THE SECOND BOOK OF THE DIALOGVES OF S. GREGORY THE GREAT, THE FIRST POPE OF THAT NAME  
CONTAINING: THE LIFE AND MIRACLES OF OUR HOLY FATHER S. BENEDICT.  
To which is adjoined the Rule of the same HOLY PATRIARCHE translated into the English tongue by C. F. priest & Monk of the same order.  
Permissu superiorum▪ Printed Ann. 1638.   

TO THE HONOURABLE MISTRESS Mrs ANNE CARRY DAUGHTER TO THE LORD VICOVN● OF FAUKLAND.  
MISTRESS CARRY,  
Since my first zeal of printing this work I have had two notable objections: the first because I could not use means more effectual to discover my own unworthiness: the other (if in the Epistle Dedicatory which was left to me) I should speak of your worth and virtue, according to my own conscience, to them who know you not I should be thought extremely to flatter; to that them that know you malicious or ignorant. These are the reasons which stayed the printing of it, & caused me to seek to engage some in the making of an Epistle, who by reason of the are nearness to you, might seem to some to be excluded from it, but to me most fit, thinking no other worthy to commend you. He that translated part of it (who I am sure hath a prime place in your memory) intended it to you, but since death prevented him from doing this (though I hope it hath inableled him to do you better service by praying for you & all your family in heaven) I have taken upon me to supply his place in finishing & dedicating this to you. Our holy Father S. Benedict whose Rule in our time hath never been wholly translated in to the English tongue, deserves a reverend respect from all the world, but especially from English men, since his children cannot be denied the honour of converting this country to the faith of Christ. And for this present of S. benedict's to my country, part of the obligation is due to you for whom it was principally done. God bless you with perseverance in those gifts he hath bestowed upon you, and to that end he shall be often solicited by.  
Your devoted beadsman. B. E. T.   

THE SECOND BOOK OF THE DIALOGVES OF S. GREGORY THE GREAT, CONTAINING THE LIFE AND MIRACLES OF S. BENEDICT.  
BENEDICT blessed by name and grace was a man of venerable life, from his very child hood grave and stayed for his demeanour surpassing his age, he gave himself to no disport or pleasure; but living here upon earth, he despised the world with all the glory thereof at such time as he might have most freely enjoyed it. He was borne in the province of Nursia, and from thence sent to Rome to study the liberal sciences. But when he saw there many through the uneeven paths of vice run headlong to their own ruin, he drew back his foot, but new set in to the world, lest in the search of humane knowledge, he might also fall in to the same dangerous precipice: Thus contemning learning and studies, & abandoning his father's house and goods, he desired only to please god in a virtuous life. So that he departed skilfully ignorant, and wisely unlearned. I have not attained unto all this man did, but these few things which I here set down were related unto me by four of his disciples, namely Constantine à very Reverend man who succeeded him in the government of the Monastery in monte Cassino. Valentiniane who for many years bare Rule in the Monastery of Lateran. Simplicius likewise who was third superior of that Convent after him, & Honoratus who yet governeth the Monastery which he first inhabited.  

How St. Benedict miraculously made whole à brooken sieve. CHAP. I.  
BEnedict having now left the schools resolved forth with to be take himself to the desert, accompanied only with his nurse who most tenderly loved him, and would by no means part from him. Coming therefore to a place called Sufide, and remaining for some time in the church of S. Peter by the charitable invitement of many virtuous people who lived there for devotion; So it chanced that his nurse borroed of a neighbour a sieve to cleanse wheat, which being left carelessly upon the table was found broken in two pieces. Wherefore at her return finding it broke, she began to weep bitterly because it was only lent her. But Religious and pious Benedict, seeing his Nurse to lament in that manner was moved with compassion, and taking with him the two pieces of the broken sieve, with tears he fell to his prayers, which no sooner ended, but he found the sieve whole and sound not any sign remaining that it had been broken. Then presently returning to his nurse he restored to her the sieve whole to her exceeding comfort. This miracle was diwlged unto all that lived thereabout, and so much admired by all, that the in habitans of that place caused the same to be hanged up in the church porch, that not only those who were then living, but all posterity might know with how great gifts of grace Benedict was endoved from the beginning of his conversion. The sieve remained to be seen for many years after, and hung over the church door even until the troubles of the langobards. But Benedi●● more desirous to suffer crosses and afflictions in this world, then covetous of praise, and rather willing to undergo labours for the honour of God, then to be extolled with the faours of this world, fled secretly from his nurse to a remote place in the desert called Sublacus, distant forty miles from Rome, in which a fountain springing with cool, and crystal waters, extendeth itself at first in to à broad lake, and running farther with increase of waters, becometh at the last à river. As he was travelling to this place, à certain Monk called Romanus met him, and asked whither he was going, having understood his intention, he both kept it secret, and afforded him his best help, moreover he gave him a Religious habit and assisted him in all things. The man of God being come to this place, lived for the space of three years in an obscure cave unknown to any man except Romanus the Monk, who lived not far of in a Monastery governed by fa: Theodacus, from whence he would piously steal forth, and upon certain days bring to Benedict a loaf of bread which he had spared from his own allowance. But there being no way to the cave from Romanus his cell by reason of a steep and hige rock which hung over it, Romanus used to let down the loaf by a long cord to which also he fastened a little bell, that by the sound of it the man of God might know when Romanus brought him the bread. But the old enemy envying the charity of the one, and the refection of the other, when on a certain day he beheld the bread let down in this manner, threw a stone and broke it. Not withstanding Romanus afterward failed not to assist him in the best manner he was able. Now when it pleased the divine goodness to free Romanus from his labours, and manifest to the world the life of St. Benedict for an example to all men, that the candle set upon a candlestick might shine, and give light to the whole church of God, our Lord vouchsafed to appear to a certain priest living far of, who had made ready his dinner for easter day, saying to him, thou hast prepared good cheer for thyself, and my servant in such à place is famished for hunger, who presently rose up, and on the solemn day of Easter went towards the place with such meat as he had provided for himself, where seeking the man of God amongst craggy rocks, winding valleys and hollow pits, he found him hid in a cave. Then after prayers, and thankes giving to God they sat down, and after some spiritual discourse the Priest said. Rise Brother and let us take our refection, for this is Easter day. To whom the man of God answered, I know it is Easter with me, because I have found so much favour in the sight of God, as this day to enjoy your company. (For not having a long time conversed with men, he did not know it was Easter day.) The good Priest did therefore again affirm it, saying truly this is the day of our Lord's Resurrection, and therefore it is nor fit you should keep abstinence, and for this cause I am sent that we may eat together, that which Almighty God hath pleased to bestow upon us. Where upon they said grace, and fell to their meat; their discourse and dinner ended the priest returned to his church. About the same time certain shepherds found him hid in a cave, who at the first espieing him amongst the bushes clothed in the skins of beasts, took him for some wild beast; but afterwards knowing him to be a man of God, many of them were converted from their saudage life to virtue. By this means his name began to be famous in the country; and many did resort unto him bringing with them necessaries for his corporal nourishment, for which they received spiritual food.   

How he overcame a grievous tentation of the flesh. CHAP. II.  
THe Holy man being on a certain day alone, the tempter was at hand, & in the likeness of a little black bird commonly called an owzell began to fly about his face, and that so near, and so often as he might have taken her with his hand; But no sooner had he blessed himself with the sign of the cross, but it vanished. When presently so great a carnal tentation assailed him, that in his life he never had felt the like. For the remembrance of a woman which sometime he had seen was so lively represented to his fancy by the wicked spirit, and so vehemently did her image inflame his breast with lustful desires, that almost overcome with pleasure, he was determining to leave the wilderness. But suddenly assisted with divine grace, he came to himself, and seeing near him a thicket full of nettles and briars, he threw of his garments, and cast himself naked in to the midst of them, there wallowing and rooling himself in those sharp thorns and nettles; so that when he rose up, his body was all pitifully rend and torn. Thus by the wounds of his flesh, he cured those of his soul by turning pleasure in to pain, and by the vehemence of outward torments, he extinguished the unlawful flame which burned within him, over coming sin by changing the fire. After which time as he himself related to his disciples, he was sofree from the like temptation, that he never felt any such motion. Many after this began to forsake the world, and put themselves under his government; for being now altogether free from vice, he worthily deserved to be made a Master of virtue. As in Exodus God commanded by Moses, that the Levites should from five and twenty years and upward, and after fifty years they should be appointed to keep the holy vehels'.  Peter. 
I Have already understood something of this testimony alleged, yet I pray make it more plain unto me.  Gregory. 
IT is manifest Peter that in youth the tentations of the flesh are great, but after fifty natural heat waxeth cold; Now the souls of good men are the holy vessels, and therefore while the elect are in tentation it is necessary that they live under obedience, and be wearied with labours, but when by reason of their age the fervour of temptation is assuaged, they are ordained keepers of holy vessels, that is become instructours of souls.  Peter. 
I Confess you have given me full satisfaction, and therefore this place of scripture being clearly expounded I pray go on with the holy man's life.   

How St. Benedict broke a glass in pieces by making the sign of the holy cross. CHAP. III.  
Having thus vanquished this tentation, the man of God like a good soil well manured and weeded, brought forth abundant fruit of the seed of virtue. So that the fame of his sanctity began to spread itself more largely. Not far of was a Monastery whose Abbot being dead the whole Convent repaired to the venerable man Benedict, and with earnest persuasions requested him for their Abbot, which he refused for a long time, forewarning them that his manner of life and theirs were not agreeable; yet at length over come with importunity he gave his consent. But when in the same Monastery he began to observe Regular discipline, so that none of the Monks (as in former time) were permitted by their disorder to swerve any way from the path of virtue, they repent themselves of their choice in receiving him for their Superior, whose integrity of life was disproportionable to their perverseness. And therefore when they perceived themselves restrained from unlawful acts, it grieved them to leave their desires, and hard it was to relinquish old customs, and begin a new life: beside the conversation of good men is always odious to the wicked, they began therefore to plot his death, & after consultation had together, they poisened his wine. So when the glass which contained the empoisened drink was according to the custom of the Monastery presented at table to be blessed by the Abbot, Benedict putting forth his hand and maknig the sign of the cross, the glass which was held far of presently broke in pieces, as i● in stead of blessing it, he had thrown a stone against it. By this the man of God perceived easily that the glass had in it the drink of death which could not endure the sign of life. So presently rising up with a mild and cheerful countenance, having called the Brethren together, he thus spoke unto them. Almighty God of his mercy forgive you Brethren, why have you dealt thus with me? Did not I foretell you that my manner of life and yours would not agree: Go and seek a Superior to your liking, for you can have me no longer with you. This said he forth with returned to the solitude he loved so well, and lived there with himself in the sight of him who seethe all things.  Peter. 
I Do not well understand what you mean he lived with himself.  Gregory. 
IF the Holy man had been longer constrained to govern those monks who had all conspired against him, and were so contrary to him in life and manners, it might peradventure have diminished his own vigour and fervour of devotion, with drawing his mind from the light of contemplation, so that over much busied in correcting the faults of others, he might have neglected his own; and so perhaps lost himself & yet not gained others. For as often as by contagious motions we are transported out of ourselves, we remain the same, but not with ourselves, because not looking in to our own actions, we are wand'ring about others things; for do we think that he was with himself who went in to à far country, consumed the portion allotted to him, and after he had put himself in to the service of a citizen of that country, kept his hogs and was glad to fill his belly with the husks they eat; not with standing when he began to consider what he had lost (as the scripture testifieth) being come to himself he said. How many of my father's hirelings have plenty of bread? For if he were before with himself, how was it true that he returned to himself? I may well say therefore that this holy man lived with himself, because he never turned the eye of his soul from himself, but standing always on his guard with great circumspection he kept himself continually in the sight of the all seeing eye of his Creator.  Peter. 
HOw is it then to be understood which is written of St. Peter the Apostle, when he was led by the Angel out of the prison? Who returning to himself said, now I know assuredly that our Lord hath sent his Angel, & hath delivered me out of the hands of Herod, and from all he expectation of the people of the jews.  Gregory. 
TWo ways Peter we are carried out of ourselves: for either by ●ubricity of thought we fall beneath ourselves; or by the grace of contemplation we are raised above ourselves. He therefore that kept the hogs by his inconstancy of mind and uncleanness, fell beneath himself; but he whom the Angel loosed, and ravished in to an ecstasy, was indeed also out of himself, but yet above himself. But both of them returned to them selfes, the one when reclaiming his ●ewd life he was converted at heart, ●he other when from the height of contemplation he returned to his natural and ordinary understanding Thus venerable Benedict in that solitude dwelled with himself for as much a● he kept himself with in his thoughts for as often as by the fervour of contemplation he was elevated, with ou● doubt he left himself as it were beneath himself.  Peter. 
I Like well this you say, but resolve me, I pray you, should he have left those Monks of whom he had once taken charge.  Gregory. 
IN my opinion Peter, a bad community may be tolerated where there are found at least some good which may be helped, but where there is no benefit to be expected of any good, labour is many times lost upon the bad: especially if there be any other present occasions whereni we may do God better service. Now who was there whom the holy man should have stayed to govern, when they had all conspired against him. And many things are considered by the perfect which ought not to be passed in silence; for they perceiving their endeavours to be without effect, depart to some other place there to employ themselues more profitablely. Wherefore that famous Preacher who desireth to be dissolved and be with Christ, unto whom to live is Christ and to dye is gain, did not only desire himself to suffer, but did also animate and encourage others to undergo the like. He I say, being persecuted at Damascus caused himself to be let down from the wall by a cord and basket, whereby he escaped privately. Shall we say then that Paul feared death which he earnestly desired for the love of Christ as appeareth by his own testimony. No surely, but whereas he fore saw that his endeavours there would profit little, with much hazard and difficulty he reserved himself to labour in an other plac● with better success. For this valiant champion of Almighty God would not be confined to so narrow limits but enlarged himself to seek battel● in the open field. So you may observe that the holy man Benedict left not so many incorrigibile in that place, a● he converted to a spiritual life el● where.  Peter. 
YOu say true as both reason and the example alleged proves but I pray, return to prosecute the life of this holy Father.  Gregory. 
THe Holy man for many years increased wonderfully in virtues and Miracles, whereby agreat number in those parts were gathered together in the service of God; So that by the assistance of our Lord jesus he buil● there twelve Monasteries, in each of which he put twelve Monks with their Superiors; and retained a few with himself whom he thought to instruct further. Now began diverse Noble and devout personages from Rome to resort to him; and commended their children to be brought up by him in the service of God. At the same time Eunicius brought unto him Maurus, and Tertullius a Senator his son Placidus both very hopeful children, of which two, Maurus although young yet by reason of his forewardenes in the school of virtue, began to assist his Master; but Placidus was as yet a child of tender years.   

How he reclaimed An indevout Monk. CHAP. IU.  
IN one of those Monasteries which the holy man had built there about was a certain Monk that could not stay at his prayers, but so soon as he saw his brethren knee and dispose themselves for their mental prayer, he would go out, and there spend his wandering thoughts upon worldly and transitory things. For which having been often admonished by his Abbot, he was brought before the man of God, who also sharply reprehended him for his folly; but returning to his Monastery he scarce remembered two days what had been said unto him, for the third day he fell to his old custom, and at the time of prayer went out again, where of when the holy man was informed by the Abbot the second time, he said, I will come myself and reform him. And when he was come to the same Monastery, and the Brethren after the Psalms ended at the accoustomed time betook themselves to prayer; He perceived a little black boy who pulled this Monk out by the hem of his garment; which he insinuated secretly to Pompeianus Abbot of the Monastery, and to Maurus saying, see you not there who it is that draweth this Monk out? who answered no. Let us pray (replied he) that you may likewise see whom this Monkefolloweth. After prayer continued for two days Maurus saw, but Pompeianus could not perceive any thing. The next day when the man of God had finished his prayer, he went out of the oratory and found the Monk standing with out, whom he forth with strake with a wane for his obstinacy and boulddenes of heart, and from that time ever after the Monk was free from the wicked suggestion of the black boy, and remained constant at his prayers. For the wicked fiend as if himself had been beaten, durst no more tempt him to the like offence.   

How by the prayers of St. Benedict A spring issued from the topo of a mountain. CHAP. V.  
THree of the Monasteries which he founded in that place, were built upon the cliffs of a mountain, which was very trouble some to the Monks to be forced to fetch up their water from the lake, for besides the toil, it was also dangerous by reason of the high and steepy descent. Hear upon the Religious of these three Monasteries came all together to the servant of God Benedict; and told him it was very troublesome to go down for water as far as the lake, and therefore the Monasteries of necessity, were to be removed to some more commodious place. The holy man with comfortable words dismissed them, and at night with little Placidus (whom we mentioned before) went up to the rock, and there prayed a long time, and having ended his prayers, he put three stones for a mark in the same place; and so unknown to all, he returned to his Monastery. Not long after when the Brethren came again to him for want of water, go (saith he) and on the rock where you shall find three stones one upon an other dig a little, for All mighty God is able to make water spring from the top of that mountain, that you may be eased of this labour. At their return to the mountain they found already the signs of water in the rock, as Benedict fore told them, so a pit being digged, it was presently full with water which issueth forth so plentifully, that to this day it continueth running down to the foot of the mountain.   

How he miraculously caused the iron head of a bile fallen in to the water, to fasten itself again in the haft. CHAP. VI  
A Certain poor Goth desirous to lead a Religious life, repaired to the man of God Benedict, who most willngly received him; and one day willed the Brethren to give him a bile to cut up brambles in a place which he intended for a garden. This place which the Goth had undertaken to accommodate, was over the lakes side. Whilst the Goth laboured a maine in cutting up the thick briars, the iron slipping out of the handle, fell into the lake in a place so deep, that there was no hope to recover it. The Goth having lost his bile was in great perplexity rune to the Monk Maurus, and told him the mischance, who presently advertised Benedict thereof, and immediately the holy man came himself to the lake, took the haft out of the Goths hand, and cast it in to the water, when behold, the iron rose up from the bottom and entered in to the haft as before, which he there rendered to the Goth saying, take it and work on cheerfully and be not discomforted.   

How Maurus walked upon the water. CHAP. VII.  
ONe day as venerable Benedict was in his cell, young Placidus (a Monk of his) went out to the lake to fetch water, and letting down the bucket to take up water, by chance fell in himself after it, and was presently carried away by the stream à bows shoot from the side. This accident was at the same time revealed to the man of God in his cell, who presently called Maurus saying, Go quickly Brother Maurus, for the child who went to fetch water is fallen in to the lake, and the stream hath carried him a great way. A wonderful thing and not heard of since the time of St. Peter: Maurus having asked and received his benediction upon the command of his Superior, went forth in haste, and being come to the place upon the water to which the child was driven by the stream, thinking still he went upon dry land, took him by the hair of the head, and returned speedily back, but no sooner had he foot upon firm ground, but he come to himself, and looking back perceived that he had gone upon the water, much astonished, and wondering how he had done that which wittingly he durst not adventure. So returning to the holy man, he related what had happened, which venerable Benedict ascribed to Maurus his prompt obedience, and not to his own merits; but contrary wise Maurus attributed it wholly to his command, not imputing the miracle to himself which he had done un wittingly. This humble and charitable contention the child who was saved, was to decide, who said, when I was drawn out of the water, methought I saw my Abbot's garment over my head, and imagined that he had drawn me out.  Peter. 
THese are wonderful things you report, and may be to the aedification of many, and for my own part the more I hear of the good man's miracles, the more I desire to hear.   

How a Crow carried a way à poisoned loaf. CHAP. VIII.  
When as now the places and bordering Countries thereabout were very Zealous in the love of our Lord jesus Christ, many abandoning the vanities of the world, and putting themselves under the sweet yoke of our Redeemer (as it is the custom of the wicked to repine at the virtues of otheres) one Florentius a Priest of a church hard by, and grand father to Florentius our subdeacon, began by the instigation of the devil to oppose himself against the virtuous proceed of the holy man: and injuriously to derogate from his course of life, hindering also as many as he could from resorting to him. But seeing he could not stop his progress, the fame of his virtues still more increasing, and many upon the report of his sanctity refoming their lives daily; he became far more envious and malicious; for he desired himself the commendations of benedict's life, but would not live commendablely. Thus blinded with envy, he sent to the servant of God à poisoned lowfe of bread for an offering; which the man of God received thankfully, although he was not ignorant of the poison in it. There used to come to him at time of dinner à crow from the next forest, which he was accustomed to feed: coming therefore as she was wont, the man of God cast before her the bread that the Priest had sent him: saying I command thee in the name of our Lord jesus-christ to take this bread, and cast where no man may find it. The crow gapeing & spreading herwinges run croaking about it, as though she would have said, I would willingly fulfil thy command, but jam not able. The man of God commanded again saying, take it, take it up, and cast it where no man may find it. So at length she took it up in her beak, and carried ●t a ways & two hours after returned again to receive from his hand her ordinare allovance. But the venerable father seeing the Priest so perversely bend to seek his Life, was more sorry for him, then fearful of himself. When Florentius saw that he could not accomplish his wicked design upon the body of his master, he attempted to try what he could against the souls of his scholars, in so much that he sent seven naked gills in to the garden of the cloister in which Benedict lived, that so playing lasciviously hand in hand, they might entice the Religious to naughtiness. Which when the holy man espied out of his cell, to prevent the fall of his young disciples, considering that all this malice proceeded from hatred to him, he gave place to envy and withdrew himself. So after he had disposed of the oratory's and other buildings, leaving in them à competent number of Brethren with Superiors, he took with him a few Monks, and removed to an other place. Thus the man of God with humility avoided his hatred, whom All mighty God struck with a terrible judgement: for when the foresaid Priest standing in his summar house to his great content and joy, understood that the holy man was gone, the room wherein he was, fell down, crushed and killed him, all the rest of the house remaining immoveable and entire. This Maurus the disciple of the man of God thought fit to signify forth with to Benedict who was yet scarce gone ten miles, willing him to return, for the priest who persecuted him was slain. Which the man of God hearing taken very heavily; both because his enemy was dead, and because his Disciple rejoiced thereat. Where upon he enjoined him a penance for presuming in a joyful manner to bring such news to him.  Peter. 
THese are wonderful strange things, for in the drawing water out of a rock me thinks I behold in him Moses, in raising the iron from the bottom of the water he representeh Elysaeus; in walking on the water Peter, in the obedience of the crow I conceive him an other Helias, in bewailing his enemy's death, à David. That man had united in him the spirits of all the just.  Gregory. 
THe man of God Benedict had in him (Peter) the spirit of God alone, which by the grace of free redemption replenished the hearts of all the elect, of which St. john saith. There was true light which illuminateth every man that cometh in to this world. Of which again he writeth. Of his plenitude and fullness we have all ●eceiued: for the holy ones of God could indeed receive graces from God, but they could not impart them to others. He then gave miracles, or signs of power to the lowly, who promised that he would show the miracle of jonas to his enemies, deigning in their sight to dye, and in the sight of the humble to arise. So that the one should have what they would contemn, and the other what to reverence and love. By which mystery was occasioned, that while the proud were spectators of his ignominious death, the humble with glory might receive power against death.  Peter. 
But declare I pray; whither the holy man removed, or if he wrought miracles in any other place.  Gregory. 
THe holy man by removing changed his habitation, but not his adversary; for he endured their more sharp conflicts. For as much as he found the author of malice openly to assault him. The castle called Cassine is situated upon the side of a high mountain, which stretching forth in a forked manner, environeth the same castle, and riseth in to the air three miles high, on which stood an old temple where Apollo was worshipped by the foolish country people, according to the superstitious custom of the ancient heathens. Round about it likewise grew woods and groves in which even until that time the paynims offered their idolatrous sacrifices. The man of God coming to this place, broke down the idol, over threw the altar burned the groves, and of the temple of Apollo made a chapel which he dedicated to St. Martin, & where the profane altar had stood, he built a chapel of St. john, and by daily preaching converted many of the people there about. But the old enemy incensed with these proceed, not covertly, or obscurely, but openly & visibly appeared in the sight of the father, and with hideous cries complained of the violence he suffered in so much, that the brethren heard him, although they could see nothing. For as the venerable told his Disciples the wicked fiend represented himself to his sight all on fire, and with flaming mouth and flashing eyes; seemed to rage's against him. And then they all heard distinctly what the wicked spirit said. For first he called him by his name, and when the man of God would make him no answer, he fell to rail and revile him. And whereas before he cried Benedict, Benedict, and saw he could get no answer; them he cried maledict not Benedict (that is cursed not blessed) what hast thou to do with me? why dost thou ve●e me? But now we shall behold new assaults of the enem●e against the servant of God, to whom he ministered not so much com●●●s willingly, as occasions of victory against his will.   

How an huge stone by his prayer was made portable. CHAP. IX.  
ONe day as the Brethren were building the celles of the cloister, there lay à stone in the midst which they determined to lift up, and put in to the building; and when two or three were notable to move it, they set more to it; but it remained as immoveable as if it had been fixed in the ground, so that it was easy to conceive that the enemy sat upon it, since that so many men were not able to lift it. After much labour in vain they sent to the man of God with his prayers to drive away the enemy, who presently came, and having first prayed, made the sign of the cross over it, when behold, the stone was as easily lifted as if it had no weight at all.   

How the kitchen by the illusion of the enemy appeared all on fire. CHAP. X.  
THen the man of God advised the Brethren to dig in the place where the stone lay, when they had entered a good deepness, they found a brazen idol, which happening for the present to be cast by in the kitchen, presently there seemed a flame to rise out of it, and to the sight of all the Brothers it appeared that all the kitchen was on fire, and as they were cryeing one to another, and casting water to quench this fire, the man of God hea●ing the noise came, & perceiving that there appeared fire in the eyes of the Brethren, and not in his, he presently inclined himself to prayer, and called upon them whom he saw deluded with an imaginary fire, willing them to sign their eyes that they might behold the building entire, and not that fantastical fire which the enemy had counterfeited.   

How a boy crushed with the fall of a wall was healed. CHAP. XI.  
Again when the Brethren were raising the wall à little higher for more convenience, the man of God was at his devotions in his cell, to whom the enemy in an insulting manner appeared, and told him he was going t● his Brethren at work; the man of Go● strait waise by a messenger advertised the Brethren there of, warning them to have a care of themselves for the wicked enemy was at that hour come to molest them. Scarce had the messenger told his errand, when the malignant spirit over threw the wall that was a building, and with the fall thereof bruised a young Monk, son to a certain Senator. Hereat all of them much grieved, and discomforted, not for the loss of the wall; But for the harm of their brother, brought the heavy tideing to their venerable Father Benedict, who bid them bring the youth to him who could not be carried but in a sheet, by reason that not only his body was bruised, but also his bones crushed with the fall. Then he willed them to lay him in his cell upon his mat where he used to pray: So causeing the Brethren to go out he shut the door, and with more than ordinary devotion fell to his prayers. A wonder to hear, the very ●●me how●e he sent him to his work again whole and sound as ever he was ●efore to help his Brethren in making ●p the wall; whereas the enemy ho●ed to have had occasion to insult over Benedict by his death.   

Of Monks who had eaten out of their Monastery. CHAP. XII.  
NOw began the man of God by the spirit of prophecy to foretell things to come, & to certify those that were present with him of things that passed far of. For it was the custom of the Monastery that the Brethren sent abroad about any business, should neither eat, nor drink, till their return, this in the practice of the rule being carefully observed, one day some Brethren upon occasion went abroad, and were forced to stay later than usually, so that they rested & refreshed themselves in the house of a certain devout woman of their acquaintance Afterwards coming home very lat● they asked as was the custom the Abbot's blessing. Of whom he straight way demanded saying, where dine● you? they answered no where; he replied, why do you lie? did you no● go in to such à woman's house? eat● you not there such, and such meats drank you not so many cups? Whe● the venerable Father had told them both the woman's lodging, the seueral● sorts of meats, with the number o● their draughts. They all in great terror fell down at his feat, and with acknowledgement of all they had done confessed their fault, which he strait ways pardoned, persuading himself they would never after attempt th● like in his absence, knowing he was always present with them in spirit.   

How he reproved the Brother of Valentinian the Monk for eating by the way. CHAP. XIII.  
Moreover the Brother of Valentinian the Monk, whom we mentioned in the beginning, was very devout although but a Saecular, he used every year once to go from his dwelling to the Monastery, & that fasting, that he might partake of the prayers of the servant of God, and see his Brother. As he was in his way an other travailer who carried meat with him put himself in to his company, and after they had travailed a good while he said to him. Come Brother let us refresh ourselves, lest we faint in the way. God forbidden (answered the other) by no means Brother, for I never use to go to the venerable Father Benedict but fasting. At which answer his fellow travailer for the present said no more; when they had gone a little farther, he moved him again, but he would not consent, because he resolved to keep his fast. So the other was a while silent, and went on forward with him, after they had gone agreat way wearied with long travail, in their way they came to a meadow, and a spring with what else might delight them there to take their repast. Then said his fellow travailer loehere is water, here is a meadow, here is a pleasant place for us to refresh and rest us a while, that we may without endangering our health make an end of our journey. So at the third motion (these words pleasing his ear, and the place his eye) he was over come, consented and eat. At the evening he came to the Monastery, where conducted to the venerable Father he craved his benediction and prayers. But presently the holy man reproved him for what he had done in the way saying, what was it Brother that the malignant enemy suggested to thee in the way by thy fellow traveller. The first time he could not prevail, nor yet second, but the third time he prevailed, and obtained his desire. Then the man acknowledging his fault, and frailty, fell at his feet more sorry for his offence by reason that he perceived he had offended although absent in the sight of Father Benedict.  Peter. 
I Discover in the breast of the holy man, the spirit of Helisaeus which was present with his disciple far of him.   

How he discovered the dissimulation of king Totila. CHAP. XIV.  Gregory. 
BE silent Peter with patience that you may understang stranger things. For in the time of the Goths, their king informed that the holy man had the gift of prophecy: as he went to wards his Monastery he made some stay à little way of, and gave notice of his coming, to whom answer was made from the Monastery, that he might come at his pleasure; the king of a treacherous nature attempted to try, wheter the man of God had the spirit of prophecy. There was one of his followers called Riggo, whom he caused to put on his royal robes and buskins on his feet, and so commanded him taking on him the king's person to go forward towards the man of God, three of his chief pages attending upon him, to wit Vsilrike, Roderike, and Blindine, to the end they should wait upon him in the presence of the servant of God, that so by reason of his attendance, and purple robes he might be taken for the king. When the said Riggo with his brave apparel and attendance entered the cloister, the man of God sat a far of, and seeing him come so nigh as he might hear his voice, he coyed to him, saying, put of son, put of that thou carriest it is not thine. Riggo strait ways fell to the ground sore abashed for having praesumed to delude the holy man, all his followers likewise fell down astonished, and rising they durst not approach unto him, but returned to their king, and trembling related unto him how soon they were discovered.   

How Benedict by prophecy foretold the king, and Bishop of Canusina future events. CHAP. XV.  
AFter this, king Totila came himself to the man of God, whom so soon as he saw sitting a far of, he durst not come nigh, but fell prostrate to the ground, the holy man twice or thrice bade him rise, but he durst not get up, than the holy man came himself to the king & lifted him up and sharply reprehendet him for his wicked deeds, moreover he foretold him in few words what should befall him. saying, much mischief hast thou done, much wickedness hast thou committed, at least now give over thy iniquity. But I foresee thou wilt enter into Rome, thou wilt pass the seas, reign nine years, and dye the tenth. At the hearing where of the king sore apalled, craved his prayers, and departed, from that time forward he was less cruel, and not long after he went to Rome, thence failed in to Sicily, and the tenth year by the just judgement of God lost both life & crown: moreover the Bishop of the Diocese of Canusina used to come to the servant of God and for his virtuous life was much respected. He conferring with him concerning the coming of Totila, and the taking of the city of Rome. The city doubtless (said the Bishop) will be so spoiled, and dispeopled by this king, that it will never more be in habited. To whom the man of God answered, Rome (said he) shall never be destroyed by the paynims; but with lightning, tempest, and earthquakes shall decay in itself. The verity of which prophecy is already sufficiently manifested, for in this city we see the walls ruined, houses overturned, and churches thrown down with tempestuous winds, and we may observe buildings to decay, and daily fall to ruin. Although Honoratus his disciple (from whose relation I had it) told me he heard it not himself, from his own mouth, but was told it by the Brethren.   

How venerable Benedict for a time disposessed à certain Clerk from the Devil. CHAP. XVI.  
AT that time one of the clergy of the church of Aquine was molested with a wicked spirit whom the venerable man Constantius Bishop of that Diocese had sent to diverse Martyr's shrines to be cured; but the holy Martyrs would not free him, that the gifts of grace in Benedict might be made manifest. He was therefore brought to the servant of Almighty God Benedict, who with prayers to our Lord jesus-christ presently driven out the enemy. Having cured him he commanded him saying. Go, and hereafter never eat flesh, and praesume not to take holy orders, for what time soever you shall praesume to take holy orders, you shall again become slave to the devil. The Clerk therefore went his way, and (as present punishments make deep impressions) he carefully for a while observed this command. But when after many years all that were above him there in holy orders were dead, seeing also his inferiors to be promoted before him by reason of their holy orders, he grew careless, and forgetful of what the man of God had so long ago said unto him, so that he like wise went, and received priest hood when presently the devil who before had left him, again took power of him, and never ceased to torment him till he severed his soul from his body.  Peter. 
THe holy man I perceive understood the secret decrees of God, in that he knew this Clerk to be delivered to the power of the enemy, lest he should praesume to receive holy orders.  Gregory. 
Why should not he know the secret decrees of the divine providence, who kept the commandments of God, sith it is written that he who adheereth to God is one spirit with him.  Peter. 
IF he who adheereth to our Lord become one spirit with him, how comes the same excellent Preacher to say: who hath known the mind of our Lord, or who hath been his counsellor? for it seems altogether unlikely that he who is made one with an other, should not know his mind.  Gregory. 
HOly men so far as they are one or united with God are not ignorant of his ordinances as the same Apostle saith. For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God no man knoweth, but the spirit of God. And to show that he knew the things of God he addeth. And we have received not the spirit of this world, but the spirit that is of God. And again that eye hath not seen, nor ear hath neard, neither hath it ascended ●n to the heart of man what things God hath prepared for those that love him; but to us God hath revealed by his spirit.  Peter. 
IF then those thing which appertained to God were revealed to the said Apostle by the spirit of God. What meaneth he to make this preamble saying. O depth of the riches of the wisdom and knowledge of God: how incomprehensible are his judgements, and his ways unsearchable? But as I am saying this, another quaestion ariseth: for the Prophet David saith to our lord In my lips I have uttered all the judgements of thy mouth. And whereas it is less to comprehend or know, then to pronounce, what is the reason St. Paul should affirm that the judgements of God are incomprehensible, and David professeth not only to know them, but also with his lips to express them?  Gregory. 
TO both these difficulties, I briefly answered before when I said, that holy men (so far as they are one with God) are not ignorant of the mind of our Lord: for all that devoutly seek God, in their devotion, and contemplation, are with God, but in regard they are depressed with the weight of this corruptible body, they are not wholly with God, and therefore for as much as they are united with God they know his secret judgements, of which likewise they are ignorant, for as much as in respect separated from him: And so they profess his judgements incomprehensible which they cannot as yet thoroughly understand. But they who in spirit adheere unto him, in this adhaesion to God know his judgements either by the sacred words of scripture, or by hide revelations, so far as they are capable; these therefore they know and declare, but they are ignorant of those which God concealeth. Where upon the Prophet David when he had said in my lips I will pronunce all thy judgements, immediately addeth of thy mouth, as if he had said plainly. Those judgements I could both know, and pronounce which thou didst tell me, for those which thou speakest not, thou concealeth from our knowledge. Thus the saying of the Prophet agrieth with that of the Apostle, for the judgements of God are both incomprehensible, & also those which proceed from his mouth are uttered with the lips of men, for being so manifested they may be both conceived and expressed by men, nor can they be concealed.  Peter. 
BY occasion of the difficulty I propounded, you have explicated and reconciled the testimonies alleged, but if there remain aught concerning the virtue of this Man I pray declare it.   

How S. Benedict foretold the destruction of his Monastery. CHAP. XVII.  Gregory. 
A Certain noble man named Theoprobus was by this holy Father S. Benedict converted from the pleasures of the world to the Service of God, who for his virtuous life was very familiar, and intimate with him. He entering one day in to the holy man's cell found him weeping bitterly, and when he had expected a good while, and saw he did not give over (although it was his custom in prayer mildly to weep, and not to use any doleful lamentations) he boldly demanded of him the cause of so great grief. To whom the man of God presently replied. All this Monastery I have built with what soevere I have prepared for my Brethren, is by the judgement of Almighty God delivered ●o the heathens: and I could scarce obtain to save the lives of the monks ●n this place; His words Theoprobus ●eard; But we see them verified in ●he destruction of his Monastery by ●he Longobardes'. For of late these langobards by night when the Religious were at rest, entered the Monastery, and ransacked all, yet had not ●he power to lay hand on any man. But All mighty God fulefilled what he had promised to his faithful servant Benedict, that although he gave their goods in to the hands of the paynims, yet he praeserued their lives. In this blessed Benedict did most clearly resemble S. Paul whose ship with all its goods being lost, it pleased God to bestow upon him the lives of all those who were with him.   

How S. Benedict discovered the hiding of a Flagon of wine. CHAP. XVIII.  
Our Monk Exhilaratus whom you know well, on a time was sent by his master with two wooden vessels (we call flagons) full of wine to the holy man in his Monastery. He brought one, but hide the other in the way not withstanding the man of God although he was not ignorant of any thing dove in his absence, received it thankfully, and advised the boy as he was returning back in this manner; Be sure child, thou drink not of that flagon which thou hast hid, but turn the mouth of it downward, and then thou wilt perceive what is in it; He departed from the holy man much ashamed, and desirous to make further trial of what he had heard, held the flagon à side and presently there came forth a snake, at which, the boy was sore affrighted, and terrified for the ●uill he had committed.   

How the man of God reproved a Monk for receiving certain napkins. CHAP. XIX.  
NOt far distant from the Monastery was a certain town, in which no small number of people by the moving exhortations of Benedict were converted from their superstitious idolatry. In that place were certain religious women, and the servant of God Benedict used to send often some of his Brethren thither to instruct and edify their souls. One day as his custom was he appointed one to go; But the monk that was sent after his exhortation took of the Nuns some small napkins, and hide them in his bosom. As soon as he came back the holy Father began very sharply to rebuke him saying: How hath iniquity entered thy breast: The monk was amazed, and because he had forgot what he had done, he wondered, why he was so reprehended. To whom the holy Father said. What? Was not I present when thou tookest the napkins of the hand maids of God, and didst put them in thy bosom? where upon he presently fell at the feet of the holy man, and repenting his folly threw away the napkins which he had hid in his bosom.   

How the man of God understood the proud thought of one of his Monks. CHAP. XX.  
ONe day as the venerable Father late in the evening was at his repast, it happened that one of his monks who was son to a lawyer held the candle to him: and whilst the holy man was eating he standing in that manner began by the suggestion of pride to say with in himself. Who is ●e whom I should wait upon at ta●le, or hold the candle unto with such attendance? Who am I who should derue him? To whom the man of God presently turning checked him sharply saying; sign thy breast Brother, what is this you say? make the sign of the cross on your breast. Then he forth with called upon the Brethren; and willed them to take the candle out of his hand, and bade him for that time to ●eaue his attendance, and sit down quietly by him. The monk being asked afterward of the Brethren concerning his thoughts at that time, confessed to them how he was puffed up with the spirit of pride, and what contemptible words he harboured in his thought against the man of God. By this it was easily to be perceived that nothing could be kept from the knowledge of venerable Benedict, who was ●ble to penetrate the very secret thought of the heart.   

Of two hundred bushels of meal miraculously brought to the Monastery gate. CHAP. XXI.  
AT an other time also in the country of Campania began a grea● famine, and great scarcety of victuals so that all the wheat in Benedict hi● Monastery was spent, and but fiu● loaves of bread remained for the brethren's refection. When the venerabl● Father perceived them sad, and discontented, he endeavoured by a mild an● gentle reproach to reprehend thei● pusillanimity, and with fair promise to comfort them saying: why are you sad for want of bread? to day you are in want, but to morrow you shall have plenty. The next day there were found two hundred sacks of meal before the Monastery gates, by whom God● Almighty sent it as yet no man knoweth. Which when the monks beheld they gave thankes to God and by ●is were taught in their greatest want ● hope for plenty.  Peter. 
But resolve I pray, is it to be thought that this servant of God ●ad continually the spirit of prophe●●, or only at certain times with ●●me discontinuance?  Gregory. 
THe spirit of prophecy Peter doth not always cast his beams upon ●●e understanding of the prophets; for ●s it is written of the holy Ghost. He ●●eatheth where he will; so likewise ●ust we conceive also when he plea●●th. And therefore Nathan being demanded by the king if the might build ●he temple, first advised him to do ●●, afterward forbade him. This was ●he reason that Helyzaeus knew not ●he cause why the woman wept; but said to his servant. Who did oppose ●e let her alone, for her soul is in anguirh, ●● our Lord hath concealed it from me, a●● not made it known. Thus God Almighty of his great mercy disposet with singular providence; to the en● that by giving the spirit of prophesy some times, and at other times with drawing the same, the minds of th● Prophets be both elevated above themselues; and also be truly humbled, fo● by receiving the spirit they may kno● they are inspired by God, and against when they receive it not, they ma● consider what they are of themselves.  Peter. 
IT standeth with good reason wha● you have said; but I beseech you prosecute whatels you remember o● the venerable Father Benedict.   

How by a Vision he gave order to contriuc à Monastery. CHAP. XXII.  
AN other time the holy Father was requested by a certain devout an to send some of his disciples to ●●ild a Monastery in a mannourie of ●s near the city Tarracina; to which ●●quest he condescended, and made ●oise of his monks whom he sent, appointing them an Abbot with a provost, and as they were setting for●ard on their journey he spoke to thē●ying: Go, and upon such à day I ●ill come, and show you where to con●●iue the oratory, where the refectory, ●●d lodging for guests, or what else ●●all be necessary. So they received his ●●essing and departed in hope to see ●im at the appointed day, for which ●●ey praepared all things they thought ●●t, or necessary for their venerable ●ather and his company. The night before the appointed day, the man o● God appeared in sleep to him whom he had constituted Abbot and to hi● Provost, and described to them mos● exactly how he would have the building ordered. And when they a wake● they related to each other what they had seen: yet not altogether relying upon that vision, they expected th● holy man according to his promise but seeing he came not at his appointed time, they returned to him very pensive saying: we have expected (Father) your coming as you promised, but you came not to show us where and what we should build. The holy man answered. Why Brethren? Why do● you say so? Did not I come according to my promise? And When said they came you? Did not I replied he, appear to each of you in your sleep, & described every place? Go and according to the direction was given you in that vision, contrive the Monastery. A● these words they were much astonished, and so returning to the manor they erected the building according to the revelation.  Peter. 
I Would gladly be informed how and in what manner he could express his mind to them so far of; so that they should both hear, and understand by an apparition.  Gregory. 
What is the reason, Peter, thou dost so curiously search out the manner how it was done? It is evident that the spirit is of a more noble and excellent nature than the body. And we are taught by the scripture how the Prophet was taken up in jury, and set down with the dinner he carried with him in Chaldee; who after he had refreshed an other Prophet with his victuals found himself again in Iury. If then Abacuc in à moment could corporally go so fare, and carry his dinner; what wonder if the holy man obtained to go in spirit, & intimate to the spirits of his brethren what was necessary? That as the other went corporally to convey corporal food, so he might go in spirit to inform them of things concerning a spiritual life.  Peter. 
I Confess by this your discourse you have given full satisfaction to my doubt, yet I would gladly know what kind of man he was in his common conversation.   

How certain Religious women were absolved after their death. CHAP. XXIII.  
EVen his ordinary discourse (Peter) had a certain efficatious virtue, for his hart being elevated in contemplation, would not let à word pass from him in vain. Nay if at any time he had uttered any thing by way of threatening, rather than determining, his words had the same force and effect as if he had absolutely decreed it. For not far from his Monastery two Nuns of noble race and parentage lived in a place of their own, and a certain religious man provided them all things for the exterior; but as in some, nobility of birth causeth baseness in mind, so that those who bear in mind their own greatness, do less humble themselves in this world: these foresaid Nuns had not as yet refrained their tongues by a religious habit, but by their unadvised speeches oftentimes provoked to anger the good man who had care over them. Wherefore after he had for a long time endured their contumelious language, he complained to the holy man of the in●uryes he suffered; which as soon as the man of God heard, he commanded them forth with saying: have care of your tongues, for if you do not amend, I excommunicate you: which sentence of excommunication not withstanding he did not pronounce, but threaten. Yet for all this they nothing changed in their former conditions, within a few days after, departed this life, and were buried in the church, at such time as in the church à solemn Mass was song, and the deacon (as the custom is) cried aloud: if there be any that communicateth not, let him go forth: then the Nurse of the two virgins (who used to make offerings to our Lord for them) saw them rise out of their graves, and go forth. This she observed sundry days, that always when the Deacon cried in that manner, they went out not able to remain in the church, and calling to mind what the man of God had said unto them, whilst they were living (for he excluded them from communion unless they amended their language and manners) she with great sorrow informed the servant of God what she had seen who presently with his own hands gave offering, and said: go, and cause this oblation to be offered to our Lord, and they shall be no longer excommunicated. When therefore this offering was made, and the Deacon according to the ceremony cried out, that such as did not communicate should go out of the church they were not seen to go forth any more; whereby it was apparent; that whereas they went not forth with the excommunicated, they were admitted by our Lord to communion.  Peter. 
IT is marvellous strange that this venerable and holy man as yet li●ing in this mortal life, should be able ●o release those who were under the invisible tribunal.  Gregory. 
ANd was not he (Peter) in this mortal life to whom it was said: whatsoever thou ' shalt bind upon earth, shall be also bound in heaven, and whatsoever thou shalt unbind on earth, shall be also unbound in heaven. Whose place, and authority in binding, and looseing they possess, who by faith and virtuous life obtain the dignity of holy government. And that man (an earthly creature) might receive this sovereign power; the Creator of heaven, and earth came down from heaven, and for the redemption of man kind, God himself became man, that this spiritual power might be granted to flesh▪ For so Almighty God condescending (as it were) beneath himself, raised our weakness abowe itself.  Peter. 
HIs miraculous power is confirmed with good reason.   

How a Boy was cast out of his grave. CHAP. XXIV.  
ON a time à certain young Monk of his, who was over much affected towards his parents, went out of the Monastery without his benediction; and the very same day as soon as he was come to them, he died, and being buried, the day following they found his body cast up, which they interred the second time, and the next day after it was found in like manner lying above ground as before. Hear upon they ran straightway, and fell at the feet of the most Father Benedict imploring his aid. to whom the man of God with his own hand gave an host of the blessed Sacrament, saying. Go, and with all reverence lay this host of the body of our Lord upon his breast, and so bury him. This done the earth kept his body, and never after cast it up. By this you perceive (Peter) of what merit this man was with our Lord jesus Christ, sith the very earth cast forth the body of him who had not received the blessing of Benedict.  Peter. 
I Do plainly perceive it, and am much astonished thereat.   

Of a Monk who leaving his Monastery met a Dragon in the way. CHAP. XXV.  Gregory. 
ONe of his Monks of a wandering, and unconstant disposition would by no means abide in the Monastery. And although the holy man had often reproved, & admonished him of it, he remained deaf to all persuasions, and oftentimes entreated earnestly to be released from the congregation. So the holy Father overcome with this importunity in anger bid him be gone. Scarce was he got out of the Monastery, when he met in the way à Dragon that with open mouth made towards him, and seeing it ready to devour him, he began to quake, & tremble crying out aloud help, help, for this Dragon will devour me. The Brethren upon this sudden noise ran out, yet saw no Dragon, but found the Monk panting, and affrighted; so they brought him back again to the Monastery, who forth with promised never to departed from the Monastery; and from that time he remained always constant in his promise, as who by the prayers of the holy man was made see the Dragon ready to devour him, which before he had followed undiscovered.   

How St. Benedict cured a boy of the leprosy. CHAP. XXVI.  
I Will also relate what I heard of a very honourable man named Anthony, who affirmed that a servant of his Father fell into à leprosy, in so much that his hair fell of, and his skin wa● swollen, so that he could no long hide the deformity of his disease daily increasing- This servant was sent by the gentleman's Father to the man of God, and by him restored to his perfect health.   

How St. Benedict miraculously procured money for à poor man to discharge his debt. CHAP. XXVII.  
NOr will I conceal that, which his Disciple Peregrine was wont to relate, how an honest poor man constrained by necessity of a debt, thought his only remedy was to have recourse to the man of God; So he came to the monastery, where meeting with the servant of God, he told him how he was extremely urged by his creditor for the payment of twelve shillings. The venerable Father answered him, that in very deed he had not twelve shillings, but yet he comforted his want with good words saying: go, & after two days return hither again; for at this present I have it not to give you. These two days as his custom was he spent in prayer; and upon the third day, when the poor debtor came again, there was found thirteen shillings upon a chest of the Monastery, that was full of corn, which the man of God caused to be brought him, and gave them to the distressed man, that he might pay twelve, and have one to defray his charges. But to return to the relation of such things as I learned of his disciples of whom I spoke in the beginning. There was a certain man had an adversary, who bore him deadly hatred, and so great was his malice that he gave him poison in his drink, which potion although it procured not his death, yet it so altered his colour that his body became all speckled like a leper. This man was brought to the holy Father, who by his only touch, caused the diversity of colours to vanish away, and restored him to his health.   

How a glass bottle cast down upon stones was not broken. CHAP. XXVIII.  
AT such time as the great famine was in Campania, the man of God gave all he had to those he saw in want and necessity; in so much that there was no provision almost left in the expense, save only a little oil in a glass vessel; yet when one Agapitus a subdeacon came humbly entreating to have a little oil given him, the man of God (who had resolved to give all upon earth, that he might have all in heaven) commanded this little oil that was left to be given him. The Monk who was dispencier heard his command, but was loath to fulfil. And the holy man a little after demanded whether he had done what he willed him, the Monk answered that he had not given it, saying that if he should have given that, there would be nothing left for the Religious; hereat the good Father much displeased, bade some other take the glass bottle in which there remained a little oil & cast it out of the window, that nothing of the fruits of disobedience might be left to pester the Monastery; which was accordingly done: under the window was a steep fall full of huge rough stones, upon which the glass fell, yet it remained as whole, and entire as if it had not been thrown down, so that neither the glass was broke, nor the oil spilt; which the man of God commanded to be taken up and given to him that asked it. Then calling the Monks together he rebuked the Religious man before them all for his pride, & want of confidence.   

How an empty ton was filled with oil. CHAP. XXIX.  
Having ended the chapter he and all the Monks fell to their prayers. In the place they prayed was an empty ton close covered. As the holy man continued his prayer the cover of the said ton began to be heaved up by the oil increasing under it, which run over the brim of the vessel upon the floor in great abundance. Which so soon as the servant of God Benedict beheld, he forth with ended his prayer, and the oil ceased to run over. Then he admonished the distrustful, and disobedient Monk to have confidence in God, and learn humility. So the Brother thus reprehended was much ashamed, because the venerable Father did not only by word admonish him; but also did miraculously show the power of Almighty God. Nor could any man afterwards doubt of what he promised, sith as it were in a moment: for a glass bottle almost empty he had restored a ton full of oil.   

How he dispossessed a Monk. CHAP. XXX.  
ONe day as he was going to S. john's chapel, which stands upon the very top of the mountain, he met the subtle enemy upon a mule in the habit, and comportment of a physician, carryeing a horn, and a mortar, who being demanded whither he went, answered he was going to the Monks to minister a potion. So the venerable Father Benedict went forward to the chapel to pray, and having finished returned back in great haste, for the wicked spirit found one of the ancient Monks drawing water, and praesently he entered into him, threw him down, and tortured him pitifully. As soon as the holy man returning from prayer found him thus cruelly tormented, he only gave him a blow on the cheek with his hand, and immediately drove the wicked spirit out of him, so that he durst never after return.  Peter. 
I Would know whether he obtained these great miracles always by prayer, or did them sometimes only by the intimation of his will.  Gregory. 
THey who are perfectly united with God as necessity requireth, work miracles both ways; sometimes by prayer, sometimes by power; for sith according to St. john, As many as received him, he gave them power to be the children of God; what wonder is it if they have the privilege, and power to work miracles who are exalted to the dignity of the children of God. And that both ways they work miracles is manifest in St. Peter, who by prayer raised Tabytha from death; and punished with death Ananias and Saphira for their falsehood. For we do not read that he prayed when they fell down dead; but only that he rebuked them for their fault committed. It is evident therefore that these things are done sometimes by power, sometimes by petition; sith that by reproof he deprived these of their life; and by prayer revived the other. But now I will produce two other acts of the faithful servant of God Benedict, by which it shall appear evidently, that some things he could do by power received from heaven, and others by prayer.   

How St. Benedict loosed a Husbandman by his only sight. CHAP. XXXI.  
A Certain Goth named Galla, was of the impious sect of the Arians. This fellow in the time of their king Totila was most maliciously bend against all good, and devout catholics; in so much that if any clergy man, or monk came in his sight, he was sure not to escape alive from him: This man enraged with an insatiable covetousness of spoil, and pillage, light one day upon a husbandman whom he tortured with several torments; the man not able to endure the pain, professed that he had committed his goods to the custody of the servant of God Benedict, this he feigned to the end he might free himself from torments, and prolong his life for some time. Then this Galla gave over tormenting him, and tying his arms together with a strong cord, made him run before his horse, to show him who this Benedict was that had received his goods to keep. Thus the poor man run before him with his hands bound, & brought him to the holy man's Monastery, whom he found sitting alone at the Monastery gate, and reading. Then the countryman said to Galla who followed furiously after him: lo this is the holy man Benedict, whom I told you of. The barbarous ruffian looking upon him with enraged fury, thought to affright him with his usual threats, an with hideous noise cried out unto him rise, rise, and deliver up this fellow's goods which thou hast taken into thy custody. At these clamorous words the man of God suddenly lifted up his eyes from reading, and saw him with the husbandman whom he kept bound, but as he cast his eye upon his arms, in a wonderful manner the cords began to fall of so quickly, that no man could possibly have so soon untied them. When Galla perceived the man whom he brought ●ound so suddenly loosened, and at ●●berty, strooke in to fear at the sight of so great power he fell prostrate, and ●●owing his stiff, and cruel neck at the ●oly man's feet, begged his prayers. Not with standing the holy man rose not from his reading, but called upon his brethren to bring him to receive his benediction; when he was brought again unto him, he exhorted him to ●eaue his barbarous and inhuman cruelty. So pacified by the holy man's admonition, he departed never after presuming to ask any thing of the country man, whom the man of God unloosed not by touching, but by cas●ing his eye upon him. Thus you see (Peter) as I said before that those who ●re the true servants of almighty God, sometimes do work miracles by a commanding power; for he who sitting still abated the fury of that terrible Goth, and with his only look unloosed the cords where with the innocent man's arms were fast pinioned, showeth evidently by the quick, an● speedy exhibition of the miracle, tha● he wrought it by a power received, & actually resideing in him. Now I wil● also show you how great, and strange ● miracle he obtained by prayer.   

How he raised a dead man to life. CHAP. XXXII.  
AS he was one day in the field labouring with his Brethren, ● certain peasant came to the Monastery caryeing in his arms the dead body of his son, and with pittiful● lamentation for the loss of his only son, inquired for the holy Father Benedict. Understanding that he was in the field, he presently laid down th● dead corpse at the Monastery gate, and as one distracted through grief, began to run to find out the venerable Father. At the same time the ma● of God was coming home with his Brethren from labour, whom when he distressed man espied, he cried out ●nto him, Restore me my son, Restore me my son. At the hearing hereof the man of God made a stop, and ●aid: what friend have I taken your ●onne from you? The man replied he ●s dead, come, and raise him. When ●he holy man heard this, he was much grieved, and said, Go Brethren, go, ●his is not a work for us but for such ●s were the holy Apostles. Why will ●ou impose burdens upon us which we cannot bear? Not withstanding the ●han enforced with excessive grief, persevered in his earnest petition, swea●ing that he would never departed until ●e raised his son to life. Then the ●an of God demanded saying where ●he? He answered: his body lieth at ●he Monastery gate. Wither when ●he man of God with his Brethren was ●ome, he kneeled down, and laid himself on the body of the child: ●hen raising himself with his hands held up towards heaven he prayed: ● Lord regard not my sins but th● faith of this man who craveth t● have his son restored to life, and restore again to this body the soul which thou hast taken from it. Scarce had he finished these words, but a●● the body of the child began to trembl● at the reentry of the soul, that in th● sight of all who were present, he wa● seen with wonderful quakeing t● pant & breathe whom he presently took by the hand, & delivered him a live & sound to his Father. It seems to me (Peter) he had not this miracle actually in his power, which he prostrated himself to obtain by prayer.  Peter. 
What you have said is undoubtedly true, for you effectually prove, & confirm by deede● what was said in words. But (I pray certify me, whether holy men can effect, and obtain what so ere they will, or desire.   

Of the Miracle wrought by his sister Scholastica. CHAP. XVII.  Gregory. 
Who was ever (Peter,) in this life more sublime in perfection, & sanctity chan. St. Paul, who not with standing three times craved of our Lord to be free from the motions of the flesh, yet could not obtain it? To this purpose I must tell you à passage concerning the venerable Father Benedict, that there was some thing he desired, and was not able to accomplish. His sister Scholastica who was consecrated to God from her very childhood, used to come once a year to see him; unto whom the man of God was wont to go to à house not far from the gate with in the possession of the Monastery. Thither she came one day according to her custom, and her venerable brother like wise with his disciples, where after they had spent the whole day in the praise of God, and pious discourses, the night drawing on, they took their refection together. As they were yet setting at table, and protracting the time with holy conference, the virtuous, and Religious virgin his sister began to importune him saying: I beseech you (good Brother) leave me not this night, that we may entertain ourselves until next morning in discourses of the joys of heaven. To whom he answered. What is this you say, sister? by no means can I stay out of my Monastery. At this time the sky was very clear, and not a cloud was to be seen in the air. The holy Nun therefore hearing her Brother's denial, laid her hands upon the table fast closed together, and upon them inclined her head to make her prayer to Almighty God: As she raised up her head again from the table, on a sudden began such vehement lightning, and thunder, with such abundance of rain that neither venerable Benedict, nor his Brethren were able to put foot out of doors. For the holy virgin when she leaned her head on her hands, poured forth a flood of tears upon the table, by which she changed the fair weather into foul, and rainy. For immediately followed that inundation of waters, and such was the coherence with her prayers, and the storm; that as she lifted up her head, the crack of thunder was heard; as if the raising up of her head, and the bringing down these floods of rain had concurred in one and the same instant. The holy man perceiving that by reason of thunder, and lightning with continual showers of rain, he could not possibly return, was in great anguish of mind, and said unto her: God Allmighty forgive you (sister) what is this you have done? she repleyed, I made my request to you, & you would not hear me; I prayed to Almighty God, and you see he hath granted it. Now therefore if you can go forth to the Monastery, and leave me. But he not able to return was forced to stay against his will. Thus it so fell out that they spent the night in watching, and received full content in spiritual discourse of heavenly matters. By this it appears (as I said before) that the holy man desired some thing which he could not obtain. For if we consider the intent of the venerable Father, without quaestion he would have had the fair weather to continue in which he came forth. But it pleased Almighty God, by means of a woman miraculously to cause the contrary. And no wonder if at that time, a woman were more powerful than he, considering she had a long desire to see him; and therefore sith as St. john affirmeth God is charity with good reason she was more powerful who loved more.  Peter. 
I Grant it, and am wonderfully taken with your discourse.   

How St. Benedict saw the soul of his sister in form of a dove. CHAP. XXXIV.  
THe next day the holy, and Religious virgin went home to her cloister, and the man of God to his Monastery. Three days after standing in his cell, he saw the blessed soul of his sister departed out of the body, and inform of a dove ascend, and enter into the celestial mansions. Wherefore with joy congratulating her heavenly glory, he gave thankes to God in hymns, and praises, and strait ways certified his Brethren of her departure, whom he forth with sent to bring her body to the Monastery, and caused it to be buried in the same tomb that he had praepared for himself. To the end their bodies might not be separated by death, whose minds were always united with God.   

How the whole world was represented before his eyes: And of the soul of Germane Bishop of Capua. CHAP. XXXV.  
AN other time Seruandus Deacon, and Abbot of that Monastery (which was built by Liberius sometime a senator in the country of Campania) used often to visit him; for being also illuminated with grace, and heavenly doctrine, he repaired diverse times to the Monastery, that they might mutually communicate one to an other the words of life, and at least with sighs, and longing desires, taiste of that sweet food of the celestial country, whose perfect fruition they were not as yet permitted to enjoy. And now the time of rest being come, venerable Benedict went up to the higher room of the tower, and Seruandus had his lodging in the lower, from which there was an open passage to ascend to the higher, and over against the said tower was a large building in which the disciples of both reposed while as yet the Monks were at rest, the servant of God Benedict rising before to the night office, stood at the window, and made his prayer to Almighty God about midnight, when suddenly he looked forth, and saw a light glancing from above so bright, & resplendent, that it not only dispersed the darkness of the night, but shined more clear than the day itself. This was a marvellous strange vision, for (as he afterwards related) the whole world compacted as it were together, was represented to his eyes in one ray or sun beam. As the venerable Father had his eyes fixed upon this glorious lustre, he beheld the soul of Germanus Bishop of Capua carried by Angels to Heaven in a fiery globe. Then for the testimony of so great à miracle, with a loud voice he called upon Seruandus the Deacon twice, or thrice by his name, who much astonished thereat, came up, looked forth, and saw a little stream of the light then disapearing, at the sight whereof he was strooke into great admiration; and the man of God after he had related to him the whole passage, sent presently to Theoprobus à Religious man in the castle of Cassine, willing him to go the same night to Capua, and inquire what had happened to the Bishop Germanus. And it fell out so, that he who was sent found the most Reverend Bishop Germanus dead; & enquiring more exactly, he learned that his departure was the very same moment in which the man of God had seen him ascend.  Peter. 
THis was a strange, and admirable passage; but whereas you said the whole world was at one view represented to his sight, as I never experienced the like, so I cannot imagine how, or in what manner this was possible, that the whole universe should be seen at once, and by one man.  Gregory. 
TAke this Peter for an assured verity, that to à soul that beholdeth the Creator, all creatures appear but narrow; for should we partake never so little of the light of the Creator, what soever is created would seem very little, because the soul is enlarged by this beatifical vision, and so delated in the Divine perfections, that it far transcends the world, and itself also. The soul thus raptin the light of God, is in her interior lifted up, and enabled above itself, and while thus elevated it contemplates itself, it easily comprehendet how little that is which before it was not able to conceive. So the Blessed man who in the tower saw that fiery globe with the Angels returning to heaven, could not possibly have beheld these things, but only in the light of God. What wonder then if he saw the world at one view, who was in mind exalted above the world. But whereas I said that the whole world compacted as it were together was represented to his eyes, it is not meant that heaven, and earth were streigtened by contraction, but that the mind of the beholder was dilated, which raised to the sight of Almighty God, might easily see all things beneath him. It followeth therefore, that the exterior light which appeared to his senses, proceeded from an inward illumination of mind, by which he was elevated to higher mysteries, & taught how meanly these inferior things are to be esteemed.  Peter. 
I Blame not now my ignorance which hath been the occasion of so large, and profitable discourse: But since you have clearly explicated these things unto me, I pray, go forward with your discourse.   

How St. Benedict wrote a Rule for his Monks. CHAP. XXXVI.  
I Would willingly (Peter) relate more concerning this holy father, but that I must of purpose omit many things to speak of the acts of others; only this I would not have you to be ignorant of, that the man of God amongst so many miracles where with he shined to the world, was also very eminent for his doctrine; for he wrote a Rule for Monks as clear in still, as excellent for discretion. And if any man desire to know more exactly the life, and conversation of this holy Father, he may there behold it as in a mirror: for the Blessed man could not possibly teach otherwise then he lived.   

How he prophetically foretold his death to his Brethren. CHAP. XXXVII.  
THe same year in which he departed out of this life, he foretold the day of his death to some of his Disciples who conversed with him, and to others who were far of, giving strict charge to those who were present, to keep in silence what they had heard; and declaring to the absent by what sign they should know when his soul departed out of his body. Six days before his departure, he caused his grave to be opened; and immediately after he fell into à fever, by the violence where of his strength began to decay, and the infirmity daily increasing, the sixt-day he caused his Disciples to carry him in to the oratory. Where he armed himself with the precious body & blood of our saviour, then supporting his weak limbs by the arms of his Disciples, he stood up his hands lifted towards heaven and with words of prayer breathed forth his holy soul. The very same day two of his Disciples, the one living in the Monastery, the other in a place far remote, had a revelation in one, and the self same manner. For they beheld a glorious way spread with precious garments, and enlightened with innumerable lamps, stretching directly eastward from his cell up to heaven. A man of a venerable aspect stood above, and asked them whose way that was, but they professing they knew not: This saith he, is the way by which the beloved of God Benedict ascended. Thus as the Disciples who were present saw the departure of the holy man; so also those who were absent, understood it by this sign foretold them. He was buried in the oratory of St. john Baptist which himself had built upon the ruins of Apollo's altar. In the cave also in which he formerly lived, even to this day miracles are wrought upon such as repair thither with true faith.   

How a mad woman was cured in St. Benedict his cave. CHAP. XXXVIII.  
FOr very lately happened this which I now relate. A certain woman bereft of reason, and altogether distracted in her senses, run mad over mountains, and valleys, through woods, and plains, day and night, never resting, but when she was forced for weary someness to lie down; one day as she ranged thus madly up, and down, she light upon the cave of Blessed Benedict, and by chance entered, and remained there: The next morning she came out as sound, and perfect in her senses, as if she never had been out of them, and from that time remained all her life in health, and quiet of mind, which she there recovered.  Peter. 
What should be the reason that we experience even in the patronages of martyrs that they do not bestow so great favours by their bodies, as by some of their relics; yea and do greater miracles where their bodies are not; at least not whole, and entire?  Gregory. 
Where the bodies of holy Martyrs lie no doubt (Peter) but there they are able to show many miracles, as they do. For to such as have recourse unto them with pure intention, they show many marvelous favours. But in regard weak souls may doubt whether they be present to hear them or no, in such places where men know their whole bodies are not: it is necessary for confirmation of their presence to show more miracles were the weak of faith may have occasion to doubt. But they who do steadfastly believe in God, increase their merit in that, although their bodies lie not there, yet they assure themselves to be heard by them. Wherefore Truth itself to increase the faith of his Disciples said, unto them: if I go not the Paraclete shall not come to you. For where as it is undoubtedly certain, that the Holy Ghost the comforter always proceedeth from the father, and the son; why doth God the son say, he will go from them that the Paraclete may come who never departeth from the son? But because the Disciples conversing with our Lord in flesh, did desire always to behold him with their corporal eyes it was rightly said unto them: unless I go away the Paraclete shall not come. As if he had said plainly: If I withdraw not my bodily presence, I do not show you the love of the soul; and unless you cease to see me carnally, you shall never learn to love me spiritually.  Peter. 
YOu say well.  Gregory. 
NOw let us rest a while; that by silence we may be the better enabled for further conference, if we intent to prosecute the miracles of other Saints.   
The end of the second book of the life of St. Benedict.  
FINIS.   

The approbation of the Rule given by St. Gregory the great.  
I Gregory Prelate of the holy Roman sea, wrote the life of Blessed Benedict: I have read the Rule which the Saint himself wrote with his own hands. I praised it, and confirmed it in a holy synod: I commanded it to be most diligently observed by all who shall be admitted to the grace of conversion through diverse parts of Italy wheresoevere the Latin tongue is read, even to the end of the world. I do also confirm the twelve Monasteries which the Saint erected.   

THE RULE OF OUR MOST HOLY FATHER S. BENEDICT PATRIARCHE OF MONK.   

THE PROLOGUE OF OUR MOST HOLY FATHER St. BENEDICT TO HIS RULE.  
HEARKEN o son to the precepts of a master, and incline the ear of thy hart willingly to hear the admonition of a pious ●ther and effectually accomplish them. That by the labour of obedience thou ●aist return to him from whom by ●he sloth of disobedience thou hast ●eparted. To thee therefore now my ●eech is directed who renouncing ●y own will, being to fight under our Lord Christ the true king takest to thee the most strong and bright armour of obedience.  
First of all that what good thing soever thou beginst to do, thou beg of him with most earnest prayer to perfect it: that he who hath now vouchsafed to reckon us in the number of his children may not hereafter be contristated by our ill deeds: for we must so at all times serve him with the goods he hath bestowed upon us, that neither as an angry father he may not hereafter disinherit his children; nor as a dreadful Lord exasperated by our offences deliver us over as wicked servants to perpetual punishment, who would not follow him to glory.  
Let us therefore at length arise the scripture exciting us, and saying; It is now the hour to rise from sleep. And our eyes being opened to the deifying light, let us with astonished ears hear what the divine voice daily cryeing out, admonisheth us saying. This day if you shall hear his voice, harden not your hearts. And again; He that hath ears let him hear what the spirit saith to the Churches: and what saith it? Come children, hear me; I will teach you the fear of our Lord. Run whilst you have the light of life, lest the darkness of death surprise you.  
And our Lord seeking his labourer amongst the multitude to whom here he speaketh, sayeth again, Who is the man that will have life, and desireth to see good days? which if thou hearing answerest; I God saith unto thee; If thou wilt have true and everlasting life, refrain thy tongue from evil, and thy ●ips that they speak not guile, Decline from evil, and do good: Seek after peace and pursue it. And when you have done this; my eyes shall be upon you; and my ears shall be open to your prayers, and before you can call upon me, I will say, Behold I am present. What thing dear brethren can be more sweet unto us, than this voice of our Lord inviting us? Behold our Lord through his piety showeth unto us the way of life.  
Our loins therefore being girt with faith and the observance of good works, and our feet shod by guidance of the Gospel of peace let us walk in his ways, that we may deserve to see him who hath called us unto his kingdom. In the tabernacle of whose Kingdom if we desire to dwell, we must apply ourselves to good works which is the only means whereby it is to be attained. But let us ask our Lord with the Prophet saying unto him; Lord who shall dwell in thy tabernacle, or who shall rest in thy holy hill? After this question brethren let us hear our Lord answering; and showing us the way that leads to his tabernacle, saying. He that walketh without spot, and worketh justice. He that speaketh truth in his hart, that hath not forged guile in his tongue. He that hath not done evil to his neighbour, and hath not received reproach against his neighbour. He that rejecting out of his mind the malignant Devil, with all his suggestions hath brought them all to nought, and hath taken his beginning thoughts and dashed them against Christ.  
They who fear our Lord do not take pride in their good observance and well doing, but knowing that all the good they have, or can do, proceeds not from themselves, but is done by our Lord, magnify our Lord thus working in them, saying with the Prophet; Not to us Lord not to us, but to thy name give glory. So Paul the Apostle did not impute any thing of his preaching to himself saying by the grace of God I'am what I am. And aganie he saith. He that glorieth let him glory in our Lord; And here upon also our Lord saith in the Gospel. He that heareth these my words, and performeth them, I will liken him to a wiseman, that hath built his house upon a roche. The floods came, the winds blue, and beat against that house, and it fell not; because it was founded upon a rock. Our Lord fulfilling these things, expecteth daily that we should by deeds answer to these his holy admonitions.  
Therefore for the amendment of our evils, he prolongs the days of this our life according to the words of the Apostle saying, Knowest thou not that the patience of God bringeth thee to repentance? For our pious Lord saith, I will not the death of a sinner but rather that he be converted and live. Having therefore my brethren demanded of our Lord, who should be the inhabior of his Tabernacle, we have hard what his duty and charge is; which if we fulfil, we shall be Inheritors of his heavenly Kingdom.  
Now Therefore let us prepare our hearts and bodies to fight under the holy obedience of his commands, and what nature in us is not able to perform, let us beg of our Lord to supply it with the assistance of his grace. And if we desire to avoid the pains of Hell, and to attain to everlasting life; whilst yet time serves, and whilst we live in this mortal flesh, and that we may perform all these things by the light of Grace, let us hasten and do that now, which may be expedient for us for ever hereafter. We are therefore now to institute a school of the service of God. In which school or institution we hope nothing shall be ordained too rigorous or burden some. But if in somethings we proceed with a little severity, reason so requiring, for the amendment of vices or preserving of charity, do not straightways for fear there of fly from the way of salvation, which is always strait and difficult in the beginning. But in process and continuance of this holy course and conversation, the hart being once dilated, the way of God's commandments is run with unspeakable sweetness of love: so as never departing from his school, but persevering in the monastery in his doctrine until death, by patience we participate of the sufferings of Christ, that we may deserve afterwards to be partakers of his kingdom. Amen.  

Of the several kinds or life of Monks. CHAP. I.  
IT is well known that there are four kinds of Monks. The first is of Coenobites, that is monasterial or conventual living under a Rule or Abbot. The second kind is of Anachorits, that is, Hermits, who not by a Novitiall fervour of devotion but by long probation in a monastical kind of life have learned by the comfort and encouragement of others to fight against the Devil, and being well armed, secure now without the help of any are able by God's assistance to fight hand to hand against the vices of the flesh and evil cogitations; and so proceed from the fraternal army to the single combat of of the wilderness. The third and worst kind of Monks are the Sarabaits who having not been tried under any Rule, by the experience of a skilful master, as gold useth to be tried in the furnace; but softened according to the nature of lead, by their works adhering yet to the world, are known by their tonsure to be disloyal to God: who two or three or perhaps single without a shepherd are shut up, not in our Lords sheepfolds but in their own: and the pleasure of their desires is to them a law, and whatsoever they like or make choice of, this they will have to be holy, and what they mislike, that not to be lawful. The fourth kind of monks be those which are called Girovagi or wanderers, who all their life time wander through diverse provinces, and guest▪ wise stay two or three days in one Monastery, and then in another, and are always wandering and never settled, and giving themselves altogether to their own pleasures, and to the enticements of gluttony, are generally in all things worse than the Sarabaits. Of the miserable conversation of all which, it is better to be silent then to say much. And therefore leaving these, let us by God's assistance set down a Rule for Coenobits or Conuentualls which is the principal sort of all.   

What kind of man the Abbot ought to be. CHAP. II.  
AN Abbot who is worthy to have charge of a monastery, ought always to remember what he is called, and to express in his actions the name of Antient. For in the monastery he representeth the person of Christ, seeing he is called by his name or title, as the Apostle saith. Ye have received the spirit of adoption of children in which we cry abba father: And therefore the Abbot ought to teach ordain or command nothing but what is conformable to the commands of our Lord (and God forbidden he should do otherwise) But let his commands and doctrine be mingled in the minds of his disciples, with the leaven of the divine justice. Let the Abbot always be mindful that in the dreadful judgement of God he is to give account both of his doctrine, and of the obedience of his disciples. And let him know that it will be found the shepherd's fault, what want of profit soever the master of the family shall find in his sheep: But if he have bestowed all diligence on his unquiet and disobedient flock, and have employed the uttermost of his care for curing of their corrupt manners, then shall he be discharged in the judgement of our Lord, and may say with the Prophet, I have not hidden thy justice in my hart, I have told thy truth and thy salvation: but they contemning despised me. And then finally death as a just punishment shall be inflicted upon the disobedient sheep.  
When therefore any one taketh upon him the name of an Abbot, he ought to govern his disciples with a twofold doctrine, that is, To show them all virtue and sanctity more by deeds then by words: and to capable disciples he may declare the commandments of God by words, but to the hard hearted persons and to such as are more simple, he must show them by his actions and life. And all things which he shall teach his disciples to be unfitting, by his own actions let him show that they ought not to be done: lest preaching well to others, he himself be found reprobate, and God say unto him sinning. Why dost thou declare my justices, and takest my testament in thy mouth, Thou hast hated discipline and hast cast my speeches behind thee. And, Thou who hast seen a moat in thy brother's eye, hast not seen a beam in thy own. Let there be no acception of persons in the monastery. Let not one be loved or favoured more than an other, except such a one as in good works and obedience shall be found to surpass others. Let not a free man or of better parentage coming to Religion, be preferred before him who is of servile or meaner condition, except there be some other reasonable cause for it. But if upon just considerations the Abbot shall so think fitting let him do it, in any rank or degree what soever, otherwise let every one keep their own places. Because whether bondman or free man, we are all one in Christ, and bear an equal burden of servitude under one Lord; for with God there is no acception of persons. Only in this he maketh a difference, if in good works and humility we surpass others.  
Therefore let the Abbot bear equal love to wards all: and let all be subject to the same orders, and discipline according to their deserts. For the Abbot ought all ways in his doctrine to observe that Apostolical form where it is said, Reproove, entreat, reprehend, that is; tempering, as times and occasions require, fair speeches with terrors. Let him show both the severity of a master, and the pious affection of a father: that is, he ought sharply to reprove such as are disordered and unquiet, and of the other side to deal by entreaty with touch as are obedient mild and patiented, exhorting them to go forwards in virtue. But by all means the negligent and contumacious persons let him severely reprove and chastise.  
Let him not dissemble the sins of delinquents, but as soon as they appear, let him use all possible endeavour utterly to root them out, remembering the danger of Hely Priest of Silo. The more honest and understanding dispositions let him for the first and second time admonish by words; but the stubborn, hard hearted, proud and disobedient, even in the very beginning of sin, let him chastise with stripes, and bodily punishment, knowing that it is written. The fool is not corrected with words. And again; Strike thy son with the rod, and thou shalt deliver his soul from death.  
The Abbot ought always to remember, what he is, and what he is called, and that to whom more is committed, from him more is exacted. And let him consider what a difficult and hard task he hath undertaken, to govern souls, and to accommodate himself to the humours of many. Whereof some are to be led by fair speeches, others by sharp reprehensions, and others by sharp reprehensions, and others by persuasions. Therefore let him so conform himself to each one according to their quality and understanding, that he may not only suffer no loss in the flock committed to him, but may also rejoice in the increase and profit of his virtuous flock.  
Above all things let him take heed lest he dissemble or little regard the salvation of the souls committed to him, and have more care of transitory and worldly things: but let him always consider that he hath undertaken the government of souls, of which he is also to give an account. And that he may not complain for want of temporal means let him remember what is written. Seek first the kingdom of God and his justice, and all these things shall be given v●to you. And again, Nothing is wanting to such as fear him. And let him know that he who undertakes the government of souls must prepare himself to give an account of them. And what the number of brethren under his care is, let him certainly know that at the day of judgement he is to give an account to our Lord of all their souls besides the account he is to give for his own. And so always fearing the future account of a pastor for the flock committed to his charge, whilst he is solicitous for other men's accounts, he is also made care full of his own. And whilst he reclaimeth others by his admonitions, himself is freed from vices.   

Of calling the Brethren to counsel. CHAP. III.  
AS often as any principal matter is to be done in the monastery, let the Abbot call together all the congregation, and let him declare what the matter is. And hearing the counsel of his brethren, let him consider prudently with himself, and do what he shall judge most expedient. And the reason why we ordain that all be called to counsel, is because our Lord often revealeth to the younger, that which is best. And let the brethren give counsel with all subjection and humility, and not presume stiffly to defend their own opinions, but let them refer it to the Abbot's discretion; and what he shall think expedient, to that let them all submit. And as it belongeth to the disciples to obey their master; so it behoveth him to dispose all things providently and iu●●ly. In all things therefore let all follow the Rule, as their mistress, and let no man rashly swerve from it. Let none in the monastery follow their own wills. Neither let any one presume with in or with out the monastery perversely to contend with his Abbot: which if he do, let him be subject to regular discipline: Not with standing let the Abbot do all things with the fear of God, and observance of the Rule, knowing that he shall undoubtedly give an account of all his judgements, to God our most just judge. And if any lesser things are to be done for the benefit of the Monastery, let him only use the counsel of the Seniors, as it is written. Do all things with counsel and thou shalt not afterwards repent thee of it.   

Which be the instruments of good works. CHAP. IU.  
FIrst of all to love our Lord Go● with all his hart, with all his soul● with all his strength. Then his neighbour as himself. Than not to kill. No● to commit adultery. Not to steal. No● to covet. Not to bear false witness To honour all men. And what he will no● have done to himself let him not do● to another. To deny himself to himself that he may follow Christ. To chastise his body. Not to seek after delights. To love fasting. To relieve the poor. To clothe the naked. To visit the sick. To bury the dead. To help those that are in tribulation. To comfort the sad. To withdraw himself from worldly businesses. To prefer nothing before the love of Christ. Not to give way to anger. Not to bear revenge in his mind. Not to foster guile or deceit in his hart. Not to make feigned peace. Not to forsake charity. Not to swear ●t all, lest perhaps he forswear himself. To speak the truth from hart and ●outh. Not to do evil for evil. Not ●o do any injury. Yea and patiently to ●uffer an injury donne. To love his enemies. Not to speak ill of such as speak ●●l of him, but rather to speak Well of them. To suffer persecution for justice. Not to be proud. Not a lover of wine. Not a great eater. Not drowsy. Not slothful. Not a murmurer. Not ● detractor. To put his trust in God. When he shall see any good thing in himself, let him attribute it to God, not to himself. But let him always know ●hat evil is done by himself, and therefore let him attribute it to himself. To fear the day of judgement To be afraid of Hell. To dester life everlasting with spiritual th●rst. To have death always before his eyes. To observe every hour the actions of his life. To know for certain that God beholdeth him in every place. Presently with the remembrance of Christ to put away evil thoughts entering into his hart, and to reveal them to his spiritual father. T● keep his mouth from evil and naughty words. Not to love much talking Not to speak vain words and such a move laughter. Not to love muc● and dissolute laughter. Willingly t● hear holy readings. To pray ofte● devoutly. To conses daily to God i● prayer evils passed, with tears and sighs▪ To amend those evils for the time t● come. Not to fulfil the desires of th● flesh. To hate his own will. To obey the commandments of the Abbot i● all things, although he himself (whic● God for bid) should do other wise being mindful of that precept of ou● Lord, what they say do ye: bu● what they do, do ye not. Not to desire to be called holy, till he be so, an● first to be so, that he may truly becalled. so. Daily to fulfil in deeds, th● commandments of God. To love chastity. To hate no man. To fly envy and emulation. Not to love contention. To fly haughtiness. To reveren▪ his elder. To love his inferiors for Christ his sake. To pray for his eni●yes. To make peace with his adversary before the setting of the son. ●nd never to despair of God's mercy. Behold these are the instruments of spiritual procession, which things when they shall night and day constantly be performed by us, and laid ●pen in the day of judgement, that reward shall be given us in recompense ●y our Lord, which he hath promised, that eye hath not seen, nor ear ●eard, nor hath ascended in to the ●art of man, what God, hath prepared for those that love him. The work house where all these things ●re to be done, is the cloister of the monastery and stability in the Congregation.   

Of the obedience of the disciples. CHAP. V.  
THe first degree of obedience is obedience with out delay. This beseemeth those who esteem nothing more dear to them then Christ, by reason o● the holy profession they have made, o● for the ●eare of Hell, or glory of life everlasting. Presently as soon as any thing shall be commanded them by the superior, as if it wear commanded by God, they make no delay in doing it. Of whom our Lord saith; From the hearing of the ear he hath obeyed me. And to Superiors and teachers he saith. He who heareth you heareth me. Therefore such persons as these leaving presently all their own occasions and forsaking their own will, casting out of their hands and leaving imperfect what they were about, with the speedy foot of obedience follow with deeds the voice of the commander. And as it were in one moment the command of the ●aister, and the perfect work of the sciple in the fear of God, go both ●ntly together, and are speedily effected by those who thirst after life eversting. These take the narrow way of ●hich our Lord saith; Narrow is the ●ay which leadeth to life, not living according to their own will or following ●●eir own desires and pleasures; but ●●ing in monasteries, and having an Abbot over them, walking according to ●s directions & commands. With out doubt such as these imitate that sentence ●f our Lord where he saith; I came ●ot to do my own will but the will of ●●m who sent me. And This obedience ●ill then be acceptable to God and plea●●ng to men, if that which is commanded be done, not fearfully, slowly, ●oldly, or with murmuration, or with an answer she wing unwillingness. Because ●e obedience which is given to sueriours is given to God; who hath ●id. He who heareth you heareth me. ●nd it ought to be done of the disciples ●ith a good will: because God loveth a cheerful giver. If the disciple obey with an ill will and shall murmur no● only in words, but also in his hart though he fulfil what is commande● him, it will not be acceptable before God, who considereth the hart of th● murmurer. And for such a work h● shall not get reward, but rather in curreth the penalty of murmurers if he do not amend and make satisfaction.   

Of Silence. CHAP. VI  
LEt us do according to the saying of the Prophet. I have said I will keep my ways, that I offend not in my tongue. I have been watch full oue● my mouth. I have held my peace and humbled myself and been silent from speaking good things. If ' therefore some times according to this saying o● the Prophet for silence sake we are to abstain from good talk; how much more ought we to refrain, for the guilt and penalty of sin from evil words. Therefore for the gravity of silence let leave of speaking seldom begiven, even to perfect disciples, though of good and holy matters and tending to edification. Because it is written. In much speaking thou shalt not eschew sin. And in another place. Death and life in the hands of the tongue. For it behoveth a master to speak and teach, and it beseemeth a disciple to hold his peace and hear. Therefore if any thing be to be asked of the Prior let it be done with all humility subjection and ' reverence, that they may not seem to speak more than is necessary. But scurrilities or idle words and such as move laughter, we utterly condemn and forbid in all places. And do not permit a disciple to open his mouth to such speeches.   

Of Humility. CHAP. VII.  
THe holy scripture cryeth to us brethren saying, Every one who exalteth himself shall be humbled, and he who humbleth himself, shall be exalted. Hereby declaring unto us, that all exaltation, is a kind of pride, which the Prophet showeth how carefully he avoided, saying; Lord my hart is not exalted neither are my eyes lifted up; neither have I walked in great things, nor in wonders above myself. But what? If I did not think humbly but have exalted my soul: As a child weaned from his mother, so wilt thou reward my soul. Wherefore brethren, if we will attain to true humility, and will speedily come to that heavenly exaltation to which we ascend by the humility of this present life; by our ascending actions that ladder is to be set up which appeared to jacob in his sleep, where he saw Angels descending and ascending. That descent and ascent signifieth nothing else, but that we descend by exalting ourselves. and ascend by humbling ourselves. And this ladder thus erected is our life here in this world, which by humility of hart is lifted up to heaven by our Lord; And the sides of this ladder we understand to be our body and soul, in which the divine majesty hath placed diverse degrees of humility, & discipline to be ascended.  
The first degree of Humility.  
THe first degree of humility is to have always the fear of God before his eyes, and not to forget himself But to be still mindful of all things that God hath commanded: & to remember that such as contemn God, ●all into hell for their sins; and that ●uerlasting life is prepared for such as feat him. And so to keep himself from all sin & vice of thought, word eyes, hands, feet and proper will; and so speedily cut of all fleshly desires. Let him think himself to be always beheld from heaven of God; and all his actions, wheresoever he be, to lie open to his divine sight, and to be presented to God every hour by his Angels. The Prophet declareth this when he saith God to be always present to our thoughts in these words, God searcheth the hart and reynes And, Our Lord knoweth the thoughts of men that they are vain. And again, Thou hast understood my thoughts a fare of. & The thought of man shall confess to thee. Let therefore the humble brother, that he may be careful to avoid evil thoughts, always say in his hart. Then shall I be with out spot before him, if I shall keep me from my iniquity. The scripture also forbiddeth us to do our own will saying, Leave thy own will & desire. And beside we beg of God in our daily prayer that his will may be done in us.  
We are taught therefore with good reason to take heed of doing our own will, the scripture saying. There are ways which seem right to men, the end where of plungeth even into the deep pit of hell. And again speaking of negligent persous; They are corrupted and made abominable in their pleasures. And in the desires of the flesh we ought to believe God to be always present to us, according to that of the Prophet speaking to our Lord Before thee is all my desire. Let us then take heed of ill desires, because death is near to the entrance of delight, where upon the scripture commandeth. Fellow not thy concupiscences. If therefore the eyes of our Lord behold both good & bad, and our Lord always looks down from heaven upon the sons of men, to see who is under standing or seekeing God; and that our works are by our Angel's Guardians day & night told to our Lord and maker; We must always take heed, Brethren, lest (as the Prophet in the Psalm sayeth) God sometimes behold us declining to evil & become unprofitable: and though he spare us for the present because he is merciful and expecteth our conversion and amendment, lest he say to us hereafter, These things thou hast done & I have held my peace.  
The second degree of humility is, If not loving his own will he seek not to satisfy his desires, but imitate that saying of our Lord, I came not to do my own will, but the will of him who sent me. The scripture likewise sayeth; The will hath punishment, and necessity purchaseth a crown.  
The third degree of humility is, If for the love of God he submit himself with all obedience to his superior, imitating our Lord of whom the Apostell saith, He was made obedient even to death.  
The fourth degree of humility is, If that in obedience hard and contrary things & also injurious being done to him, he embrace them patiently with a quiet conscience; and suffering grow not weary, and give over, according to that of the scripture, Who persevereth until the end he shall be saved. And again, let thy hart be comforted & expect our Lord. And showing that the faithful man ought for our Lord to bear all things, though never so contrary, he saith in the person of the sufferers. For thee we suffer death all the day long: we are esteemed as sheep of the slaughter. And being assured by hope, of a reward at God's hands they go on rejoicing & saying, But in all these things, we overcome by the help of him who hath loved us. And likewise in another place the scripture saith. Thou hast proved us o Lord: thou hast tried us with fire as silver is tried. Thou hast brought us into the snare; Thou hast laid tribulation upon our backs. And to show that we ought to be under a Prior or superior he follows on saying. Thou hast placed men over our heads, Fulfilling also by patience the precept of our Lord in adversities & injuries, being struck on the one cheek they offer the other: leave their cloaks to him who takes away their coat; & being constrained to carry a burden one mile, go two miles. And with Paul the Apostle suffer false brethren & persecutions, and bless those who revile and speak ill of them.  
The fift degree of humility is, to manifest to his Abbot by humble confession all the ill thoughts of his hart, and secret faults committed by him. The scripture exhorteth us hereunto saying. Reveal thy way to our Lord, and hope in him. And again, Confess to our Lord because he is good, because his mercy is for ever. And furthermore the Prophet saith, I have made known unto thee mine offence, & I have not hidden my injustices. I have said, I will declare openly against myself to our Lord mine iviustices: and thou hast pardoned the wickedness of my hart.  
The sixth degree of humility is. If a monk be content with all baseness and extremity, & in all things which are enjoined him, he think himself an evil and unworthy servant, saying with the Prophet. I have been brought to nothing, & knew not. I have been made like a beast with thee, and I always with thee.  
The seventh degree of humility is, that he not only pronounce with his tongue, but also with his very hart believe himself to be inferior to all & most abject; and humbling himself say with the Prophet. I am a worm and not a man, the reproach of men & the outcast of the People. I am exalted, humbled and confounded. And again, It is good for me that thou hast humbled me, that I may learn thy commandments.  
The eight degree of humility is. That a monk do nothing but what the common Rule of the monastery or the examples of his seniors teach and exhort him.  
The ninght degree of humility is, For a monk to refrain his tongue from speaking and be silent till a question be asked him, remembering the saying of the scripture. In many words sin shall not be avoided; & that a talking man shall not be directed upon earth.  
The tenth degree of humility is, Not to be facile and prompt to laughter, for it is written, The fool exalteth his voice in laughter.  
The eleventh degree of humility is, For a monk when he speaketh, to speak gently and with out laughter, humbly, with gravity or few words, and discreetly, and not be clamorous in his voice; for it is written, A wise man is known by speaking few words.  
The twelfth degree of humility is For a monk not only to have humility in his hart, but also to show it in his exterior to all that behold him; at work, in the Monastery, in the Oratory, in the Garden, in the field, in the way or where soever, sitting, walking or standing, that he have always has head inclined & his eyes fixed on the ground, thinking himself ever guilty for his; sins, and ready to be presented before the dreadful judgement of God, and so saying to himself with the Publican of the Gospel; Lord, I a sinner am not worthy to life mine eyes up to heaven. And again with the Prophet; I am bowed down and humbled on every side. And thus all these degrees of humility being ascended, a monk shall presently come to that love of God which is perfect and expelleth fear, whereby all things which at the beginning he observed through fear, he shall now begin to do by custom without any labour as it were naturally, not for the fear of Hell, but for the love of Christ, and out of a good custom and a delight in virtue, which our Lord will by the holy Ghost vouchsafe to work in his servant now clear from vice & sin.   

Of the divine office in the nights. CHAP. VIII.  
IN the winter time, that is, from the kalends of November till Easter according to a reasonable consideration, let them rise at the eight hour of the night, that they may rest till a little after midnight, and then after digestion rise. As for the time that remains after Matins, let the Brethren who want some thing of the Psalter or lessons, bestow it on meditation. But from Easter to the Kalends of November, let the hour for Matins so be ordered, that a little time being left for the Brethren to go forth to the necessities of nature, by and by the Laudes which are to be said about the break of day may begin.   

How many Psalms are to be said in the night hours. CHAP. IX.  
IN winter time having first said the verse Deus in adiutorium moum intend, Domine ad ad●uuandum me festina, then Domine labia mea aperies & os meum annunciabit laud●m tuam is to be repeated thrice. To which is to be added the third, Psalm, & after it à Gloria Than the 94. Psalm with an Anthym is to be said or song. Next after let a Hymn follow: and then six Psalms with Anthymes, which being said with a verse, let the Abbot give blessing, Then all sitting down on benches, let the brethren read three Lessons by turns, the book lying on à trill, and after every lesson let a responsory be song. Let two responsaries be said with out a Gloria: But after the third lesson he who singeth it, let him also sing a Gloria which when the singer beginneth let all rise from their seats, for the honour & reverence of the holy Trinity. And let the scriptures as well of the old testament as the new be read at matins, and the expositions upon them made by the most famous orthodox & Catholic fathers. After these three lessons & their responsories, let other six Psalms follow, song with hallelujah. After this let a lesson out of the Apostle be recited by hart, and a verse & the supplication of the Litanies that is a Kyrie eleyson, & so end the matins or night Vigils.   

How the matines or night office is to be celebrated in summer. CHAP. X.  
FRom Easter till the kalends of November, let the same number of Psalms be observed as before we have appointed, but let not the Lessons be read because of the shortness of the night, but in place of those three lessons, let one be said by hart out of the old testament, & after that a short Responsory, and let the rest be performed as before is appointed, so that their never be fewer than twelve psalms said at matins, besides the third & 94. Psalm.   

How the matin's or night office is to be celebrated on Sundays. CHAP. XI.  
ON the sunday let them rise to matins more timely, and observe this order, that six Psalms being song (as be fore we have ordained) & the verse, let all sit down decently in their seats, each one in their order, let four Lessons be read out of a Book with their responsories, and in the fourth only let him that singes it say the Gloria; at the beginning of which let all rise with reverence. After these lessons, let six more Psalms follow in order with their anthyms and a verse as before. After which again let there be read other four lessons with their responsories in the same order as the former. And then let three canticles besaid out of the Prophets such as the Abbot shall appoint which canticles are to be song with hallelujah. Then the verse being said & the Abbot having given the benediction, let other four lessons be read out of the new testament in the same orde as before, & after the fourth responsory, let the Abbot begin the Hymn Te Deum laudamus which being said, let the Abbot read a lesson of the Gospel all standing with reverence and trembleing: which being read; all answer Amen: and then let the Abbot presently go on with the hymn Te decet laus: And the blessing being given let him begin Laudes. This order is always to be observed on Sundays in saying the vigils or matins, as well in summer as winter except perchance, (which God for bid it happen) they rise late, be cause then some what is to be shortened of the lessons or responsories. But let good heed be taken that this happen not and if it do, let him by whose neglect it happeneth make satisfaction for it in the Oratory.   

How the solemnity of Laudes is to be performed. CHAP. XII.  
FOr the sunday Laudes, let first the sixth Psalm be said plain with out anthyme, after which say the fiftieth Psalm with hallelujah, and after that the hundred and seventy Psalm and the sixty two Psalm. Then the Benedictions & praieres with à lesson out of the Apoc-lips by hart; and a responsory, a hymn and a verse with a canticle out of the Gospel & the Litanies, and so end.   

How the Laudes are to be celebrated ● private days. CHAP. XIII.  
ON private days let laudes be thu● celebrated. Let the sixth Psalm be said with out an anthyme● plain and protracting it (as upon sunday) that all may come to the fiftieth which is to be said with on Anthyme. After which let other two Psalms besayde according to the custom, that is on mundaye the fift an● five & thirtieth: on Tuesdaye the forty two and the fif●ieth six. On wednesday the sixty third, and the sixty fourth. On Thurday the eighty seven▪ and the eighty ninth. On friday the seventy five & the ninty on: and on saturday the hundreth and two, & the canticle of Deuteronomie is to be divided in to two glorias. But on other days let every canticle, be said in his day out of the Prophets according to the practice of the church of Rome. After these let the praises or Laudate follow, than a lesson without book out of the Apostle, a responsory, a hymn, & a verse, a canticle out of the Gospel, the Litanies and so end. And let this all ways be observed, that in the end of Laudes and Even song, our Lord's prayer be said by the Prior a ●●oude that all may hear it, for fear of scandals that are wont to arise, but being put in mind by the covenant of this prayer, in which they say, for give us our trespasses as we for give them ●hat trespass against us; they may purge ●hem selves of this vice. But in celebrating other hours, let only the last ●art be said a loud, that all may answer. ●ed libera nos a malo.   

In what manner matins is to be celebrated on the feast days of saints. CHAP. XIV.  
Upon the feasts of saints and in all solemnities, let the same order be observed as upon sundays, only l●● their be said Psalms anthymnes an● lessons pertaining to the day, but fo● the rest let the a foresaid manner b● observed.   

At what times Alleluya is to be said. CHAP. XV.  
FRom the holy feast of Easter vntil● whitsuntide with out intermission let hallelujah be said, as well with the Psalms as the responsories. From whitsuntide till the beginning of Lent let it be said at the Nocturnes with the six last Psalms only. And upon every sunday out of Lent let the canticles of Laudes P●ime, terce, sixth and none be said with hallelujah, but Evensong with anthymes. And let the respon●orie never be said with hallelujah, but only from Easter till whitsuntide.   

●n what manner the work of God or divine service is to be performed in the day tyme. CHAP. XVI.  
Seven times adaye (saith the Prophet) I have song praises to thee. Which sacred number of seven shall be accomplished by us. If at theses times, of Laudes. Prime. Terce. Sext. None evensong and Complin, we perform the office & duty of our service: Be cause of these hours the Prophet hath said, seven times in the day. I have song praise to thee. For of the night vigils or matin's the self same Prophet says. At midnight I did rise to confess to thee Therefore at these times, let us give praises to our saviour, for the judgements of his justice. That is at Laudes. Prime. Terce. Sext none Even song & compline and in the night let us rise to confess unto him.   

How many Psalms are to be said at the rest of the hours. CHAP. XVII.  
WE have already set down the order of the office for the Nocturnes and Lands, now let us dispose of the hours following. At the first hour or Prime let three Psalms be said severally, and not under one gloria, and a hymn of the same hour presently after the verse Deus in adiutorium meum intend, Domine ad adiwandum me festina, Before the Psalms. And after the end of the Psalms, let there be recited a lesson, a verse & kyrye eleyson, and let them have licence to depart. Terce Sextand: None are to be recited after the same order: that is a verse and a hymn, at the same hour three Psalms, than a lesson, a verse, and kyrie eleyson, and after that leave to departed. If the convent be great let them be song with anthymes if little, only recited. But let evensong be said with four Psalms and anthymnes ●fter which Psalms let a lesson be recited then a responsory, a hymn, a verse ●canticle out of the gospel the lita●ie and our Lord's prayer so end. For complin let there be three Psalms recited plain with out anthymes, after which, a hymn fit for that hour, a ●esson, a verse, kyrie eleyson and a Benediction, and so make an end.   

In what order the Psalms are to be said. CHAP. XVIII.  
IN the day hours first of all let them always begin with the verse, Deus in adiutorium meum intend, Domi●ead adiwandum mefestina and a Gloria, ●hen the hymn of that hour. At ●rime on sundays there are to be said ●ower Chapters of the hundred and ●ighteenth Psalm. And at the rest of ●he hours to wit, Terce sixth and None let there be said three chapter of the same hundred and eightieth Psalm. Prime on monday let there be said three Psalms, that is the firs● seconde and sixth, and so every day at Prime till sunday let three Psalms be said in order unto the ninetieth Psalm, but so that the nineth and seventh Psalm be divided in to two Glorias; And so it will fall out that on the sunday at matins we shall always begin from the twentyeth Psalm. At Terce Sext & none of the sundays let the nine chapters which remain of the one hundred and eightieth Psalm be said by three & three at the some hours. The hundred and eightieth Psalm therefore being said over in two days, to wit sunday and monday; At Terce, sixth and none upon Tuesday let the Psalms be sung in order by three & three from the hundredth and ninetieth to the hundredth twenty seventh, that is, nine Psalms. And these Psalms are all ways to be repeated at the some hours the rest of the week till sunday; An uniform order also of the hymns, Lessons, and verses, being every day observed; so they may all every sundaye begin from the hundred and eighteen Psalm.  
Even song is every day to be song with four Psalms, which Psalms are to begin from the hundredth & ninth Psalm going on to the hundredth forty seventh, excepting only such, as are sequestered for other hours, that is from the hundred and sevent ten Psalm to the hundred twenty and seven, and the hundred thirty three, & the hundred forty two. All the rest a● to be said in evensonges. And be cause there fall three Psalms short, those Psalms which are found longest are to be divided, that is the hundred thirty eight, the hundred forty three and the hundred forty four; And let the hundreth and sixteenth because it is short be joined with the hundredth and fifteenth. The order therefore of the Psalms for evensong being set down, let the other things that is lessons, Responsories, hymen's, verses, and Canticles be ordered as we have said before. At complin let the same Psalm be repeated every day, that is the fourth, nintieth, and the hundred thirty three.  
The order of the day office being thus disposed, let all the Psalms which remain be equally divided in to the seven Matins or night Vigils, deviding still the Psalms which are longest: And let twelve be appointed for every night. And if this disposition and distribution of the Psalms displease any, let him if he think good order them otherwise, so he provide that every week the whole Psalter of a hundred and fifty Psalms be song; And that upon sunday at Matins they begin it again. Be cause Monks show themselves over negligent & indevout, if in the circuit of a week, they sing not over the Psalter with the accustomed canticles, since we read that our holy fathers have courageously performed all that in one day, which God grant we tepid and negligent persons may perform in a whole week.   

Of the order and discipline of singinge. CHAP. XIX.  
WE believe the divine presence to be in all places, and the eyes of our Lord continually to behold both the good & the bad: But then especially and particularly, when we are at the work of God. Therefore let us be always mindful what the Prophet saith: Serve ye our Lord in fear and again; Sing ye wisely, and In the sight of Angels I will sing unto thee. Therefore let us consider in what manner, and with what reverence it behoveth us to be in the sight of God and the Angels, and let us so sing in the choir that our mind and voice accord together.   

Of the reverence of prayer. CHAP. XX.  
IF we presume not to speak with any great person, but with humility & reverence, how much more ought we to present our supplications to our Lord the God of all things with humility and purity of devotion. And we must know that we shall be heard, not for our many words, but for our purity of hart, and compunction of tears. And therefore prayer ought to be short & pure, unless perhaps it be prolonged by the inspiration of divine grace. But in the convent let prayer always be short; and the sign being given by the Prior, let all rise together.   

Of the Deans of the Monastery. CHAP. XXI.  
IF the Convent be great, let their be chosen out of them some Brothers who are of good repute and holy conversation, & appointed Deans, who are to be careful over their deaneries in all things according to the commandment of God, and the precepts of their Abbot. And let such men bechosen for Deans, whom the Abbot may securely rely on to bear part of his burden. And let them not bechosen by order, but according to their desert of life and learning. And if perhaps any of them puffed up with pride, shall be found worthy of reprehension, and being rebuked once twice or thrice do not a mend, let him be put out of office, and an other who is worthy, substituted in his place. And the same we ordain of the Prior or Prepositus.   

How the Monks are to sleep. CHAP. XXII.  
LEt the Monks sleep a part in several Beds, and let them have bed-clotheses befitting them according to the appointment of the Abbot. If it can be, let them sleep in one place. But if the number permit it not, let them sleep by ten or twenty in a place with their several seniors who have care of them. And let a candle burn in the same cell till morning. Let them sleep clothed and girt with girdells or cords, but let them not have knives by their sides while they sleep, lest perhaps they be hurt there with sleeping. And let the Mo●kes be always ready, that as soon as the sign is heard, rising speedily each one may hasten to come before his fellows to the work of God, yet with all gravity and modesty. Let not the younger brethren have beds by themselves, but mixed with the elder: and rising let them modestly exhort one another to the work of God; for the excuses and delays of such as be sluggish.   

Of excommunication for offences. CHAP. XXIII.  
IF any brother shall be found stubborn, dissobedient, proud, murmuring, or contrary in any thing to the holy Rule, or to contemn the orders of his seniors, let that man according to the precept of our Lord be once or twice secretly admonished by his semours, and if he do not amend, let him be reprehended publicly before all, but if with all this he amend not, then let him be liable to excommunication, if he understand what kind of punishment it is. And if he be obstinate, let him be liable to corporal punishment.   

What the manner of excommunication ought to be. CHAP. XXIV.  
According to the quality of the fault, the measure of excommunication or punishment ought to be extended; which is to depend on the judgement of the Abbot. If any brother be found in a lesser fault, let him be deprived of the participation of the table: The manner of this deprivation shall be this: that in the oratory he shall neither begin Psalm, nor anthyme, nor recite a lesson until he have made satisfaction. And let him take his refection of meat alone after the brethren have taken their refection in such measure, and at such time as his Abbot shall think fitting; as (for example) if the brethren take their refection at the sixth hour, let that brother at the ninth: if the brethren at the ninth, let him at the evening, until by due satisfaction he obtain pardon.   

Of more grievous faults. CHAP. XXV.  
But that brother who is guilty of more grievous faults, is to be suspended both from the table and the oratory. And let none of the brethren discourse with him or keep him company, let him be alone at the work enjoined him persisting in penance & sorrow, knowing that terrible sentence of the Apostle, who sayeth that such à man is delivered to sathan to the destruction of the flesh, that his spirit may be saved in the day of our Lord. And let him take his allowance of meat alone in such measure and time, as the Abbot shall think fit, neither let any man bless him passing by, or the meat which is given him.   

Of those that keep company with excommunicated persons without the command of the Abbot. CHAP. XXVI.  
IF any brother shall presume without command of the Abbot to join himself in any sort to an excommunicated brother, or to talk with him, or send to him, let him incur the same penalty of excommunication.   

How the Abbot ought to be careful of such as be excommunicated. CHAP. XXVII.  
LEt the Abbot have a special care of the delinquent brethren, for the Physician is not needful for such as a● in health, but for the sick. And therefore he ought to use all the means of a wise Physician, and to send to them some private comforters. That is some ancient and discreet bethrens, who may as it wear secretly comfort the troubled brother, & stir him up to humble satisfaction. And let them comfort him, that he be not oppressed with over much sorrow but as the Apostle saith; let charity be confirmed in him and let all prey for him. The Abbot ought to be very solicitous and careful with all prudence and industry, that he lose none of the sheep committed to his charge. Let him know that he hath under taken the charge of infirm souls, & not any tyrannical authority over such as be well. And let him fear the threatenings of the Prophet, by whom God saith: what ye saw well liking that you take to yourselves, & what was weak you threw away. Let him imitate the pious example of the good shepherd, who leaving ninety nine sheep in the mountains, went to seek one sheep which was gone astray, on whose infirmity he took such compassion, that he vouchsafed to lay it on his shoulders and so to carry it back to the flock.   

Of those Who being often corrected do not amend. CHAP. XXVIII.  
IF a brother have been often admonished of a fault, or been excommunicated and yet do not amend, let him be more severely corrected, and punished with stripes. And if for all this he amend not, so but rather puffed up with pride (which God for bid) will also defend his doings, then let the Abbot do like a wise Physician, after that he hath applied the fomentations, and ointments of good exhortations, the medicines of divine scripture, and last of all the punishment of excommunication, and the stripes of Rods, and yet find his labours take not effect, let him add that which is more than all this to wit his prayer, and the prayers of all the Brethren for him, that our Lord who can do all things, would vouchsafe ●o wo●k acure upon the infirm brother: and if by this means he be not healed and amended, then let the Abbot use the sword of ab●e●ssio● according to the saying of the Apostle: Take away evil from amongst you. And again. If the unfaith full breaking his promise departed, let him departed, lest one diseased sheep infect the whole flock.   

Whether brethren gone out of the Monastery ought to be received a gain. CHAP. XXIX.  
THat brother who through his own fault goeth forth, or is cast forth of the monastery, if he will return, let him promise first the amendment of the fault for which he went forth, and then let him be received in the lowest rank, that by this, his humility may be tried. And if he go out again let him be received again till the third time. But afterwards let him know that all entrance will be denied him.   

Of Children of younger years how thy are to be corrected. CHAP. XXX.  
EVery age & understanding ought to have a proper government. And therefore as often as children, or such as are younger in age & can not understand how great a punishment excommunication is, let such as these when they offend be punished with rigorous fasting or sharp stripes, that so they be cured.   

What kind of man the Cellerarius of the Monastery ought to be. CHAP. XXXI.  
LEt such à one be chosen out of the convent to be Cellerarius of the Monastery, who is wise, grave of behaviour, sober, Noah greet eater, not turbulent, not injurious, not slow or negligent, nor prodigal, but one that feareth God, who may be as a father to all the convent: let him have care of all things, and let him do nothing without the command of his Abbot. Let him observe such things as are commanded him, and let him not contristate his brethren. And if any brother request any thing of him that is not reasonable, let him not contristate him by contemning him, but let him with humility and just cause deny his unreasonnable request: let him have regard to his own soul, and be mindful of that rule of the Apostle: That he which serveth well getteth himself a place amongst the just, Let him have a diligent care of the sick, of the infants, of the guests, and of the poor, for of all these let him know at the dreadful judgement day, he is to give an account; keep & regard all the vessels & goods of the Monastery, as if they were sacred vessels of the altar, let nothing be neglected never. Let him neither be covetous no●● prodigal or a w●ster of the goods of the Monastery▪ But let him do all things with 〈…〉 and according to the comm●●d ●f ●he Abbot, above all ●hings 〈…〉, to conserve humility, and if any thing be asked of him which he hath not to give, let him at the least afford them a good answer, for it is written, a good answer is before the best guest, Let him have a care of all things which the Abbot enjoineth him, and let him not presume to do any thing which he forbiddeth. Let him give to the brethren their allowance of meat appointed, with out lessening or delayeing it, that they be not scandalised, being mindful of our Lord sayings in the Gospel, what he deserveth that shall scandalise one of the little ones. If the convent be great, let assistance begiven him that so being helped he may quietly perform the office committed to his charge. Let such things as are to be given or asked, be given & asked at convenient hours, that no man may be troubled or contristated in the house of God.   

Of the Iron tools of the Monastery. CHAP. XXXII.  
FOr keeping the Iron tools, Clothes, or other things belonging to the Monastery, let the Abbot provide brethren of whose life and conversation he may be secure, and to them let him allot all things to be kept, as he shall judge most expedient. Of all which things let the Abbot keepe à note, that when other brethren succeed, the one may know what he takes, and the other wh●t he quiteth, and if any one shall sluttishly or negligently handle the things of the monastery, let him be rebuked. And if he do not amend, let him be liable to discipline.   

Whether the monks ought to have any things proper to themselves. CHAP. XXXIII.  
THe vice of giving or taking without the leave of the Abbot, or calling of any thing whatsoever, even of a book or pen his own is especially to be rooted out of the monastery. Because it is not lawful for them to have their bodies or wills in their own power. But to hope for all necessaries from the father of the monastery. Nothing which the Abbot doth not give or permit may be lawfully kept but all ●hings to be in common, as it is writ●en. Nor let any call or presume any thing to be his own. And if any one shall be found to be given to this most wicked vice, let him be admonished once or twice, & if he shall not amend, let him be subject to correction.   

Whether all aught to have necessaries alike. CHAP. XXXIV.  
AS it is written, let there be distributed to each one according to their necessity; to signify, not that there shall be acception of people (which god forbidden) but that consideration be had of every one's infirmities. And therefore let him who needeth less, give God thankes, and not be contristated. And he who needeth more, let him be humbled for his infirmity & not proud for the mercy shown him, and so all the members shall be in peace. Above all things take heed there be no murmuration upon any occasion what so ever by word or sign, and if any one shall be found falty in this, let him be liable to most severe discipline.   

Of the weekly officers which are to be in the kitchen. CHAP. XXXV.  
THe brethren are so to serve each other, that no man be excused from the office of the kitchen, unless they be hindered by sickness or other business of more profit. Because from thence a greater reward is gotten. And for the weaker sort, let them have help that they may do it which alacrity and not with sadness; and let all generally have help and solace according as the number of the convent and situation of the place shall require. If the convent be great let the Cellerarius be excused from the kitchen, & as we have said before, such as are employed in matters of greater profit. But let the rest serve each other in charity. He who goeth out of the week, let him upon saturday make all things clean. Let him wash the linen with which the brethren wipe their hands & feet. And let both him who goeth out, & he who cometh in, wash the feet of every one. And let him give back by tale to the Cellerarius the vessels of his office made clean and whole, that he may know what he giveth & what he taketh.  
And these week officers may take an hour before refection, each one a draught of drink, and a piece of bread a 'bove the appointed allowance, that at the hover of refection, they may serve their brethren with out murmuring or great labour. Not withsanding on solemn days, let all forbear till mass. The week officers entering in, & going out, upon sunday in the oratory, presently after Laudes, shall make low inclination at the feet of their brethren, & desire to be prayed for. And Theye who goeth out that week, shall say this very. Benedictus es Domine Deus, qui adiwistime & consolatus es me. which being thrice repeated let him who goeth out receive his blessing, and let him who entrete immediately follow & say Deus in adiutorium meum intend, Domine ad adiwandum me festina, and let this be like wise thrice repeated of all. And having received his blessing, let him enter i● to his office.   

Of the sicke-brethrens. CHAP. XXXVI.  
BEfore and above all things a special care is to be had of the sick, so that they be served, even as Christ himself because he hath said; I have been sick & ye have visited me▪ And what ye have done to one of these little ones, ye have done to me▪ let the sick brethren consider that they are served for the honour of God, & therefore let them not contristat their brethren who serve them, with their superfluityes. Who notwithstanding are patiently to be borne with all, because of such, a more abundant reward is gotten. Therefore let the Abbot have a special care they be not neglected. For the sick brethren let their be a cell appointed by itself, & a servitor fearing God, that is diligent & careful. Let the use of baths be allowed to the sick as often as shall be expedient: but to such as are in health especially to young men, let it be seldom granted. More over let eating of flesh be granted to such as are sick, & weak, for their recovery. But when they are recovered let them after the accustomed manner, wholly abstain from flesh. And let the Abbot have a special care, that the Cellerarius or servitors neglect not the sick, be cause whatsoever is done amiss by his disciples, is imputed to him.   

Of old men & Infants. CHAP. XXXVII.  
ALthough man's nature itself be inclined to pity, these ages, that is, old men & Infants, not withstanting it is also fitting that by the authority of the Rule they should be provided for. Let therefore their weakness be all ways considered, & let the rigour of the Rule in victuals be by no means kept with them, but let there be a pious consideration had of them, and let them come timely to the canonical hours.   

Of the weekly reader. CHAP. XXXVIII.  
REeadinge ought not to be wanting at the Table whiles the brethren eat; Neither ought any one to presume to read, who shall take up, the book by hap hazard, but let him that is appointed to read for the whole week enter in upon sunday. And then after mass and communion let him desire all to pray for him, that God may keep from him the spirit of pride, and let this▪ verse be thrice repeated in the oratory, he first beginning it. Domine labia mea aperies, & os meum aenuntiabit laudem tuam. Then after the benediction given, let him enter in to read. Let great silence be kept at the table, so that no voice or muttering be hard, but only of the reader, and for such things as are necessary for meat & drink, let the brethren so provide, that no man need to ask any thing. And if any thing shall be wanting, let it be asked rather by the sound of some sign then by voice: nor let any one there presume to ask any thing of that which is read, or any thing else, lest occasion o● speech be given, unless perhaps the Prior will make some brief exhortation for the edification of the brethren. And let the hebdomadarius take a few pottage before he begin to read, for holy communion sake, and lest perhaps it be troublesome to him to fast so long & afterwards let him eat with the other weekly officers of the kitchim and servitors. And let not the brethren or read by order, but such as may edify the hearers.   

Of the measure or quantity of meat. CHAP. XXXIX.  
AT the daily refection as well of the sixth as ninth hour at all tables, we think two dishes of hot pulse will be fitting, by reason of the infirmities of diverse, that he who can not eat of one, may make his refection of the other. Let therefore two dishes of hot pulse suffice the brethren, and if there be any apples or fruit, let them have it for a third dish. Let à pound of bread be the allowance for one day, whether there be one refection, or both dinner and supper, and if they be to sup, let a third part of that pound be reserved by the Cellerarius for their supper. And if their labour be great, it shall be in the power of the Abbot to add to their ordinary allowance what he shall think expedient, having always a care to avoid excess and surfiting that the monks be not overtaken with indisgestion, be cause there is no sin more contrary to à christian then gluttony, and our Lord saith; see that your hearts be not oppressed with gluttony & drunkenness. But to children of younger age, let not the same quantity be given, but less than to the elder; observing always moderation and frugality. And let all generally abstain from eating of four footed beasts, excepting such as be very weak and sick.   

Of the measure of drink. CHAP. XXXX.  
EVery one hath his proper gift from God one thus & another thus: and therefore we apponit the measure of other men's victuals not with out some scrupulosity. Yet considering the weakness & infirmity of many, we think a pint of wine will suffice each one a day. But to whom God gives the giuft of abstinence, let them know they shall receive their proper reward. And if either labour, heat of the summer, or situation of the place require more, let the Prior do what he thinketh good, having ever a care that fullness or gluttony creep not in. And although we read, wine to be in no sort the drink of Monckes, yet because in these times they will not be so persuaded, let us atleastwise consent to this, that we drink not our fill but sparingly & with moderation, because wine makes even wisemen to Apostatike. But where the necessity of the place will not allow that measure appointed, but less or perhaps none at all, let them praise God that live there, & not murmur. And this above all things we admonish, that there never be any murmurations.   

At what hours the brethren are to take their refection. CHAP. XXXXI.  
FRom the holy feast of Easter until whitsuntide, let the brethren take their refection at the sixth hour, & sup at night. But from whitsuntide all the summer long, if they labour not in the fields, or the extremity of the heat doth not molest them, let them fast wedensday & friday till the ninth hour, but on other days, let them dine at the sixth hour: Which sixth hour of dinner if they work in the fields or the heat of the summer be great, shall be continued, at the discretion of the Abbot, and let him so temper & dispose all things, that souls may be ●aued and what the brethren do, may be done without murmuring. But from the Ideses of september until the beginning of Lent, let the brethren always refresh themselves at the ninth hour; And from the beginning of Lent until Easter, let them refresh in the evening, but let it be so ordered, that then in the evening there be no need of a light at time of refection, but that all be done by day light, yea at all times whether supper or no supper, let the hour of refection be so ordered, that all things be done by daylight.   

That no man may speak after Complin. CHAP. XXXXII.  
Monks' ought to keep silence at all times but especially in the night hours. And therefore at all times, whether they be days of fasting ordining, when it is a day of dining, presently after they are risen from supper, let them come all together, and being set, let one read the collations or lives of the fathers, or some other thing that may edify the hearers, but let them not read the Heptateuch or book of kings, be cause it will not be profitable for weak understandings to hear this scripture at that hour, yet at other times it may be read. But if it be a fasting day after that Euensonge is said, with in a little space let them come to the reading of the Collations as we have said: and four or five leaves being read, or as much as the time permits, all being come together in this time of reading and namely those who perhaps were occupied in some special works enjoined them when all are assembled together, let them say Complin, and after they go out from Complin, let no leave be granted to speak that night. And if any one shall be found to break this Rule of silence, let him be liable to most severe punishment, except there bosom necessary occasion by reason of the coming in of some guests, or that the Abbot commande any thing, And let that also be done with great gravity & moderation.   

Of those that comes late to the work of God, or to the Table. CHAP. XXXXIII.  
LEt all come presently as soon as the sign shall be given with all haste to the divine office, leaving whatsoever shall be in their hands. Yet with gravity and avoiding all kind of scurillity, let nothing therefore be preferred before the work of God. And if any shall come to the Matins after the gloria of the 94. Psalm (which of purpose we will have to be said with protraction and leasurly) let him not stand in his order in the choir, but let him stand last of all, or in the place which the Abbot shall appoint a part, for such negligent People, that he may be in the sight of the Abbot and all the rest, until the work of God be ended, that so he do penance & make public satisfaction; And we ordain that they stand in the last place, or apart, to the end that being seen by all, they may amend even for shame. For it may be such a one who if he remain out of the oratory, will perhaps settle himself to sleep or idle talk, & so give occasion to the enemy. Therefore let him come in, that he lose not all, and be amended for the time to come.  
And in the day hours, he that shall come to the work of God after the verse & gloria, of the first Psalm, according to the afore said order, let him stand last, and let him not presume to associate himself to the quire of the singers, until he have made satisfaction, except the Abbot shall give leave by his permission, yet so, that afterwards he make satisfaction. And to the hour of refection, he that cometh not before the verse, so that they may say the verse and prey all together and sit down together at the table, he I say that through negligence shall offend in this, let him be rebuked until the seconde time. If after he do not amend, let him not be admitted to the participation of the common table: But being sequestered from the company of his brethren, let him eat alone, & his portion of wine be taken from him till satisfaction and amendment. And let him in like manner suffer, who is not present at that verse which is said after meat. Nor let any man presume to take any meat or drink, before the appointed hour, or after it. Moreover if any thing be offered to any one by the Prior and he refuse it at the time he shall desire, let h●m not receive that or any thing else until he have made sufficient satisfaction.   

Of those that are excommunicated how they may satisfy. CHAP. XXXXIV.  
HE who is excommunicated from ●●e oratory or table for more grievous offences, at the hour in which the work of God is celebrated in the oratory, let him lie prostrate before the doors of the oratory saying nothing, but lying his head on the ground, prostrate all along at the feet of all those that go out of the oratory. And let him do this so long, till the Abbot think he hath made sufficient satisfaction: Who being commanded to come to the Abbot, shall cast himself at his feet, and afterward at the feet of all his brethren, that they may pray for him. And then if the Abbot shall command, let him be received in to the choir, and in the rank which the Abbot shall appoint, yet so, that he presume not to begin a Psalm, or Lesson, or any thing else in the oratory, unless the Abbot again command. And at all hours when the w●●ke of God is finished, let him cast himself on the earth in the place where he stands, and let him satisfy in this manner until the Abbot command him to cease from this satisfaction. But they who for little faults are excommunicated, only from the table, let them satisfy in the oratory as long as the Abbot commandeth: And let them do this, until he bless them and say, it sufficeth.   

Of those who commit any error in the Oratory. CHAP. XXXXV.  
IF any one while he reciteh à Psalm, responsory, antiphone, or Lesson, shall err, and maketh not humble satisfaction there before all, let him be liable to greater punishment, as one that will not amend with humility, what by negligence he hath done a miss, and let children be beaten for such a fault.   

Of those who offend in lesser matters. CHAP. XXXXVI.  
IF any one whilst he is in labour either in the kitchen, cellar, or any office, in the bakehouse, garden, or in any art, shall do any thing a miss or break or lose any thing, or shall commit any excess, and do not presently come before the Abbot or convent, and of his own accord satisfy and confess his offence; when it shall be known by another, let him be liable to greater punishment. But if it shall be private to his own soul, as being a sin, let him only manifest it to his Abbot or spiritual seniors, who know how to cure their own wounds, and not to disclosse or publish an other man's.   

Of appointing the hour of divine service. CHAP. XXXXVII.  
LEt it be the Abbot's care night and day to signify the hour of the work of God, either by himself, or committing the care there of to some vigilant brother to see that all things be done in competent hours. And let them who are appointed, begin Psalms and antiphones each one in their order after the Abbot. And let not any presume to sing or read, but he that can so perform the office, that the hearers may be edified by it. Which ought to be done with humility, gravity, & trembling, and by him whom the Abbot shall appoint.   

Of the daily hand labour. CHAP. XXXXVIII.  
Idleness is an enemy of the soul, and therefore at certain hours the brethren ought to be employed in handy labour, and other while in spiritual reading. And therefore we think that both times may thus be well ordered: that is, from Easter until the kalends of october, in the morning going out from Prime, they do that which shall be necessary until well nigh the fourth hour. And from the fourth hour till well nigh the sixth hour, let them be employed in reading, & after the sixth hour rising from table, let them rest on their Beds with all silence, and he who then perhaps desires to read, let him read so to himself, that he disquiet not other. Let None be said some that sooner, about the eight hour, and after that let them do what they have to do until evening. And if the necessity of the place, or poverty require that they themselves be employed in reaping their corn, let them not be contristated. Because they are then truly Monks when they live by the labour of their hands, as both our fathers and the Apostles did. Yet let all things be done in measure by reason of such as are pusillanimous.  
And from the kalends of october until the beginning of Lent, let them be employed in reading till full the second hour, and at the second hour, let Terce be celebrated, then until the ninth hour, let all labour in the work which is enjoined them. But the first sign of the ninth hour being given, let them all depart from their work, and let them be ready when the second sign shall be made. And after refection let them be employed in reading of spiritual books or Psalms.  
But in Lent let them be employed in reading from the morning till the third hour complete: and until the tenth hour complete let them do the work enjoined them. In whih time of Lent, let each one take à book out of the Library, read it all over in order; and let these books be given them in the beginning of Lent. Let there be diligent care taken, that there be one or two seniors appointed, who may go up and down the Monastery at the hours in which the brethren are employed in reading, to see least any of them be sloth full, or apply himself to idleness or foulish talk, and neglect his reading, and so not only unprofitable to himself, but also an impediment to others. If such a one (which god forbidden) be found, let him be reprehended once or twice, and if he amend not, let him be liable to regular discipline, so that others may take warning by it. Neither let one brother associate himself  an other at incompetent hours. On sondaye let all be employed in reading, except such as are deputed for officers. And if any one shall be so slothful or negligent, that he will not or cannot meditate or read, let him have some work enjoined him to keep him from idleness. To the weak brethren, & tender of constitution, let such work or art be enjoined as they may be kept from idleness, and yet not oppressed with so much labour so as to be driven away, whose weakness therefore aught to be well considered by the Abbot.   

Of the observance of Lent. CHAP. XXXXIX.  
ALthough at all times the life of a Monk ought to be as à continual Lent, yet because few are so virtuous, we therefore exhort them at least in this holy time of Lent, to lead their life in all purity and to wash away all the negligences of other times. Which then we shall rightly perform, if we refrain from all vices, and apply ourselves to prayer with weeping, to reading, compunction of hart and abstinence. Therefore in these days, let us add some thing over & above our wont task, peculiar prayers, and abstinence from meat drink, so that every one above the ordinary measure appointed him, of his own free will, with joy of the holy ghost offer some thing to God: That is, that he withdraw from his body some what of his meat, drink, sleep, talk, laughter, and with spiritual joy & desire, expect the holy Easter. Yet let every one make his Abbot acquainted with this very thing which he offers, and let it be done with his prayer & consent. Because whatsoever is done whitout the permission of the spiritual father, shall be imputed to presumption and vain glory, and meriteth note reward. All things therefore are to be done with the leave and permistion of the Abbot.   

Of brethren who labour far from the oratory, or such as are on the way. CHAP. L.  
THe brethren who are in labour very far of, and cannot come in a competent hour to the oratory, and the Abbot knows it is so, let them there do the work of God, where they labour, kneeling with fear & reverence. And let them also who are sent a journey, have care not to slip the appointed hours, but do as they can, and by no means neglect to perform their task of divine service.   

Of Brethren who go not far of. CHAP. LI.  
THe Brethren who go forth upon any errand and hope to return that day to the Monastery, let them not presume to ea●e abroad, although they be entreated, unless their Abbot command them. And if they do otherwise, let them be excommunicated.   

Of the oratory of the Monastery. CHAP. LII.  
LEt the oratory be that which the name signifieth, and let not any other thing be done or wrought there; The work of God being ended, let all go forth with exceeding great silence making reverence to God, that the Brother who perhaps will peculiarly pray by himself, be not hindered by the lewdness of an other. And if an other will also pray privately by himself, let him simply enter, and pray, not in a clamorous voice, but with tears and attention of hart. Therefore let no● any who doth not pray, be permitted to stay in the oratory after the work of God be finished, lest he be ahinderance to others.   

Of the manner of entertayninge Guests. CHAP. LIII.  
LEt all guests that come to the Monastery be entertained like Christ: because he will say: I have been a guest and ye have entertained me. And let due honour be given to all, especially to those of the household of faith and travellers. Assoon therefore as a guest is come, let the Prior meet him or the brethren with all show of charity; and let them first pray together, & so be associated to each other in peace. And let not the kiss of peace be offered, but after prayer, by reason of the illusions of the devil. And in the salutation itself, let all humility be showed The head being bowed down or all the body prostrate on the earth to all guests coming and going, let Christ who is received in them be adored in them. Let the guests received be brought to prayer, and afterwards let the Prior or whosoever he shall command sit, and keep company with them. Let the divine law be read before the guest that he may be edified, and afterwards let all courtesy be showed to him. Let à regular fast be broke by the Prior for the entertainment of a guest: unless it be a principal day of fast, which ought not to be broken. But let the hold on their custom of fasting. Let the Abbot give water to the guests hands, and let both the Abbot and the whole convent wash the feet of the guests, which being done let them say this verse, sus●epimus Deus misericordiam tuam in medio templi tui. And let poor people and strangers especial●y be diligently entertained with all care, because in them Christ is more truly received. For the fear or terror of rich men doth itself exhort an honour to them.  
Let the kitchen of the Abbot and guest be apart, that guest without whom the Monastery never is, coming at un certain hours, may not disquiet the Brethren. Into which kitchen let then enter two brothers for a year who can well perform that office. To whom as occasion requires let help be given, that they ma●e derue without murmuring. And when the have less employment, let them go forth to labour, where they shall be appointed. And not only in these, but in all other offices in the Monastery, let thi● consideration be had, that when they want help it be given them, and whe● they are vacant, they obey and do● what is commanded them. And for th● lodgings of the guests, let care there o● be commended to a brother, whos● soul the fear of God possesseth where let there be a sufficient numbe● of beds made, and let the house o● God be wisely governed by discreet men. And let not any but such as are appointed associate himself, o● talk with the guests. But if the shal● meet or see them, humbly saluting them and ask their benediction, le● him pass by, saying that it is not lawful for him to talk with a guest.   

Whether it be lawful for a Monk to receive letters or tokens. CHAP. LIV.  
LEt not a monk in no wise sen● or receive letters tokens or any presents neither from his parents, or any other man whatsoever or from one an other without the leave of his Abbot. And if any thing be sent to him even from his parent, let him not presume to receive it, unless it be first told the Abbot, and if he command that it shall be received, let it be in the Abbot's power to appoint to whom it shall be given, and let not the brother be contristated to whom it was sent, that their be no occasion given to the Devil. And whosoever shall presume to do otherwise, let him be liable to regular discipline.   

Of the  and shoes of the Brethren. CHAP. LV.  
LEt  be given to the brethren according to the quality of the places where they dwell, or temperature of the air: Because in cold countries there is need of more, and in hot countries of les. Let it therefore be in the Abbot's power to order this. Not withstanding for temperate places, we think it will be sufficient for each Monk to have a cowl and a cassoke, a cowl in the winter having a high nap, in the summer smooth or old, and ascapular for work, shoes and stockings to put one their fett; and for the colour or coursenez of these things, let not the Monks find fault, but let them be such as can be provided in the province in which they dwell, or such as may be bought at a cheaper rate. And let the Abbot see to the measure and decentnes of these garments, that they be not to little for such as use them, but of a fit size. When they receive them, let them always restore the old to be laid up in the wardrobe for the poor: for it is sufficient for a Monk to have two cassocks & two cowls for the nights, for washing and change. Now what is over & above is superfluous, and must be cute of. And as is said, let them restore what soever is old when they receive new. Let those who go a journey take breeches out of the wardrobe, and when they return let them restore them back washed. And let the cowls & cassocks at such times be better than those they ordinarily use, which going a journey they take out of the wardope & returning restore.  
For bedding may suffice astraw bed, a quilt bed, a coverlet, & a pillow, which beds are often to be searched by the Abbot, lest there be any propriety, and if any be found to have any thing which he hath not received from the Abbot, let him be liable to most sharp discipline. And that this vice of propriety may be rooted out, let all things be given by the Abbot which shall be necessary, that is a cowl, a cassock, shoes, stockens a pair of sleeves, a knife, a steel, a needle, a handkerchefe, table books, that all excuse of necessity may be taken away. Let the Abbot not with standing always consider the sentence of the acts of the Apostles, there was given to every one according as, they had need. And let him therefore consider the infirmities of such as want, not the ill will of such as envy, And in all his ordinances let him think of the retribution of God.   

Of the Abbot's table. CHAP. LVI.  
LEt the Abbot's table be always with the guests and strangers. Yet when there are no guests, let it be in his power to call which of the brethren he please. But let him provide that there be always one or two of the seniors left with the brethren by reason of discipline.   

Of the artificers of the Monastery. CHAP. LVII.  
IF there be artificers in the Monastery, let them exercise those arts with all humility and reverence, if so be the Abbot command. But if any of them be proud of the knowledge he hath in his art, because he may seem to get some what by it for the Monastery, let him be taken from it, and let him not exercise it again; unless after his humiliation the Abbot shall permit him. And if any thing of the work of the artificers be to be sold, let them by whose hands they are to pass take heed, lest they presume to deceive in any thing. Let them remember Ananias & Saphira lest the death which they suffered in body, these who commit fraudin the good of the Monastery suffer in their soul. And in the prices and valuations, let not the vice of avarice creep in, but let things be always sold some what cheaper than by seculars, that God may be glorified in all things.   

Of the manner of receiving Novices. CHAP. LVIII.  
IF any one come newly to conversion let him not easily be admitted. But as the Apostle saith, let spirits be tried whether they be from God. If therefore coming he shall persever knocking, and shall be seen for four or five days patiently to endure injuries offered him; & the difficulty which is made of his entrance, and to persist in his petition, then grant him entrance, and let him be in the cell of the guests for a few days. And afterwards let him be in the cell of the novices, where he is to meditate, eat, and sleep, and let such a signior be deputed over him, who is fit to gain souls, who must curiously & carefully look to him, to see whether he truly seek God: and if he be careful in the service of God, in obedience, & in suffering reproaches. Let there be suggested to him the rigour & austerity by which we tend towards God. And if he promise stability and perseverance, after two months space let this rule be read to him in order, and let there besaid to him. Behold the law under which thou desirest to fight, if thou canst observe it enter in, if thou canst not, freely departed. If he shall still persever, then let him be brought in to the afore said cell of the novices, and let him be again tried in all patience. And after the space of six months, let the Rule be read again to him that he may know to what he enters in. And if he still persever, after four months let the Rule be read again to him. And if upon deliberation had with himself he shall promise that he will keep and observe all things commanded him, then let him be received in to the Convent, knowing himself from that time forward to be under the law of the Rule, so that it is not lawful for him to go out of the Monastery, nor shake of the yoke of the Rule which he might either have refused or embraced after so long deliberation.  
And when they admit him to profession let him in the oratory before, all, make a promise of his stability, and conversion of his manners, and obedience before God & his saints, that if at any time he shall do otherwise, he may know that he shall be condemned by him whom he mocketh. Of which promise let him make a petition in the name of those saints whose relics are there, & of the Abbot there present, which petition let him written  his own hand, or if he can not written, let an other requested by him written it; and the novice himself put to his sign, and let him lay it on the altar with his own hand; which when he hath done let him presently begin this verse. Suscipe me Domine secundum eloquium tuum & vivam, & non confundas me ab expectatione mea. Which verse let all the convent answer the third time, adding to it Gloria Patri, etc. Then let the said brother novice prostrate himself the feet of all, that they may pray for him: and from that hour let him be accounted one of the convent. If he have any thing, let him either first bestow it on the poor, or by a solemn donation give it to the Monastery, reserving for himself nothing at all, because from that day forwards he must know that he shall not have power as much as over his own body. Let him therefore presently in the oratory be stripped of his own garments where with he is clothed, and let him be clothed with the garments of the Monastery. And let those garments which are put of, be laid in the wardrobe to be kept. That if at any time by the devil's persuasion he consent to go out of the Monastery, (which God forbidden) then taking from him the habit of the Monastery, he may be turned out, But that writing which the Abbot took of the altar, let him not have again, but let it be kept in the Monastery.   

Of the sons of Noblemen or Poor men which are offered. CHAP. LIX.  
IF perhaps any noble man offers his son to God to live in the monastery: if the child himself, be under age, let his parents make the fore said petition or writing for him, and offering him let them wrap the said petition & the hand of the child in the pall of the altar, & so let them offer him up. And for his goods, let them either in the said petition promise under oath that they will never by themselves nor by any other person or means whatsoever, either give him any thing, or give him occasion of having any thing. And if they will not do this, but will rather offer up some thing in allmes to the monastery, for their greater merit, let them make adonation of that which they will give to the monastery, reserving (i● they so please) the use or profit of it for themselves. But let things be so ordered that no suspicion remain with the child, by which being deceived he may perish, (which God forbidden) as in others we have learned by experience. And in like manner let the poorer sort do. But let them who have nothing at all simply make their petition, and with an oblation give up their son before witnesses.   

Of Priests who dosire to dwell in the Monastery. CHAP. LX.  
IF any that hath taken the order of Priesthood, shall request to be received into the monastery, let him not easily be admitted, yet if he shall still persever in this request, let him know that he is to keep all discipline and observance appointed in the Rule, neither shall any thing be remitted him, according to that which is written. Friend for what art thou come: Not with standing let it be granted him to stand next after the Abbot, & to bless & say mass if the Abbot do so command, otherwise, let him in no sort presume to do any thing, knowing himself subject to regular discipline, & let him rather show to others examples of humility. If perhaps he be in the Monastery for some treaty of ordination, or other occasion whatsoever. Let him remember the place due to him according to the time of his entrance in to the Monastery, not that which is granted him for the reverence of Priesthood. And if any other clergyman shall likewise desire to be admitted in to the Monastery, let him be ranked in a reasonable place, yet so that he promise observance of the Rule & stability in it.   

Of Monks that be strangers how they are to be received. CHAP. LXI.  
IF any strange Monk shall come from far places and desire to dwell in the Monastery as a guest, and will be content with the customs of the place which he findeth, & doth not trouble the Monastery with his superfluityes, but is well contented with what he findeth, let him be entertained for as long time as he desireth. And if he reasonably and with humility and charity reprehend or admonish any thing, let the Abbot prudently consider what he saith, for perhaps our Lord sent him for that end. And if after he desire to make his abode there, let him not be refused, especially, because in the time while he lived a guest, his life might be sufficiently known. But if in that time he be found given to superfluity or viciousness, let him not only be refused, but also let him be civilly bid to departed, lest others be corrupted by his ill demeanour. But if he be not such a one as deserveth to be cast out, let him not only if he demand it, be received into the society of the convent, but let him be persuaded to stay, that by his example others may be instructed, because in every place we serve one God and fight under one king; And if the Abbot shall find him to be well deserving, he may also place him in a higher rank. And not only a Monk he may thus exalt above his time in the habit, but also any of the aforesaid degrees of Priests or Clergy men, if their lives deserve it. But let the Abbot beware, least at any time he receive a Monk of an other known Monastery to dwell, without the consent of his Abbot or letters of commendation from him: because it is written what thou wilt not have done to thyself, do not to an other.   

Of the Priests of the Monastery. CHAP. LXII.  
IF any Abbot desire to have a Priest or Deacon ordered, let him choose one that is worthy of the function of Priesthood. And let him who is ordered beware of haughtiness and pride, neither let him presume to do any thing but what is commanded him by the Abbot, knowing himself to be much more subject to regular discipline. Nor by reason of his Priesthood let him forget the obedience & discipline of the Rule, but let him strive more & more to go forwards towards God. And let him always consider the place which is due to him according to the time of his entrance in to the Monastery, although perhaps by the election of the convent & the will of the Abbot, he be promoted for the good desert of his life. And let him know that not with standing, he is to obseru● the Rule ordained by the Dean● or Prepositus. And if he shall presume to do otherwise, let him be judged not as Priest, but as one who is rebellious. And if he shall not amend being's often admonished, let the Bishop als● be called to witness. And if for al● this he do not amend, but that hi● faults grow daily more notorious, le● him be thrust out of the Monastery; i● case his disobedience be such as that he will not be subject, and obey the Rule.   

Of the order of the Congregation. CHAP. LXIII.  
LEt them so keep their orders in the Monastery, as the time of conversion and merit of life requires, or as the Abbot shall appoint. And let not the Abbot disquiet the flock committed to him, nor as it were ufinge free power, order any thing unjustily: But let him always consider, that he is to give account to God of all his judgements, and works. Therefore according to the order he shall appoint, or which the brethren have amongst themselves, Let them come to the pax, to the commuion, to begin a Psalm, to stand in the Quire. And in all places whatsoever let not age be regarded in the order, nor let it prejudice any man: Because Samuel & David being children, judged Priests. Therefore excepting, those whom (as we have said) the Abbot shall for special reasons prefer or degrade, let all the rest observe the order of their conversion. As (for example sake) he who cometh at the second hour of the day must know himself in the Monastery to be his junior, who comes at the first hour of the day, of what age or dignity soever he be.  
And let children be put in mind of discipline and good order by all. Let juniors honour their seniors, & the seniors love their juniors. And in th● calling of their name, let it not b● lawful for any one to call an other b● his plain name, but let the seniors ca●● the juniors' brothers, and the Iunio●● call their seniors Domni, which signifies a fatherly reverence. And let th● Abbot because he representeth the person of Christ be called Domnus, an● Abbot not as assuming it himself, bu● given him for the honour & love o● Christ. And let him remember t● carry himself so, as he may be worth● of such honour. And where sooner th● brethren meet one an other, let the junior ask benediction of the ancient and the ancient passing by, let the junior rise and give him place to sit: neither let the ●unior presume to sit wit● him, unless his signior command him to full fill that which is written, preventing each other with honour. Le● the children or younger sort in the oratory and at the table keep their order with discipline, and a broad or where soever else let there be careful watch ●●er them, that they always keep ●●od order until they come to age of ●●derstanding.   

Of ordaining the Abbot. CHAP. LXIV.  
●N the ordaining of the Abbot let ● always that consideration be had, ●●at he be chosen whom all the convent with one assent in the fear of God, or else apart of the convent though otherwise small with mature advice ●hall choose. And let him who is to be ordered or consecrated be chosen for ●is good desert of life, learning, and visdome, though he be the last in the convent. And if the whole convent (which God forbidden) shall with one consent choose a person consenting to ●heir vices: and the vices themselves ●hall by some means or other come to ●ee made known to the Bishop, (to whose diocese that place appertaineth) or to the Abbots or christians near at hand, let them hinder the consent of those wicked men from prevailing, and constitute a worthy stewa●● over the house of God, knowing th●● for this they shall receive a good ●● ward, if they do it with a pure intention and for the love of Gods as on t●● contrary that they sin if they neglect it.  
And the Abbot thus ordained, mu●● always consider what burden he ha● under taken, & to whom he is to gi●● account of his stewardship; and l●● him know that it is more behoveful for him to do good to others, then ●● bear Rule over them. It behouet● him therefore to be learned in th● divine law, that he may know fro● whence to bring forth new things ●● old, and that he be chaste, merciful, an● sober, and let him always prefer mercy before justice, that he himself may obtain mercy. He must hat● vice and love his brethren, and in correcting, let him not be rigorous or exceed, lest whilst he seeks to scou●● the vessel he break it. And let him always suspect his own frailty, & ●●member that a shaken reed is not to ●e broken. By this we would say, not ●●at he suffer vice to be nourished, but ●●at with prudence and charity he seek ●● root them out, in such manner as beseech to be most expedient, & let him ●ady to be more loved then feared. ●et him not be turbulent or sad, neither let him be superfluous & obstinate ●or jealous, or over suspicious: for then ●e will never be at quiet. In his com●ands let him be prudent and considerate; whether they be things pertaining to God or to the world. Let him consider well, and moderate the works ●hich he enjoineth, having in mind ●he discretion of holy jacob who said. ●f I shall make my flocks to labour ●uer much in going, They will all ●ye in one day. Having therefore these ●nd other testimonies of discretion, the ●●other of virtues, let him so temper ●ll things, that both the strong may ●esire to accomplish, and the weak may not shrink back from vn● taking what is commanded. And especially that he observe this pre●● Rule in all things: that when he ●● have served well, he may hear f●● our Lord what the good servant he●● who gave corn to his fellow serua●● in his tyme. Amen. I say unto you, o● all his goods he will place him.   

Of the Prepositus of the Monastery. CHAP. LXV.  
IT often times happens that ● the ordaining of the preposi●● great scandals arise in Monas●ries; whiles there are some puffed ● with the malignant spirit of pride, w● esteeming themselves to be second Abbot's, & taking upon them to tyrān● over others, nourish scandals a● make dissensions in the convent, a● especially in those places, where by ●● same Bishop or Abbots, which orda●● ●●e Abbot, the prepositus is likewise ordained, which how unfitting a thing ●is, may easily be perceived: Because ●●om the very beginning of his ordination there is occasion given him of ●eing proud: his thoughts suggesting ●o him that he is exempt from the Abbot, Because he is ordained by them by ●hom the Abbot himself is ordained. ●ence arise envies, chide, detrac●●ons, emulations, dissensions & disorders: & whilst the Abbot and the Pro●ositus are at variance, it must needs ●e that both their souls run a hazard ●● this dissension: & those who are vn●er their charge, whiles they adhere to party's and run in to perdition. The ●ault of which danger lieth principality upon them who were the authors of ●uch an ordination.  
And therefore we fore see that it ●s expedient for the conservation of ●eace and charity, that the whole government of the Monastery depend ●f the Abbot's will: and if it can be ●onne, let it be governed by Denes; as before we have ordained, that whi●● the charge is committed to many o● be not made proud. But if either t● place require it, or the convent sh● reasonably & with humility dema●● it. And the Abbot judge it expedient whomsoever the Abbot shall choo●● by the counsel of his brethren fearing God, let him ordain for his Prepos●tus. And let the Prepositus do tho●● things with reverence, which shall ●● enjoined him by his Abbot: doing n●thing against the will or ordinance ● his Abbot, because by how much ●● is preferred before the rest, by s● much it be hoveth him carefully ●● observe the precepts of the Rul● Which Prepositus if he shall be fou●● vicious, or seduced by the haughtiness of pride, or be found a contemner ●● the holy rule, let him be admonishe● with words till four times, & if he d● not amend, let the correction of regular discipline be given him. And ●● with that he amend not, let him b● deposed from the dignity of Prepositu● ship, & let an other who is worthy, be substituted in his place. And if afterwards he be not quiet & obedient in the convent, let him then be expelled the Monastery. Yet let the Abbot consider that he is to give an account to God of all his actions, lest perhaps his soul be inflamed with envy or emulation.   

Of the Porter of the Monastery. CHAP. LXVI.  
AT the gate of the Monastery let there be placed a wise old man, who knows how to receive and give an answer: whose age may not suffer him to wander, which Porter ought to have his cell near the gate: that comers may always find one ready to return them an answer. And by and by soon as any one shall knock, or a poor man shall cry, let him answer Deo gratias; and with all mildness & fear of God let him presently give an answer with all charity. And let the porter if he need for his comfort, have a junior brother with him. The Monastery if it can conveniently, ough so to be built, that all necessaries, to wit water, a mill, a garden, a Bakehouse, and other several arts may be had and practised in the Monastery, that their be no necessity for the monks to wander abroad, because it is in no sort expedient for their souls. And we will have this Rule often read in the convent, lest any of the Brethren excuse himself of ignorance.   

Of Brethren that be sent a journey. CHAP. LXVII.  
LEt the Brethren that are to be sent a journey, commend themselves to the prayers of all their brethren, & of the Abbot, & always at the last prayer of the work of God, let commemoration of all the absent be made. And let the Brethren returning from a journey in the very day in which they return, at all the canonical hours when the work of God is ended, prostrate on the ground in the oratory, and desire the prayers of all for their excesses, lest perchance either any sight or hearing of some evil thing, or any idle speech have stole upon them in the way. And let not any presume to tell others what things he hath seen or hard abroad with out the Monastery, Because it is a great distraction to them. And if any shall presume to do it, let him be liable to regular punishment. And likewise he that shall presume to go without the cloisters of the Monastery, or to go any whither, or do any thing though never so little without the command of the Abbot.   

If impossible things be enjoined to a Brother. CHAP. LXVIII.  
IF any hard or impossible things be enjoined any Brother, let him receive the command of the bidder with all mildness & obedience. And if he shall see that the burden altogether exceeds the measure of his strength, let him patiently & fitly suggest the causes of the impossibility thereof to him is over him, not showing any pride or contradiction, & if after his suggestion, the Prior or ancient shall persist in commanding it, let the junior know, that it is expedient for him: & let him out of charity obey, trusting in the assistance of God.   

That one presume not to defend an other in the Monastery. CHAP. LXIX.  
THere must special heed be taken that upon no occasion, one monk presume to defend or maintain another in the Monastery, though they be never so near of kine, let none of them I say presume to do this in any sort: because from thence exceeding great occasion of scandalle may arise. And if any shall transgress in this point let him be severely punished.   

That no one presume to beat or excommunicate an other. CHAP. LXX.  
THat occasion of all presumption may be avoided in the Monastery, we ordain and constitute, that it be not lawful for any one to excommunicate or beat any of his brethren, except those who have power and authority from the Abbot. And let those that offend be reprehended before all, that the rest may be afraid. But over Infants until they be fifteen years of age, let their be strict discipline & care had by all; yet this also with discretion & measure. For he who shall in any sort presume to do any thing to such as are of riper years without the command of the Abbot, or shall be undiscreetly severe even to Infants, let him be liable to regular discipline, because it is written. What thou wilt not have done to thyself, do not do to an other.   

That the Brethren be obedient to each other. CHAP. LXXI.  
Obedience is not only to be yielded to the Abbot, but also the brothers are to obey one an other, knowing that by this kind of obedience they shall go to God. The command therefore of the Abbot or other superiors constituted by him being first obeyed, before which we suffer not private commands to be preferred, in other things let the juniors obey their elders with all charity and diligence. And if any be found contentious, let him be rebuked. And if a Brother be rebuked, for any even the least thing by the Abbot, or by any of his seniors, or if he shall but perceive the mind of his senior, to be troubled or moved against him, though but a little, let him without delay prostrate at his feet, and there lie till that commotion be appeased with Blessing, and if any one shall contemn to do it, let him be either liable to corporal punishment, or if he be contumatious, let him be expelled the Monastery.   

Of the good zeal which Monks ought to have. CHAP. LXXII.  
AS there is an ●il zeal of bitterness which separateth from God, & leadeth to hell: so there is a good zeal which separateth from vices, & leadeth to God and life everlasting. Let Monks therefore exercise this zeal with most fervent love, that is, that they prevent each other with honour, that they patiently suffer each others infirmities, whether they be of body or of mind, and that they strive to obey each other. Let none follow that which he thinks profitable for himself; but rather what others think fitting. Let them show all brotherly charity with a chaste love. Let them fear God, and love their Abbot with a sincere and humble affection, and prefer nothing at all before Christ, who vouch safe to bring us all to life everlasting Amen.   

That all observance of justice is not set down in this Rule. CHAP. LXXIII.  
We have writ this Rule that by observing it in Monasteries, we may show ourselves to have in some measure either honesty of manners, or the beginning of a good conversation. But for those who hasten to the perfection of holy conversation, there at the precepts of the holy fathers: he observance whereof bringeth a man to the height of perfection. For what side of a leaf, or what word of divine authority of the old and new testament, is not a most strait rule of man's life▪ or what book of the holy Catholic fathers doth not sound forth this, that we may come by a direct course to our Creator. Moreover the Collations of the fathers & their institutes & lives, al● the Rule of our holy father Basi● what else are they but examples of we● living, & obedient monks and instruments of virtues. But to us slothful ill living and negligent people, they are a shame and confusion. whosoever therefore thou art, who hastens t● the heavenly country, observe by the help of Christ this little Rule writ fo● beginners: and then atlength by the protection of God thou shalt come to those higher perfections of doctrine, & virtues of which we have before spoken. To such as fulfil these things the kingdone of heaven shalle lie open. Amen.   
FINIS.