  
I Gregory Pralat of the holy Roman Church have writ, the life of Saint Benedict, and read the Rule which the Saint hath written with his own hand, I have praised itt, and I have confirmed itt in a Holy Counsel, and have commanded, that through sundry parts of Italy, and wheresoever the Latin tongue is used, itt should he exactly, observed by all whosoever to the end of the worlds, should come to a retired life. And I also consitme the 12. Monasteryes the holy Saint erected.  
Ex originali in Monasterio sublacensi▪   

THE BULL OF ZACHARY POPE Successor to Saint GREGORY▪ THE GREAT FOR THE APPROBATION, OF THE RULE OF THE MOST HOLY S. BENEDICT,  
ZACHARY bishop, servant of the servants of God. To all redeemed by the blood of Christ, wisheth health and Apostolical Benediction. We give thanks to Almighty God, whose mercy is more dear than life, that he i● glorious and admirable in his Saints▪ and ●istow●●● with unspeakable bounty hi● virtues, and gifts. For he hath put the most Blessed BENEDICT to be the Father of all Munkes. He through the merits of this Saint, hath made the monastery of Cassina placed in the ground of Tertullus Patritius▪ to 〈◊〉 above all the Monasteryes in the world. where the Saint writ the Rule of Munkes, which our predecessor of holy memory Greg. hath abundantly approved and praised in his book of Diologs, and we approve and praise, and declare itt to be holy, and in the dedication of that holy church while we are there with therteen Arckbishoppes'▪ four and eight bishops do ordain appointing that wh● soever shall dare to contradict itt, be excommunicated  
FINIS.   

THE RULE OF OUR HOLY FATHER S. t BENETT.  
THE PREFACE  
HEARKEN daughter to the commandment of God thy Master: and incline the ear of thy hart, and willingly receive the admonition, of thy pitiful Father, and put it in execution; to the end thou mayst return again unto him by the labour of thy obedience; from whom thou deddist depart by the negligence of thy disobedience. To thee therefore, which dost renounce thine own will with intention to fight under Christ the true king, and to take upon thee the strong armour of obedience thes words are addressed; first of all desire thou by most instant prayer, that that good work which thou purposest to begin, in the may be perfected, that he who hath vouch safed to accunt vs in the numbered of his Children might not be contristated by our misdemeanour; and so we must always obey him with those good parts that are in us, that not only he may not at any time like an angry Father desinheritt us his children, nor like a dreadful lord provoked by our offences, adjudge us as naughty servants to perpetual punishment, which would not follow him to his Glory; Now therefore at length let us rise, the holy Scripture exciting us saying. Now is the hour to rise out of sleep and with open eyes and attentive ears let us behold the divine splendour, and hear that which the voice of God daily crying doth admonish saying. If this day you shall hear his voice harden not your hearts. and again: he which hath ears to hear let him hear what the spirritt saith to the Churches; and what saith it. Come he their Children give ear to me, I will teach you the Fear of our lord God Run while you have the light of life▪ lest the darkness of death overreach you. And God seeking his labour our amongst the Common sort of people, saith furthermore: what man is he that wisheth life and hath a desire to see gooddayes? and if thou hearing this dost make answer saying, I am he. God saith unto thee again, it you wilt enjoy a true everlasting life refrain thy tongue from evil and thy lips from uttering lies and deceits, shun ewil and do that which is good, seek peace and pursue it; and at what time you shall do this, mine eyes shall watch over you, and mine ears shallbe attentive unto your prayers & before you shall call upon me I will say unto you, be hold I am present, what thing dear Sisters can be more pleasant to you, than this voice of God which thus doth in vite you behold how our lord of his Bounty, hath Vouchsafed to show you the way of life; having therefore our loins girt with faith and the observance of Good Works, and our Feet shod by guydance of the Gospel, let us go forward in this way, that we may deserve to see him in his kingdom who hath bestowed upon us this holy Vocation; In the Tabernacle of whose kingdom if we desire to dwell, let us labour earnesly to do good works, for none cometh thither, but by means of their good deserving; let us demand of God, saying unto him with the holy Prophet, lord who shall dwell in thy Tabernacle or who shall rest in thy holy hill? after we have asked this question, let us give ear unto God answering, and shewnig us the way, leading unto this Tabernacle saying, he that walketh without blemish of Sin, and doth that which is most just and righteous, who speaketh truth in hishart, and forgeth no Guile in his tongue: who doth no wrong to his Neighbour, and receiveth no reproath against his Neighbour, who hath cast out of his heart that wicked Tempter the devil with all his persuasions, and hath brought both him and his suggestions to naught, and hath taken his Cogitations while they were new and little, and hath dashed them against the Rook, which is Christ who fearing god take not pride in their well doing, but believing that the good they have proceedeth not of any power of theirs, but rather from our lord, and therefore they praise and glorify him, thus working in them saying with the Prophett. Not unto us lord not unto us, but give Glory unto thy holy name, as S. Paul the Apostle attributed not unto himself, that followed of his preaching, for he saith, by the grace of God I am that I am, and moreover he addeth, he that will glory, let him glory in our lord. And therefore our lord saith in the Gospel, every one that heareth these my words and doth them, shallbe likened to a wise man, that built his house upon a Rock, the Floods came the winds blue, and they beat against the house and it fell not, for it was founded upon ● Rock, our lord proceeding with us in the same manner daily expecteth that we should be correspondent to his holy admonitions; and therefore the days of this present life are afforded unto us in a manner of a truce, that there▪ in we might amend our wickedness as the Apostle saith, knowest thou not that the benignity of God bringeth thee to Penance, for our morcifull lord saith, I will not the death of a Sinner but that he should be converted and live, therefore my good sisters when we have Demanded of God, that person which is to dwell in his holy Tabernacle, we understand the precept annexed to that habitation, so that if we full fill the duty of Inhabitants we shallbe Inheritors of the heavenly kingdone, Come therefore and let us prepare our hearts and bodies to serve in the holy obedience of his Commandments, and that which nature is not able to work in us, let us beseech Almighty God that he will assist us with his holy grace, and if we desire to Fly Hell Pains, and to attain unto everlasting life, while now we may, and that we are in this mortal life, that we may achieve all these things by the light of grace, now must we run, now must we labour for that which may be expedient for us for ever hereafter we must therefore set up a School to teeth the Service of God therein, wherein we hope nothing shallbe taught by us to ●igerous or to heavy, but if we proceed some what the more strictly according to the Rule of Reason, for the correcting of Vice and Conservation of Charity, thou must not therefore upon Fear fortwith abandon the way of thy Salvation, which cannot be begun but by a narrow Entrance, not with standing after some time rymployed in this Conversation at pleasure thou shalt run in the way of God's Commandments, having they hart  
dilated by true Faith and with unspeakable sweetness of Charity, in such sort as we never forsaking the School of God, but persisting in his Doctrine, persevering there in even until death in the Monastery, we may be made partakers of Christ's pains and Passion. so that hereafter we may deserve to be his Compartners in his glorious kingdom.   

HERE BEGINNETH THE RULEOF OUR HOLY FATHER S. BENEDICT▪ OF FOUR SORTS OF RELIGIOUS.  

CHAP 1.  
IT is manifest that there are four sorts of those which lead the monastical life; the first are Cenobites that is to say Conuentuall, trained up in a Rule under an Abbott or Abbess. The second is of Anachorites that is to say, of Hermit's, these are those that with no Novitiall fervour or heat of their new Conversion, but after long trial of the Monastical life, have learned by the aid and heartening of many to sight against the devil, and being well armed may securely without the Consolation of any (only assisted with the Grace of God) by there own force alone, proceed from their Fraternal Army, to undertake the betayle against all their vices of their Flesh and Cogitations; The third sort and that very pernitions, is of those which are called Sarabaites, who tried by no Rule, which is the Mistress of experience, they seem● like unto the gold of the furnace, but ye● like unto soft lead, still by their works adhering to the world, are known by thei● tonsure how unfaithful and dissoyall they are unto God, who by twoe or three o● alone by themselves without any Pastor o● Shepherd shut up in their own Foulds▪ and not in the Fould of our Lord, they take the pleasure of their own Wills, liking for their Law, in accounting for holy whatsoever they shall think to be good, or of wha● soever they shall make election, and that to be only unlawful which is not according to their Taste; The Fourth sort is of those who are called. Vagabonds which spend all their life in running up and dawn indivers Provinces, and lodge for two or three days in diverse Monasteryes, always walking and never settled, but at all times and at all places subject to their own pleasures and Gluttony; so as thy are in all things fa● worse than the Sarabaits whose miserable kind of life it is better to pass over with Silence then to make any longer discourse of the same. Omitting therefore all these, let us by the aid of God come to set down the order of the Cenobites which is the strongest and durablest sort of all.   

What a Kind of Person the Abbess ought to be.  
CHAPTER 2.  
THE Abbess which is worthy to have the care of the Monastary, ought always to bear in mind her calling, and to express in her actions that which by her name is signified: for she is to bear Christ's person in the Monastary, seeing she hath his title as the Apostle saith, you have received the Spirit of adoption of Children of God, in which we call him Abba Father; wherefore the Abbess ought not to teach, ordain, or command ●ny thing which (as God for bid) should ●ee against the Commandments of our Lord, but her doctrine and commandments ought to season the hearts of her diciples as though it were the Leaven of God's divine justice, let the Abbess always remember that an examination must ●ee made of her doctrine, and of her Scholars' obedience, and that both together in ●he dreadful day of judgement of Almighty God. And let the Abbess understand that ●t is imputed to the Pasters' fault, what want of proffitt soever the Lord and Master may happen to find in his sheep, yet no● with standing she shallbe freed if she hath bestowed all her diligence upon her unquiett and disobedient Flock, and that all her care hath been ymployed to heal their corrupt and diseased meanners, so● their Pastors being set free in the judgement of God, may say with the Prophett to our lord, I concealed not thy justice in my hart I Declared thy Truth ad Salvation, but they contemning despised me, and upon the Sheep which disobeyed her care and solicitude, just punishment shallbe inflicted, to wit, death itself; when there fore any taketh upon her the name of an Abbess▪ she ought to govern her Scholars, with two sorts of Doctrynes, that is to say rather to show them all goodness and virtue, or holiness in her life, then in her words; that she propose in words alone the Commandments of God to those that are capable of Instructions, but to those that are harde● hearted or more simple, she must show than the will of God by her life and external behaviour; Therefore what soever she shall teach to be hurtful to her Scholars, let her show by her own actions, that they must in no case admit it; lest she preaching well unto others, should be found herself to be a Reprobate; and lest God might say unto her, offending in this manner, why declarest thou my justices, and takest upon thee by thy Mouth, to talk of my law? thou hast hated all discipline and hast cast my words behind thy back, and thou which ●●ddest see a Straw in thy Brother's eye, ●idst not espy a Beam in thine own; By her let no difference of persons be made in the Monastery, let not one be more favoured than an other, except ●●bee such a one whom she shall find to be better than the rest in her good behaviour and obedience, let not the noble be praeferred before her, which was before her Connertion of a base or servile Condition; except t●ere shallbe some reasonable cause beside; And if foe be, that upon just Couside●●tion it shall seem good to the Abbess, let her so behave herself in the several degrees of each person: for otherwise let every one keep her own place; for wheter bond or Free; we are all in our lord and Saviour Christ, and we bear the burden of equal Servitude under one and the self fame lord, for there is no exception of Persons with God, herein we be distinguished by him of we be found better than others in our well doing and of more humility; therefore let ●er bear an equal affection to all, let one manner of discipline be observed towards, all according to their merits and deserts. The Abbess in he● manner of teaching aught always to observe that manner and Form of the Apostle, according to which he saith convince▪ entreat sharply, reprehend▪ that is tempering one ty●e with another, f●yre words with Sharp threatenings, let her show the severity of a Mistress, and again the loving affection of a Mother, that is to say ●he aught to reprehend sharply the unquiett, and those that will observe no● discipline; and by entreaty to Deal with the obedient me●ke and patient, that they will labour to go still forward; But we advice her that she reprehend sharply and correct those that are negligent and despisers of discipline; Neither let her wink at the faults of those which offend, but as soon as any Vice begins to spring let her cut it of by the Roots with all her forces possible bearing always in mynne the perilows punishment of Hely the Priest in Silo▪ let her reprehend with only Words the more honest and docible natures for the first and second time, but let her punish with bodily punishment and blows the stubborn hard hearted and disobedient, so soon as ever they h●●e offended, knowing that it is written; the fool with words will no● be amended, and again strike thy Ghild with the Rodd, and thou shalt deliver his Soul from death; The Abbess ought to Remember always who she is, and what her name imports, and to know that to whom the more charge is committed, the more of them must be exacted; and let her consider ●ow hard and important a matter she hath taken in hand, as the goverement of Souls, and to accommodate herself to so diverse ●umours, and that she must conform herself to every one, to this Sister with sweet in treating to another with hard threatenings to another with forcible persuasions according to the Condition and Capacity of every one that not only she suffer no do●age in the Flock committed to her charge; but that she may take joy in th● daily increase and augmentation of her good and virtuous Troop: but above all let her take heed lest with dissembling▪ and little esteeming the good of Souls committed unto her change, she have not too much care of things that are transitory, earthly, and mortal; but let her above all bear in mind always that she hath taken in hand the government of Souls, for which one day she must render an account; and that ●he may not complain of the s●ender Subs●ace of her Monastery let her remember what is written; First seek the kingdom of God and the ustice of him, and all o her things shallbe given you beside; and again nothing is wanting to those which fear him; And let the Abbess consider with herself that as she hath taken upon her the charge of other folk's Souls, so must she provide to give up an account for them, and see how many Sisters are under her direction, so le●t her most certainly know that she must give a reckoning to our lord in the day of judgement for their Souls, and that without all doubt besides the Reckoning she must make for her own Soul; The Shepherd shall endure for all the Sheep which was put to her charge, whiles she dilligetly provideth for the giving up of other Folks account▪ she shall also thereby be made more careful of her own; and while by her diligent admonition, she procureth the amendment of others, she herself is cleared and set free from her own.   

Of the manner how to call and admits the sisters to Counsel;  
CHAPTER 3.  
SO often as any business of great importance falls out to be done in the Monastary. let the Abbess call together the whole convent and let her give them notice what is there to be handled; And having heard the advice of her sisters let her consider well there of with herself, and then let her put in execution that, which she judgeth to be most expedient, we therefore said that all should be called to Counsel, for that our lord often times revealeth to the younger▪ that which may be the best; But the Sisters must so give their advice, that it be with all humility and submission, so that they may not presume stiffly to stand to their own opinion, but they may rather ●ely upon the Abbesses' judgement that what soever she shall judge to be the more fit, to that the rest may submit themselves; but as it is convenient the Scholars should obey their Mistress, so again it is thought meet that she should providently and justly dispose of all things, Therefore let them all in all things follow the rule of their Mistress▪ neither let any be so bold as to swerve from it; in the Monastery none must follow her own heart's desire, Neither let any Dare to presume arrogantly to contend with he● Abbess; either with in or without she Monastery, and if any should happen to be so presumptuous, let her be submitted under regular discipline and Correction; Not with standing let the Abbess do all things with the fear of God; and according to the Rule, knowing that without all doubt she is to yield an account to God the most righteous judge of all her judgements, yet if any other things happen for the Commodity of the Monastery which are of less importance, she may only use the Counsel of the Seniors, according to that which is written; Do all thy affairs with Counsel, and after thou hast done so, it shall not repent thee.   

Of the Instruments of good Works.  
CHAPTER 4  
1. THE first Instrument is above all things to love god which all thy hart with all thy Soul, and with all thy Force  
2. And thy Neighbour as thyself.  
3. To do no murder;  
4. To commit no Adultery;  
5. Not to steal;  
6. To have no unlawful desires;  
7. To bear no false Witness;  
8. To honour every one,  
9 Not to do that to others which she would not have done to herself;  
10. To deny herself that she may the better follow Christ;  
11. To Chastise the body;  
12. To seek after no pleasures or delights.  
13. To love Fasting,  
14. To help the poor,  
15. To Cloth the naked;  
16. To Visit the Sick;  
17. To bury the Dead;  
18. To assist those that are in Tribulation  
19 To Comfort those that are in grief or Desolation.  
20. To with draw herself from the affairs and businesses of the World.  
21 To prefer nothing before the love of Christ.  
22. Not to work her anger.  
23. Not to watch for a time where in to execute and accomplish it;  
24. To conceal no guile in her heart;  
25. Not to make a feigned peace;  
26. Neither to leave Charity;  
27. Neither to swear lest she for swears  
28. To tell the Truth both in thought and word.  
29. Not to requite ill with ill again;  
30. To do injury to none, but to suffer patiently, what soever injury is offered her;  
31. To love her Enemies;  
32. Not to speak ill of those that speak ill of her, but rather to speak Well of them, and to pray for them;  
33. To endure persecution for justice sake  
34. Not to be Proud;  
35. Not to be a Drunkard;  
36. Not to be an over great eater;  
37. Not to be given to sleep and Idleness;  
38. To be no Murmurer;  
39 To be no Detractor;  
40. To repose all her hop in our God.  
41. If she see any good in herself, to attribute it unto god, and not unto herself but what sooner evil she hath let her know that it cometh from herself, and so to impute it to herself;  
42. To dread the day of judgement;  
43. To have a Fear of Hell;  
44. With all her force to desire the everlasting life;  
45. To have always her death before her eyes?  
46. To have a continual eye to her Actions;  
47. To know that she is most certainly in the sight of god;  
48. To Crush quickly her evil Cogitations as they come with Remembrance of Christ, and to manifest them to her ghostly Father;  
49. To keep her Mouth from evil and in convenient speaking;  
50. Not to love much talking;  
51. To use no vain words or which might move to laughter;  
52. To avoid much and Dissolute laughter  
53. To hear willingly Devoute and holy lessons;  
54. To give herself much to prayer;  
55. To confess each day to god, in her prayers her naughty life and offences, with Tears and Sorrow, and afterwards to amend herself of them;  
56. Never to fulfil her sensual and carnal desires?  
57 To hate her own will;  
58. To be obedient in all things to the Commandments of the Abbess all though she, (which God forbid) should do otherwise then in duty she ought to do; remembering what God commandeth, do that which your Superiors say, and not what they do;  
59 Not to desire to be esteemed good▪ before she is so, but let her be so, that truly she may be accounted so;  
60. To full fill effectually Gods Commandments;  
61. To love Chastity.  
62. To hate none;  
63. To bear envy and an evil mind towards none;  
64. To love no manner of brabbling and brawling;  
65. To sly vaunting and bragging;  
66. To honour her Elders;  
67. To love her juniours in jesus Christ;  
68 To pray for her Enemies▪  
69. To return unto peace and concord which those with whom she hath disagreed and that before the Sun got down;  
70. And never to mistrust the Mercies of God.  
Behold here the Instruments of the spiritual art, which if we fulfil continually, Day, and night, having laid them up against the day of judgement; the Crown which he hath promised shallbe given unto us; The eye hath not seen, the ear hath not heard, nor the hart conceived, that which God hath prepared for those which love him The shop where we may Diligently exercise all these things is the Monastery and constant perseverance in the Congregation;   

Of the obedience of the sisters;  
CHAPTER 5.  
OBEDIENCE without delay is the first degree of humility, that which is most delightful unto those unto whom nothing is more dear than jesus Christ, in respect of that holy service which they have vowed unto him, or for the fear of hell▪ or for the Glory of that life, which is ever to endure, so soon as any thing is commanded them by their Superior, they can endure no delay in accomplishing it; as though the Commandment was made unto them by God himself, of whom our lord saith in the hearing of his ear he hath obeyed me, and he saith unto Prelates, w●oe so heareth you heareth me, Therefore all such persons, forsaking forth with that which liketh their own Fancy and will, and leaning the works of their hands, about which they were occupied unfinished and vnpe● fited; let them presently with the Foot ● obedience follow the voice of the Comm● under, and in one and the self some mom● let the Action of the Scholar be vnit● with the Commandment of the Mistress i● all diligence and in the Fear of God, whic● two things are most commonly accōplish● by those that have a desire to go to the eue● during life, and therefore they take the narrow may which leadeth unto life, to the en● they way not live at their own will and pleasure, but to live and walk after the Iudgm● and commandment of another, living in▪ Monastery, and desiring to have an Abbess and Prelate over them; without all doub such persons as these, follow that sentence of our lord where in he saith: I came no to do my own will, but the will of hi● that sent me; Then shall this obedience be agreeable unto God, and delightful vn●● men; if that which is commanded be accomplished not timorously slowly, or wit● murmuration, or wîth an answer, as it were of one who had no mind or will to obey: for the obedience which is done to Superiors, is done to God; For heesa y● who so heareth you heareth me; and it is necessary that the Scholars obey with agood and a merry Chee●e, for God loveth the merry giver; For if she obey with a repining hart▪ all though she murmur not which her mouth, but only in her hart, and yet fulfileth that, which is commanded, not with standing it will not be grateful to God, which beholdeth the hart of the Murmurer; and by such an Action she obtaineth no Grace of all; but deserveth the scourge of such as are Murmurers, except she Repent her and make due satisfaction by her amendment;   

Of Silence.  
CHAPTER. 6  
LET us fulfil that which the Prophett saith, I have said I will keep my ways that I offend not with my Tongue, I have put a watch be fore my Mouth, I became speeths less, and humbled myself, and held my peace in those things, that where good; here the Prophett showeth, that some times we must not speak of good matters and that in regard of silence, how much more ought we to keep our Mouths from naughty and vain talk, for fear of committing Sin thereby, therefore the perfect Sister may rarely have licence to talk, though otherwise of good and holy matters, in regard of the great decency of silence; for it is writ in many words thou shalt not eschew sinn● and in another place, life and death is in th● power of a Tongue; for it belongeth to th● Mistress to speak and to instruct, and ● apportayneth to the Scholar to give ear● and keep silence; And therefore if you hau● need to demand anything of the Abbess do it with all humility submission, an● Reverence. We utterly condemn by th● perpetual prohibition, in all places to vs● any scurrell speech, or idle words, giving cause to laughter, and we do not permit that the Sisters ever open their Mouth to an● such manner of talk.   

Of the sundry and manifold Commendations of Humility.  
CHAPTER. 7  
SIsters the holy Scripture cryeth out unto us and saith, he whichexalteth himself shallbe numbled and he which humbleih himself shallbe exalted; and in so saying it declareth unto us that all exaltation is a kind of Pride, from which how diligently the Prophett kept himself he showeth when he saith; olord my ●art was not exalted, and my eyes were not borne aloft, neither have I walked in marvellous things above myself, but what if I have not ●●ought humbly of myself, and if I have ex●●ted my Soul then let me be rewarded 〈◊〉 such sort, as the Child that is separated frō●●s mothers breast and therefore Sisters if we will reach to the top of this sovereign humility, let us by our Actions tending to ●eauen wards, rear up the ladder which ●●peared to jacob in his sleep, on which the angels were seen to ascend and descend▪ this ascent and descent giveth us to understand nothing else but the exaltation which proceedeth of humbling ourselves and the descent which is by exalting ourselves; And this ladder thus erected may be said to be our life in this world. the which by humili●le of hart, god lifteth up to heaven; and we say our Soul and body are the sides of this ladder, where in his divine Vocation hath ●ett diverse degrees of humility or discipline where by to ascend upward.  

Of the first degree of humility.  
THE first degree is if she have the fear of God before her hies, and that she take heed that she never for get herself, and that she continually bear in memory all which God hath commanded, and how those which contemn god shall endure the pains of Hell for their Sins and offences and that she have always her hart settled on the everlasting life, which is ordained for those that fear our lord, and that she keep herself at all hours and moments from Sin, and Vice, either of the thought, of the Tongue, of the eyes, of the hand, of the Feet, of her own will, and that she endeavour to root out all fleshly desires, let each one consider that she is continually in the sight of God, which is in heaven, and to be seen with his divine eyes, and at all moments to be presented before him, by holy Angels; The Prophet showeth this when he declareth that god is privy to our very cogitations, saying. God searcheth the hearts and Raynes; And again he saith God knoweth the Cogitations of me, and more over thou understandest my Cogitations a far of; and an other time, the thought of man shall bewray itself to thee; therefore to the end she may be careful of her ill Cogitations let the humble Sister always say in her hart. I shall then be pure and fair in the sight of God; when I shall keep myself from all iniquity; We are forbid to do our own Wills when the Scripture saith unto us leave your Wills, and we say to god in our prayers, that his Will be done in us; Therefore we are taught not to do our own Wills, when we look to that which the Scripture saith, there are some ways which seem unto men to be right good, the end where of leadeth to the botto melesse pit of hell; and also we shall avoid that which is said of the negligent, that they become Corrupt livers, and abominable in their delights, let us stead fastly believe that God is still present to all our carnal desires, according to the Words of the Prophett spoken to god, before thee are all my desires; Therefore we must esch ewe all evil desires, for death standeth near to the entry of delectation▪ And therefore the Scripture saith, follow not thy Concupiscences; If therefore the eyes of God behold both good and bad, and if the god of heaven look down upon the sons of men, to see if there be any that attend and seek after God, and if the Angels that are apppointed to keep us night and day show our works unto our Creator▪ we must therefore good Sisters be ever Watchful to that which the Prophett saith in his Psalm, that god see us not at any time declining unto ill and becoming unprofitable, and though he pardon us for the present because he is mereifull, and expecteth that we convert ourselves to a better life, yet give him not occasion to say hereafter, thou hast committed these things and I held my peace and said not a word;   

Of the 2. Degree of Humility;  
THE second degree is, if any not loving her own will, take no pleasure to work her own desires, but followeth in her manner of living the voice of our lord, which saith, I came not to do my own will, but the will of him that sent me; also the Scripture saith, that the Will hath pain, and necessity purchaseth the Crown;   

Of the third Degree of Humility;  
THE third Degree is when she rendereth herself subject in all obedience to her Superior, for the love of God, invitating there in our lord of whom the Apostle saith, that he was obedient even unto death.   

Of the fourth degree of Humility▪  
THE fourth degree is, if in obedience exercised in hard, yea in Contrary matters and in what soever injuries are done▪ her, she inbrace patience in her Conscience with all Secrecy, and is not wearied of suffering and yieldeth not, the Scripture saying who so shall persever unto the end shall be saved; and again be courageous of hart, and attend our lords pleasure; And the Scripture (showing us that the loyal Christian ought to endure all things for gods sake though they be never so contrary) saith in the person of the patient man; for the love of thee, we die each day, we are esteemed as sheep destinated to the slaughter; and being by hope assured of the reward at God's hands, they say with comfort that which followeth, But in all shese things we overcome by the help of him which loveth us all, so the Scripture saith in another place; Thou hast suffered us to be let down into the lake, and hast laid tribulation upon our backs; and for to show us that we ought to be subject to our Superiors, it followeth, thou hast set men over our heads; fullfilling also with patience the commandments of God in what soever adversities and injuries may be offered; If being struck on the one Cheek they turn the other, and let go their Cloak to him that takes their Coatt, when one forceth them to go one mile let them walk with them two; And enduring with S, Paul the Apostle the persecution of false brethren; bless those that curse and speak evil of thee.   

Of the 5. degree of Humility:  
THE fifth degree is, if she hide not from her Superiors by humble confession all those naughty Cogitations which proceed from the hart, and the Sin which she hath committed in secret; The Prophett exhorteth us hereunto faying, Reveal thy ways unto God, and put thy hope in him; and again it is said, confess yourself to god for he is good, and his mercy endureth for ever, and also the Prophett saith, I have manifested to thee my Sin and I have not Cloaked mine Injustice, I have determined that I will pronounce against myself my Injustice unto God; and thou hast forgiven me the Sin of my hart.   

Of the 6. degree of Humility:  
THE 6. Degree is if the Religious be content which all baseness and extremity, and that she judge herself an ill labourer, and unworthy of all those things which are enjoined her to do, 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 always with thee.   

The 7. degree of Humility.  
THE 7. Degree is, if she not only with the mouth confess, but also from her hart believe that she is the least and the basest of all others; humbling herself and saying with the Prophett; I am a worm and not a man, and the scorn of men and the Refuse of the people, but being exalted, I have been humbled and confounded. Again, It is good for me that thou hast humbled me, that I may learn to keep thy Commandments▪   

Of the 8. degree of Humility.  
THE eight degree is, if the Religious do nothing else, but as the common Rule of the Monastery, and the Examples of her Elders teacketh her;   

Of the 9 degree of Humility.  
THE nynth Degree is if the Religious refrain her tongue from speaking, but keeping her silence speak not before she be demanded; for the Scripture showeth, much speeck cannot be without Sin and that he which is full of Tongue shall not well be directed upon earth.   

Of the 10. degree of Humility.  
THE tenth Degree is if the Religious be not easy and prompt to laughter, for it is written, the fool laughing exalteth his voice.   

Of the 11. degree of Humility.  
THE cleventh degree is if the Religious use few words in▪ her▪ speath and, those very reasonable, sweet without laughter humble with gravity, let her not be clamourous in her voice, as it is written, the wiseman telleth his mind in few words   

Of the 12. degree of Humility.  
THE twelfth degree is if she not only with her hart, but with her body, also show all ways humility, unto those which behold her, that is to say that in her work in the Church, Monastery or Garden or in the way abroude in the Fields, or in what Place soever she sit, stand, or walk, she always hold down her head and fix her eyes on the ground, ever calling to mind that she is guilty, for her Sins, and offences, and that she is already presented before the dreadful judgement Seat of God, saying that with the Publican in the Gospel, lord I am not worthy to lift up mine eyes to heaven, and again with the Prophett, I am plucked down and humbled on every side; when therefore the Religious shall have mounted over all these degrees of humilie, she shall come unto that Charity which being perfect expelleth all ear, and so that which she kept before not without fear, she shall begin to keep afterwards upon a Custom, and in a natural manner without labour; not for the fear of evil but for the love of Christ, and by a good Custom, and for the delight fullnesses he shall find in Virtue; the which our lord will show with his holy Spirit in his labourer which is free from all Vice and sinfulness;    

Of the divine Office in the night▪  
CHAPTER. 8.  
IN the Winter time, that is from the Kalends or first day of November until Easter according unto reasonable Consideration they must rise at the eight hour of the night, so that they may rest a little more than half the night, and then rise having well digested that which they have eaten, but that time which remaineth after Matins must be employed in holy Meditations, (excepting those Sisters which have need to learn any thing in their Psalters) and reading; But from Easter unto the affore said Kalends of November, let so the time of the watcking be tempered that there may be left some little space, wherein the Sisters may depart to do that which is needful and necessary unto nature, that they may incontinently begin the laudes, which must be said as soon, as the day appeareth.   

In what manner the divine Service is each day to be accomplished;  
CHAPTER 9  
AS the Prophett saith seven times a day I showed forth thy praises, which holy number of seven shall thus be fulfiled if we pay the duty of our Service unto him which the hours of matin's, Prime, Terce, sixth, Nynth, Evensong, and Complyne, for of these hours the Prophet meaneth, when he saith seven times each day I showed forth thy praise; for of the Nocturne and Service in the night, the same Prophett saith, at Midnight I arose to give praise to thee, therefore at those times let us give praise unto our Creator, upon the judgements of his justice to wit at the hours of Matins, Prime, Terce, Ninth, Evensong, and Complyne, and let us rise in the highest to do honour and homage unto him;   

Of the Disciplyne of singing the divine Service;  
CHAPTER 10.  
WE believe that God is present in every place and that the eyes of our lord beholdeth both the good and the bad, yet notwithstanding let us believe this with out all doubt, especially when we assist at the divine Service, bear therefore in mind that which the Prophett saith, serve our lord with fear, and again sing savorously, that is with spiritual taste and feeling: And in the sight and presence of the Angels I will sing unto thee; Therefore let us Consider how we ought to behave ourselves in his divine presence, and before his holy Angels, and let us so attend to our Song that our thoughts may accord with our voices;   

Of the Reverence which is to be used in Prayer;  
CHAPTER 11.  
IF when we deliver any Supplication to men of account, we dare not present ourselves before them but with lowly ●esse and Reverence; therefore With much humility, Reverence, and purity of Devotion ought one to offer her prayers ●nto God the lord of all things, and let us believe that our prayers are not herd for our babbling, but for purity of hart, and Compunction joined with tears; and therefore your prayers ought to be brief and pure, except it be prolonged by the inspiration of the grace of almighty God; not with standing let the time of Prayer be short in the Covent, and after the Superior hath given a Sign let them all rise up;   

Of the Deans of the Monastery;  
CHAPTER 12.  
IF the Congregation shallbe great let some Sisters of good Name, and holy Conversation be chosen from the rest and apppointed deans; who are to have care● ten other Sisters in all things according ● the Commaundemen of god and of the Abbess, the which deans ought to be elected in such sort as the Abbess may securely part amongst them her burden and charge and let them not be elected according ● their order, but according to their life, a● deserts, and experience of their discretion for if any of them by chance being puffed up with pride, should be found worth● of reprehension, being admonished for th● first, second, and third time▪ if she amen● not, let her be thrown out of office, an● let another succeed that shallbe foun● more worthy of that place, and the like we● do appoint to be done as concerning the Prioress;   

The manner how the Religious aught to Sleep;  
CHAPTER. 13.  
LET every one sleep alone in a bead by herself, let them receive their bedding after the manner of their conversion ●t the disposition and appointment of the Abbess, let them sleep all in one place if ● may be conveniently, but if the greatness of their Company will not permit it, ●ett them take their repose by ten and ●wentyes together, with those ancients which have charge over them, let always a Candle burn in the dorture until it be morning, let them sleep in their clothes girt with ropes, or other girdles, and while ●hey take their rest, let them have no knives hanging by their sides, for fear of hurting themselves in their sleep; and that ●he Religious may always be in a readiness to rise forth with as they shall hear the Sign, let them make haste each one to be before the other at the work of God, which thing see that they do which great modesty and gravity; let not the younger ●ort have their places one near another, but let them always have some of their ancients betwixt them; when they rise unto the work of god, let each exhort the other with modesty to make speed for the excuses of those that are drowsy and given to sleep;   

Of the Excommunication of faults;  
CHAPTER 14.  
IF any Sister should be self willed, ● disobedient, or proud, or a murmure● or in anything Repugnante to the holy Ru● and Precepts, if she be be found a Contemner of the ancîents▪ let this Sister be admonished secretly for the first, and secon● time by her Ancients, if she amend no● let her be reproved publicly befor● others, but if she will not amend for al● this, let her be excommunicated, if she understand what kind of punishment Excommunication is, but if she be shameless and past amendment, let her be Put t● bodily, punisment † let the Excommunication and punisment be measured according to the quality of the fault, the which quality shall be judged by the judgement of the Abbess; But if the Sister be found in some lesser faults, let her be deprived from the participation of the Common Table with others; This is the order which must be observed towards those that are deprived of the Company of the rest at Table, that they begin no Psalm. or Antyme ● the Church nor read any lesson until ●ch time as they have made satisfaction, ●ett her take her meat alone after all the ●ther Sisters have ended their refection, as ●or Example, if the Sisters eat at the sixth ●ower, she shall attend till the Nynth, and ● the Sisters eat at the Nynth she shall attend till the time of Evensong, until by ●ew satisfaction she hath obtained her ●ardon;   

Of the more grievous kinds of faults.  
CHAPTER 15.  
LET that Sister that is guilty of the more greiveous fault be deprived from ●e Church and refectory, let her have no conversation or Conference with any of the ●isters, let her li●e all alone attending to ●at work which is enjoined her persi●ing in the bitterness of Pennance considering that terrible Sentence of the Apostle; ●hat such a one is delivered, to Satan for ●e destruction of the Flesh that the Spirit ●ay be saved in the day of our lord; let ●er take refection alone in such quantity and at such time as the Abbess shall think good, neither let her be saluted or blessed by any which pass by her, neither let the meats be blessed that are given her to eat;   

Of those that join themselves which such as are excommunicated.  
CHAPTER 16.  
IF any shall presume without the Abbesses' licence to join herself in any sort with the Sister that is excommunicated to speak to her, to send her any thing let her incur the punishment of the like Excommunication;   

In what manner the Abbess ought to be careful of those that are Excommunicated;  
CHAPTER 17.  
LET the Abbess bear herself towards the Sisters that offend with all carefulness, because the Physician is not needful for those that are in health, but for such as are sick, and therefore she ought to use all means of a wise Physician to send to them secret Comforters, that is to say some of the Ancients, and some of the discreter sort of the Religious, which may as it were secretly comfort the troubled Sister, and incite her to humble satisfaction, and might also comfort her that she be not wholly drowned and oppressed with two much grief and discomfort; but that as the Apostle saith, Charity may be confirmed in her, and let every one pray for her; for the Abbess ought to be right care full, and to use all prudence and diligence, that she lose none of her Flock, for she must understand that she hath taken the charge of infirm and weak Souls, and not any tyrannical or cruel authority over those that are Whole; And let her fear the threatening of the Prophett by whom our lord saith; that which you saw to be fat you took to yourselves, and that which was weak you cast a Way, And let her follow that Example of pity of the good Shepherd who leaving ninety nine sheep in the Monntaines, went to seek out one that had erred: upon whose infirmity he had so great compassion, that he vouthsafed to lay her upon his sacred Shoulders, and so to bring her back to his fold again;   

Of those that have been often corrected▪ and will not amend.  
CHAPTER 18.  
IF any Sister hath been often corrected for any fault, and if she will not amend though she hath been excommunicated; let her have more severe correction, and then let the Abbess proceed even to Chastisement by shrokes, and if for all that she will not amend or else, (with God forbid, puffed up with pride should main ta'en and defend her own doings, let the Abbess do that which the expert Physician useth to do, who when he hath applied the fomentations and ointments of good exhortations, the remedies of holy Scriptures, and finally the burning and searing of Excommunication, together with the incision and lancing of bodily Chastisement; if then she see that her labour is in vain, let her use (which is most effectual) her own Prayers and the prayers of all the Sisters for her; that our lord which is omnipotent would work some cure upon this infirm Sister, and if by this means she shall not be cured, then let the Abbess use the knife of abscision, as the Apostle saith; Take the evil from amongst you, and again if the Infidel will depart let her depart, lest that one diseased sheep should infect the whole Flock;   

Of young Children and how they are to be corrected.  
CHAPTER 19  
EVERY one must be measured according to their age and capacity, and therefore so oft as the Children, or the younger sort, or such as do not sufficiently understand how great a punishment Excommunication is, let these when they offend be penanced or be severely chastised with the road;   

Of the ofice and duty of the Cellarier;  
CHAPTER 20.  
THE Cellarier of your Monastery ought to be such a one of your Congregaion as is wise, gentle, and sober▪ not gluttonous, proud, easy to be in passion, injurious, slouggish, or lavish, but which hath the fear of God in her hart, and may be as it were a very Mother to the whole Congregation, and she ought to have the Care of all things, and to do nothing without the Commandment of the Abbisse, but still to accomplish that which is commanded her, and let her not be over grevous to the Sisters, and if any should make to her any unreasonable request, let her not for all that by any contemptible usage give them cause of disgust, but let her in a meek sort deny them, that with they do not well and reasonably demand, let her look well unto her own Soul: remembering that which the Apostle saith, That they which have ministered well shall purchase unto themselves a good degree; let her have a most diligent care of the sick Children, of the guests, and of the poor: knowing that without all doubt she shall render an account for all these at the day of judgement, let her have the Custody of all the Vessels, necessaries, and Substance of the Monastery, and let her look unto them as she would unto those things that are consecrated unto God's Altar, and let her not think that any thing is to be negligently regarded; let● her neither be too sparing, or a waster of the Substance of the Monastery, but let her do all things with moderation, according to the Commandments of the Abbess, before all things let her conserve herself in humility, and when she hath nothing to give unto her which requireth any thing of her, at lest wise give good words, for good words are much better than a good gift, let her have a care and Custody of those things, which the Abbess shall appoint her to have in charge, and she shall not presume to intermeddle herself with any thing that shall be forbidden her, let her give the Portions ordained for the Sisters without all deceit and delay to the end that none be scandalised, being mind full what they deserve according to the words of God, who scandalyze any of these little ones, If the Congregation be great let her have the assistance of some Sisters, by whose aid she may joyfully accomplish her duty and charge; That which is to be given or distributed must be done at competent and ●itt times, and that which is to be requested of her let it be requested in a due season that none may be troubled or molested in in the house of God;   

Of the Iron Tools and other things belongnig to the Monastery;  
CHAPTER 21.  
AS concerning the Substance of the Monastery, the Iron Instruments, the Apparel, or what else soever, let the Abbess provide such Sisters of whose life and good behaviour she may be secure, to whom she may deliver certain things, as she shall thing good to be by them kept or amassed and gathered together, of which things the Abbess must keep an Inventory, that when the Sisters come to demand any thing she may know what she receiveth and what she giveth out. If any use those things which belong to the Monastery negligently or sluttishly let her be punished, and if she do not amend let her be put to regular discipline;   

Weather the Religious should have any thing proper to themselves or no;  
CHAPTER 22.  
THIS Vice of propriety much be wholly plucked up by the Roots out of the Monastery that none presume to give or Receive any thing what soever proper to themselves: not so much as a book or writing Tables or any Instrument to write withal, yea nothing at all; for they ought to have neither bodies nor wills at their own disposing; They must receive all their necessaries from their Abbess neither shall it be lawful for them to have any thing, but that which the Abbess shall give them, or appoint them to have; let every thing be common to every one as it is written; neither let any presume to say that any thing is her own, If so be that any shallbe found to take delight in this pernitions' Vice, let her be once or twice admonished, and if she amend not let her be punished;   

When there every one ought to rcceave all necessaries equally.  
CHAPTER 23.  
IT is written that to every one was distributed according to their necessity; We say not that their should be any distinction of Persons (god for bid) but rather that Consideration be had of every one's infirmity, so that she which hath less need be thankful to god therefore, and no way grieved in her mind; but she that hath more need must be more humble in respect of her Infirmity, and not puffed up with pride for the mercy which is used towards her, and thus every member shallbe in peace and quietness; We give you this special Caveat to be ware that the Sin of Murmuration may not for any occasion appear either in word or in any external sign what soever, and if any be taken in this fault, let her be put unto severe punisment.   

Of the hebdomadaries or weekly Offices in the kitchen;  
CHAPTER 24.  
LET the Sisters serve each othersand none must be excused from serving in the kitchen, except she be hindered by sickness, or in respect of some greater Commodity, for here by the more Charity and merritt is gained; let the weaker sort have some solace, that they may not do it male content but let them have some assistance, according to the State of the Congregation, and situation of the place; If the Conhregation be great the Cellarier shallbe excused from the kitchen, or whosoever is hindered with business of greater importance, as we have said, but let all the rest serve each other with all Charity; being at the week's end to go out of office let her on Saturday make all things clean; let her wash the clothes where with the Sisters wipe their hands and Feet; Both she that is to enter, and she that is to depart must wash the Feet of all the rest; Let her resign all the Vessel belonging to her office neat and whole unto the Cellarier, the which Cellarier must deliver them again unto her that entereth into that Office, that she may know what she delivereth and what she receiveth; The Hebdomadaryes must take some piece of bread, and a draught of drink over and above their ordinary Portion, one hour before the rest of the Covent take their Refection, so that at the hour of Refection they may serve their Sisters without murmuring for their over much labour; upon Solemn Feasts they must abstain till Mass be ended; Every Sunday the hebdomadaryes which enter and go out of office shall kneel them Down before every one requesting their Prayers; They that go out of office must say this verse Benedictus es Domine Deus qui adiwisti me, & consolatus es me; blessed be thou o lord god which hast holpen me and comforted me, which Verse being three times repeated, let her that entereth into the Officem follow and say, Deus in adiutorium meum intend, Domine ad adiwandun me festina and this being in like manner thrice repeated of all having received the Benediction let her enter into her office.   

Of the infirm and sscke Sisters;  
CHAPTER. 25.  
BEFORE and above all things care must be had of the sick, so that Service be done unto them as to Christ himself; for he hath said, I was infirm and sick, and you visited me; and that which you have done to one of my little ones, you have done it to myself; yea let the infirm Consider with themselves, that all this Service is done them for the honour of God, and let them not be trouble some to the Sisters which serve them, by over much superfluity Not withstanding they are much to be borne withal; for by such as they are the greater; merritt is obtained, therefore let the Abbess be careful that they endure nothing, upon the negligence of others, Unto the sick a place must be apppointed, and some to serve them that have the fear of God, and are careful and diligent; let the infirm have the use of the Bath so often as it shallbe expedient, but let it be rarely granted to those that are whole especially to the younger sort, yelett t hose that are all together weak eat flesh for their Recovery; but when they are recovered let them abstain from flesh as they were wont to do; let the Abbess have especial care that the sick be not neglected, either by the Cellarier, or by those that serve them, for it is imputed unto her fault how soever her Scholars err and offend;   

Of those that are old and very young;  
CHAPTER 26.  
ALthough that man of his own nature is easily, drawn to pity the old and young, yet notwithstanding let them be provided for by the authority of your Rule; let always consideration be had of their Weakness, and use not in any wise the strictness of the Rule as concerning their dyett, but always let them be considered with pity, and let them prevent the ordinary times of eating;   

Of the hebdomary Reader  
CHAPTER 27  
THE Sisters must never be without reading at meals, yet let not every one presume to read as by chance she shall take the book in hand, but let her begin upon Sunday that is to read all the weak following, who entering into the office must request the Prayers of the rest immediately after Mass and Communion that God would deliver her from the Spirritt of Pride, and let this Verse be recited thrice of all them in the Church, Domine labia mea aperies & os meum annuntiabit laudem tuam, and so let her begin to read having first received her benediction; let sovereign silence be observed at meat neither whispering or other noise be there herd but only of the Reader, and let all that is necessary both for meat and drink be so delivered to the Sisters, that none may have need to demand any thing; Notwith standing if any thing shallbe wanting, let it rather be demanded by the sound of some Sign, then by thei● voices; neither may any of them presume to speak either of that which is read or of any thing else, that no occasion may be given to your ghostly enemy; except peradventure the Superior will say some what briefly for their edification; let the Reader take some little pittance in bread and drink before she begin to read, lest peradventure her fasting night be over grievous to her, and afterwards let her take Refection with those of the kitchen and the other Servants; The Sisters must not read according to their order but only those that can best edify others by their reading;   

Of the quantity of their meat  
CHAPTER. 28.  
WE believe that two boiled pittances may serve for their daily Refection, in every Month of the year, both one the day when the Fast, and when there is no Fast, and in respect of the infirmities which may be incident to diverse of their Complexions, that those which cannot eat of the one, may make their repast of the other; therefore let two boiled pulmentaryes or pittances suffice for all the Sisters, and if there be any Apples or new fruits than make them a third dish of the same, one pound of bread must be their daily allowance, whether they make only dinner or both dinner and Supper, and if they are to receive their Supper let the third part of their pound be reserved by the Cellarier for their Supper, if their labour happen to be greater, then shall it be in the Abbesses will and power to augment it as she shall think good, having especially care that all excess and surfeiting be eschewed, that the Religious might never be troubled with indigesture; For nothing is more contrary to a Christian then gluttony; As our lord himself sayeth; see that your hearts be not over charged with surfeiting and drunkenness, let not the same quantity be observed, to the younger sort, but rather less than those that are greater; observing frugality in all things; let all abstain precisely from eating flesh of four footed beasts except those that are sick and Feeble;   

Of the measure of their drink.  
CHAPTER 29.  
EVERY one hath a proper gift from God, one after this manner, and another after that and therefore the measure of other Folks dyett, is apppointed by us with a certain kind of scruple and perplexity, not with standing considering the weakness of those that are sick, we believe that a pint of wine may suffice for every one a day, let them understand that they shall have a peculiar reward upon whom our lord shall bestow the gift of abstinence; But if either the necessity of the place or their travyll or the heats of the Summer shall require more; let that be remitted to the arbitrement of the Superior, who must always duly consider, that it be done without satiety and drunkenness; Although we read that wine is no drink for those that lead a Monastical life, yet because we cannot so persuade these of our time at lest wise in this sort let us yield there unto, that we never drink our fill but moderately, for wine maketh even the wise to become Apostates, where the necessity of the place so requireth that the afore said measure may not be had, but either much less, or none at all; let them which dwell in those places bless our lord and beware of Murmuration, all ways warning you in the speciallest sort we cann, that the Sisters ever live free from all Murmuration;   

At what hours the Sisters must take their refection;  
CHAPTER 30.  
FROM Easter to whitsuntide the Sisters must take their dinner at the sixth hour, and their Supper at night, But from whitsuntide forward through the whole Summer let them fast wednesday, until the Nynth hour, except they labour much, or that the excessive heats do much molest them, but upon other days they dine at the sixth hour, the which time of dynning, at sixth may be continued either when they labour o● when▪ the heats of the Summer are excessive great, and let all these things remain in the providence and discretion of the Abbess, who must so wisely temper and dispose all things, that the Souls of her, Sisters may be saved, and that they may do their duties without murmuring; But from the ●es of September until the beginning of ●nt, the Sisters must dine at the Nynth; In ●nt until Easter they must take their Refe●ō at Evening which Evening must be so ●nsidered that those which eat may not ●ely need Candle light, but moreover ●at all things may be finished within the ●y light, and at all Seasons of the year the ●ower of Supper and of their refection ●ust be so continued that by the light of ●e day all things may be well dispatched;   

Of Silence in the night▪  
CHAPTER 31.  
ALL ways the Sisters must have care to keep silence, but especially in the ●asen of the night and therefore at all tynes whether fasting or dining if it be a ●me to dine in immediately after they ●aue risen from Supper let them sit dow●e together all in one place, and let one ●eade the Colations or lives of the holy Fa●ers, or some what else that may edify the ●earers, but let them not read at that time ●e siue books of Moses, or the books of ●e kings for it willbe little profitable for ●ose that are of small Capacity at that time to hear that part of Scripture but rather let them read it at other times, But if it be fasting day, a little after Even song let them go to the lecture of the said, collatiō● as we have said and after four or five leaves have been read, or as the hour will permit all meeting together by the space of the say● lecture, if any be occupied about any bus●nee enjoined her by the Superior, let her then come also, and when all are assembled let them make an end and go to compline, and after none may speak unto any about any thing, for if any be found to break this Rule of silence, let her be severely punished, except it be upon the arrival of some guess, or that the Abbess, should command any thing to be done which notwith standing must be done with all decency and moderation;   

Of those that come late to the Service of God, and to the Table.  
CHAPTER 32.  
LET every one run with all speed leaving what soever work is in her hadst, so soon as she shall hear the Sign to be given unto the divine Service, yet with gravity, that scurrility may find ●oe entertainment among you; Therefore beware that nothing be preferred before ●he Service of God, for if any come not to Matins before the Gloria of the 94 Psalm ●ee said (with Psalm for this cause we will have said in a long and leisurely manner) ●ett her not stand in her own order, but ●ither the last of all or in some other place, ●hich the Abbess shall appoint for such negligent Sluggerds, that so she may be ●eene of the Superior, and of all the rest ●ntill she hath done true penance and public satisfaction at the end of God's Service; and for this cause we judge it meet ●hat they should remain in the last place ●r else in a place separated from the rest, that ●eing noted from all the rest, they may be ●mended for the very shame itself; for if ●hee should remain out of the Church, per adventure there would be some, which would either lay them down to sleep again, or would sit without and prate with uthers, and thereby give occasion to the ghostly enemy, but let her enter in, that she ●ose not all, and that she might do Penance ●or the other part; At the hours of the day ●hee that shall not come to the divine Office after the Verse at the Gloria of the first Psalm which is said after the verse. let her remain in the last place according to the rule affore said, and let her not presume to put herself in Company with those that Sing in the Quire, except the Abbess shall permit her so to do, and upon this Condition that she do afterwards satisfaction for her fault; but at the hour o● refection she that shall not come before the Verse that all may say the Verse, Prayer, and all at once come to the table together, she that through her fault and negligence shall not be present, letther for thrice beerebuked for her fault, and if afterwards she amend not, let her not be permitted to sit at the Table with the rest, but separated from their follow ship; let her take refection alone with drawing from her, her Portion of wine, until she hath made amendment and satisfaction; also let her be punished in like sort which shall not be present at the Verse which is said after meat, and let none presume to take either meat or drink before or after the hour apppointed for their Refection; Moreover if the Superior offer any thing to any of them and if she refuse to receive it then, and afterwards she have a desire to that, which she refused or to any thing else let her in no case receive it, until she hath made due amendment;   

Of those that are excommunicated and what satisfaction they must make.  
CHAPTER 33.  
SHE that for her grievous offences shallbe excommunicated from the Church, and Refectory: let herly prostrate before the entrance into the Church a● the ●ower that the divine Service is celebrated ●n the Church, and let her say nothing but ●ay her head upon the earth prostrate all ●long before the Feet of all, as they come from the Church, and let her continue doing this so long until the Abbess shall ●hinke she hath duly satisfied; who being called by the Abbess let her cast herself at the Abbesses' Feet▪ and afterwards before ●he Feet of all the Sisters that they will ●ray for her, and then if the Abbess shall ●oe appoint it, let her be received into ●he Choir, bu● in the Order that the Abbess ●hall think good, so that she presume not ●o into neeither Psalm, lesson, or any thing ●lsin the Church except upon the Commandment of the Abbess, and at every ●ower at the end of the divine office, let ●er cast herself to the ground in the place where she remaineth until such time as the Abbess shall command her to cease from that kind of satisfaction, but those that for some small fault, are excommunicated from the Table, let them satisfy in the Church so long as the Abbess shall please to command them, and in such sort let them still continue until she giveth them her blessing and say it sufficeth.   

Of those that commit any Error in the Church;  
CHAPTER 34.  
IF any Sister commit any Error in the Church in the divine office, when she pronounceth any Psalm, Responsary, Anthym, or lesson if in the way of satisfaction she humble not herself before the rest, let her be severely punished for the same, because she would not amend that with humility, which she committed through her negligence; But the Children for such a fault must be whipped;   

Of those that offend in any other thing;  
CHAPTER. 35.  
IF any while she laboureth in the kitchen, Seller or other Office, Bakehouse, Garden, or in any Art, where in she is occupied, or in what Place soever she hath offended, or hath broken or lost any thing, or hath committed any excess and doth not presently come before the Abbess or Congregation and offer herself to do satisfaction, and shall not bewray her own fault let her be more severely punished, if by any other it come to their knowledge; But if it be a secret Sin of the Soul let her manifest it to her Abbess or ghostly Father who knows how to cure and heal their own and other folk's wounds, and not to detect and publish them;   

Of the manner how to signify the hour of God's service.  
CHAPTER 36.  
LET the Abbess have the care to make known both by day and night the hour of God's service, and either see she do it herself, or enjoin it to some other diligent and careful, that all things may be accomplished in their proper and competent times and seasons, let those that are commanded intone the Psalms or Anthymes still in their order after the Abbess, but let none presume to sing or read but those that can well execute the office, that the hearers may be edified, the which, she shall do with all humility, gravity, and Reverence who thereunto by the Abbess shallbe commanded;   

Of the works of their hands.  
CHAPTER 37.  
Idleness is an Enemy to the Soul, and therefore the Sisters ought to be occupied, at certain times with the labour of their hands, and at other times in reading spiritual and devynes things, and therefore we think that according to this manner both times may be well disposed of, that from Easter until the Kalends of October going from Prime in the morning they should labour until the fourth hour, in that which shallbe need full, and from the fourth hour until the sixth, they should attend to reading; after the sixth rising from the Table, they shall rest in their beads with all silence, and she that will read unto herself may read so that she be not trouble some unto others, and they shall say the Ninth hour somewhat sooner, near unto the eight hour, and then again they shall proceed to do that, that is to be done unto the evening, But if the necessity of the Place or their poverty should require that they themselves should reap and gather their Corn, let them not be grieved there at, for than they show themselves truly Religious, yfthey live by the labour of their hands, as our Fore fathers, and the Apostles were wont to do; yet let all thing be done with discretion, and with Compassion towards those that are weak hearted, and cannot endure much labour, From the Kalends of October until the beginning of lent, let them attend to their reading until the second hour be expired; at the second hour say the Third, and then let every one attend to that work which is enjoined her until the Nynth, when the sign is given to the Nynth, let every one lay away the work and be in a readiness at the second Sign; After Refection let them attend to reading spiritual books or the Psalms, upon those days that come in lent, let them attend to their reading unto the third hour full out, and then let them work, that which is commanded them unto the tenth hour, upon which days let every one take her a book out of the library, the which she must read through out, and these books must be delivered to them at the beginning of lent; See that one or two ancient be apppointed to go through the Monastery, at such times as the Sisters apply their books, and see that no Sisters be found Idle or prating with others, and not occupied in reading, and there by is not only unprofitable unto herself, but trouble some unto others, if such an one (as god forbid) should be found in this sort, let her be rebuked for the first and second time, and if she amend not let her be put to regular Correction, in such sort as others may be kept in fear and awe, neither let one Sister be found with another at unfit hours, and seasons; upon Sundays let all apply their reading except such as are deputed to other offices; If any shallbe found so negligent, and slothful, that she either will not or cannot meditate or read, let her have some other work enjoined her that she may not be idle and unoccupied; let such works an arts be enjoined to those Sisters that are weak and delicate, that neither they may be Idle or oppressed with the violence of their labour, that thereby they should seek to shun it, and so their weakness is of the Abbess duly to be considered;   

Of the manner of the observation of lent;  
CHAPTER 38▪  
ALL though the life of the Religious should be a perpetual lent, yet because this virtue is found in very few, therefore we admonish you, that in the time of lent you lead your life, in all purity, that is to wipe away all the negligences of former times by the good observation of these sacred days, which is then worthily performed if we abstain from all Vice and attend to our prayers with compunction of hart, let us therefore on these days add some what to the ordinary task of our Service, as abstinence both in meat and drink, and some peculiar prayers, let every one offer freely with. joy of the holy Ghost some what unto God, above all that which is apppointed her, that is that she with draw from her body some what of her meat drink, sleep, talk scurrility expecting the sacred Feast of Easter with joy in all spiritual and ghostly comfort; notwithstanding whatsoever it is that every one doth offer, let her signify it to her Abbess that it may be done with her good will and benediction, for what soever is done with out her permission and of the ghostly Father is to be accounted presumption and vain glory and in no wise meritorious; Therefore all things are to be done with the good liking of the Abbess;   

Of the Oratory of the Monastery;  
CHAPTER 39  
LET the Oratory be that which the name there of doth impart, neither let any other thing be there done or disposed; after the work of God is ended let every one depart with silence and with reverence done to God, that that Sister that can be able to pray particularly may not be hindered by the miserule and importunity of others; but if it be so that any other will make there her prayers, let her enter in with all simplicity and pray not with a loud and clamorous voice, but with tears and devotion of hart, sheet herefore, that doth not this may not be permitted after the seruicem to stay in the place of Prayer, lest (as I have said) another suffer an impediment thereby;   

How it is unlawful for the Sisters to give or receive any letters or Presents;  
CHAPTER 40.  
IT is altogether unlawful for the Sisters to receive or give letters books of devotion, or what other present howlitle soever, either to their kinsfolks or to any other person, or one to another without the commandment of the Abbes; And if any thing should be sent them from any of their kinsfolks, let them not presume to receive it before it be showed to the Abbess, and if she command them to receive it, then shall it be in her power to give it to her, unto whom she shall command to give the same; And let not that Sister to whom it was sent be sorry if it be given to another to the end no occasion may be suffered for the devil to enter amongst you, and if she presume to do the contrary let her be submitted unto regular discipline and Correction;   

Of the clothes of the Religious;  
CHAPTER 41.  
LET the Sisters have their clothes given them according to the quality of of the place, where they dwell and disposition of the air; for there is need of more in colder Countries, and in hotter of less; therefore let this consideration pertain to the Abbess, notwithstanding we believe that in temperate places, it may suffice the sisters to have a cuculua and anin ward coat They must have a Cuculua in the winter and that some what gross and hairy, and in the Summer more synd and well worn, and a Scapular to labour, and as concerning their Feet they shall have hose and Shoes, but as concerning the Colour or grossness of them, the Sisters may not in any wise dispute but let it be such as may be found in the Province where they dwell, or that which may be bought the best cheap, let the Abbess look to the measure there of, that the clothes be not two short for those that wear them, but of a Competent greatness; when they receive any new thing, see that presently they give up their old to be reserved in the Guardroabe for the poor; it sufficeth that each Sister have two Coats, and two Cuculuers both for the nights and for to wash them, and that which shallbe over and above this shallbe superfluous, and must be cut of, and as concerning their 〈◊〉 and what old thing soever, see they render it up when they receive any new; as for their bedding let it suffice they have a Mattress, a Covering over that, and another to cover them, and a bolster; which beds must be often searched by the Abbess for fear of prepriety, that there it may not be found, and in whom soever it shallbe found, to have any thing that she received not from the Abbess, let her be most severely punished; and that this Vice of propriety may be wholly rooted out, let all things that are necessary be given them by the Abbess, that is their Cuculua a Coat, shoes, hose, a muff, a knife, pen and Ink horn; needles, handchatchers, and some little Tables, that all excuse of necessity may be removed; Notwithstanding the sentence in the Acts of the Apostles is duly to be considered of the Abbess, that to every one was given as they had need, even so let the Abbess consider the Infirmity of those, that are in want, and not the evil disposed minds of the envious, yet in all her judgements let her think upon the Retribution of Almighty God;   

Of those Sisters that are shillfull in any art;  
CHAPTER 42.  
IF there be any sisters in the Monastery that are cunning in any Art let them exercise themselves in those Arts, so that the Abbess shall command them there unto: but if any should wax proud of her cunning, because she esteems herself profitable to the Monastery▪ ●ett her be put from her Art, and let her not use it again until the Abbess after her humiliation shall command her thereunto; if any of the works of those skilful religious are to be sold let them look unto it through whose hands they are to pass, that they presume not to commit any fraud and let them be always mindful of Ananias and Saphyra lest peradventure all those that have committed any fraud in thes affairs of the Monastery incur that death in their Souls which these incurred in their bodies; as touching the prices of those works take heed● that no avarice creep in▪ but let them be given better cheap of you than they would be of other secular people, that in all your Actions Gods glory may be exalted;   

Of the manner of receiving of Novices;  
CHAPTER 43.  
WHEN any cometh newly to convert herself to god from the World, permit her not to have easy entrance amongh you; But as the Apostle saith prove the Spirritts whether they be of god, if therefore she that cometh shall persever in knocking▪ and shallbe seen to bear patiently for four or five days injuries that are offered her and the difficulty that is made her of her admitting, then grant her entrance and let● her remain for some fewd●yes in the guess lodging, afterwards let her live in the Cell of the Novices, and there let her meditate eat, and sleep, and let some ancient be apppointed over her, as it is fit to gain Souls, who must be very curious and careful in considering whether she seek god in very deed, and is diligent in his service, in obedience, in reading and in enduring of injuries let her have declared unto her the hardness; and asperity; by which she must labour to come to God, and if she shall promise perseverance of her continuance, then after two Months are expired, let the rule all in order be read to her, and let it be said unto her▪ behold here is the law under which thou desirest to fight, if thou art able to observe, enter, but if thou canst not, depart with all liberty and Freedom; If she still continue then let her be brought to the affore said Cell of the Novices, and there let her pa●ience be throughly proved, and after the space of six months let the rule by read again unto her, that she may know what she taketh in hand, and if she as yet persevereth after four Months, let the same rule be read again and if after she hath throughly deliberated with herself that she will promise to observe all, and to fulfil all things that shallbe commanded her, then let her be admitted and received unto your Congregation, knowing that by the vigour of the Rule it is decreed; that from that day afterward she may never depart from the Monastery nor may with draw her neck from the yoke of the Rule, that which she might have refused having so long and mature deliberation;   

Of the manner of their Profession;  
CHAPTER 44.  
SHE that is to be admitted must make promise publicly before all in the Church before God and his Saints of her stability, change of manners and obedience, that if peradventure she should do otherwise afterwards she may know that she shall receive the sentence of damnation of Almighty God whom she hath mocked, of the which promise by her made let her make a petition in the name of those Saints whose Relics are in that place and of the Abbess there present. The which petition must be subscribed with her own hand, if she cannot write, let another write i● at her request, and then let her make a Sign there upon, and afterward lay it upon the Altar with her own hand, which after she hath there laid, let her presently begin this verse; Suscipe me domine secundum eloquium tuum, & vivam, & non con●undas me ab expectatione mea, that is to s●y; receive me a lord according to thy holy word, and I shall live, and confound me not in my expection, the which verse the whole Congregation answereth three times, adding Gloria Patri etc. to the last; Then let the new Sister prostrate herself before the Feet of every one that they will pray for her and so from that day let her be accounted one of the Congregation, if she hath any thing let her either distribute it to the poor, or let her make a solemn donation there of to the Monastery, retaining nothing at all unto herself, for she is to understand that from that time forward she hath no authority or challenge not so much as to he own body; Therefore let her fortwith in the Church be spoilt of all her own where with she was clothed, and let her put on the habit of the Monastery; but let those clothes which she hath put of be laid a side, and be kept in the guardroabe that if at any time she should consent to the devil to leave the Monastery (which God forbid) that then being spoilt of her Monastical habit she may be cast and expelled thence. But let her not receive the writing which the Abbess took from the Altar, but let it be reserved and kept in the Monastery;   

Of the manner of receiving the daughters of Noblemen, gentlemen, Ritchmen, or poor-men;  
CHAPTER 45.  
IF any Nobleman or gentleman offereth his daughter to God in your Monastery, i● the child shallbe very young, let oer parents make the foresaid petition for her, and with their oblation let them wrapp the fore said petition, and the h●nd of the child in the Towel of the Altar, and so they may offer her; but as concerning her goods, let them promise under their oath in the present petition, that they will never by themselves o● by any other person, or any way beside give her any thing, or at any time offer her occasion to have any thing, or if they will not do this, but that they will give any thing in Alms to the Monastery for their Merritt; let them make a donation of those things which they will give to the Monastery, retaining to themselves (if so they please) the use and proffitt of the same, and so let every thing be shut up and concluded, that no suspicion may re● in the Child's head, whereby she may be deceived and (as god forbid) may perish, as we have seen by experience in others; In like sort let them do that are of poor Condition; but let them that have nothing only make their petition and with oblation let them offer their daughter in the presence of some Witnesses;   

How extern and foreign Religious should be received;  
CHAPTER 46  
IF any strange Religious women shall come unto you from some far Province, if she will dwell as a guest in your Monastery, and willbe content with the Custom of the place which she shall find there, and will not be trouble some to the Monastery with her superfluy●y, but will be simply content with that which she therefindeth let her be received for so long a time as she desireth, but if she reprehend any thing reasonably and with humility let the Abbess deal with her prudently, fort at perhaps she was sent thither even for this purpose from god himself, but if afterwards she have a desire to make their her abode, let not her request be refused; especially seeing that in the time of her being a Guess her life might be well and throughly discovered; But if in that time she shallbe found vicious and given to superfluity, she must not only not be joined with the Corpse of the Monastery, but let her have honest warning given her to depart, lest by her miserable behaviour others may be corrupted; but if she be such a one as deserveth not to be dimissed, let her not only be admitted into your Congregation if she request it, but persuade her to remain that others may be edified by her good Example, and because in all places one lord is served, if the Abbess find her to be such a one as she may be, she may promote her to some higher degree; and so the Abbess may appoint her Religious to higher degrees and preeminences without regard of the time and of their Entrances, if she find their life to be accordingly; yet let the Abbess beware that she admit not any Sisters of another Monastery known unto, her to abide and dwell amongst them with out the licence and letters of their Abbess; for it is written do not that to another that thou wouldst not have done unto thyself;   

Of the Order of the Congregation  
CHAPTER 47.  
LET them observe snch Order in the Monastery as by the merritt of the time of their conversion shallbe determined, or as the Abbess shall appoint; the which Abbess must not be trouble some to the flock committed to her charge, neither may she unjustly dispose of any thing, using her free power and authority, but let her think she must yield an account to Almighty God of her Works and judgements; Therefore according to that Order which she shall appoint, or which the Sisters shall have, they shall come to receive the Pax Communion, to intone the Psalms, or to stand in the Quire, and see that in all places their ages make no difference in their order, nor be prejudicial unto them, for because both Samuel and David being young children judged the Elders; therefore le●t every one keep that Order as they were converted; excepting only those (as we have said▪) whom the Abbess shall promote upon some secret reason, or shall degrade for some certain Causes, as for Example she that came to the Monastery at the second hour must hold herself to be junior unto her, who came at the first, though she be otherwise of what soever age or dignity; yet let all use good discipline towards Children▪ and in all things; therefore the juniours must honour their betters and Elders, and those again must love their juniors and youngers; even in the very naming of each other it shall not be lawful for one to call another simply by her name, but the Ancients shall call the juniours Sisters▪ and juniours shall call their Ancients mothers, by which name they must understand the motherly kind of Reverence they must bear unto them; But the Abbess because she is thought to bear the person of Christ must be called Lady and Abbess, not for any presumption of her own, but in regard of the honour and love of Christ; But she must well consider with herself, and so to behave herself, that she may be worthy of so great an honour; wheresoever the Sisters meet one another, let the juniour request her benediction of her elder and when soever the elderpasseth by, the younger must rise up and give her place to sit down, neither, maythe junior presume to sit down with her except her Ancient do command her, that that may be fulfiled which is written; with honour preventing one another; let the Children or youth keep their Order both in the Churches and at the Table with all good discipline, but out of those places, in what place soever see you observe good watch and discipline over them▪ until they come to years of discretion and understanding;   

Of the Manner and order how to elect and choose the Abbess;  
CHAPTER 48.  
IN the ordination of the Abbess let there be used such Consideration that she may be apppointed whom the whole Congregation with the fear of god, or apart though otherwise small elect; let her that is to be ordained be elected for the merritt of her good life and wise doom all though she should be the lowest of all the congregation; But if the whole Congregation should by universal consent, choose such a person, as might yield unto their Vices (which god forbid) and that their Vices be in some sort known unto the bishop in whose diocese the place is situated, or shallbe evidently known to the abbots or Christian people dwelling near about, let them for bid that the Congregation of the wicked take place, and let them appoint a worthy dispensatrix Steward over the house of God, knowing that for so doing they shall receive a good reward; doing it upon a pure intention and for the Zeal they bear to god's cause, as on the Contrary part they shall fall into Sin if they neglect it. Let her that is ordained for Abbess always consider what a burden she hath taken upon her, and to whom she must render an account of her Steward ship; And she is to understand that she must rather seek to proffitt her flock then to have pre-eminence and the first place amongst them; she must be skilful in the law of god, that she may know to bring forth of her Treasure new things and old; she must be chaste and sober, pitiful and humble, with mercy surpassing the Rigour of justice, that she may for ●er own self deserve mercy at the hands of God, she must hate all manner of Vice, love her sisters and in her Correction she must behave her self discreetly that she persecute nothing over much, for fear lest while she indeavoreth to scour away the rust she break the Vessel in pieces, and let her always stand in suspicion of her own Frailty, and let her Remember that the broken Reed is not utterly to be crushed in pieces, and herein we say not that she suffer vice to be nourished but that she seek with prudence and Charity to Root it out, as she shall find it most expedient for every one as already we ●aue said, and let her endeavour to be rather loved then feared; let her not be troublesome, sad superfluous, and obstinate in her own opinion, not to jealous or over superstitious, for than she will never be quiett, let her be provident and careful in her commandments whether they concern▪ god or the World, let her discreetly weigh and moderate all those works which she shall enjoin unto others, with considering the discretion of holy jacob saying, if I shall make my Flock to over labour themselves in walking they will all dye in one day, having this and such like examples of discretion the mother of all virtue, let her so moderate all things that those that have a good desire, may be still strong and able to accomplis it; and those that are infirm and weak may not seek to shun and avoid it, and especially that they intyrely observe this present Rule, that when she hath administered all things she may hear of our lord that which the good Servant herd that distributed his Corn to his fellow Servants in due season, Amen I say unto you (saith our lord) I promote him over all my goods;   

Of the Prioress of the Monastery;  
CHAPTER 49.  
IT hath often times fallen out, that by the Ordination of the Prioress many great scandals have risen in Monasteryes while there are some that being puffed up with the accursed Spirit of Pride thinking themselves to be 2. Abbesses take upon them to tyranise over others, foster schandalls and raise dissensions in the congregation, and especially in those places where the Prioress is ordained of the same Bishop or of the same abbots that ordained the Abbess, which thing how absurd it is may easily be perceived▪ for that even from the beginning of her ordination she hath matter of Pride offered unto her, whilst it resorteth unto her thoughts and Cogitations how she is freed from all power of her Abbess because she is ordained of those by whom the Abbess herselte is ordained; ●erevppon Envy, Anger brawls, detractions, dissensions, and discords are raised; for whilst the Abbess and the Prioress are of contrary opinions it is necessary that their own Souls stand in much danger by this dissension, and those that are under their charge and government while they flatter each party perish utterly; The fault of which danger falleth upon their heads who were the cause of such an Ordination, Therefore we foresee it to be expedient for the Conservation of peace and Charity that the ordering of the Monastery depend only upon the Abbesses' judgement and authority; And if it may be done let all the Commodity of the Monastery be ordered (as we have said) at the Abbesses' disposition by the deans, that while the charge is committed to many, no one may become insolent and proud; But if the place so require it, or the Congregation shall request it upon reasonable Causes with humility, and the Abbess shall judge it expedient whomsoever she shall choose with the advice of her Sisters that hath the fear of God let her ordain her for Prioress, which Prioress, notwithstanding must execute those things with Reverence which shallbe enjoined her by her Abbess, doing nothing against the Abbesses Will or Order, for by how much she is preferred before the rest, by so much the more carefully ought she to keep the commandments of the Rule; And if the Prioress shallbe found vicious or deceived by the haughtiness of Pride, or shallbe proved to be a Contemner of the Rule, let her be admonished with words for some four or five times and if so be, that she will not amend herself, then let her be cast from her degree of Prioress, and another put in her place, that shall be found wortly there of But if afterwards she behave not herself quietly and obediently in the Congregation let her be expelled out of the Monastery, yet let the Abbess Consider that she must render an account of all her judgements to god, lest she with the Flame of envy and Rancour of mind should set on fire her own Soul;   

Of the Portresse of the Monastery;  
CHAPTER 50.  
LET some ancient and wise Religious be apppointed to keep the Porte of the Monastery, which knoweth well both to receive and render an answer, whose gravity will not permit her to be ranging and wand'ring up and down; The which Portresse ought to have her Cell near unto the Gate that those which come may always find her present, from whom they may receive their answer, and fortwith so soon, as they shall knock, or any poor person shall call unto her, let her answer, Deogratias, or bless me, and with all meekness in the fear of God let her return them an answer with all speed possible, and with all fervour of Charity; which Portresse if she need any other for Comfort let her have some younger Sister; The Monastery ought so to be built, if it be possible that it may contain with in it all things that are necessary for it, as Water, a Mill a garden a Bakehouse, or so that diverse arts may well be exercised within the Monastery, that there might be no necessity for the Religious to run abroad, because it is not in any wise expedient for their Souls; Our Will is that this Rule be often read in the congregation, that none of the Sisters for their excuse may pretend Ignorance;   

Of the Sisters that are sent abroad;  
CHAPTER 51.  
WHEN any of the Sisters are sent abroad, let them commend themselves to the prayers of all their Sisters, and of the Abbess, and always at the last Prayer of the divine Service; let a Commemoration be made for all those that are absent; But when the Sisters are returned, the very day of their Return, let them lie prostrate upon the ground in the Church through out all the Canonical hours while the Service of God is a doing, and let them request the Prayers of all the rest for their excesses, lest peradventure some evil thing either in sight, hearing, or Idle words might have happened to them in the way; neither may any presume to relate unto others, the things that they have seen or heard out of the Monastery, because it is an exceeding disedification; which thing, if any shall presume to do, let her be put to the ●euere Chastisement of the Rule; as in like manner, those that shall presume to go out of the Enclosure to any place what soever, or ●o do any thing though never so little without the Commandment of the Abbess;   

Of those that have any thing enjoined them that is impossible;  
CHAPTER 52.  
IF peradventure some Sister should have any thing enjoined her that is impossible to be done, let her receive the Commandment of her that commanded her with all sweetness and obedience, and if she see that the weight of the burden doth altogether exceed the compass of her force, then let her at some fit time, and with all patience declare unto the Superior the cause of the Impossibility thereof, without all pride, Resistance, or Contradiction; And if after her suggestion, the Commandment of the Superior, continue in the former Rigour; let the Inferior than understand, that it is expedient for her that it should be so, and so let her obey with all love and Charity reposing her trust in the help of God;   

How one may not defend another in the Monastery;  
CHAPTER 53.  
YOU must take good heed that one Sister presume not to defend or bear out another in the Monastery for what cause soever, though they be never so familiar and near in blood; and in no sort let this be presumed by the Sisters, for thereby great occasion of schandall may arise; And if any transgress this Rule, let her be severely punished;   

That one may not presume to strick another;  
CHAPTER 54  
TO the end that all manner of presumption may be excluded out of the Monastery, we ordain and appoint that it be not lawful for any to excommunicate or strick the Sissers, excepting her only to whom this authority is given by the Abbess, Butt let those that offend be reprehended before the rest, that others thereby may be kept in more awe; But let Chastisement or sharp correction be given unto Children by the Sisters, until they come to sixteen years of age, and let good watch be held over them, yet with that regard and discretion that it pass not the bounds and measure of reason, for who shall presume to strick them when they shall come to riper years, without the commandment of the Abbess, or to work her passion indescretely upon so much as the very Children, let her be submitted to the punishment of the Rule for it is written, that which thou wouldst not have done to thyself, see thou do it not to another;   

That the Sisters must obey one another;  
CHAPTER 55.  
THE Virtue of obedience ought to be performed of every one, not only to the Abbess, but also the Sisters must obey one another, knowing that by this way of obedience, they shall go to our lord; Therefore after the Commandment of the Abbess, and of the ancients put in office by her (before whose commandments we permit that no particular persons commandments should take place) let those that are younger obey those that are their Ancients, with all love and diligence, and if any should be found to be a Comtemner of her Ancients, let her be punished; likewise if any Sister be in any sort reprehended by her Abbess or any of her Ancients for any cause how little soever, or if she perceive that the Countenance of her Ancient be never so little changed with anger against her (I say how little soever it be) let her forth with cast herself upon the ground, and there lie prostrate before her feet doing her satisfaction so long, until that motion be cured with some benediction, and if any should contemn to do it, let her be put to some corporal punishment, and if she continue still hardened in her opinion then let her be thrust out of the Monastery;   

Of the good Zeal and Charity the Sisters ought to have one towards another;  
CHAPTER 56.  
AS there is an evil and bitter Zeal and hatred, that separateth from God and leadeth unto hell; even so there is a good Zeal that separateth from Vice and leadeth unto God, and unto his everlasting life; Therefore let the Sisters exercise one towards another this good Zeal with a most fervent love and affection, that is to say let them prevent one another with honour, bearing patiently each others infirmities, whether they be of body, or of their behaviour, and let them strive to obey one another with all their power and ability; let none follow that which, to her own judgement seemeth good and profitable, but rather that which shall seem good to another showing all sisterly Charity in a most pure and chaste love, see they fear God, love their Abbess, with a sincere and humble affection, and prefer nothing before our Saviour jesus Christ who of his goodness bring us all to that life that never shall have end; Amen.   

How that the observation of all justice is not contained in this Rule;  
CHAPTER 57  
WE have set down this Rule, that by the observing it in the Monastery, we may show unto others, that we have in some honest kind good behaviour and the beginning of a holy Conversation; But for those that speed forward in the perfection of holy Conversation, there are the good lessons of holy Fathers, the observation where of bringeth a man to the top of perfection, what Page or what Word of the divine Authority is not a most right Rule of man's life, or what book of the holy Catholic Fathers, doth not sound out this, that by a direct Course we may come to our Creator; Alsoe the Collations of holy Fathers, and the Rule of our holy Father S. Basill, what other thing are they, but the Examples of good life, and of obedient and good people, and the very Instruments of Virtues, but to us sluggish, ill, and negligent people they, are a shame and confusion; therefore whosoever thou art, that makest haste to that heavenly Country, fulfil by the aid of our Saviour Christ this little Rule written for young beginners, and then afterwards by the protection of God thou shalt come to those more greater perfections of doctrine, and virtuous life, where of we have already made mention. So be it  
FINIS