¶ saint Augustyns Rule in english alone.  
 saint writing in book with monks praying, with angels, jesus, god, and the holy ghost   

 jesus on throne with saints and angels praying   

In our lord god/ and most sweet saviour Iesu my salutation.  
GOod devout religious daughters ye haue here send unto me your rule of saint Augustyn/ and done require me/ other to amend/ and reform the english/ or else to translate the rule of new. I haue( after my poor maner) followed the one parte of your desire. For to amend your translation passed my power and wit. It seemeth unto me so scabrouse/ rughe/ or rude/ and not after the commune english of this country. And also the translator dyde lene over much unto the straight letter. which thing in translation/ doth( many times) render the matter very blind/& much vnsauerye. By reason whereof/ your translator in giving over much diligence and force unto the letter/ hath( in some places erred) and not rendered the true sentence of the text/ after the mind of the author. I wolde not( therfore) that you should marvel/ though the words here in this translation done vary from the words of your translation. For in every speech/ one sentence may be spoken diversly/ and by dyvers words/ and yet the same self sentence remaineth still in full effect/ as ye shall se here in the first clause/ or sentence of the rule. Ante omnia diligatur deus. That is after your translation.  
¶ Before all be loved god. Now se how this sentence may be varied/& yet bide the same in effect.  
¶ God before all things be ever beloved  
God should be above all things beloved  
Let god be ever beloved before all other things  
God must be of duete beloved above all things  
It is convenient& necessary to love god above all thyng{is}  
nothing may of right be so beloved as god  
what thing should by reason be more beloved than god  
ye must above all things love almighty god  
ye should as duete love god before all things  
I will that before all other things you love our lord god.  
Let ever your love be unto all mighty god above all things.  
Your love must chiefly above all thyng{is} be unto god  
let ever in your heart and mind god be above all things preferred.  
Let nothing be equal unto god in your love and desire.  
Let god be ever in your mind& desire/ above all things.  
Let your special love be alway unto god alone  
let ever the love of your creator be above ony creature.  
Put ever the love of god before ony other love.  
love god best of all things.  
Thus ye may se one sentence in english varied xx. ways/ and yet all is one in effect. That all way is best in my mind/ that best may be perceived& vnderstonde after the use of the country. And therfore haue I chosen here a plain style/ without ynkehorne terms. If ony such be here after the commune use/ yet doth an other term follow/ or twain of more plain english/ to declare that goeth before. saint jerome saythe that scripture was written without high eloquence in a plain style/ because it should the rather be known/& vnderstonde of all parsons that ben bound unto the lawe of god. So than unto religious parsons should their rule/ whereunto next unto the said lawe of god they ben most bound. For that haue they promised by solen vow/& received thereupon the sacrament of chrystes holy body/& sacred blood. That rule than should well be known/ well vnderstonde/ well perceived/ and well incorporate in the mind/ heart/ and manners of every professed person. And therfore did saint Augustyn concludynge his rule/ give solen commandment unto all the disciples of the same/ that ones in the weke( at the masspriest) it should be red among them. Yet notwithstanding haue I herde of some parsons that haue bē yeres professed/& never knew their rule/ ne ever saw or herde/ ony rule red/ but onely did follow the custom of the place/ which thing is much amiss.& contrary both unto learning and reason. For in good reason/ no man should promise that he knoweth not/ that is( as they say) a blind promise/ and to promise that a parson is not able to perform/ is a grete folly& shane unto the promyser/ our saviour is witness therof in the gospel/ showing that the parson that wolde begin to build/& hath not wherewith to perform his enterprise/ shall be mocked and rebuked. 
luke. xiiij.  And one king with few people/ to meet an other king in battle that hath a grete host/ is a grete folly. To entre religion/ is an enterprise of grete building and Ieorpedouse batayell. For all is here spiritual appertaining unto the soul/ and therfore should all parsons that wolde profess ony rule/ know well what they take vpon thē. They should first se/ or here the rule/ and ordinance of the profession and haue it well expowned/& declared unto them. And than should they by experience and excercyse of the same/ prove themself whether they haue strength/ and ben able both in soul& body/ to perform& keep the same and to do their hole duete therein. For I dare well assure you that every good devout& virtuous person is not apt ne meet to be a good religious parson. For every good man is not apt or meet to be a good singer or reader/ ne every good woman to be a good sylkewoman/ or a good semster. For many parsons that fain wolde be religious/ can never haue lernyn-therunto/ some other ben not able to bear& follow the labours of religion. They must therfore know first the rule/ than prove& assay themself therein/& yet thirdly should they look well among what company they were professed. For it must need be true that the holy ghost spake by the prophet asking. With innocent parsons thou shalt be good and innocent/ with misdoers a mysdoer. They should therfore entre religion where( as far as they may haue knowledge) the rule is kept. Notwitstondynge some couentes and parsons professed ben loath/&( as I haue known) done make grete danger to show their rule/ whereof I haue much marveled/ sith after natural learning& reason/ every thing that is good/ the more it be known& the more commune it be/ the better it is. And some things that ben very good known/ ben not good except they be known/& commune. As holy scripture the rules of religion all maner of holy doctrine& learning. wherefore our lord and saviour Iesu commanded that his rule should be known and comune/ asking unto his holy apostles. 
mar. ult.  item predicate evangelium omni creature. Go ye forth( said he) and preach the gospel my rule unto every maner of creature/ that is to mean unto all parsons good and bad. 
thob̄. xij.  The private counsel of worldly kings may be kept secret/ but every lawe should be openly known/ heretics/ traitors/ thieves& misdoers/ done keep their matters secret. But truth seeketh no corners/ for( as the commune proverb saith) truth never shamed his master. Why than ben they so lo●h to show their rule/ surely because they do not keep it/ and therfore ben they loth and afraid to be known as they be/ that is to say/ heretics/ sysmatykes and very traitors unto the ordinances of their rule& profession/ as the commune heretics and sysmatykes ben unto the laws and ordynances of holy church and their profession of cristianite. Our saviour saith. Qui male agit: odit lucem. &c. 
John. iij.  Who that doth amiss doth hate light/ the misdoers wolde not their works should be known/ because they wolde not be reproved for them. The cause than why many ben so daungerous to show their rule is that they keep it not/ or rather( that I more do feet& dread) they wolde not the rule should be kept/ but rather their unlawful costomes/ for I know by experience of such parsons/ as done keep their rules& ordynances/ as the reverend fathers freres obseruantes/ charterhouses. This poor place and some other places/ they ben not loth to show their rule/ but rather wolde they be glad their rule were unto all parsons commonly known in most clear& open maner/ for the edyfycacyon of all christians. 
math̄. v.  So is the counsel of our saviour. Luceat lux vestra coram hominibus. Let your good works( saith he) be example and light unto all parsons. I pray you therfore. In visteribus Iesu christi. That is to say/ for the tender love& most piteous kindness of our most sweet saviour Iesu christ/ that you appoint/ determine/& order yourself/ with all heart/ study/& mind/ to keep your rule. And than care not who se your rule/ wo rede your rule/ who know your rule. Rede it yourself/ know it yourself/ preach it/ teach it/& openly show it. Be nothing afraid ne daungerous therof so ye first keep it and work it. For unto that end haue we taken this poor labour of translation. And also for the more knowledge& declaration therof/ we haue put thereunto our mind& joined thereunto the fruytefull exposition of the grete clerk& holy saint called Hugh de sancto victore a reverend father& an abbot of the same religion& rule. which ye shal haue as shortly as we may bring it unto end. In the mean time& ever/ I beseech you of your devout prayers. And thus Iesu our most sweet lord& loving master {pre}serue you al  
amen.  
The wretch of zion your bedemā. Ry. whytford   

The rule of saint Augustyn translated out of latin in to english/ indefferently unto both the sexes/ that is to say unto the brothers and miters of that profession.  

The first chapytre.  
O Ere beloved religious friends ye must above all things love almighty god/& than the neighbour. For these commandments ben unto us first and pryncipally given and commanded. We therfore done charge and command you that ben constytute and ordered in the monastery/ that you observe and keep these things that done follow. first that you dwell& bide in your house q●●etly restfully& agreeable together in all goodness/ for thereunto ye be gathered together in one covent/ and that you haue( in our lord) one heart/ one will/ and one mind. 
xij. q. j. non dicat{is} de cassian{us}. li. iiij. ca. xiij. de institut{is} renunciantium.  And that also you neither name ne call ony thing properly your own/ but that all things be unto you commune. And yet further that every thing ye shall need/ as meet/ drink& clothing/ be distrybuted divided& assigned or appoynted unto everich of you by your common/ not equally or in like portion unto all( for you be not all of like strength) but rather it so be divided as unto every parson is necessary. 
act. ij.  For so done we rede in the acts of the apostles that all things were unto them commune/ and unto everich was divided& departed/ as unto euerych was necessary. And therfore such parsons as in the world when they entred the monastery had ony substance of goods/ let them haue glad mind/ and good will/ and desire it be commune. And such as nothing had/ let not them seek ne desire in the monastery that they could not/ ne were of power to haue a broad in the world/ yet notwithstanding that that is necessary for their infirmity& need let them haue/ although their poverty were such( when they were abroad in the world) that they might not/ ne were of powere to haue that was necessary/ yet nevertheless let them not think wolf therfore happy& well at ease/ because they haue found within the monastery/ food/ clothing/ and other necessaries/ such as without they could not haue/ nor yet let them stretch out the neck ne be the more proud/ stately/ bold/ or malapert because they ben now accompanied as fellows with those parsons/ unto whose presence( without in the world) they durst not approach ne presume. But let them rather lift up their hearts unto heavenly things/ and neither seek/ ne yet desire or covet to haue the vain things of this world/ lest thereby the monasteries should wax profitable unto the rich/ and not unto the poor parsons/ yf therein the rich were mekened& brought low/& the poor bolne up with pride.   

¶ The second chapytre.  
ANd again such parsons as in the world seemed to be set by and to be of reputacyon/ let not them disdain/ haue scorn/ ne be weary of their fellows/ that from poverty came unto that holy company/ but let them rather study and desire to rejoice and be glad/ not of the dygnete and honour of their rich kin and friends/ but of the company of their poor fellows. Nor yet let them( yf they gave or brought ony of their worldly goods unto the commenty) look to haue thank preimynence& the more to be set by therfore. Nor yet to be proud of their riches because they gave them unto the monastery more than yf they had( in the world) enjoyed& used them at their own pleasure. For( of a surety) every other iniquity& sin/ what so ever it be is excercised in ill works to bring them to pass or unto effect/ but pride lieth in wait of good works to cause them to perish and come to nought. And what availeth it to sparpoyle and deele forth goods unto the poor/ and so( in worldly riches) to be made bare and needy/ yf the whretched soul be more proud in dyspysynge& forsaking of that riches/ than it was in the possession& using of them at will/ pleasure/& liberty. All you therfore( I say) live and be conversant together restfully of one mind& agreeably/& in yourself each unto other among yourself do honour unto almighty god whose temples/ mancyons& dwelling place/ ye now ben made and ordained. And in your prayers and service of god in the due houres& times appoyntted and assigned/ be you ever diligent and hedy. In the oratory church or place of prayer/ let no parson do ony work or business but onely pray. For thereunto the church was ordained& made/ and therof hath the name of an oratory. The cause whereof is/ that yf ony parson( beside duete and the houres appoynted) haue leisure and wolde their pray/ that other parsons that in the church wolde do ony other labours or business/ should not unto them be impedement or let. And when so ever you done pray and serve god with psalms/ hymns or with other duties/ let ever the same thing be remembered in your heart and mind/ that is uttered spoken or song by your mouth. And never covet you to sing but that you know by authority should be song. And yf ony thing be ordained not to be song let it not be song.   

¶ The thyrde chapytre.  
COrrect you also and abate your flesh and body by abstinence& fasting from meet and drink/ as much as your nature health and strength may bear. 
cassian{us}. li. iiij. ca. xviij. de institut{is}. renuntianc.  And yf ony of you may not fast/ yet shal they take no food beside meletyme/ but when they ben seek. 
Ibidem. ca. xvij.  And when ye be set at the table/ ye must continually unto the time ye rise therefrom/ give good eere and herkenynge and without noise or contencyon/ take good hede what( after your custom) is red among you/ so that not onely your mouth take meet/ but your eeres and hearing do also hunger& desire the word of god. And yf such parsons as( of old custom) bē seek or feeble be otherwise entreated& provided fore/ than the other that ben hole and( by custom) more strong in nature/ let not the hole parsons/ grudge ne ony thing be grieved therwith/ nor think it unjust or wrong. Nor yet should they judge or think the feeble parsons more happy or better at ease/ because they haue that they haue not/ but rather should they rejoice and be glad of themself and that thank god that they ben able to do that they ben not. And yf unto such parsons as haue come unto the monastery from delicate education and tender bringing up ony meet clothing/ or other necessaries be given/ that unto the stronger parsons be not given/ which parsons in that they be stronger ben more happy& in better case/ let not those stronger parsons grudge thereat. But rather let them consider and wey how low they came down from their estate or degree/ that left and forsook the secular life of pleasure to come unto this life of hardness& labour/ although they be not able to attain and reach unto such frugalite and moderation( called in commune english good husbondry) as ben the other persons that ben( of nature) more strong in body. Nor yet should all the hole company covet or desire that they se a few parsons haue/ which thing they haue not because they be had in more honour or reverence& more in favour/ but that rather they ben the more suffered and born. And why should not all desire in like. Lest by that mean should hap or fall a grete peruersyte and abominable mysordre/ that in the monastery( whereunto their strength& power) the rich and noble parsons should be laboryouse and continually occupied/ the poor parsons of low degree should be made delicate and idle. And yet as it is necessary for the seek and feeble parsons to keep a diet/ and take the less food( for the time) lest they should be grieved or hurt thereby/ so is it convenient that after their sickness they be so entreated and cherished that they may the sooner be recovered. And that although when they came in to religion/ they were in most deep poverty or nedynes. As though their late sickness or feebleness should put them in such case or state/ as did the rich parsons their fore used custom. But not with●●ndynge when they haue recovered their old strength and ben hole/ than let them return unto their more happy and gracious custom of hard ●●●uynge. which so much more becometh the s●●uauntes of god/ that they haue less need than the other Lest also the pleasure of delicate fare should conty●●●e with them that now ben hole/ whom very ●●essyte relieved when they were seek. And let the● ever think& judge those parsons most rich/ that to suffer hardness ben most strong. 
eccl. x. in fine.  For be●●er is it somewhat to need& want/ than to haue o●y thing overmuch.   

¶ The fourthe chapytre.  
LEt your habit or arye: never be notable nor ever haue you pleasure in clothing/ but in good manners and religious byhauyour. when ye go forth go together. And whan ye come whether ye go/ bide together. In your place/ habit / standing/& in al your gestures/ mouynges sterynges/ and byhauyour/ show you ever your good and godly conversation. So that ye nothing do that should slander or offend the sight of ony parson/ but rather that should become your perfection sanctite and holynes. And though ye fortune to cast your sight or look vpon ony frail parson/ yet may you not fyx your sight ne look steadfastly vpon ony such light parsons. For when ye go forth of your monastery/ it is not prohibit ne forboden you to se or look vpon frail parsons. But to haue appetite or desire to haue or to mysvse them/ or yet to be had or be misused of them/ is ever sinful. For the concupyscence and carnal mocyons of frail parsons/ not onely in the prive affection and inward desire/ but also in both the sight and affection hath mind appetite& unlawful desire to haue& to be had. And never may you say ye haue clene and chased minds/ yf you haue wanton sight& unchaste looks. For the light eye& unchaste look/ is the messenger of the light mind& unchaste heart. And when so ever such parsons( although without speech) onely by looking each vpon other/ done show forth their carnal minds& unchaste hearts/& after the concupyscence and desire of the flesh/ each done take pleasure in the carnal favour of other/ although there be none unclean touching of the body yet( by that lewd consent) doth that virtue of chastity flee and avoyde from their souls and manners. And let not those parsons that so done fastē their looks or sight vpon other light& frail parsons/ and that done also love to haue again their sight and looks fixed vpon them/ let not them( I say) think ne suppose they be not sene ne perceived of other parsons whan they so done. For in dede they ben sene and perceived/& that of such parsons as they ween not ne would trow fore. But though( in case) it were pryuey& no parson saw them/ what wolde they think or do of him that looketh from above/ almighty god/ from whose sight nothing can be hid. wolde they suppose or think he saw them not because he is so patient and so doth suffer them in that ill and mysbyhauyour. which he doth se in dede and whereof he hath sure and certain knowledge. Let therfore the holy religious parsons fear& dread to displease him. So that thereby they haue not will ne consent/ synfully to please or content the other frail parsons. Let them think and suppose that god doth se/& behold all things/ that they thereby haue not will ne consent unlawfully to se or behold those frail parsons. For in this thing we haue commandment by holy scripture to fear and dread god. 
{pro}uer. xv.  where is said. Abhominatio est domino defigens oculum. Our lord god doth abhor that parson that doth fix or fasten the sight or looks. when so ever therfore you ben together in the church or ony where elles/ where such frail& light parsons ben present take you good hede& await each unto other. And among yourself be you keepers of your own chastity/ and of your religious honest. For our lord god that dwelleth& bideth within you will by this means of your own demeanour and deserving: preserve and keep you. And yf( by chance) ony of you perceive& spy this wantones of looks whereof I speak: in ony of your fellows/ forthwith warn them therof/ that no further inconuenyence come or grow of the same/ but that rather that thing that so began: may be shortly corrected and reformed. But yf at ony time after the said warning: you do se or perceive the same parson do again the same thing/ let them that done finde& perceive it: show it forth and proclaim the default/ that the offender may be cured corrected and reformed. notwithstanding the offence or default should first be shewed unto an other parson or twain/ that by the mouth and information of two or three parsons: the same trespasser may be conuyc●ed& proved guilty. And by such competent correction and reformable rebuk: be also restrained from his iniquity& evil. And for all that: you shal not think or judge yourself evil/ wylly/ fraud minded/ or malicious: 
¶ v. q. v. non vos iudicetis  whan you show forth such offences or defaults. For( of a surety) you ben more noyouse& greater enemies unto those offenders( sythe ye might in showing their default correct& reform your fellows) than ye be whan( by your silence) you suffer them to perish. For yf( in case) your fellow had a wound or sore in his body/ which( for fear of cutting or for dread of pain) he wolde hide& keep secret: were it not a cruelty in you to keep the coumsel& contrary: a grete pity compassion and of grete merit to show it forth. How much more than should you show the offence and default of your fellow? lest it should root& matter inward in his heart. Yet notwithstanding before the offence or default: be shewed unto ony other parson or parsons: by whom as records the said trespasser( yf he wolde deny or defend the default) should be( as is said) conuynced& proved guilty/ it should first be shewed unto the sovereign. That yf the parson were neglygente or frowarde and wolde not be warned and reform by the parson that first found the default/ than should his offence be first shewed unto the sovereign/ yf peradventure the same trespasser: might so more secretly be reformed/ and the default no further to be open ne known unto ony other parsons. But yf the trespasser wolde deny the offence: than must the other records: be brought forth/ and that before the hole congregation/ that the same trespasser may( not onely of one record be accused) but also of twain or three: be conuycted and found guilty. which thing so proved: let the same trespasser( haue for his amendment/ and refourmacyon) correction and punishment/ according unto the iudgment of the president or sovereign unto the dyspensacyon and appointment of whom: the same judgement doth appertain/ which correction and punishment: yf the said trespasser wolde not take ne suffer: but utterly deny and forsake it/ let him than( although he wolde not depart) be utterly cast out& put away from your company. For( I tell you) that is not cruelly: but rather mercifully done. Lest he( by that pestelencyous contagyon& evil example) should infect/ lose/& destroy/ many other persons. And this order and process that I haue here spoken of the guard and keeping of the sight that it be not carnally fixed vpon ony frail or light parson: I will also in all other like offences that shall be found perceived forboden judged conuycte and proved guilty: be delygently& feythfully observed and kept with the love ever of the parsons and hate of the vices sins or offences. 
lxxxvi. dist. odio.    

¶ The fifth chapytre.  
But what so ever person do pass so far in to sin& mysordre and so far be overseen: 
xij. q. j. non dicatis.  that they done receive preueyly/ lettres/ bills or ony other/ gifts or/ token of ony maner of parson: yf they do wilfully confess and knowledge their default: let them be favourable dealt with/& let prayer also be made for them. But yf( without such confession) they be found and taken with the default/ and therof accused/ conuycte and/ proved guilty by witness: let them than according unto the iudgement of the president or of the souerane: be more grievously punished. You shall also put your clothing: in the keeping of one office or twain/ or as many: as may be sufficient to keep them clene& safe that they be not corrupt nor hurt with moths. And as you be fed out of one celary: so shal you be clothed out of one vestyary or chamber. And yf it may conveniently comto pass that the garment be meet for the body and will serve the parson: take you than no care( as though ony garment were yours) what garment you haue or which garment be offered& brought unto you/ whether ye haue the same that( for the season of the year) ye laid away/ or an other garment that one of your fellows had. So that unto no parson that thing that is necessary: be denied. But yet yf( by occasion of that exchange) contencyon/ strife murmur/ or grudge/ do arise& begin to grow among you/ so that some parsons wolde complain that they haue now wors garments than those were that they had before/ and that they haue not deserved so to be clothed/ nor to haue as their fellows haue: you may therein prove& se yourself/ how much you want or lack inwardly of the holy habit and spyrytu●ll apparel of your heart and soul that so done strive for the habit& array of the body. notwithstanding yf your infirmity& frailty: be so considered and suffered of the officers/ that everich of you haue again the same garments that before they had/ and that( for the time) they laid away: yet shall you put your stuff all in one place/ under the keeping of the commune officers. So that none of you work ne labour ony thing for themself/ but that all your works and labours be done unto the commune profit. 
cassian{us}. li. iiij. ca. xiiij. de institut{is}. renuntianc.  And that with more study/ more care/ with better will/ and with more diligence. And with more gladness of heart& cheerful countenance: than yf each of you did work and labour for themself. For the charity whereof saint paul saith: doth in the chartable parson: neither seek covet/ ne desire proper avail or self pleasure: is to be understand/ that charity doth ever put the commune profit before the proper or singular profit/ and not the proper or singular advantage: before the commune wealth. And therfore: how much more you do care for the commune wealth: rather than for your own proper or singular profit. So much the more( I will you know) you shall profit unto this perfection/ that is that charity which doth ever remain and that lasteth for ever be rather preferred/ and more set by: than these transitory things/ which( here in this life) we done use for need. 
extra de statu monachorum. ca. cum ad monasterium F. prohibem{us} in fine.  It followeth therfore as convenient/ that yf unto a religious parson a garment or ony thing else that may be deputed/ or appoynted among the commune necessaries unto the commune use: be given by their parentes or friends: it should not be received rejoicingly or secretly/ but that it be in the power and will of the souerane to be put unto the commune profit or given unto them that hath need therof. And therfore yf ony of you do hide and keep secret: ony thing so given or send unto them: let them be comdempned and judged as thieves/ by such judgement as appertaineth unto theft.   

¶ The sixth chapytre.  
LEt your clothes be put unto washing whether ye wash them yourself: or by other parsons: at the poyntement& will of the sovereign/& not at your own pleasure. Lest the superfluous appetite of clene clothes: should defoul or make filthy your inward souls. bains also for the body when need is unto the seek parsons: shal not be denied. But let it be done without grudge and by the counsel of physic. And that so/ that yf the seek wolde not therof: yet shal they( when the sovereign commandeth) do( for their health) that is to be done. And yet yf the seek parsons wolde covet or desire to haue a bain/ which( in case) were not expedient/ let not their pleasure therein be fulfilled ne done. For( many times) that thing that doth delect and please: is judged or supposed profitable/ although in dede( much contrary) it do noy and hurt. Yet notwithstanding: yf the disease be in the body secret& not open and known than when the servants of god done affirm& say for troth they ben se●e: let them( without ony mistrust) be believed. And yet for all that: yf there be no certente whether that thing that the seek parson doth covet or desire: be expedyment& curatyue or medycynable for the dysase/ let counsel be asked of the physycyon. And when so ever ony of you must go forth/ unto the bain or where else is necessary: they shall be no less in company than twain or three. Nor yet shall those parsons that haue need to go forth: go with whom they will. But with whom the sovereign shall command and appoint. The cure keeping and provision of the seek parsons/ whether it be for their recovery( after sickness) or by feebleness of nature/ or yet of thē that ben vexed with/ fevers/ axes/ or other diseases: shall be committed and assigned unto one certain parson/ that shall axe of the celarye: what he perceiveth is needful unto every seek parson. And who so ever ben officers of the celary/ of the chamber/ or of the library with such other: let them serve their fellows without murmur or grudge. And let the books be asked every day at a certain hour. For who so beside the due appoynted hour doth ony axe shall none receive. But as for your clothing/ your hoses also or shoes and such other necessaries: the officers: under whose keeping they bē: shal not defferre ne make delay to deliver whan need is. As unto contencyons stryfes or debates: other let none be among you/ or( at the lest) let them shortly be left. Lest a little wrath or displeasure should grow unto hattred/& so make of a straw or mote a block or a beam. And so cause the soul by will: to be an homycyde/ that is a mansleer or manqueller. For so done you rede in holy scripture. Qui odit fratrem suum: 
j. John. iij.  homicida est. who so hateth his brother: is an homycyde or manqueller. And yf in passion ony of you: by/ rebuk/ fraud/ or vnrelygyons words/ or yet by vpbraydynge of ony default that before was done: should/ grieve/ hurt/ or offend/ ony of your fellows: let them remember and give diligence( as sone as couenyently they may) by due satisfaction to amend that they did amiss. And let the parsons so offend or hurt/ without ony reasoning argument or rehearse: clearly forgive the default and offence. And yf both the parties haue grieved or hurt each other/ let thē holy forgive each other. And that for letting of your prayer and divine service. which prayers: the oftener you do exercise: the more holy should they be. And those among you: that oft-times ben tempted with the spirit of ire and so ben hasty& soon angry: and yet will soon be sorry therfore& make hast to axe& haue forgiveness of them whom they/ grieved/ wronged/ or displeased: ben better and more religious than ben those that will not so lightly be moved/ and yet when they ben wroth: will be loath to be inclined or entreated to concord and to axe forgiveness. And yf ony be that will not( in such case) axe ony forgiveness at all/ or yet that doth not axe and require it with good will and with hole heart and mind: without reason or cause done they bide in the monastery/ although they be not cast out( as they haue deserved) or put away therfrome. Therfore beware and keep yourself from sharp& grievous words. And yf by chance ony such words: do escape and pass your mouth be not loath with the same mouth to make the salve or medicine of amendes: wherewith you made the wound and sore: of the trespass and offence.   

¶ The seventh chapytre  
but when the necessity or need of discipline or correccyō/ for defaults and mysdemeanoure to be reformed: doth compel you that ben soueraynes to speak hard& sharp words/ though also you perceive yourself/ that you haue somewhat exceeded and overpassed good maner or due measure therein/ yet is it not required of you that you shall axe forgiveness of your subiectes. Lest thereby in the opinion of them that must of duete be unto you subdued as subiectes/ your authority of governance and rule should( by reason of that precise observance of meekness) be dymynysshed letted/ or of less strength. But notwithstanding you must axe forgiveness of god/ lord& master of all. For he knoweth: with how grete benevolence good will and kindness: you do love and favour them: whom( peradventure beyond due measure of justice) you did so blame or correct. But among you may be no carnal love/ but all spiritual. unto your soueraynes: as unto your parentes/ fathers/ or mothers/ must you be lowly obedient. And much more obedient must you than be unto your vysytoure that of you all hath further charge. wherefore we straightly command and charge you that all these articles and poyntes: be observed& kept. So that yf ony point therof be broken and not done: it be not forgotten ne yet negligently overpassed/ but that for the amendment correction& refourmacion therof: cure/ and hede/ be given of the sovereign. For unto the common doth principally appertain& bylonge: that yf ony thing do pass the wits learning or power of the same soueraynes: he should show it further unto the ordinary/ or vysytour/ that hath the more large authority. And as unto those soueraynes that be governors and rulers over you/ let not them judge ne think themself happy and wealthy: because of the power they haue to rule& order other parsons/ but rather for the charity/& good will they haue to do them service. And therfore shall they in all due honour and reverence: be your prelates and above you all. And yet in reverend dread( before our lord) let them lie prostrate before your feet. And unto all their company: let them of virtue& all good works/ make wolf form& example Let them also blame rebuk and correct the unrestful and busy parsons. And them that ben feynte hearted& dreadful: let them/ comfort/ herten/ and make bold. Let them also take the seek and feeble parsons: unto their own proper cure and charge. And unto all parsons let thē be patient. Let them also with good will make refourmacion and do correction/ whereby they may be had in reverend fear& dread. And although both love/ and dread ben necessary( yet let them covet and desire: to be among you more beloved than feared. evermore remembering that they shall( before god) render and make answer and a count for you all. And therfore should you of duete( by your more lowly obedience) haue pity and compassion/ not onely vpon yourself: but also vpon them. For the more high place& room they done among you bear and occupy: the more ben they in peril and jeopardy.¶ almighty god therfore grant that you( as very louers of spiritual beauty) may observe& keep all these commandments. And that by your good and holy conversation and demeanour: you may smell of the odour of christ. Not as bonde caytyues unto the servitude or thraldom of the lawe/ but as children: under the liberty of grace. And forbycause that you in this little book may se& behold your own self as in a mirror or a glass/ let the same book one time( at the masspriest) in the weke be lead unto you. And where you finde and perceive: ye haue performed& fulfilled all that herein is written/ give you unto our lord the giver of all goodness: due praise& thank therfore. And again/ where ony of you doth perceive/& finde: they lack/ want/ and haue not done and performed the same/ or failed in ony point therof let them be sorry for that is past: and beware of that is to come. beseeching our lord their default may be forgiven/ and they never be brought or led unto the consent of sin.   
DEO GRACIAS  
The said wretch of zion richard Whytforde.  
¶ Thus endeth saint Augustynes Rule alone. imprinted at London in the fleetstreet at the sign of the son by Wynkyn de word.   

 stars, angels, and children 
wynkyn woede  
W C  
W C  
W C    

The rule of saint augustine/ both in latin and english/ with two exposicyons. And also the same rule again onely in english without latin or exposition.  
 saint writing in book with monks praying, with angels, jesus, god, and the holy ghost  
¶ The translator doth advise& counsel all the disciples of this rule to bear alway one of these books vpon them sith they ben so portatyue/& may be had for so small a price.   

¶ unto the devout and ghostly readers.  
INstauntly required .vij. yeres ago to translate this holy rule of saint augustine/ out of the latin into english. I( the rather and more lightly) did grant thereunto/ that I had not before that time seen or herde of ony other translation/ but that was old/ scabrouse/ rough/& not of the english commonly used in these parties. The latin we did set forth/ that yf ony of the readers wolde make collacyon of the english unto the latin/ or of this/ unto ony other translation/ they might haue the letter redy at hand. And for because this rule in the original was first written unto women( as doth appear in the epystles of saint augustine. epla. cix.) And now is written commonly as unto men in the male sex. we haue directed our translacyon indyfferently unto both the sexes/ that is to say/ male& female/ men& women. And where in ony place this common edicyon doth dyffre from the original: we haue noted the same in the margende with these lettres. a. l. id est alia lr̄a. that is/ an other letter. And unto the text or letter of the rule/ we haue first set our own poor mind for the declaration of the same letter. Than doth follow the fruitful exposition of the holy saint& grete clerk/& a father also& sovereign of the same rule: Hugo de sctō Victore. which we also did translate out of latin in to english. In all we humbly done submit ourself unto correction and chartable reformation. beseeching our lord the o●● poor labour( after our mind) may profit unto the laud and praise of our lord/ the increase of good religion/ and of our merit. Amen.  
¶ The wretch of zion richard whytforde.   

¶ The exposition of saint Augustynes rule/ after the grete clerk and holy saint/ saint Hugh called de sancto Victore/ a chanon of the same profession/ in Parys in the monastery of saint Victores. And before is the exposition of the translator.  

¶ The first chapytre.  
ANte omnia fratres charissimi diligatur deus deinde proximus: 
Mat. xxij  quia ista precepta sunt principaliter nobis data. which sentence we haue thus translated indyfferently unto both the sexes or kinds/ that is to say/ unto the brethren and miters of this {pro}fessyon. 
text.  Dere beloved religious friends/ ye must before& above all things love almighty god. And than the neighbour. For these commandments ben unto us principally given. 
The exposition  Ye must love god/ that is to say/ ye ought or should of duty or ye ben bound to love god/ so doth that term must signify& betoken. We shewed you that we vary in words from other translacyons/ because of the liberty which we spake of in our preface/ but the sentence is ●ll one. For all one is to say/ let god be of you beloved and ye must love god/ that the gospel will testify/ where when our saviour was asked which was the greatest commandment/ he answered. 
Mat. xxij  Thou must love god. &c. Ye must here note/ that in all this book of the rule/ saint augustine doth intend to bind the persons of this profession/ first unto the necessaries of their salvation/ that is unto the commandments/ without which no person may be saved/ which conmaundementes ben all holy comprehended in these twain/ that is/ to love god above all things/& than the neighbour. For unto these we ben bound/ for they( as he saith) ben given by god/& principally above all commanded unto vs. After which for their ferder merit/ he doth bind them that will undertake& profess this rule/ unto certain counseyles of the gospels which I haue noted in the margin/ specially first unto the refusing& utter forsaking of the world/& to live without propriety in wilful poverty/ second to keep true chastity/& readily/ lowly to be obedient. The places whan we come thereunto/ we shal show. And ever when we come unto the exposition of saint Hugh after the text/ his name shall go before as followeth thus.  

¶ saint Hugh.  
¶ These precepts& commandments that here done follow/ bē called a rule/ because that by them a form& maner of right living/ is unto us expressed. A rule hath that name/ because it may rightly rule/ rightly govern/ or teach a right. And that thing that we call a rule/ the greeks done call a chanon/ whereof all such {per}sones ben/ after the greek name called chanons/ that is to say/ regular persons/ as gathered together in a monastery/ living therein canonycally/& apostolically after the regular precepts of the holy faders that ordained the same. unto the which regular persons is here said by saint Augustyn. 
Tex●us. xij. q. j. non dicatis.  Hec igitur sunt: q̄ vt obseruetis precipimus in monasterio constituti. These articles& poyntes therfore that ensue& done follow we command& charge you/ that ben constytute& ordered in the monastery/ that ye observe and keep.   

¶ saint Hugh.  
¶ The precepts& commandments of god ben red unto us/ because we should understand them. And that when we understand and know them/ we should in work& dede accomplish& fulfil them. For yf we understand& know them/& will not fulfil them/ we may dread the sentence of god/ wherein is said. The servant that knoweth the will of his lord& master/& doth it not/ shall be beaten with many lasshes. 
luke. xij.  saint paul therfore saith/ that not the herers/ but the werkers& keepers of the lawe shall be justified before god. 
Roma. ij.  Let us therfore here the holy sacred precepts of our most piteous& loving lord god/& well remember his commandments/ to work& fulfil them in dede. For as saint james saith. 
jaco. j.  who so looketh& lerneth well the lawe of most perfect liberty/ that is the lawe of christ/& constantly bideth therein/ not as an oblyuyous& forgetful hearer/ but as a very werker& fulfyller therof/ that person in his work& dede shall be happy& blessed. And our lord himself said in the gospel. 
luke. xj.  Blessed ben they that done here the word of god/& done keep& perform it. wherefore you that ben constytute& ordered in the monastery/ meekly& lowly take hede unto these articles& poyntes that ben commanded you. 
The text. ¶ first( saith he) that ye dwell together in your house quietly/ restfully/& be agreeable/& accord together in all things/& that ye haue in our lord one mind/ one heart/& one will. For thereunto/& for that purpose/ ye ben gathered together in one covent. 
The exposition  Now ye must here remembre christians that I shewed you before/ the mind of saint Augustyn is/ to order his disciples/ first unto the love of god/& than of the neighbour. But the love of god may never be had ne known but by the love of the neighbour. For he that daily seeth his neighbour( saith the apostle) 
j. jo. iiij.  and loveth not him/ how should he love god/ whom he seeth not? it may not be. The love of god than/ beginneth at the love of the neighbour/ but the love of the neighbour can never be perfect/ without unite/ peas/& concord/ and that in god/ so that they be of one mind/ believe all one faith/ of one heart/ that is/ that each love other for god. And therfore saint augustine here in the letter doth order his disciples unto unite/ peas& concord/ whereby they should come unto the love of the neighbour/& thereby unto the love of god. And yet further to gete that unite/ peas/ concord& love/ he ordereth them to haue all temporal things in commune. For perfect unite/ perfect peas/ perfect concord/ and perfect love can never be/ where is mine/& thine. For mine and thine were the first brekers/ sparplers/& dyuyders of unite/ peas/ concord/ and love. wherefore to obtain and keep these virtues/ he will they haue no thing proper/ no thing of their own/ but all in commune/ in so much/ that no thing shall they name/ ne call properly their own/ as after shall be declared. Now unto the text 
text.  again. Primum. Propter quod in vnum congregati estis: 
a. l. ubi. a. l. in dominum.  vt vnanimes habitetis in domo:& sit vobis cor vnum et vna anima in dno. which text after our maner of translation is rehearsed before.   

¶ saint Hugh.  
¶ The first monicyon that we haue here/ is of that unite& concord that is in our lord god. For that concord& agreement that is between wretches to do sin is an evil& naughty agreement. But the concord between christyans to do well/ to do good/ to follow justice/ to serve god/ that is a good concord/ a holy agreement. This than is the cause why and wherefore we ben gathered together in one covent/ that is to say that in the service of god we should haue one spirit/ one mind& will. And also in god haue each unto other one heart& one love. For it is convenient& necessary/ that sith we be gathered in one covent bodily/ we should also dwell& bide together spiritually. For no thing availeth us bodily to be closed& holden together in one house/ yf we be dyspersed& departed in sondre by dyvers wills. For I tell you/ god taketh more hede unto the unite& concord of the mind& will/ than of the place or mansion. Se now/ take hede how among religious persons one mind/ one intent& purpose and one love in god/ should couple& knit all in one. In that therfore should we be of one mind/ one will& of one intent to serve god/& to love god with all our heart& all our soul/ and our neighbour as ourself. The virtue therfore of concord is unto us necessary/ which virtue thus may be had/ yf religious persons when they come first unto the monastery/ will at the beginning rob wolf of proper will/& follow our saviour that said. 
John. vj. luke. xxij.  I came not to do mine own will. And in an other place. Not as I will father( saith he) but as thou wilt. For that most of ony thing wynneth& maketh concord& peas. And that is a grete sign& token of deep meekness/ whereof obedience is engendered/ and charity/ peas/ justice/ with other virtues done therof grow& increase. For yf I will do my will/ thou thine/& he his will/ there must needs be diuisyon/ there springeth& ariseth strife& debate/ wrath/ envy/ malice/ brawling& chydynge: which ben the works of the flesh. 
Gala. v.  And( as the apostle saith) who so commytteth such iniquitees/ shal never win ne gete the kingdom of god. In a congregation some persons ben ever obstinate in their own opinion/ they seem wise in their own sight/& done stand much in their own favour. And look what they haue ones conceived in their brain/ they will defend it as good reason/& than done they finde arguments& reasons/& done labour in all they can/ not to apply wolf unto other persons/ but rather al other unto their mind& fantasy. And yf they se they can not bring their purpose to pass: than ben they anon moved to contencyon/ to brawl/ chide/ rebuk and to trouble all the company. such persons ben commonly disobedient unto the commandments of their superyour. For oftentimes in them doth reign the passion of disobedyence& impacyence. These {per}sones be not apt to keep peas/ unite& concord. For after the apostle paul/ they vanish and renne forth in their vnfruytfull thoughts& fonde ymagynacyons/ and their foolish heart& mind is sore blinded. 
Roma. j.  For brenning and saying wolf they be wise/ they ben proved in dede very foles. For pride is a grete blindness of heart: whereof our moder the church saith. A cecitate cordis libera nos dnne. From the blindness of heart good lord deliver vs. And truly it may be called a grete fonde& foolish wisdom/ ony person to prefer wolf/& will to be above all other. sith the apostle saith. 
j. Co. iij.  Yf ony person among you seem wise/ let him be a fool/ that he may be wise in dede. For the wisdom of this world/ is very folly before god. And after the doctrine of god/ it is a grete wisdom for a person to judge& think wolf under all other/& most unworthy. 
Eccli. iij.  The wise man saith. The more thou art in dignity or degree/ so much more make thyself low/ humble& meek. 
Math̄. ix  And our saviour when his disciples began to strive which should be above/ he anon revoked them unto concord& humility/ saying. Who so of you be most of authority/ shall be your servant. And of himself he said. 
Mat. xx.  The sone of man came not in to this world to be served/ but to do service/ and to give his life for the redemption of many persons/ that is to say/ of as many persons as will by true faith be partyners of his redemption. Let us than that ben religious dwell together all one in will and mind. For as the psalmist saith. Ecce {quam} bonum et {quam} iocundum: habitare fratres in vnum. It is very good& profitable unto the parties/& much pleasant unto our lord god/ when a religious covent doth bide& dwell all one in heart and mind. For( I tell you) our fasting/ prayer/ and all our sacrefyce/ doth not so much please god/ as our unite/ love and concord. For he said. yf thou wilt do sacrefyce/ go first& be reconciled unto thy christian broder/ and than return and make thine oblation. By the which words may plainly appear/ that who so hath not peace and concord/ may in no wise do unto almighty god due and worthy sacrefyce. We should therfore deeply wey and consider/ how grete& worthy the virtue of concord is before almighty god/ without which our holy sacrefyce no thing pleaseth him. For when we come first unto religion/ we done entrepryse& take vpon us/ to wage battle and make open war with the devil. And no thing he feareth so much/ as the unite and concord of charity. For yf we distrybute and deal in alms all that we haue/ he no thing dreadeth that ne feareth it/ for he hath no thing himself. Yf we fast and wake never so much/ he careth not therfore/ for he never etes/ drynkes/ ne slepes. But yf we be coupled and knit together by love and charity/ that he feareth that he dreadeth/ than he quaketh. For than keep we vpon earth/ that he despised& lost in heaven. Therfore is our holy moder the church described terrible& fearful like unto the front or vowarde of an ordered battle. 
Cant. vj.  For like as the enemies done dread& fear/ when they se the front of the battle well ordered/ well joined and appointed/ so( surely) doth the devil shake for dread/ when he perceiveth that spiritual persons ben well armed with the harneys of virtue/& well ordered/ and stick fast together by unite/ peas/ and concord. And than doth he much wail and mourn/ when he can not by discord dyuyde them in sondre. Therfore it is written of our lord. 
●… sal. lxxv.  Factus est in place locus eius. His dwelling place is made in peace. And it followeth in the same place. Ibi confregit potentias/ arcum/ scus tum/ gladium et bellum. That is to say/ there among spiritual persons/ peace hath broken the powers of wicked spirytes/ and destroyed their bow/ bukler/ sword and battle/ that is to say/ all the army of the devil/ his crafty wiles/ deceits& falsehood/ and also all his battle and furious assayles. whereby appeareth that unite/ peace/ and concord/ done destroy all the army and powers of the devil. There followeth the text 
The text.  of the rule. Et sit vobis cor vnum/ et anima vna in domino. That is to say. And haue ye in our lord one heart/ one will/ and one mind. For it sufficeth not that religious persons keep unite/ peace/& concord each unto other in their manners& outward conversation( for so done many for dread of punishment/ many for carnal affinite or affection) but also it must be inward in the heart/ without feynynge. And that for god and in god.   

¶ saint Hugh.  
¶ These ben the first/ tender/ most delicate/& most pleasant fruits of the spirit/ which in the beginning of our religion/ we should offer unto almighty god. So ben we commanded by the book of sapience and wisdom/ saying. child give me thine heart. 
Pro. xxii  For we ben first drawn unto god in our heart& will. Yf than we ben perfitly departed from the world in our bodies/ let us in heart and mind be joined and knit unto our lord god. So that we may truly say with the prophet. Mihi autem adherere deo bonum est. 
psal. lxxij  It is ever best for me to clyue and stick fast unto almighty god. 
j. co{rum}. vj.  For( as the apostle saith) who so clyueth and stycketh fast to god/ and constantly dwelleth in him/ is with him one spirit. Let us than clyue still and bide constantly in our lord/ that we may again say with the prophet. 
psal. lxij.  Adhesit anima mea post te. My soul and mind good lord hath perfitly clyued and constantly byden by thy ways and commandments. charity doth depart us from the world/ and perfitly join and knit us unto our lord. so than shall we haue in god one heart and one mind/ yf we with all our heart/ and all our mind love almighty god. For god is charity/ and who so bideth in charity/ bideth in god/ and god in him. And because that charity in true religious persons doth never study for self pleasure ne profit/ conveniently followeth in the letter. Et non dicatis aliquid {pro}prium: 
Of wilful ●… ouerte. ii. q. i. diletissimis. Tex. et non di. Cassia{us} lib. iii. de institut. ●… ensiciantium. ●… a. xiii.  said sint vobis omnia communia. That is. And that ye neither name ne call ony thing properly your own/ but that all thing be unto you commune. Before we shewed you how the mind of saint augustine was to order the disciples of this rule unto almighty god/& that in more precise& perfect maner/ than the commune& necessary way. For( as I said) above the necessary commandments/ without which no person may be saved/ he would bind them unto certain of the counseyles of the gospels. whereof the first is of wilful poverty/ contrary unto propriety whereof our saviour said. 
Mat. xix.  Si vis {per}fectus esse: vade et vend omnia queen possides: et sequere me. Yf thou wilt be perfect( saith christ) go thy way/ forsake the world and sell all that thou hast. Take money/ spiritual treasure/ for all things temporal. And than follow me in the path of penance by wilful poverty/& no thing haue in proprete/ no ne yet ony thing name or call properly thine own/ but that all be commune. Note this well good friend/ yf to name ony thing your own be against your {pro}fessyon/ what is it than to haue/ keep or retain ony thing as your own. think therfore no thing your own/ not so much as the clothes ye were/ for of them& of all other most necessary things haue ye but onely the use/& yet that use uncertain/ at the will ever of your sovereign. But because I haue written hereof more largely in the second parte of our book made of the .iij. essencyalles of religion/ I leave of and ye shall now here the holy& blessed father speak.   

¶ saint Hugh.  
¶ We should haue no thing {pro}pre/ ne ony thing name or call mine or thine but sin/ of all other things we must say ours/ as our cote/ our bed/ our book/ our hand/ our body/ our will/& so of all other things/ except( as I said) sin/& except our carnal parentes& kin/ as my father/ my moder/ sister/ broder/ uncle/ cousin. &c. of the which things we may say mine& thine/ as my sin/ my father. &c. Here now may ye {per}ceyue/ how grete difference is between carnal friends& spiritual friends. For the carnal friends done diuyde& depart in to propriety/ all that before was commune. For all things were first commune. And the spiritual friends done put in commune that before was diuyde/ for before every person without the monastery had their own parte. The carnal persons done seek/ care& study for their own singular profit/ but the spiritual persons seek not their own profit ne pleasure/ but the commune profit/& what may please our saviour Iesu. This spiritual kindred& friendship therfore doth more avail& profit than the carnal. For the carnal friendship ever feynteth/ faileth& decayeth. And the spiritual groweth ever& increaseth. The carnal hath no thing but diuisyon& vncertaynte/& the spiritual hath unite& sure certainty. The carnal frenshyp passeth with the world and the spiritual remaineth& bideth for ever. For the spiritual religious persons done here live& bide together in one house& one covent/ that hereafter they may dwell together in the kingdom of heaven. 
j. jo. iij.  We ben( saith the apostle) for this time present the childer of god but yet it appeareth not what we shall be. We know well( saith he) that when our saviour shal come unto the last iudgement/ we shall be like unto him. For than shall we se him as he is. 
Heb. xiij  And saint paul saith/ we haue here no city/ no dwelling place/ but we done seek& labour to haue the everlasting home. Therfore should religious {per}sones haue here no thing proper/ but all commune. Men in this world done make parties/ and done gather substance/ some gold& silver/ some house& land/ some corn& catell/ some a grete name/ grete power& possessions/ grete glory/ laud& praise/ one getteth one thing/ an other an other thing/ diverse {per}sones diversly after their appetite. But the portion and parte/ the land& lyuelode of them that ben true religious {per}sones/ is god himself our saviour christ Iesu. Yf we than will haue this parte/ yf we will haue our lord god for our land/ our lyuelode/ our inheritance/ we must render ourself such {per}sones in al cond●cyons as may be able& worthy to haue such possession/& also to be had of him in possession. Yf than we will for our inheritance haue our lord in possession we must haue no thing but god/ no thing without hȳ. For he sufficeth& is enough for vs. What {per}sone is so covetous that can not be content with god? And yf we seek& desire ony thing else/ as gold/ silver/ possessions& richesse/ god will disdeyne to be a parte among such partes/ for god will haue no party fellows/ nor yet be a portion among other partes/ he will haue all/& be had alone. 
Ierony.  I will not( saith saint jerom) haue mine inheritance/ as a parte among other worldly {per}sones but as the preestes& leuytes of the old lawe. I am content to live vpon the tithes& offerings of the altar/& to serve our lord god. yf I haue( saith he) food and clothing/ I w●ll be therwith content/& all naked/ poor& bare w●ll I follow the bare& naked cross of christ. For blessed ben those {per}sones( saith the gospel) 
Math. v.  that ben poor in spirit that ben poor for the holy ghost/& for the love of god/ for the kingdom of heaven is their right inheritance. And because that as long as we be in this bodily life/ we must needs haue that is necessary for the same/ there follows in the text. 
The tex●… xij. q. j. n●… dicatis.  At distribuat vnicuique vestrum a {pre}posito vr̄o/ vict{us}& tegumentum. &c. That is. Also your meet/ drynke& clothing/& all other necessaries/ shall be distributed/ divided or assigned unto everich of you by your common. Before we shewed you how saint Augustyn excluding all propriety/ doth order all the disciples of this rule to live all holy in commune/ which here he declareth. For yf we may haue no {pro}priete of those things necessary/ without which we can not live in this world/ much more it followeth that no thing we may haue {pro}pre without which we may live. But here appeareth that we may not take meet/ drink/ clothes/ ne ony other necessaries at our will/ but by the appointment of our common. So is the letter. Your meet drink/ clothing/& all other necessaries shall be delivered/ diuyded/ assigned or appoynted unto everich of you by your heed and sovereign.   

¶ saint Hugh.  
¶ Our lord& saviour would his church should so be ordered/ that some should be applied holy unto spiritualitees/& other some should minister unto them temporalitees/& therfore he would haue some {per}sones souerayns/& some to be subiectes. The office of the souerayns is to minister unto the subiectes things temporal. And the duty of the subiectes is to be diligent in the service of god/& in things spiritual/ as in reading/ praying/ singing& contemplacion/& so in psalms/ hymns& spiritual melody to serve& please almighty god. And therfore the more they be discharged of temporal care& business/ the more ben they bound to serve god in purete of life/ it is therfore ordained by our lord/ that such persons as done service in the church/ should live by the goods of the church. For( as he said himself) the labourer is worthy his hire or wages. 
luke. x.  wherefore yf we live of the patrimony and provision of christ/ it is right& just that we labour in the service of christ. And than done we receive worthily our wages/ yf we first do well& truly our labour/ therfore saint paul saith. 
●… thess. iij.  Who so will not labour/ let hȳ haue no meet ne wages. For yf we eat& drynke& take wages/& do no labour therfore/ we shall so much the more be guilty& sinful/ that we vnworthely& without deserving done receive the benefits of god. It is necessary therfore we serve hȳ truly of whom we ben found& done take our wages/ yf without jeopardy of our souls we will receive/ that by our sovereign is distrybuted& given among vs. And also that we be so much the more diligent in his service/ that we receive and haue without grete labours that we need. For what marvel is it/ though such {per}sones as ben occupied in temporal business/ ben much careful of their life/& in dread of conscience/ when by their thoughts words or works they offend god. For the custom& use of the world will draw people/& that sometime in maner against their will& mind unto sin& offence. But religious persons that haue not that business/ ne such occasion to sin/ yf they live not more warily/ and be/ after their name/ more religious& virtuous: surely they shall much more grievously offend god than the other/& not without grete jeopardy of their souls shall they offend in small faults& neclygences wherein the other worldly persons ben excusable. Let us therfore deeply wey and consider wherefore& unto what intent/ food& clothing is ministered unto us/ that is/ that we first& principally should seek& desired the kingdom of god/& than ben these temporal necessaries justly distributed& ministered unto vs. 
Math̄. v●…  How this food& clothing with other necessaries should be ministered unto us/ followeth in the letter. 
The text  Non equaliter oibus: qi non equaliter valetis oēs: said potius vnicuique prout cuique opus fuerit. That is to say. Not equally or of like portion unto all persons/ for ye be not all of like might& strength. But so rather be it distributed& divided unto every person/ as unto everich is necessary or needful. Where before he said that all necessaries should be diuyded/& delivered unto the company by the sovereign. Here he sheweth under what form that diuisyon& deliverance should be/ that is to say/ that neither the soueraynes should be parcyall to give after their affection/ ne yet the subiectes ony thing to receive after their own pleasure or superfluous appetite/ but that the discretion of the sovereign do perceive what is very& vnfeyned need unto the subiectes/ after the natural strength of every {per}sone/& thereafter give them that is necessary. For the which reason saint augustine bringeth authority of holy scripture/ saying. Sic enim legitis in actib{us} aplo{rum}: 
Act. ij.  quia erant illis omnia coīa et distribuebat{ur} vnicuique op{us} erat. That is to say. 
text.  For so it is red in the acts of the apostles/ that things all were unto them commune/ and unto everich was distributed as unto everich was needful. Now followeth vpon this last clause the author.   

saint Hugh.  
¶ This clause that unto everich was given that was needful/ is not so to be taken ne understand/ that unto religious persons should be given that is necessary in such abundance& plenty/ that in no wise they should haue ony maner need/ but rather to conserve the body with some pain& penance to serve the soul. For all though it be written in the said acts of the apostles/ that among them was no {per}sone needy/ yet we finde written of the holy apostles/ that they did service unto our lord/ in hongre/ evangelist/ cold/& other incommodytees. whereof we may take/ that many persons haue more need in their body than in their soul or will/ as such persons as for the love of god haue forsaken wolf/ and with all the might and strength they can/ done also deny and forsake their own natural disposition for the love of god. which love( as scripture saith) is as strong as death/& doth not all onely slake and quench unlawful desires/ but also oftentimes the natural disposicyons of the body/ and natural affeccyons. 
Cant. viij  For in the first beginning of the church/ christians were not onely content to haue small substance/& to live with a little/ but also that( by the abundance of spiritual grace) they accounted for greatest richesse that they had no thing. Good lord friends( now I speak myself) who so would now a dayes think grete richesse no thing to haue? 
the tranlatour.  and yet in very trouth that is the most haboundaunt richesse. For no thing to haue is as much to say/ as no thing to will/ ne desire to haue in propriety/ but without care/ thought or business to live( as we do) by the provision of charity. 
ij. Co. vj.  For as scripture saith( now speaketh saint Hugh again) the holy apostles lived as having noo thing/ and possedynge all/ that is to say/ noo thing reteynynge in propriety/ and yet as lords and possessyoners of all the goods and lands of christians. 
Act. ij.  For( as scripture recordeth) they divided and distributed after their discretion unto every person/ so that no thing to haue is greatest richesse. In the book of Thoby is written. 
toby. v.  Sufficiebat nobis paupertas nostra: vt diuitie computarentur. That is. Our poverty was sufficient and enough for us/ to account for grete richesse. 
Textus. Pauli habet pietas .i. cult{us} dei vl religio in q̄b{us} includit pauptas. j. tim. vj  And the apostle saythe. Peuerte with suffycyency is a grete gains or winning. Therfore yf we haue( saith he) food and clothing/ we ben content/ but in food and clothing we should not regard the will of our carnal appetite/ but the strength of our nature. For oftentimes the carnal appetite desireth more than is necessary. wherefore in that is said in the rule/ that unto every person be given that is need/ a mean must be kept that the body may so be nourished/ that he may do his duty/ and yet be so repressed and kept under/ that he rebel not against the soul/ let nature haue that is necessary/ ever avoiding all superfluity. There followeth now in the rule. 
The text.  Qui vero aliquid habebant in seculo/ quando ingressi sunt monasterium: libenter velint illud esse commune. That is. And such persons as in the world when they entred religion had ony substance of worldly goods let them gladly will/ and be content it be commune. That saint augustine spake/ for the opinion and mind of certain persons/ that wolde think and suppose/ that all though they might haue noo propriety in those goods that they found in the monastery/ yet wolde they think as good reason/ they might enjoy& use at their own will and pleasure such goods as they brought in with them/ but that saint augustine will not in ony wise/& therfore who so would so do/ should in very dede be {pro}prietaryes/& so( after some doctors) accursed. Now here the exposition of   

saint Hugh.  
¶ They that in the world had goods/ let them gladly be content they be commune. So did the christians in the beginning of Chrystes church/ for it seemed unto them reasonable/ that sith they had grace of our lord in commune/ their worldly goods& substance should also be commune/& while they had one spirit of god/ they should haue one commune purse& one expenses. And that term gladly/ was well put in that place. For almighty god loveth a glad giver/ a free& willing heart. 
ij. Co. ix.  we should therfore gladly give worldly goods/ to win thereby celestyal& heavenly treasure. For the kingdom of heaven is worth no more than ye haue to give therfore No thing than is better cheap to be bought/ ne ony thing so dere& precious when it is had. Two things than we must leave& forsake for our lord/ that is to say/ the possession of worldly goods/& the will/ appetite or desire to haue ony such possession. whereof our saviour said in the gospel. 
Mat. xix.  who so forsaketh not al that he hath in possession/ may not be my disciple. And this appertaineth unto worldly substance. In an other place he said also. 
Lac. ix.  Who so will come after me/& follow my life/ let him deny and forsake himself. And this appertaineth unto the will. For it sufficeth not to leave the outward goods& worldy substance/ except we also leave all comcupyscence/ appetite/ and desire therof. And therfore saint augustine said further in the rule when he had enjoined that all their substance worldly should be commune. 
The text.  And such persons( saith he) as in the world had none such substance let not them seek ne desire in the monastery/ that they had not/ ne were of power to haue without in the world. So is the letter. Qui autem non habebant: non ea querant in monasterio: queen nec foris habere potuerunt. wherein ye may perceive/ that not onely saint augustine doth deprive his disciples/ and take from them all propriety/ but also he teacheth them to be content with that they finde/ without further seeking of curiosity. For( doubtless) many that haue ben full poorly brought up/ when they come to plenty/ will be more curious than the other of greater birth. How be it after   

saint Hugh.  
Be they never so poor in the world without/ yet haue they within the monastery/ that( for our lord) they may forsake/ that is/ the appetite/ will& desire/ ony thing to haue. Scripture therfore commandeth. 
Exo. xx. Rom̄. vij. xiij.  Non concupisces. That is/ that we shall no thing covet ne desire. For our lord regardeth more the affect& desire of the heart/ than the goods. So saith he be the wise man. Fili/ da mihi cor tuum. 
Pro. xxiij.  child( saith he) give me onely thy heart& good will/& that sufficeth me. which truly can not be/ except the carnal appetite be first put away& quenched. For the flesh& the spirit can not dwell both together in one heart. first therfore we ben commanded to leave and forsake all that we haue. And second to forsake also all that we might haue/& neither to seek ne desire ony thing earthly/ that so we than may at more liberty labour for tho things that ben heavenly. And therfore masspriest such persons as from the poverty of the world/ haue come to serve god in the monastery/ should be despised and yet haue that were necessary/ there followeth in the rule. 
The text. a. l. pauperies.  said tamen eorum infirmitati quod opus est tribuatur/ etiam si pau{per}tas eorum quando foris erant: nec ipsa necessaria poterat invenire. That is. But not withstanding/ that is necessary or needful for them let them haue/ all though when they were abroad/ they were so poor/ that they could not gete that was necessary. Here ye may se/ that all though saint augustine forbade the poor comers unto the monastery/ to ask or desire therein ony superfluity/ yet wolde he they should haue that were necessary.   

¶ saint Hugh.  
¶ whether they be rich/ whether they be poor/ whether they be of high lineage/ or of low birth/ who so ever come to religion to serve our lord/ it is good reason they live vpon the patrimony& provision of our lord. For the labourer is worthy his wages. Yet for all that( saith the rule). 
The text.  Non tamen ideo se putent esse felices: quia inuenerunt victum et tegumentum/ quale foris habere non poterant. Nec erigant ceruicē/ quia sociantur eis/ ad quos foris accedere non audebant: said sursum cor habeant/ et terrena vana non querant/ ne incipiant esse monasteria diuitibus vtilia/ non pauperibus. 
a. l. bona  Si divites illic humiliantur/& pauperes illic inflantur. which article we thus english/ all though the poor as well as the rich being in the monastery should haue that were necessary. Yet( saith the rule) let not the poor think ne suppose they be more happy and better at ease/ 
text.  because they haue in the monastery food and clothing/ that is to say/ all maner of bodily finding/ such as without they were not able ne of power to haue. 
a {pro}uerbe  Ne yet let them stretch out the neck/ hold up the cherubyn and countenance/ nor bear wolf the more hawte or high by proud and malapert behauyour/ because they now be accompanied as fellows with them/ unto whose presence when they were without/ they durst not approach/ ne presume thereunto. But rather let them lift up their heart& mind unto spiritual things/ and neither seek ne desire the vain& transitory things of this world/ lest by that mean/ monasteries and places of religion should more advantage& profit the poor persons than the rich. Yf the rich persons were therein made poor& low/ and the poor bolne/ swelled and reared up by pride. For so they that before were poor/ and lived in labour& penury/ should by the monastery be rich/ and live at ease& pleasure/ and contrary/ such as before had plenty with honour/ should be made low by penury and reproof. Take hede friends what saint augustine saith. For all though he wolde the poor should want no thing/ yet wolde he not they should put their felicity therein/ as many do/ that set more by the surety of bodily things/ than of the surety of their souls. And many the in poverty were full meek and low/ curteys/ gentle& diligent/ when they come to plenty& surety therof/ will be hawte& high/ currysshe& crabbysshe/& nought will do/ but that they must need/& that with an evil will/& so where before they were as beggars/ now they play the lords& states& look not onely to be fellows/ but rather maisters& su{per}iours unto them that before had better servants. That point there/ is notable unto whose {pre}sence they durst not presume. perceive there friends in how grete reverence and honour religious persons were had in the old time/ sith unto their presence that lay& commmune people durst not come. wherefore saint augustine excluding from them superfluous appetite/ ordereth them unto the profit of the soul/ saying. Let them haue their hearts upward unto things spiritual/ so that all their mind and desire be ghostly. And they neither seek ne desire the vain superfluytees& pleasures of the world/ lest by that means/ that is to say/ by the desire& possession of earthly things/ the place of spiritual profit should be turned unto bodily pleasure.   

¶ saint Hugh.  
¶ For many {per}sones done forsake the world/ or rather done seem to forsake the world& come unto religion/ not so much for the health of their souls/ as the necessity and need of their bodies/ which done not honour god/ ne study to please hȳ/ but rather the womb/ their own carnal appetite& pleasure. Of which maner of persons the apostle saith. 
Phil. iij.  their womb is their god. And our saviour in the gospel said unto such also Ye seek me& follow me/ not for the tokens& miracles ye saw me do/ but because ye did eat of my breed and were fed at my table. 
joh. vj.  The mind& intent/ the study& desire/ the felicity& pleasure of such persons/ is how they may fare well/ be well arrayed/& live at ease and pleasure temporally/ to cherish wolf& care no further. And therfore because their mind& appetite is set so much vpon earthly things/ they profit not in spiritual things. 
Mat. vj.  For as our lord saith. They receive here in this life their wages& reward. For they done labour& service for temporal goods/ and therfore their wages& meed shallbe temporal. wherefore we that ben religious {per}sones/& done purpose& trust to haue a reward spiritual above all things temporal/ we must( I say) be very ware& take good hede we lene not to much unto ony thing temporal For we ben spiritual by our {pro}fessyon/& therfore we should labour principally for spiritual things/& little care for things temporal. And yf by chance we be rich/ that is to say/ that we haue plenty without want we should than be most ware that we rejoice not therof/ ne take pleasure therein. So doth the psalmist counsel. Diuitie si affluant nolite cor apponere. 
Psal. lxj.  Yf richesse( saith he) abound/ do not wilfully apply your heart and mind thereunto. For we should haue all temporal things in use onely/& for need/ but the spiritual things should we haue in desire of heart. For the sweetness& spiritual feeling of our lord in the heart of a spiritual {per}sone/ is a thing marvelous& grete/ which often times he hideth from them that done most heartily love him. He hideth it( I say) for the time of this life/ but after it shall appear& fully content the person. So saith the prophet. Satiabor cum apparuerit glia tua. 
Psal. xuj.  I shall( saith he) be fully satisfied and content/ when thy glory lord shall appear& be shewed unto me. Of the which glory the apostle saith/ no eye may se it/ no eere may here it/ ne ony heart think it/ which our lord hath prepared& ordained for his louers. 
j. Co. ij.  That plenty than/ that richesse/ that company/ and full contentacyon should be our felicity& pleasure. There followeth in the letter. Nec erigant ceruicē. &c. As before/ that is by the straight letter. Nor let them lift up or stretch out the neck/ which is a proverb/& signifieth pride.   

¶ saint Hugh.  
¶ To stretch out the neck is a sign of pride. If heaven were not a place convenient for the proud angels/ how may the monastery be a place convenient for ony proud person. For though the place of religious persons be holy/ the habit holy/ the works/ exercises and maner of living holy/ yet a little patche of pride marreth all together/ destroyeth all/ loseth all/ and maketh all without {pro}fyte or merit/& therfore note well the commune proverb/ pride hath a fall. 
Nota.  wherefore the prophet prayed unto our lord. 
psal. xxxv  Non veniat mihi pes su{per}bie. Good lord( saith he) let me never haue a foot of pride. An evil metal is pride to make a foot of/& therfore the prophet shewed why he asked that petition lest he should slip& fall. 
psal. xxxv  Quia ibi ceciderunt: qui operant{ur} i. For there( saith he) done they fall that done work iniquity& sin. 
psal. xxxv  Expulsi sunt/ nec potuerunt stare. They were ever and ever shall be expelled& put out of all places of pleasure/ because they had no might nor power by their own frowardness to stand& bide in perfection: from heaven the aungell/& man from paradise fell by pride. Than fie on pride fie. For thereby all the works& exercises of religion ben made nought/& clene without profit. And contrary the same works& labours what so ever they be/ ben by meekness very {pro}fytable& much meritorious. For the meek persons/ ben the scholars of our lord. Scripture saith. Docebit mites vias suas. 
●… sal. xxiiij psal. ciij.  He will teach the meek persons his ways. And in an other place. Amittit fontes in conuallibus. He sendeth out fountains of fresh water in the valleys/ that is to say/ he giveth grace unto meek persons. For they lose not their good labours/ because they put not from them the keeper and nourysshers of al virtues/ that is meekness. 
Lu. xiiij. {pre}s. lxxxiij  And for because( after the gospel) they sit in the lowest place/&( after the prophet) they choose to be as abjects in the house of our lord. Therfore doth he exalt them/ and make them honourable. So he promised in the gospel. 
Lu. xviij  Oins qui se exaltat: humiliabit. Et qui se humiliat: exaltabit. every person that exalteth himself/ shall be brought low. And who that done make wolf meek& low/ shall be exalted. And in an other place. 
jaco. v.  almighty god doth resist& withstand proud persons. And unto the meek he giveth his grace. And thus an end of the first chapytre of the rule& the exposition therof.  
Amen.    

¶ The second chapytre of the rule/ with the exposition of the same.  
RVrsum etiam illi qui i esse videbantur in sclo: non habeant fastidio fratres suos. Qui ad illam sanctam societatem ex paupertate venerunt. Magis aūt studeant/ non de parentum diuitum dignitate: said de pauperum fratrum societate g●●ari. In english we say thus. And again for them that seemed to be of substance or worship in the world/ let not them dysdeyne their fellows/ that from poverty came unto that holy congregation: but rather let them study& desire to rejoice& take pleasure/ not of the dignity& estate of their rich kin& noble blood/ but of the company of their poor fellows. when saint augustine had ordered them that came poor in to religion/ now he putteth also an order for them that came rich thereunto/ that like as the poor should not wax proud/ because they haue now that they had not before. So the persons rich/ or high degree/ should neither disdeyn them that were poor/ nor yet take ony more vpon them ne look the more to be set by for their goods or kin And therfore saint Augustyn saith not/ those that were ought worth/ that is to say/ that were of worldly substance or of degree/ but he saith/ those that seemed so to be as though he ment/ that the persons were not in dede ony thing worth/ for the worldly substance or carnal kindred/ all though unto worldly persons they seem so to be. For the person is not to be extemed/ valured or praised for ony thing transitory/ whereof is no surety/ but the very valour& goodness of every person standeth in that thing that is of substance& surety/ that is virtue& good living. For whether they be rich/ or whether they be poor/ yf they be of like virtue/ they ben fellows/& thereby both rich& honourable.  

¶ saint Hugh.  
¶ such persons as haue come unto the company/ congregation& commune living in the monastery/ must with grete diligence be ware they haue not each other in dysdeyne by ony comparison/ as because that one in that world was more rich than an other/ or of greater birth/ more high in office/ rome or dignity/ more wise/ more cunning/ or better learned. For the apostle saith. 
j. Co{rum}. j.  Our lord god did choose the most low persons of poor lineage/& that were most despysable/& that because no frail person should rejoice& set by themself in his sight& presence: nor ony mighty person rejoice of his power: nor the wise of their wisdom/ nor yet the rich of their richesse. For in god is no partiality of persons. For our lord is ever one& the same in all that duly done praise his name/ and call vpon him by meek prayer. Well than& conveniently ben we commanded by the rule/ that we should not rejoice ne take pride of the dignity of our rich kin/ but rather should we be glad of the company of our poor fellows in the congregation. For he that in his own glory was rich/ was for us made poor& bare/& he did vouchsafe to accompany himself/ not with the rich/ but with poor {per}sones. And therfore( to reanswere his kindness after our maner as we may) we ben again made poor for him/& that also for our own profit. 
Math̄. v.  For unto the poor& meek in spirit he promised the kingdom of heaven. To rejoice than or boast of richesse aperteyneth unto the vanity of the world/ but to rejoice& be glad of poverty/ appertaineth unto the beatitude& bliss of heaven. There followeth than in the letter. 
The text.  Nec extollantur si communi vite i de suis facultatio{us} contulerint: nec de suis divitijs magis superbiant quia eas monasterio parciuntur: {quam} si eis in sclo fruerentur. which we thus english. Nor yet let them yf they gave or brought ony goods unto the comynty/ look to be preferred/ to haue thank/ pre-eminence/ rule/ governance/ office/ rome/ or dignity/ or the more to be cherished/ or set by therfore: nor yet be proud of their richesse/ because they gave them unto the monastery/ more than yf they had in the world enjoyed& used them at their own will& pleasure. Many terms haue I there set forth to express this one term extollantur. which nevertheless the other translation full well englyssheth/ to be enhanced. yet do we more express the thing. For oft it happeth that such persons as bring goods with them/ will look to be preferred in tho things that we spake of/ or other like/ which yf they do/ they lose both their goods& merit/ for of god shall they haue no thank/ ne yet of their company but a little. For it must need than seem that by their goods they rather made provision for wolf/ than to use ony charity unto god/ or unto their poor company.   

¶ saint Hugh.  
¶ Of the sentence that gothe before/ wherein saint Augustyn forbiddeth the rich to disdeyne the poor. And of this sentence that also will they take no pride of their alms done unto the monastery. We may se& perceive two kinds/ or two manners of pride. The one carnal the other spiritual. For to dysdeyne poverty/& to rejoice of high blood/ appertaineth unto the flesh/ unto the bodily parte/ for that is much used among the secular people of the world. But to rejoice& take pride of the works of mercy/ is spiritual vainglory& pride which destroyeth& corrupteth many religious persons/ wherefore the spiritual pride is more perilous and more to be dread than the carnal. For to rejoice& take pride of a good work cometh of a high mind and grete stomach. And the higher he climb/ the more ieoperdous is the fall. Our lord therfore in the gospel biddeth. 
Math̄. vj  when thou dost alms( saith he) let not thy lift hand know what thy right hand doth/ so that thine alms be done rejoicingly/& he that seeth in preuyte will reward the. By the right hand is ment well doing in due maner/ and good purpose. By the lift hand/ a desire of worldly thank or praise by pride. By these words than ben we monished& warned/ that when we do a good dede/ we haue not mind ne desire to haue it known/ for praise& elacyon of heart For yf we do/ we shall surely haue no reward of god. Now followeth how grete& perilous this sin of pride is/ where is said. 
The text.  Alia quip iniquitas quecūque/ in malis operib{us} exercetur/ vt fiant: su{per}bia vero: bonis operibus insidiatur/ vt pereant. For of a surety every other iniquity or sin what so ever it be/ is exercised in evil works to bring them to pass/ but pride lieth in wait also for good works/ to cause them to perish& come to nought. That is to say/ that man by all other sins is assailed& tempted to do evil& amiss/ but pride doth not onely tempt& move man to do evil/ but also to lose the merit of his good deeds. As by example/ yf religious {per}sones keep wolf from all the acts& deeds of sin/ as to prefer wolf in rome or office/ or to malign against ony person/& so live peasfully& restfully from sin/& than contrary/ give them to meekness/ charity/ fasting watch and prayer/ with such other: than this sin of pride is busy to cause such persons to rejoice& take vain glory therein/& so to lose all the merit therof.   

¶ saint Hugh.  
¶ By the sentence before written appeareth that pride is more evil than ony other sin. For it blindeth the person/& rauyssheth the right mind& iudgement. And it is odyous& hateful both to god& man. For as scripture saith. Initium oīs peccati su{per}bia. 
Eccli. x.  pride is heed and beginning of all sin. For pride is first in werkyng of sin. And last remaineth in conflycte assail& withstanding therof. For when the devout servants of god haue vanquished and overcome all other sins/ and done begin to climb unto the height of virtue/ yet shall they haue continual battle with pride which pride/ except they also vanquish& overthrow/ all their labour in the other sins is void& without fruit/ we must therfore when we do good deeds outward/ keep well& warily the inward heart from pride. For no dede can be unto god pleasant by pride. The wise man therfore saith. with all custody& due guard keep well thine heart/ for therof proceedeth& cometh life. 
Proū. iiij  For the heart in all living things/ is the first that hath life. There followeth than. Et quid {pro}dest dis{per}gendo dare pauperib{us}/ et pauperem fieri: 
The text. a.l. dispergere dando  cum aīa misera su{per}bior efficit divitias contempnendo/ {quam} fuerat possidendo. And what availeth it to sperpoyle& deal goods unto the poor/& so in worldly richesse to be made bare& needy/ yf the wretched soul be more proud in despising& forsaking of the richesse than it was in the possession& using of them at will. This is a reason of persuasyon/ which saint augustine maketh for the reason before spoken/ prouynge that to forsake richesse/& than to be proud therof/ is a grete folly/&( as the commune proverb saith) a pride without a {pro}fyte. And yet we may perceive/ as well by saint augustine as by our own experience/ that such persons there haue ben/ that when they had left& forsaken their goods/ and full well bestowed them to come unto religion/ yet haue they after reioyced& sometime boasted what goods they forsook/ far more than ever they did boast( when they had possession of them) what or how much goods they had. wherefore after   

saint Hugh.  
It no thing availeth us to forsake our goods/ except we also forsake ourself. For our saviour said not/ blessed be they that ben poor in goods/ but they( saith he) ben blessed that ben poor in spirit/ that is to say/ poor for the holy ghost. 
Math̄. v  For unto them of right appertaineth the kingdom of heaven. every person should of reason be rather meker than prouder/ of the despysyng& forsaking of worldly goods. And better were it/ they had kept them still in the world/ than after in the monastery to be proud of the giving or departing of them. likewise therfore as the virtuous persons& good devout souls that for the love of christ done give their goods in alms/ thereby to wax the more low& meek in heart/ ben for them the better& more gracious: so ben they that ben proud& enhanced thereby much the worse& more miserable. unhappy than is he/ that by the path& maner of virtue will draw& go unto vice& mischief/& where he might win merit& reward/ will ●enne hedlonge into pain& turment. For the nature of pride is/ that the higher he clymbeth/ the lower he falleth/& the more he reioyced in self appetite& vain pleasure/ the lower he lieth in pain& woe. Now saint Augustyn after he had reproved these vices/ doth again return unto unite/ peace& concord wherewith he began/ saying. Omnes ergo unanimiter et concorditer viuite/ et honorate in vobis deum inuicē/ cui{us} templa facti estis. 
Textus.  All you therfore live together restfully/ of one mind and agreeably/& in yourself each unto other among yourself/ do you honour unto almighty god/ whose temples& mancyons ye now ben made& ordained. That is to mean/ that sith ye by holy religion ben the holy temples of our lord( so saith saint paul. 
j. Co. iij.  Templum dei sanctum est quod estis vos. The temple of god ( saith he) is holy/& ye christians ben the same temple) order than your life so/ that he may dwell in you that is/ that ye be of one heart by love/ of one mind/ and one will/ of one assent by concord& unite. And yf ye will do unto our lord due honour& pleasant/ do first among yourself due honour each unto other. A like lesson our lord gave of love/ which love every where is coupled to honour imparteably. In that( saith he) shall ye be known& proved my disciples& louers. 
John. xiij.  Yf ye love entrechaungeably/ that is to say yf ye love each other/ it must need than follow/ that yf we love each other for god/ we shall therein most evidently prove/ that we rightly and duly done love god. Ye remember we shewed you before the mind of saint augustine is all to bring the disciples of this rule unto the love& honour of god/ by the mean due thereunto/ that is/ the love of the neighbour/ which here now he proveth. For after he had shewed the mean unto the perfect love of the neighbour/ to be unite/ peace/ and concord/ and the mean thereto/ by leaving and forsaking propriety/ and to live all in commune/ and yet the form also of the living in commune/ and the lets therof. How that living is meritorious/ and how not/ he now here returneth again unto the remembrance of the same unite/ as is said in the letter before. For the due& perfect continuance whereof/& for to induce the disciples unto the second counsel of chastity/ he ordereth them first unto prayer as followeth/ which ye shall here after the exposition of this foresaid text by   

saint Hugh.  
¶ Than done we live together agreeably/ and in concord / when we haue in our lord one mind and one will. For so is written of the church of christ/ in the first beginning therof. 
Act. ij.  Erat eis cor vnum/ et anima vna in domino. They had one heart/ and one will in our lord. 
text.  In that he saith in the letter unanimiter/ that is/ that we should live together/ and be all of one mind/ that appertaineth unto the will. And where he saith concorditer/ that is/ agreeably and in concord/ that appertaineth unto religious manners/ conditions& behauyour. 
text.  This than is the right order of living/ first that in a congregation there be one will/& second like manners/ like behauyour. Those persons than that will live in relygyou agreeably/& in concord/ they must haue one religious mind/ that is to leave and forsake all evil manners/ all frowarde conditions/ so that they be not out of order/ ne without discipline& religious behauyour/ lest they trouble their fellows& company. Than must they wey and consider all their acts& deeds/ all their speech and words/ all their gesture and behauyour/& generally all their hole life: so that in all they agree and be like unto their company. because therfore that many persons/ when they haue left the world/ wolde live in religion after their own will and mind/ and some also in their acts and deeds wolde take singular ways/ and haue appetite to seem precise above other. Therfore saith the rule. Oens unanimiter. 
text.  &c. as before/ which text with the text also before/ this holy saint expowneth again of new. wherein ye may note good chrystyanes the grete zeal and charity of this holy saint/ 
Nota.  and other old auctoures that gave such diligence and labour/ to haue the rule known clearly/& thereafter kept. A grete difference between them in the old time that kept the rule/& them of whom I spake of unto you in our preface/ the done hide& keep the rule from the disciples of the same. sith than this saint was so diligent/ it shall no thing grieve us to show again his mind/ and to premytte again the very letter. So it weary not you to rede it again/& study well the same. 
The text.  Nec extollantur/ si communi vite aliquid de suis facultatibus contulerint: nec de suis divitijs magis superbiant quia eas monasterio parciunt: {quam} si eis in sc●o fruerentur. That is( as we said before) And yf they gave or brought ony of their goods unto the commune living/ let not them take the more vpon them therfore/ ne look to haue pre-eminence or rule/ or the more to be set by/ nor yet to wax proud ne {pre}sume of their richesse/ because they gave them unto the monastery/ more than yf they had in the world enjoyed& used them at their own pleasure.   

¶ saint Hugh.  
Better were it to keep their goods still in the world than so to depart them unto the monastery/ that they presume& wax proud of them. For yf they in their own mind be enhanced by pride/ they be thereby in dede overthrown/ and haue a grete fall. For who so ever in that they well do wax proud therof/ in the same way they stumble/ wherein they seem to go forth and profit. For a good dede done with pride/ doth not promote ony {per}sones toward bliss/ buth rather peyseth& weyeth them down unto pain. That soul than is happy& gracious/ that may say with the prophet. 
●sal. cxxx  Dnne non est exaltatum cor meum: neque elati sunt oculi mei: neque ambulaui in magnis/ neque in mirabilibus su{per} me. That is. Good lord my heart is not exalted by inward pride/ nor mine eyes or looks ben enhanced by ony proud gesture. And I haue not also walked among grete persons/ that is/ I haue not supposed myself fellow unto them that ben grete in worldly power. Nor yet haue I walked in things meruayllous above myself/ that is/ I haue not thought/ nor judged myself more holy/ more wise or more virtuous than I am. The exposition of   

saint Hugh.  
¶ Happy surely ben those persons that haue not pride hid in their hearts/ nor yet shewed outward in their bodies/ neither in their habit/ clothing/ or array/ nor yet in their works/ nor words/ countenance/ gesture/ nor ony other behauyour. And also yf they walk not among grete {per}sones/ that is/ yf they repute and suppose not wolf fellows unto them that ben of noble birth& grete power/ because they gave their goods unto the monastery: or yet the more wise and politic/ because that in this office or that rome/ they haue saved much/ and ben very profitable. And yf also they haue not walked above themself in things marvelous. That is/ yf they haue not had ony appetite or desire to seem meruayllous and singular/ either in good religion/ holy life/ or in other virtues/ given of god. For few persons ben/ that in these things ben not sometime moved. notwithstanding to avoyde all such temptations of pride/ the servants of god should ever think of themself the worst/ and suppose wolf most low& most unworthy/ and by no means should they exalt their own mind/ but rather by all meekness repress it. 
Eccli. iij.  So is the counsel of the wise man. Quanto maiores: humilia te in ommibus. The more thou arte in substance& reputation/ the more low& meek make thou thyself. For the sentence that followeth/ is much to be feared& dread. 
text.  Alia quip i quecūque: in malis operib{us} exercetur/ vt fiant. Su{per}bia vo bonis operib{us} insidiatur/ vt pereant. That is. every other iniquity or sin what so ever it be/ is exercised in evil wer●es to bring them to pass/ to bring them to purpose& effect. But pride lieth also in wait of good works/ to cause them to perish& be lost. Our mind is before.   

¶ saint Hugh.  
¶ avarice is not exercised& put in use/ but in evil works/ no more is lechery/ and likewise of all other vices. But pride lieth in wait to slay& destroy the good works. 
Lu. xviij.  The pharisee therfore lost all his good deeds/ because he with pride boasted what he had done. saint Augustyn therof saith. There ben some persons that of the contempt& despising of vain glory/ done much more vaynly rejoice therof. And like wise some that of the forsaking& despising of richesse/ ben thereby enhanced/& the more vaynly stered unto pride. 
Textus.  whereof it followeth in the letter. Et i prodest dis{per}gendo dare pau{per}ib{us}& pauperem fieri: cum aīa misera su{per}bior efficit diuitas {con}tempnendo: {quam} fuerat possidendo. That is. And what availeth it ony person to sperpoyle& deal richesse unto the poor/ while the wretched soul& mind is made in despising of richesse more proud than it was in the possession of them.   

¶ saint Hugh.  
As though saint augustine should breuely& plainly say. what should poverty avail with pride? For better is a meek rich person/ than the proud poor And better is a meek sinner/ than a just liver/ and proud therof. The servants therfore of our lord must be circunspecte and ware of wolf. first that they do none evil/ and than they be not negligent of well doing. And ever be ware that of the good they do/ they take no pride. For than ben our good deeds surely& truly good/ when we ever preserve and keep them in humility. And than also ben we verily poor with christ/ yf we( for his love) be meek& low. And than shall be said of vs. Beati pau{per}es spum: 
Math̄. v.  qm ipsorum est regnum celo{rum}. Blessed be the poor in spirit/ for the kingdom of heaven is theirs. There followeth than in the letter. 
text.  Omnes ergo unanimiter et concorditer viuite/ et honorate in vobis deum invicem: cuius templa facti estis. That is. All you therfore live together one in will/ and agreeably of one concord. And in doing honour& reverence each unto other among yourself/ do you honour unto god/ whose temples& dwelling places ye now ben made by religion.   

¶ saint Hugh.  
¶ poverty and meekness done engendre and bring forth charity. And charity doth nourish unite& concord. And unite& concord done make us the temples& dwelling places of our lord. And so we truly done honour god/ when we live in unite& concord. For than done we show in dede that we ben the true disciples of christ/ when we keep the unite& concord of the charity of christ. So he said himself in the gospel. 
John. xiij.  In hoc cognoscent oēs quia discipuli mei estis: si dilectionem habueritis adinuicē. In that( saith he) all the world shall know that ye be my disciples/ yf ye haue unite peace/ love& concord each unto other. Thus endeth the second exposition of saint Hugh/ vpon these last clauses. Now followeth the letter. Orationib{us} instate/ horis et temporib{us} constitutis. That is. At the divine service of god be you present/ and with constant diligence give hede thereunto in the due houres& times appoynted& assigned. That term instare joined unto the datyue/ doth signify a constant bydynge with diligence/ or violence/ whereby saint augustine willeth that we shall not( without a reasonable cause) be absent from divine service/ ne yet startynge therefrom/ but bydynge thereby with diligent attencyon. At this foresaid text after some books beginneth a chapytre/ but we done not so use it/& therfore I follow not that way. But I think/ that where( as we said) saint Augustyn began with the love of god/& of the neighbour and now returnynge thereunto again/ he hath concluded the love of the neighbour in unite and concord/ he wolde also conclude the love of god in due honour& reverence. For love without honour& reverence is childynes: so done babes love their faders& moders. And honour without love is mockery: so did the iewes honour christ. saint Augustyn therfore concludyng the love of god/ would he should be duly honoured/& that is principally( as in outward behauyour) by divine service/ which he would also were done with all diligence& due mean in due time/ and due place. which circumstances done here after follow/ as ye shall perceive by the places. first he beginneth with the diligence/ the presence/ in coming thereunto: second with the time: thyrde with the place:& fourth with the due mean& maner therof. It seemeth also that saint Augustyn doth here conuenyently order his disciples unto prayer. For when he had deprived them of all {pro}prete/& ordered them to live all in commune/ he would now show them what for their living they should do/ whereunto they should be bound/ that is to pray. And that instauntly to care therfore/ to order wolf& prepare them with all diligence thereunto and bide steadfastly thereby/ for the first. For the second to keep the due houres& times appoynted: when the bell rings/ leave all that may be left/& with hast go to the quere/& there bide with continuance. every necessity is to be considered. For this due houres and times now here holy   

saint Hugh.  
¶ Before the due houres or times appoynted to pray is {pro}uysyon& diligence/ worthy thank/& so meritorious. In due time& houres appoynted to pray/ is obedience/ duty/& bonde. And to pass the due houres& time/ is negligency/& so worthy pains& punishment. Prayer therfore should be well& often used/ because it is {pro}fytable. And the more instauntly& fervently should we pray/ because almighty god doth promise unto us therfore grete reward: 
j. Co{rum}. ij.  such as neither eye may se/ ere may here/ nor yet heart can think/ which our lord hath ordained for them that done love him. Our lord will not his reward be little set by/ nor seem so little worth/ to be given and had without labour or diligence. For a precious& pleasant reward requireth a diligent& loving labourer. He said therfore in the gospel. Petite/ et accipietis: 
Mat. vij  querite/ et invenietis: pulsate/ et aperietur vobis. That is. Axe you with steadfast faith/& ye shal haue your petition: seek you by diligent labour with strong hope/& ye shall finde that ye seek fore: knock you by perseverance& continuance with charity/& the gates of heaven shall be open/ ye shall se& perceive parte of his sweetness. For I tell you the kingdom of god/ is not promised unto luskes& lubbers/ idle/ dull/& negligent {per}sones/ but( as scripture recordeth) the kingdom of heaven doth suffer violence/& the violent& fervent persons done rauysshe& take that kingdom. almighty god loveth instaunce/ request in prayer& importunite. And sith the reward promised is so grete/ the desire& labour therfore/ should not of reason be little or small. For the desire& appetite of the person should be according unto the valour of the reward. And all though almighty god seem not to here our prayer at the first time/ all though we sigh& weep and pray full heartily/ yet should we not leave so/ but rather axe still on/ seek still knock still/ for there haue we occasion of perseverance& instant request/ and with importune clamour and cry to sue still/& never give over till we haue our desire and petition. And yf peradventure we perceive or suspect that our conscience be defouled by ony unclean or vicyous dede/ word or thought/ let us not therfore give over our suit/& leave our prayer/ but rather turn our suit& occasion/ or matter of praying unto contrition/ and with continual lamentation/ let us humbly beseech the mercy of our maker/ by the intercession& help of our blessed lady/ and other holy sayntes. 
Mat. xv.  And yf we after the example of the woman of chanance/ persever& bide still constantly in prayer/ doubt we not/ we shall obtain the mercy& grace of our maker/ which shall rectyfye& correct all our errors/ sanctify& cleanse all the filth of our vices/ and appease& rest all our troubles. For he is faithful and just/ and will according to his promise remit and forgive all our sins/& wash us clene from all the inquinamentes and fylthes of the same/ yf we with diligent mind and heart will call vpon him by continual prayer. And that religious persons should both secretly and quietly pray/ there followeth in the letter. 
text.  In oratorio/ nemo aliquid agate nisi ad quod factum est: vnde et nomen accepit vt si fort aliqui: et preter horas constitutas: si eis vacat et orare volverint: non eis sint impedimento/ qui ibi aliquid agendum putauerint. 
a.l. ager volverint. The ne● translation xlij. distī. oratorium. et in orario.  In the oratory/ church or place of prayer/ let no person do ony work or business but pray. For thereunto the church was made and ordained/ and therof hath the name of an oratory. And the cause therof is/ that yf ony persons/ beside their duty/ and beside the houres appoynted haue leisure and would pray. The other persons that in the church wolde do ony labour or business/ should not unto them be impediment/ nor let them to pray. In this place your old translation doth err. For there is said/ that such persons as wolde pray in the church at void times/ should not let them that should work there or labour: where the mind of the letter/ is contrary. How be it the latin/ as for gramatycall construccyon/ wolde serve both the ways: and that I think caused your old translator to set the same sentence indifferent also in english/ and so made it far more blind than the latin. For the reason of the process/ will not suffer the sentence otherwise to be/ than after the mind of our translation. In the which sentence ye may perceive the thyrde article that we put of prayer/ that is to say/ the place. For the very due place of prayer/ is the church or chapel/ or ony other oratory/ or place hallowed by a bishop. And in default of such place hallowed/ ony other place principally deputed& appoynted thereunto/ is the convenient place of prayer. I say not nay/ but in every place ye may pray/ but your duty should be said ever in the church/ except cause of necessity. And in the church should none other work be done/ but( as the rule saith) onely prayer. which for ony worldly business should not be letted. Therfore our saviour drove out from the temple all byers and sellers/ saying unto them. 
Mat. xxj.  My house shall be called the house of prayer. And that he did to teach the people that in the church should no work be done but prayer. For every church is builded for that intent& purpose onely/ that people therein should pray. 
Be. xxviij  For the church( as scripture saith) is the house of god/& the port or gate of heaven. therein synners ben reconciled/& just persons sanctified and made holy. There divine service is done unto our lord. And the holy celestial sacramentes ben there ministered. Of which place Salomon said. 
〈…〉. Re. viij.  Good lord/ yf thy people be converted from iniquity/ and do pray& make unto the petition/ at thy sanctuary& in thy church/ thou wilt( good lord of thy goodness) here graciously/& grant their petition And thou wilt also forgive all their sins. And therfore we should with most diligence take hede/& be ware that no thing be done in the church of god/ that should offend the presence of his divine majesty/ nor yet let ony persons that wolde therein pray. How than we should pray in the church/ followeth in the letter. Psalmis et ympnis cum oratis deum: 
The text.  hoc versetur in cord qd {pro}fertur in ore. That is. 
a.l. vore.  And when so ever ye pray& serve god with psalms/ hymns/ or other duty/ let ever the same thing be remembered in your hearts/ that is uttered/ spoken/ or song by your mouth This article is principally spoken for them that understand what they sing or rede. t so it appertaineth unto you that be vnlerned/ that ye remember( in as much as ye can) that ye sang or said/ this psalm or this verse/& that the other side or your fellow sang or said the right verse to reanswere you. Here now ye may se the fourth article I spake of/ that is/ the mean and maner of praying/ which should ever be with due attencyon& hede. Not so that your mind should be actually ever vpon the matter ye sing or say For the passeth your power/ it sufficeth it be virtually thereupon/ that is that ye in the beginning purpose& intend to your power to haue mind onely vpon our lord& his service/& that ye wilfully by good remembrance change not therefrom. And yf by chance your mind be alyenate& from your service/ vpon other vain or unlawful matters: as soon as ye perceive the same/ ye must leave& forsake all those thoughts/ what so ever they be/ for the time of your service/ all though they were never so good/& return again unto your first purpose/ the matter( as I said) of your service. For no thing should ye wilfully& by appointment haue in mind( for the time) but that alone. yet yf your mind against your will or purpose were distracte& clene from your service/ so that ye wist not whether ye said or song it or no/ but onely by custom/ course/ or by them ye said with or song: yet be ye not bound to say it again/ but to set in again where ye finde yourself/ except the distraccyon were notably much/ as the more parte or very nere. The sure way therfore is/ first( as I said) to begin well with a hole mind& good will of continuance. And than to use of purposed custom to call your mind many times in your service/ unto the matter of the same/& never of will to change therefrom. And sometimes by holy& religious gestures to excyte& steer your devotion/ as by knocks of conpunccyon vpon your breast/ lifting the eyes or hands/& all as rejoicingly as ye can unto our lord alone.   

¶ saint Hugh.  
¶ The mind of them that serve god in the church should agree with the voice or words/ that they may say with saint paul. 
j. Co. xiiij  Psallā spum psallam et mente. That is. I will sing or say with my voice. And I will ther with sing also or say with my heart& mind. Pertynacy& styfnes of mind in prayer/ is much meritorious& fruitful/ that is when we pray with our mouth& also done remembre in mind& think in our hearts the same. For oft we pray when our mind is other wise occupied/ so that we remember not the same self thing we sing or say. But surely our lord heareth not their prayers/ that of purpose careth not/ ne take hede what they pray/ which t happeth oft by the salvation of the ghostly enemy. For he knoweth well the fruit& profit of prayer. And therfore by the envy& malice he hath unto us/ the we should obtain of our lord the grace of our petition/ he putteth unto our minds many troublous cogytacyons/ to that purpose that he might draw our mind away from the prayer/ and we thereby lose the fruit& profit therof. against whose malice we must haue grete constancy of mind/ so that the more we ben assailed with troublous thoughts/ the more myghtyly our mind be fixed in our good purpose. For unto the purite of prayer much availeth that we in every place/ in every time flee& avoyde all evil& occasion therof. And that we never be idle/ neither in vain communycacyon/ in hearing or telling of tales/ nor in vain/ wanton/ or vicious disports/ but that we walk( as the prophet saith)& go forward in the lawe of our lord/ and that we accustom ourself to search& learn his testymonyes& trouthes with al our hearts& wills. 
{pre}s. cxviij.  For doubtless those things that we of custom done most use to do/ most use to speak/ most use to here/ must need most readily& most often come unto our mind/& as best acquainted/ longest& most surely remain therein. There followeth than in the letter. 
Textus.  Et nolite cantare/ nisi quod legistis esse cantandum. Quod autem non ita scriptum est vt cantetur: non cantet{ur}. 
The text.  And never covet you to sing but that ye know by authority should be song. And yf ony thing be ordained not to be song/ let it not be song. This sentence also appertaineth unto the maner of praying. For in the service of the church some things ben ordained to be song/ some to be red/ some to both. we may not therfore in prayer follow our own fantasy/ but the ordinance of the church by authority.   

¶ saint Hugh.  
¶ It becometh not the song& service of the church to be done in diverse manners/ after the mind& imagination of many changeable and new-fangled persons/ but that it be steadfast of one general use. And kept according unto the tradycyon/ commandments/ writing& ordinances of the prelates and holy faders of the church/ that by the holy ghost haue ordered the same. And likewise of other laudable customs of religion in every monastery/ which ben made/ ordained and continued by authority/& with discretion& wisdom And yf it be necessary to change ony such customs or to make ony statutes or iniunccyons of new/ that should not be done hastily ne hedely/ ne of light brain without delyberacyon/ ne yet of will and pleasure/ ne after the iudgement or will of two or three alone/ but by the hole chapytre. And as the more parte of the seniors/ wise& discrete persons done determine/ so let the statute/ decree& ordinance be made and stablished. And ever in all such decrees or determynacyons/ let them follow more the authority and example of the church/ than their own reason or will. For ever/ what is done of authority/ is done of obedience and humility. And that is done of reason and wit/ is done many times of presumption. And therfore all that is done in religion/ should be done with grauite/ delyberacyon/ and counsel. The holy apostle paul said of himself/ unto the example of all religious persons. 
ij. Co. j.  I never used( said he) ony lightness or varyaunt minds/ to say at one time/ thus it is/ or thus I will do: and after at an other time to say contrary/ thus is it not/ or so I will not do. It is than neither good honesty/ nor religious/ lightly or hastily to change ony thing of substance without good counsel/ and wise delyberacyon. And thus an end of the second chapytre of your rule/ and the exposition.  
¶ The wretch of zion richard whytford.    

¶ Here beginneth the thyrde chapytre of the rule.  
CArnem vestram domate jeiunijs/ et abstinentia esce et potus: quantum valitudo permittit. That is. Ye shall also correct& rebate your flesh and body by abstinence and fasting from meet and drink/ as much as your health& strength may suffer and bear. Here saint Augustyn beginneth to order the disciples of this rule unto the second essential of religion/ that is the second principal vow of professed persons. 
Exposy.  chastity. For in the two first chypytres( as ye haue seen) he doth entreat of wilful poverty. Now here he entreateth of chastity/& that in the ordrynge of his disciples thereunto. which order standeth chiefly in these three poyntes. Abstinence/ abieccyon& solytude/ that is avoiding of all light& wanton company. For commonly those persons ben called solitary/ that done live alone without company. But how alone trow you/& without what company? Truly without the company of mysordred persons. For who so doth accompany wolf with a multytuoe of angels/ or aungelycall& holy persons/ they done live in most high& restfull solytude. And therfore saint jerom& many other holy persons did much desire to live in a holy covent. sith than chastity standeth groundly in these three poyntes/ it must need follow that the ruin and utter destruction of chastity cometh of the contrary/ that is to say/ feeding of the body/ vain apparel of the same/& wanton company. For these ben the mortal enemies of chastity. against which three/ saint Augustyn doth arm( by doctrine) his disciples/ entreatyng first of abstinence/& saying. 
text.  Rebate you& bring low your body/ as much as ye may bear/ not hyndryng your health. The body must be correcked by fasting/ but not oppressed. How may ye know what the body may bear without damage or hurt of health? Surely friends by many experyences. Ye must often times assay to fast/ and to forbear somewhat of your will& pleasure/ so that some pain& grief the body haue thereby/& else it is no fast/ for the fast standeth not so much in taking few meals: as in taking little with moderacyon& good maner/ without hastiness or gredynes/& in forberyng dyuersitees of meats/ drinks/ and of those dishes that ben delicate& pleasant. And that may ye prove by the text that followeth/ which ye shall here after the exposition of  

saint Hugh.  

Gala. v. ¶ The flesh ever stryueth against the spirit. And the spirit against the flesh/& therfore lest the concupyscence of the flesh should prevail& overcome the spirit/ holy spiritual persons by the virtue of the spirit/ must depress and hold under the frail concupiscence of the body. 
text.  But this term/ as much as health will suffer/ doth commend discretion/ the moder and maystres of all virtue. For those things that ben good of wolf done clearly perish& come to nought/ yf they be done without discretion. So much than( saith the rule) should every disciple of the same rule punish& keep low the body/ as the health therof will permit and suffer/ and as nature may bear. 
text.  For who so would punish the body above due measure/ they done rather slay than punish the body. And contrary/ yf they cherish & feed the flesh more than need is/ they done against wolf nourish an enemy. So therfore should the body be nourished/ that it may be able to serve& do all duties. And so should he be hold under/ that he rebel not ne wax proud. In all abstinence/ this should alway be observed/ that vice/& not the virtue& strength of nature be quenched. The letter. 
jo. cassi●…nus ii. ii●… de īstitu●… renunciantium. ca. xviij. Exposy.  Cum autem aliquis non potest jeiunare: non tamen extra horam prandij i alimento{rum} sumat/ nisi cum egrotat. That is. And yf ony of you may not fast/ yet shall they take no food beside meletyme/ but when they ben seek. The disciples of this rule must( after saint Augustyn) keep in their feeding/ that is to say/ eating and drinking three principal poyntes. The first is/ that they no thing exceed in quality nor quantity of food/ which both ben contained in the text before. where is said they shall abstain as much( with discretion) as nature may bear. Than doth follow of reason/ they may not in quantity/ take over much food/& also for the quality/ that they desire no delicates/ more for pleasure than for need: in the restraynynge than of these twain/ that is to say/ much fare/ many dishes& deyntyes standeth the keeping low of the body/ as for one parte/& that for the most chief parte. The second/ that is to say/ the time of feeding/ is contained in this present text. where is said/ that no disciples of this rule shall ony food receive out of the due hour/& that all though they may not fast/ by the words of which text/ plainly appeareth that saint augustine by this term fast meaneth rather the forberynge of meet/ than of meals. For he will that such persons as may away withall/ should be small feders/& to be content with what so ever they finde before them. The other that may not bear the labours of religion/ without more large feeding/ or that can not away with gros fare/ may( by this text) feed more largely/& desire( with meekness) that may comfort them: so alway they take it in due time. For the keepers of this rule/ may not be like unto beastly persons/ nor yet unto worldly persons/ that done eat& drink at every hour& time when they will. But we must keep the very due time assigned. And that is with you/ when your chapitre is done/& the hour of terce: to take a little repast/ rather to refresh than to seed nature/& therfore ye may take that time but very little/& be contented with one kind& maner of meet/ as yf ye take brows or pottage/ ye may not take flesh. And yf ye take cold flesh left over even( for hote flesh is never served that time/ but unto the seek) ye may not take brows ne pottage/& yf ye take eggs or butter/ be content with one alone/& so of all other. The second time of feeding is at dinner from grace be said in the covent/ unto grace be said in the church/& like wise at supper. times of drinking ben also/ from the first sign or peel unto evensong unto the last. And from the first peel unto collacyon/ unto the last: at which two times no maner of meet may be taken/ but onely breed& drink/ as vpon fasting dayes. We haue herein ben very long/ because we haue seen this point of the rule in many places far overpassed. The thyrde/ that is to say of the place of feeding/ shall follow after ye haue here vpon herde   

saint Hugh.  
¶ The most principal vice of all the .vij. princypal vices/ is gluttony. For the salvation& assail of this vice/ is exercised in very small things/ and of little valour. For Adam the first man was not tempted to eat ony precious meet/ but a poor apple. Nor yet Esau to eat a plover/ but a poor mess of pottage. And our saviour himself was not tempted to eat flesh or delicate food/ but bare breed alone. Of this vice ben three manners/ or three kinds. One is/ when food/ that is to say/ meet or drink/ is taken immoderately beyond due measure. The second/ when very delicate& dainty food is desired. The thyrde/ when the food is taken out of due time. Out of due time I suppose/ ony time before the hour of terce be done. For before that time becometh not ony religious persons to take ony food except they ben seek. The seek {per}sones may take food in ony hour. For unto the seek is no lawe appoynted but unto them that ben not seek/& done not fast the due hour we appoint/ from the hour of terce unto the hour of sexte. And for them that done fast/ from the hour of none forth/ at ony convenient time. For sith the apostle paul commandeth all things to be done honestly/& after due order: 
j. Co. xiiij  religious persons should not onely observe& keep in their feeding due temperance/ but also the due time& houres appoynted. For religious persons must alway avoyde all occasions. And no thing it becometh them that should be unto all other form& example of perfection/ to be found in their own life reprovable. The letter. 
jo. cassianus li. iiii. de institut. renuncian tium. ca. xvii.  Cum acceditis ad mensam/ donec ind surgatis: quod vobis secundum consuetudinem legitur: sine tumultu et contentionibus audite/ ne sole vobis fauces sumant cibum: 
a. l. nec sole.  said& aures esuriant verbum dei. That is. 
a. l. {per}cipiant.  And when ye be set at the table/ ye must continually unto the time ye rise therefrom give good eere/ and without noise or contencyon/ take good hede what( after your custom) is red among you/ that not onely your mouth take meet/ but your eeres& hearing: do also hunger& desire the word of god. 
Exposy.  Here is the thyrde point I spake of/ required unto the feeding of religious persons/ that is to say due place/& that is the table in the fratour. For yf they keep the precept before immediate/ that they take no food but at meal time. It must need follow by this letter. 
text.  when ye go to the table& ben set thereat: that the same table is the due place of feeding/ whereby doth plainly appear/ that to eat going about( as childer done& greedy labourers) is much against discipline and the good maner of religion/& that all though it were within the fratour/& in due time also: much more yf it were done in ony other place without the fratour. For at meal time they must all/ not onely take their food sitting at the table/ but also take good hede what is red:& none may rise from the table without special licence openly asked in the middle of the fratour/& that also for a needful cause/ except the seruytour: and yet may they take no food in that meal time/ except a very& vnfeyned need/ and that ever by licence/ as before is said. For the seruytours may take repast every day fasting& other dayes/ after the hour of none/& before the fratour grace/ except they took their mixtum/ and breakfast before in the time therof/& yet may they afterward at the latter dinner/ or otherwise( as seemeth convenient) make an end of their dinner.   

¶ saint Hugh.  
¶ Tho persons done hunger the word of god/ that haue desire& pleasure to here it. For many persons done here many holy lessons/& yet they go away ther from void& without fruit or {pro}fyte. For they haue none affect/ no desire/ ne pleasure therein/ they feel no savour therof. For what so ever they here/ they soon forget/ it cometh in at the one ere( as the commun saying is) and gothe out at the other/& therfore they ben not worthy to here that they here. Where contrary/ those that done hunger and evangelist justice/ ben blessed of our lord/& for their reward they shall( saith scripture) be full fed and satisfied. 
Math̄. v.  And why shall they be so fed? because they first had hunger& desire. That hunger than& desire of goodness/ causeth the person to be after fed& satisfied. first than must the religious {per}sones prepare& ordain their hearts& minds to hunger& desire the word of god/& than will his grace be present/ and visit& comfort them with his sweetness/& refresh them with his savour& taste/ so that they shall haue delectation& pleasure in his charity. whereof is said. 
{pre}s. cxviij.  Quā dulcia faucibus meis eloquia tua: su{per} mell ori meo. That is. How much more sweet ben thy words( lord) unto my soul/ than is hony unto my mouth? and again. 
Ibidem.  Thy lawe( good lord)& doctrine is better& more precious unto me/ than ony sum of gold or silver. We should therfore not onely sit at the bodily table& receive the food of the body/ but also at the spiritual& heavenly table of our lord/ and there receive the food of the soul. For spiritual persons should ever haue more delectation& pleasure in the food of the soul than of the body. But when so ever holy scripture and spiritual doctrine is red among them/ they should think verily that is spiritual food/ sent unto them from our lord to refresh their hearts/ that they feynt not in their journey of this life/& to make them also strong& mighty to resist the temptations of the fiend/ the ieoperdyes of the world and the assayles of the frail flesh. This food should religious persons alway hunger& desire without cesynge/ that they might say with the prophet. In cord meo abscondi eloquia tua: vt non peccem tibi. That is. I haue hid as precious treasure/& locked up thy holy word in my heart/ lest I should offend thy gracious goodness. Who so ever doth hide& close up the word of god in their hearts/ shall thereby nourish and feed their souls in virtue. For the word of god is the quick and lively food of the soul/ which defendeth the soul from the death of sin/& also leadeth the soul unto life etern& everlasting. 
{pre}s. cxviij.  The letter. Qui infirmi sunt ex pristina consuetudine: si aliter tractantur in victu: non aliis molestum esse debet: nec iniustum videri eis/ quos fecit aliqua {con}suetudo fortiores. That is. And yf such persons as of old custom ben feeble/ weyke or diseased/ ben otherwise entreated/& otherwise provided fore/ than the other persons that ben hole/& by the use of hardness ben more strong in nature: let not the hole persons grudge/ ne ony thing be grieved therwith/ nor think it wrong/ or contrary justice that they so haue. when saint augustine had assigned unto the disciples of this rule the due form of fasting/ as well in the quality& maner of meats/ as in the quantity& portion therof/& also for the due time& place/ he doth here in this letter except such {per}sones as of good reason may be accepted according unto the comune lawe/ that is to say/ seek& feeble persons/ unto whom no certain lawe of feeding is appoynted. And yet because that some persons may be in a communalte/ that haue not alway charitable consyderacyon/& therfore will grudge to se their fellows be more cherished than they ben: saint Augustyn doth here labour to appease such {per}sones by good reason/ willing the every {per}sone without partiality/ should be served according unto necessity and need. The reason shall follow/ after   

saint Hugh.  
¶ The hole persons should by no means grudge ne be dyscontent/ when they se the seek persons mercifully& charitably entreated/ but rather because they ben hole& strong/ they should keep more straightly the rigour of abstinence for wolf/& for the seek also. And so should they bear charitably by compassion& pity the imbecillite& feebleness of their fellows. The text. Nec illos feliciores putent: quia sumunt quod non sumunt ipsi: said sibi potius gratulent{ur}/ quia valent qd non valent illi. That is. Nor yet should they think the feeble persons more happy or better at ease/ because they haue that they haue not/ but rather should they rejoice& be glad of wolf/& thank god/ that they ben able to do/ that they be not. 
Exposy.  Here doth saint Augustyn show the reason I spake of/ why the hole persons should not grudge at the cherysshynge of the seek/ that is/ because they ben more happy/& better at ease that ben hole& strong with hard fare/ than they ben that ben seek& feeble with al delicates& welfare/ all though the gloton that maketh his bely his god/ wolde suffer grete pain to farewell.   

¶ saint Hugh.  
¶ For fasting is better than feeding/ fasting is virtue/& feeding is of feebleness. They therfore may rejoice& thank god/ that of his gift& grace they haue such health& strength/ whereby they {pro}fyte in virtue and go forth/& be content with commune fare/ without desire of delicates or plenty. For the less desire& appetite they haue unto pleasure/ the more straight and perfect is their life/& they more happy& blessed. For our saviour said: 
Mat. vij.  the hard path and straight way/ leadeth most surely unto bliss. Let them than most joy& be glad/ that( for our lord) may live most hardly. For the hard life doth slay sin/ and quench all carnal pleasure. breedeth& multyplyeth virtue/ comforteth the heart/& maketh the soul hardy and bold against all enemies/& lyfteth it up toward heaven. The letter. Et si eis qui venerunt ex moribus delicatioribus ad monasterium: 
a. l. habet etiam stramentorum.  aliquid alimentorum/ vestimentorum/ operimentorum datur: quod aliis fortioribus et ideo felicioribus/ non datur: cogitare debent quibus non datur: quantum de sua seculari vita/ illi ad istam descenderint: {quam}uis vsque ad aliorum/ qui sunt corpore firmiores: 
a. l. fortiores.  frugalitatem pervenire nequiuerint. That is. And yf unto such persons as haue come in to the monastery from delicate education and tender bringing up/ ony food/ clothing/ or other necessaries be given/ that unto the stronger persons be not given which persons/ in that they be stronger/ ben more happy and better at ease/ let not them grudge thereat/ but rather let them consider and wey/ how low they came down/ that left& forsook their secular life of pleasure/ to come unto this life of hardness/ all though they be not able to attain unto such profit and labours/ as other that ben more strong in body. 
Exposy.  first( ye may perceive) saint Augustyn did except from the rigour of fasting all seek persons/& shewed the reason therof. Here he doth also except tender persons that haue ben brought up in wealth and pleasure as ben the chylder of states/ gentlemen and rich folkes/ whom he wolde not exclude from religion/ all though they might not away with hard fare/ ne grete labours/ but he wolde they should be entreated according unto their need: so he commanded in the beginning of this rule/ that all persons should not haue like entreatynge/ but every person as need requireth. And the reason therof followeth in the letter/ as ye shall here after your   

saint Hugh.  
¶ The reason why the delicate persons should be otherwise entreated than their company/ is because they came down so low/ and therfore should they be suffered and born/ not for their high blood honoured/ but for their necessity favoured/ as followeth. 
Variant{ur} verba in originali  Nec debent velle omnes/ quod paucos vident amplius accipere: non quia honorantur/ said quia tolerant{ur}. Quare? Ne contingat detestanda peruersitas: vt in monasterio: ubi( quantum possunt) fiunt divites laboriosi: fiant pauperes delicati. That is. Nor yet all the hole company should desire to haue/ that they se a few {per}sones haue above them/ which thing they so haue/ not because they ben had in more honour/ reverence/ or favour: but because they ben more suffered and born. And why should they not haue all in like? masspriest thereby should hap or fall a grete peruersyte and abominable dysordre/ that in the monastery where( unto their strength and power) the rich and noble persons/ should be laboryous/ and alway occupied: the poor persons be made delicate and idle. 
Exposy. ¶ This is the reason that I spake of/ why all persons should not be served in like/ for than wolde the poor persons of hard education wax delicate and idle. For delicate fare will soon make the persons that were not used thereunto slothful& dull/& the more unable to labour& do their duty. And contrary/ good welfare without superfluity/ will make the tender persons more strong/ without which they were not able to perform their due labours. And so this rule doth suffer the tender persons to haue delicates/& unto the harder persons doth forbid them/& that is/ because they should all be labourers. For saint augustine will not that ony idle person be of his rule/ except the seek/ for the time.   

¶ saint Hugh.  
¶ It is( doubtless) much detestable& hateful/ that poor persons there be made delicate& idle/ where the persons of grete birth/& large possessions/ done covet& desire to be labourers/& to keep abstinence. And yet( more harm is) that is oft seen in many monasteries. For many that in the world were right noble& rich/ done in the monastery live the more poorly therfore/& ben glad to be abject& set at nought. And contrary/ many that in the world were vile creatures/ wretches/ beggars& of most low birth/ will in the monastery look to haue honour/ reverence/ pre-eminence/& take more vpon them than ony other {per}sones. which thing( as is said) is very detestable/& to be abhorred. For they renne by the broad way unto everlasting pain/ where the other done go by the straight& narrow path unto joy& bliss etern. The letter. merely quemadmodun egrotantes necesse habent minus accipere ne grauentur: ita& post egritudinem sic tractandi sunt: vt cui{us} re creentur/ etiam si de humillima scli paupertate venerunt/ tan{quam} hoc illis {con}tulerit recentior egritudo: qd diuitib{us} anterior consuetudo. That is. And yet as it is necessary for the seek persons to keep diet& take the less food/ lest they be grieved& hurt: so is it convenient/ that after their sickness they be so entreated and cherished/ that the sooner they may be recovered. And that all though whan they came in to religion/ they were in most deep poverty of the world/ as though their late sickness& disease should put them in such case of tenderness/ as did the rich& noble persons their fore used custom. 
Exposy.  Here saint augustine doth except from the rigour of fasting the thyrde maner of persons. For the first were the seek persons. second the persons of delicate education& tender bringing up. The thyrde here/ ben those that haue ben seek and ben not fully recovered/ which persons ben commonly tender a good while after their sickness/ and therfore had need of the more cherysshynge& good entreatynge/ for else they might soon fall again in to sickness/& so be in worse case than before. But yet will not saint Augustyn/ they take ony custom therein/ as after is shewed in the letter/ which ye shall here/ after your expositor holy   

saint Hugh.  
¶ Some infirmities& diseases ben rather hindered than cured by feeding/& than is it necessary the seek persons take little food/ lest they hinder nature/& yet when the sickness is cured/& the persons weyke& feeble/ they must so be seen to/ that they may the sooner be recovered. And in this maner of entreaty& cherysshynge/ may be no partiality/ no difference between the poor& the rich. For the same tenderness is caused in the poor persons by sickness/ which was in the rich& noble persons by use& custom of their education. And who so be merciful unto the needy/ almighty god will be merciful unto them. For he said himself. 
Math̄. v.  Blessed be the merciful persons/ for they shall gete and win mercy. And holy saint Iohn saith. Who so seeth& perceiveth his broder in need/& doth close his bowels from him/ that is to say/ doth withdraw from him compassion and pity: 
John. iij.  how may the charity of our lord and father abide and dwell in him? as though he said: he hath not charity. Yf we than will haue the charity of our lord and father/ we must exercise and work charity unto our company. And yf we so do/ we shall( doubtless) do him service/ that in the last iudgement shall say unto vs. 
Mat. xxv  I was seek and ye did visit and comfort me/ and therfore this shall be your reward. The possession of the realm& kingdom of bliss/ which is ordained for you from the beginning of the world. Yf than we serve our fellows for our lord/ the kingdom of heaven shall be our reward. And so for temporal& transitory labour we shall haue wages& reward everlasting. The letter. 
●. l. recu●erauerint  said cum vires pristinas reparauerint: redeant ad feliciorē {con}suetudinē suam. That is. But t whan they haue recovered their old strength& might& ben hole/ let them than return unto their more happy& gracious custom of hard living. 
Exposy.  Here ye may se/ saint Augustyn( as I said) will not that the disciples of this rule haue ony custom in delicates more than is very needful to strength them unto their duty. For the custom of hard living is more gracious/& of more merit than the other/ so saith   

saint Hugh.  
¶ The use of abstinence/ is an happy and gracious custom/ but more happy& gracious is by that custom to chastise& subdue the body in to servitude& thraldom/ but yet most happy& gracious is that custom/ that by the same servitude& thraldom of the body doth cut& cast clene away all carnal desires& pleasures/ which al way done keep battle& open war against the soul The letter. queen famulos dei tanto amplius decet: quamto min{us} indigent/ ne cibi eos teneat voluptas iam vegetatos: quos necessitas leuarat infirmos. That is. 
a. l. nec ibi e●…teneat vol●…tas iam ve●…tos: quo ne●…sitas leuar●… infirmos.  which custom becometh the servants of god so much the rather/ that now they haue no need of delicates/& also lest by custom the pleasure of delicate fare/ should continue with them that now ben hole/ whom very necessity relieved when they were seek. 
Exposy.  Here saint augustine doth show two reasons why the persons fully recovered/ should live as they did before with commune food/ without delicates: one cause is/ because they haue no need of such food. And the disciples of this rule should never take food for pleasure/ but for need to make them able( as is said) to do their duty. The second reason is/ because the custom of delicates should not engendre pleasure. For it is a very hard thing to remove and break a custom/& therfore saint Augustyn will his disciples shall accustom& use wolf to live with as hard fare as nature may bear. Now hark unto   

saint Hugh.  
¶ For the relief and recovery of disease and sickness/ it is necessary to cure and cherish the body. But when the body is recovered unto full strength/ than must that cure be taken away and laid on parte/ masspriest the pleasure of delicate food/ should hold and keep the servants of god in prison. And so cause them that should do service unto abstinence for the wealth of their souls/ to be as bonde servants unto gluttony. The less need therfore they haue/ the more it becometh them to order so themself/ that they be not teyed ne holden with the pleasure of delicate fare/ lest thereby the vice of gluttony do rob and take away the virtues of the soul. For no person may win and gete the palm and victory of spiritual battle/ but that first will( by abstinence) slay and quench the concupyscence and vain pleasure of the body. Nor yet shall we be able to begin spiritual battle/ except we first within ourself do vanquish and overcome the appetite of gluttony. For except we first overcome our most nere enemies/ we shall but all in vain make battle with further enemies. Some persons that well done purpose& well intend/ done little care for gluttony/& in maner done forget it/ and set little thereby/& yet will they enforce& able themself unto spiritual battle/ and do very strongly therein: bear grete labours/ keep the quere continually/ be from none observance/ watch/ pray/ take discyplynes/ with many other straight and hard punysshementes. But yet they will fare well/ and therfore because they know not the due order of spiritual battle/ when gluttony hath rule and dominacyon/ they utterly done lose all the works of their grete& busy diligence. For yf the bely be not restrained by due abstinence/ all the virtues done perish by negligence. We haue therof a figure and holy scripture in the book of kings/ where is red/ that the prince and capitain of the cokes/ did destroy the walls of jerusalem 
ij. Re. r{is}  / that is to mean/ that gluttony( yf the womb be not restrained by due abstinence) doth utterly destroy the virtues of the soul. 
Num̄. xj  An other figure of the chosen people of our lord/ that after they had ben delivered out of the grete captivity and thraldom of egypt/ did suffer penance& death in wilderness/ because they set at nought& despised the holy food sent from heaven called manna/ and desired rather to feed vpon flesh and other commune meats. 
Gen̄. xxv  Esau also for a poor mess of pottage( to fulfil his carnal concupyscence) did sell his inheritance/& so lost the honour and dignity that belonged thereunto. The vice& default therfore/ is not in the meet/ but in the frail& folisthe appetite. And therfore when we oftentimes done desire& take delicates/ we done offend therein/ except we haue need of them/ and likewise/ yf we take the gross meats for pleasure/ that afterward done hinder or trouble nature. For that food should we alway take/ that nature hath need of/ and not that should engendre an appetite& desire of feeding. The letter. 
a. l. Illi s● extiment.  Illos estiment ditiores/ qui in sustinenda parcitate fuerit fortiores. That is. And let them ever think& judge those persons most rich& most noble/ that to bear& suffer hardness ben most strong& hearty. 
Exposy.  Ye may hereby consider/ that saint Augustyn will not that religion should make persons of low birth& hardness to be delicate gentlemen/ as though their gentry& riches stood in delicate fare/ but rather that all the nobleness& riches of religious {per}sones/ should stand in the rigour& most straight observance of religion/& that wolde saint Augustyn they should believe& think for trouth. For that believe shall herten and courage them to suffer hardness/ and no thing to delight in delicates.   

¶ saint Hugh.  
¶ By the fortytude and strength of hard living/ vices and sins ben repressed and destroyed. And by the mortyfycacyon of vices/ groweth and springeth a good beginning of virtue. And virtues gotten and shut or locked up in the tresoury of the heart/ ben the very true rychesses of the soul. And therfore doth follow in the letter. 
text. Eccl. x. in ●ine.  Melius est enim minus egere: {quam} plus habere. This letter may be taken diversly/ and so thereafter diversly expowned. One way it may signify in english this sentence. Better is it somewhat to need and want/ than to haue ony thing to much. 
Exposy.  And this exposition doth much accord unto the beginning of this chapytre/ where saint Augustyn will that generally all the disciples of this rule/ should live as hardly as their natural strength may bear/ and that is ever to need and lack/ rather than to haue ony thing to much. And it agreeth well with the sentence next before/ whereby we must think them most rich/ not that haue what they need after their desire/ but that haue strength to want/ and to forbear that is needful. An other way it may be taken after this english. Better is it/ no thing to need/ than to haue ony more than needeth. And this exposition may also accord well with the next letter before. For they ben more rich and better at ease/ that haue strength to be content with enough and that doth suffice nature/ than they ben that by custom must take somewhat more than would suffice nature. For nature well accustomend/ will be content with a little. And to this exposition accordeth the saying of the holy {pro}phete. 
Prou. xxj  Neque divitias neque paupertates dederis mihi: said tantum victui meo tribue necessaria. That is. give me( good lord) neythe richesse ne poverty/ but onely that is needful unto my daily living. After this sentence than/ the letter saith. It is better not to need/ that is to say/ to haue sufficient/ and therwith to be content/ than to haue ony thing more. 
text.  For that more/ is ever occasion of sin. Your commune english proverb hath here good place. Better is enough/ than a feest. 
Nota.    

¶ saint Hugh.  
¶ It is better to suffer some need for the love of our lord/ than to haue overmuch plenty and wealth. For the need and poverty that is suffered for our lord doth engendre and build humility and meekness. And contrary/ overmuch wealth and plenty/ bringeth forth pride/ the one is root and beginning of all virtues/ the other well and heed of all vices. The religious persons therfore/ that ben the vowed and professed servants of our lord/ should( for his love) repress and restrain the voluptuous pleasure and frail appetite of the flesh/ and that is ever to draw by custom unto straytnes/ and to be content with a little. And so to desire somewhat less food/ less clothing/ less cherysshynge/ than is necessary/ taking alway some pain for the reward that shall come therof. 
Rom̄. vij  We haue( as saint paul saith) two men/ an outward man/ and an inward man/ that is to say/ the flesh/ and the spirit/ or the body/ and the soul/ and each must help other/ and ever reason must be equal judge between them/ that the body be kept as a bound servant subdued/ and ever obedient unto the working of all good works without rebellion/ and yet so/ that the body be not so low brought/ but that he be able to do his duty/ without grudge. Thus haue you an end of the thyrde chapitre.    

¶ The fourth chapytre of the rule.  


●… In originali ●… dduntur hec q̄ ●… quunt{ur}. videlz ●… aec sint vobis ●… am tenera ca●… itum tegmia ne ●… eciola subter ●… ppareant ca●… illos: ex nul●… parte nudos ●… abeatis/ nec ●… oris/ vel spar●… at negligentia ●… el componat in●… ustria.  
●… This latin ●… entence is in ●… he original ●… f saint Augu●… tin written( as ●… e said) first ●… unto women/ ●… hus to say in ●… nglysshe. Let ●… ot the veyles ●… r couerynges ●… f your head be ●… o fine or thyn ●… hat your calls ●… r coife● under ●… ethe may ap●… ere/ or be per●… eyued and let ●… ot your here ●… n ony part be ●… ached or bare ●… o be seen/ ney●… her louse ban●… ynge forth by ●… egligence/ nor ●… et trussed up ●… y ony diligen●….   NOn sit notabilis habit{us} vester/ nec affectetis vestib{us} placere: said moribus. That is. Let not your habit or array be notable/ ne ever haue you pleasure in clothing/ but rather in good manners. In the chapitre next before this/ our holy father saint Augustyn doth begin to order the disciples of this rule unto the second vow chastity/ which he continueth here in this chapitre. And sith( as I said before) unto the keeping of chastity/ three things ben required/ that is to say/ moderate diet/ moderate clothing/ and religious behauyour. One of the which in the other chapitre sped/ the other twain he {pro}secuteth& followeth in this present chapytre/& first of the clothing/ habit or array and that in few words before rehearsed. Let not your habit. &c. The sentence( I say) is short/ but the mystery is long. For in this word notable/ is understand colour/ fynesse/ course/ length/ breed/ wide/ side/ narrow/ large/ shape or fashion. And in this word pleasure/ is understand the maner of the werynge& ordrynge of the habit. For in the outward werynge& show of the clothing or array/ is oft shewed what pleasure the person hath therein. Of the maner of your habit and array/ we haue somewhat shewed you in our first book of the essential vows. Here our mind is but to dyuyde the letter and text of the rule/ and to put you sometime in remembrance of notable words or sentences/ and to translate on forth the grete holy clerk saint Hugh/ who speaketh.  

¶ saint Hugh.  
¶ Let not your habit be notable. &c. For we finde written of our holy father saint Augustyn/ that his array in all partes/ was neither to precious or to gay/ nor yet to abject/ ne to vile/ but in a mean and moderate maner/ as becometh his degree& perfection. And also he said of himself. I confess( saith he) and grant that I am abashed& ashamed of a precious vesture& notable array. For it becometh not this {pro}fessyon/ it becometh not this vocacyon and calling/ it becometh not this body/ these membres/ it becometh not this age/ these hore heres. For our saviour saith in the gospel. Se/ such {per}sones as ben clad with delicate& pleasant clothing/ done dwell in kings houses. 
Math̄. xj  The courtyours haue pleasure in soft pleasant& precious garments. And the disciples of christ ben well content& pleased with course/ hard/& vile array. The garment of religious {per}sones must be without new fashions without vanity/ without su{per}fluite/ without ony thing that appertaineth to pride or vainglory. For the delicate vesture/ doth not garnish/ ne make honest the religious {per}sone/ but good manners& the cleanness of conscience. Let us therfore that ben or should be spiritual persons/ garnish& array ourself with spiritual ornaments/ with the garments of chastity/ humility/ myldnes/ obedience/ patience/ quietude and charity. These ben the garments wherewith the devout soul may please her make& spouse. For he that is the spouse inuysyble/ requireth not ne desireth so much the outward/ as the inward beauty of his beloved. For the prophet saith. 
psal. xliiij  Omnis glia ei{us}: filie regis ab intus. That is. All his glory& pleasure/ is the inward beauty of the kings daughter/ his chosen spouse mannes soul. Let therfore all our apparel/ all our beauty/& garnish/ be good manners/ religious behauyour. For the soul is blessed& happy/ unto whom the loving spouse Iesu saith. 
Cant. iiij.  Quā pulchra es amica mea: et macula non est in te. How fair/ how goodly arte thou/ mine own dere beloved: for there is no spot ne blemysshe in the. Let us therfore study& give dyligence to please our lord/ that beholdeth all& is not seen. And that we no thing study for the pleasure of array/ but( as is said) for good manners& religious behauyour/ that so we may in effect follow& fulfil the counsel of the apostle paul. 
Rom̄. xij.  Nolite conformari huic sclo. &c. Be not you like/ ne follow the maner of this world/ ne the people therof/ but rather be you renewed/ or made new persons/ by the new spiritual feeling& understanding of yourself. 
ij. Co. iiij.  For all though our outward man the body be daily corrupted& perished/ yet notwithstanding our inward man the soul is renewed from day to day/& so encreaceth in virtue& perfection.   

¶ The text.  

xlj. distin. clericus.  Quando {pro}ceditis/ simul ambulate: cum veneritis quo itis/ simul state: in incessu/ habitu/ statu/ et in ommibus motib{us} vestris: 
a. l. nihil fiat qd illiciat cuius{quam} libidinem: ●ed. &c.  vestram bonam conuersationen ostendite: et nihil fiat quod cuius{quam} offendat aspectum: said qd vestram deceat sanctitatem. That is. when ye go forth/ go together /& when ye come whether ye go/ stand or bide together: in your place/ in your habit/ in your standing and in all your mouynges/ gestures and behauyour/ show ever your good& godly conversation/& that ye no thing do/ that may offend the sight of ony {per}sone/ but rather that may become your {per}feccyon/ your sanctite& holynes. 
Exposy.  Here saint augustine entreateth of the thyrde thing we said was necessary unto chastity/ that is to say/ religious behauyour. For as sad behauyour moveth unto sadness/ so light behauyour moveth unto lightness/& also as sad behauyour doth show a sad person/ so doth light behauyour show a light person. So saith the wise man eccliasticus Amict{us} corporis/ risus dentium/& ingressus hoins annunciant de eo. That is. 
xix. D.  The array of the body/ the light countenance/& the place going& behauyour of a {per}sone/ done show what he is. dyvers other auctorytees& reasons appertaining hereunto/ ye shall finde in your said book of our first monicyon. Now here holy   

saint Hugh.  
¶ The holy congregation of perfect persons/ doth not onely flourish& haue authority by the honour of religion/ but also doth much more edify by the goodly beauty of honest and religious behauyour. whereof scripture saith. 
eccl. xxiiij  Flores mei fruct{us} honoris& honestatis. My flowers ben the fruits of honour& honesty. religious persons ben of honour/& so ben they taken yf they be good& virtuous. And most honest& religious is it for them/ as they dwell together/ so to go together/ stand together/ incline together. 
j. Co. xiiij  So that( after the apostle) all thing be done honestly/ and after due order. We may also understand this knot/ this concord & coniunccyon of religious persons together/ spirytually. For the covent& congregation of good religious persons/ is called in scripture terrible& dreadful/ as the front or vawarde of an ordered field or battle. 
Cant. vj.  which gathered and ordered both to go/ stand or stop all together/ is the more strong to withstand their enemies. So likewise the congregation of holy persons/ being all of one behauyour/ is the more mighty& strong to withstand the devil/ that no thing hateth more than unite& concord. But therfore much is that letter notable/ where is said. In all your mouynges/ show so your behauyour/ that no thing be done/ that should offend the sight of ony person/ but that may become your {per}feccyon. So should religious persons live/ that justly they might not of ony person be reproved. For surely it is very vnconuenyent/ that those persons which by their order ben bound to give unto other {per}sones example/ form/& maner of perfection/ should in wolf live inordynately or reprouably. For unto religious {per}sones doth most specially appertain/ that our lord saith. 
Leuit. xx  Estote sancti sicut et ego sanctus sum. Be you perfect& holy as I am holy& perfect. verily we should be holy& perfect that haue received the holy habit of religion/ the habit of perfection/& that haue bound ourself unto the daily service of god/& oftentimes to receive his holy sacramentes/& more specially those of us that done also minister& consecrate his blessed body. unto whom saint paul saith. 
1. Co. iiij.  Sic nos existimet ho. &c. Let every person( saith he) suppose us so/& after such maner as we seem to be/ that is to say/ ministers of christ and the dispensers or dyuiders unto other/ of the holy mysteries of our lord. Se/ note here that the apostle doth not command us onely to be religious/ but also so to seem religious/ that every {per}sone may so suppose& trust. For it sufficeth not unto us to haue good life& perfection/ but also that we haue good name& famed. For good life is unto us necessary for ourself/& good name& famed for other persons/ wherefore the same apostle saith. 
j. tim. ii  It behoveth us to haue good testymony& witness of those things that ben without us/ that is to say/ of our behauyour& of the people. So therfore must we live/ that our life accord with our name/ that is to say/ religious/ and that in our ●erkes we hold& keep our {pro}fessyon. So that yf our order be perfect/ we be also perfect/ and yf we haue a ●●od name we prove the same by the witness of good works. For than done we live religyously/ when by regular discipline& religious behauyour we restrain all unlawful mocyons/& when all our membres& outward wits ben studyously guarded/ kept& restrained from all occasions of lightness or dyssolucyon. So that our sight be simple/ meek& lowly/ and never fixed vpon ony thing unlawfully desired/& our eres& hearing be ever pure/ clene& discrete/ closed& stopped from all maner of vanity& void communycacyon. Our speech be ever sauced with salt/ that is to say/ adorned& garnished with wisdom/ that we speak not much/ ne ony thing vain/ nor specially noyous or sinful/ but the little that we speak/ be alway good& {pro}fytable. That also in our heart be cleanness/ our countenance be ever basshefull& maydenly. In our place& going be grauite. In our stacyons& inclynacyons reverence/& in all our mocyons or mouynges/ maturite& warenes/ that we never forget ourself. Our habit& array be ever religious/ so that {per}feccyon& holynes may ever therein clearly be seen/& good honesty plainly appear. And very true meekness be kept& preserved. And that( as is said) in all our gestures& mocyons no thing be done that should offend the sight of ony {per}sone/ but that may become our perfection. There followeth in the letter. Oculi vestri et si iaciuntur in aliquam feminarum: in nulla figantur: neque enim quando {pro}ceditis: feminas videre {pro}hibemini: said appetere vel ab ipsis appeti velle: criminosum est. That is. And all though ye cast your eye or look vpon ony frail or light person/ yet fix not your sight/ ne look steadfastly vpon ony such. For when ye go forth/ it is not {pro}hybyte ne forboden you to se or look vpon frail persons/ but to haue appetite carnally to haue or mysvse them/ or yet to be had or mysvsed of them/ is ever sinful. This rule was first written unto women/& after by long use supposed& applied unto the male sex/ unto men/ and therfore in the latin letter is said. Heminas videre. To se or look vpon women. 
Vide Augustin̄. in epla. cix.  But because that now both men& women haue received& done profess the same rule/ we in that place to be( as we said) indifferent unto both the sexes/ done translate that term women frail persons/& that we do because that in holy scripture by that term woman/ is understand& signified the frailty rather of ony light {per}sone/ than the sex or kind of the woman. Here in this letter saint Augustyn more plainly toucheth such behauyour as is most perilous unto chastity/& most commonly doth noy the same/ that is to say/ a wanton eye/ a light countenance/ the redy messengers of sin/& sore assaylers of chastity. For by the sight/ as wind by the window/ doth the motion& salvation of carnalite& lightness entre in to the mind& heart/& therfore doth saint Augystyn declare the jeopardy of the sight specially to be fixed by affection. 
Nota. text.  And here ye shal note& well perceive by these words of the text. when ye go forth/ that all the disciples of this rule should be as enclosed/ the men from the sight of all women/& the women from the sight of all men/ but when they go forth. So that women should never come in to the monastery of men/ ne ever men come within the monastery of the women. necessity is ever excepted/ as labourers that done repair the housynge/ or do such other necessary labours/ and therfore may men or women entre your clausure. But that women should come among ony religious men of this rule/ I can not se/ nor men among women/ but( as is said) for very and vnfeyned necessity reason will ye so grant of the self letter& words of the rule. 
text.  when ye go forth( saith the rule) ye be not prohibit ne forboden to look. &c. Ergo when ye go not forth/ ye ben forboden to se/ or to be seen. For yf ye might lawfully company with such persons at home/ why should saint Augustyn say/ when ye go forth. It were su{per}fluous& more vain/ than should become saint Augustyn to speak. Now I se what some persons will say here unto. Oh sir ye be now to hard to su{per}sticyous& to precise/ that were hard/ that we might never go forth without very need. For than doth our religious persons err all& do amiss. For often times they go forth for recreacyon and disport. Nay friend not all/ ne ony that done keep the rule. For after in the sixth chapytre the letter expresseth necessity/ or need/ saying. Ye shall not go unto the bain/ ne ony where else where need shall be. &c. So that the rule will( without doubt) ye go forth onely for need/& I say very and vnfeyned need. For need feigned/ is no need. Well sir say you/ I pray you than/ sith need alone must compel us to go forth/ show us what need that is? The letter of the rule doth show the need with grete and large liberty/ in the place before said/ where is said. The disciples of this rule shall not go unto the bain nor ony where else where need requireth. 
Capi. vj.  There may ye perceive that bodily need is at the lest required/& that I say with liberty. sith there is not name extreme or straight need/ as in our rule here at zion/& in diverse other religyons in englonde. Than yf bodily need do excuse you to go forth/ much more doth ghostly need of the soul discharge your conscience/& the same need must ye understand of all such persons as should come among you/ or within your clausure. For else( as we said) that precept for your going forth should be void/ yf ye might receive them in to your clausure. Now pardon me to say trouth as the very letter sowneth/& never excuse you by such {per}sones of your profession as done contrary. For they do not observe the rule/ nor their transgression and sin shall ever defend you from pain. For ye promise the rule by your profession/& that surely must ye pay/ or else bear the pain vntollerable& vnberable. Now mea culpa/ that I haue so long hanged vpon this point/& all is because I know so many that herein done amiss.   

¶ saint Hugh.  
Oculi vestri. &c. All though your eye or sight be cast vpon ony frail or light person/ yet let it not be fixed or steadfastly set vpon ony such persons. For our lord saith in the gospel. 
Math̄. i  Who so looketh vpon ony frail or light person/ for the intent& of concupyscence& unclean desire/ even than forthwith hath he by that sight& will done lechery/& offended with that person in heart. sith than by the unlawful cast& sight of eye/ concupyscence ariseth& is moved/ whereby the integrity& cleanness of mind is violate& defouled. It is therfore necessary that religious {per}sones sacred unto our lord depress& keep well their sight/ lest by concupiscence& uncleanness of mind they offend his grace. 
ij. Re. xj.  For holy david the prophet/ because he cast& fixed his sight vpon a frail person/ was by unlawful appetite& desire vaynquisshed& overcome/& so committed both adultery& homicyde/ that is to say manslaughter. sith than such a man so holy& perfect did fall by the negligence of his sight/ what should we wretches than/ far from his calling/ ony thing presume to trust ourself? We should rather much dread/& haue ourself in right grete await/ how/ whereupon/& when we look/& oft remembre the saying of holy job. I haue( saith he) appoynted& made covenant with mine eyes& sight/ not onely that I will not look/ but also that I will not think vpon ony virgin/ much more than ony other woman. 
job. xxx  because the holy job perceived/ that by the outward sight/ the inward heart and mind might be corrupted: therfore he appoynted& couenaunted with his sight/ that he should not vnwarely se/ that after he might unlawfully desire. For doubtless vice shall never be well& perfitly vanquished/ unto the time the cause& occasion therof be diligently avoyded& eschewed. And therfore when Lot fled out of Sodom/ he had in commandment he should not look back/ ne yet tarry nor bide in ony place about that coste or compass/ but that he should make himself safe in the mount. 
Gen̄. xix.  So likewise who so will flee& avoyde the occasion& jeopardy of vice& sin/ must depart& flee from the sight& company therof/& gete him unto the mount/ climb the height of virtue& perfection/ that the further in body/ mind& virtue he is from the occasion of vices/ the more at liberty/& the more in surety he may be from the danger of them. And that the sight is oftentimes cause& occasion of carnal concupiscence/ is shewed in the text that followeth. Nec solo tacito affectu: 
●… xxii. q. v. iec solo.  {sed} aspectu& affectu quoque: appetitur et appetite concupiscentia feminarum. That is. Nor yet the concupyscence& carnal motion of frail persons/ hath appetite to haue and to be had/ by the ivy affect& inward desire of mind alone/ but also both by the aspecte& outward looks/& by that affect also. somewhat of these looks& other countenances we haue shewed unto you in your other said book of the three principal vows. And how ieoperdous they ben/ appeareth in the lives& collacyons of the holy faders in many places. It is therfore enough for us to show you for the letter/ how saint Augustyn entreatynge of chastity/ doth here show the ieoperdyes& perils that belong thereunto. And as before he hath shewed how chastity is had& preserved/ so he now sheweth how chastity may be lost and destroyed. And that first by the sight/ where he saith. Nor yet. &c.   

¶ saint Hugh.  
¶ Nor yet the concupyscence. &c. as though he said: concupyscence groweth not onely within forth by ivy pleasure/ but also it is oft engendered& multiplied by outward sight& beholding. 
ij. Re. xj.  For yf saint david had not fastened his sight vpon the woman/ he had not falled in to that carnal salvation. 
Hiere. ix.  Of that which sight the {pro}phete saith. death hath ascended in to our windows/& so hath entred in to our houses. death is the unclean concupyscence. And our house is our inward mind/ the windows whereof ben our outward senses& wits/ hearing/ seeing/ smelling/ tastyng/& touching. So than death doth entre by our windows in to our houses/ when by our outward wits the vice of concupyscence entereth in to our inward minds. Therfore that our wits be not so corrupted& death so entre/ it is necessary that with grete diligence the self house/ that is the mind/ keep well the windows/ that the more surely we shut out the sin of concupiscence/ the more lightly we may repress that vain appetite. For much is to be noted& feared/ that forthwith in the letter followeth. Nec dicatis vos habere animos pudicos: si habeatis oculos impudicos: quia impudicus oculus/ impudici cordis est nuntius. That is. And ye can not say ye haue chastity& sad minds/ yf ye haue unchaste& light eyes. For the unchaste& light eye/ is the messenger of the unchaste& unclean heart. Se how saint Augustyn here persuadeth the religious persons unto the contynency& keeping of their sight. For he not onely sheweth the weight& peril of this vice as unto the corruption of the soul& mind/ but also how it blotteth/ fadeth& hurteth the name or famed of the {per}sones/ in so much the sight giveth occasion unto all other to judge their inward minds and consentes/ after the maner of their outward looks. So saith   

saint Hugh.  
¶ The outward membres done often show what lieth rejoicingly in the heart. And many times the habit& behauyour of the mind/ is known by the habit& behauyour of the body. And the sin is less while it is ivy/ than when it is openly known. For ye must understand that uncleanness is sometime spiritual/ sometime carnal. spiritual uncleanness is by the inward working of unclean thoughts. And carnal/ when it {pro}cedeth& cometh unto some maner act& dede/ as in hearing/ seeing/ touching/& speaking with such other incitamentes& nourysshers of unclean lusts& unlawful pleasures/ whereby the soul is departed from god/ lechery exercised in the wits/& chastity chased/ driven out& avoyded from the manners. So followeth in the letter. Et cum se inuicē( etiam sibimet tacente lingua) conspectu mutuo corda nunciant impudica/& scdm concupiscentiam carnis/ alterutro delectantur ardore( etiam intactis ab immunda violatione corporibus) fugit castitas ipsa de morib{us}. That is. And when so ever such persons/ all though without speech( onely looking each vpon other) done show among wolf their carnal minds& unchaste hearts/& also after the concupiscence& desire of the flesh done each take pleasure in the carnal favour& affection of other/ all though there be none unclean touching of the body/ yet doth that virtue of chastity flee& avoyde from their manners Here saint Augustyn doth show of the sight/ which is the lest offence of lechery( except thought) how grievous notwithstanding it may be/ specially unto religious persons. For ma●● such things may be lawful/ or( at the masspriest) bu●●●nyall sin in secular& worldly persons/ which in religious persons ben never without some sin/ and oftentimes deadly& damnable. For yf the light cast of an eye be so grievous as here is shewed in the letter/ how grievous suppose you ben the other unchaste behauyours? as kissing and touching? much doubtless/& very much more. For I can not se that a religious man may kiss ony woman/ ne a religious woman kiss ony man/ without offence& sin/ and yf it be for carnal pleasure/ without deadly sin. Nor yet( after master Gerson) touch the hand or ony other naked place. For sith the old faders wolde not se their own natural parentes/ ne yet with good will be seen of them. How may now ony religious person use ony such behauyour without some sinner specially sith we in this time/ ben far more straightly bound than they were than/ it may not be/ it can not be. Here now what your exposytour saith thereto holy   

saint Hugh.  
¶ chastity( doubtless) doth flee and avoyde from the manners of such persons/ when by the looks& beholding of each other/ voluptuous& unclean pleasure beginneth more and more to kindle& enflambe. And all though there be none unclean bodily touching/ yet is the self uncleanness committed& done by that sight/ by that affection/ by that delectation& cogitacyon. And by these degrees that done follow/ the sin doth increase& multiply. The sight and outward wits done move the cogitacyon& thought. And the cogitacyon engendereth delectation. The delectation/ consent The consent/ the act. The act/ custom. And the custom engendereth necessity. For such persons as ben accustomend and used unto a sin/ will say they can not leave it/& in very dede no more they lightly may. They must need( they say) haue it/ they can not be without it. It is unto them therfore by custom as necessity. The apostle paul saith. 
Rom̄. vij.  The lawe& necessity of sin is in the membres/ which lawe is that custom that in oft doing of sin we haue conceived& brought ourself unto. So that when we wolde/ we can not depart therefrom because we ben retained& holden of custom in the bonde& prison of necessity. Therfore it is wisdom to restrain at the beginning/ when the sin doth first appear. For yf it continue& bide/ it will anon grow unto the greater offence. The prophet of such mocyons. Prolongauerunt i meā. They haue( saith he) prolonged& continued mine iniquity. So that passing my power/ our lord must break& destroy them. The letter followeth. Nec putare debet qui in femina figit oculum/& illius in se diligit fixum: ab aliis se non videri/ cum hoc fecerit/ videtur omninp: et a quib{us} se videri non arbitratur. That is. And let such {per}sones as so done fasten their sight vpon frail {per}sones/& that done love also to haue again their sight fixed vpon them. That is to mean/ such {per}sones as haue pleasure to look wantonly vpon light {per}sones/& so to be looked vpon. Let not them( I say) think ne suppose they be not seen& perceived when they so do For in dede they ben seen& clearly perceived. And that of such persons as they ween not/ ne would trow fore or suppose. Here saint Augustyn doth answer unto the excuse of many such persons as ben determined to follow frailty/& yet wolde be loath to be known& to be hindered or hurt in their name or famed thereby/& therfore they use their pleasure rejoicingly/ and as they think in most secret maner. But in trouth/ when they believe no {per}sone doth perceive their behauyour all the world( as they say) wondereth vpon them. They ben utterly espied/ when they think they be in most surety. So saith saint Hugh.   

¶ saint Hugh.  
¶ We se this oftentimes hap of them that wolde hide and keep secret their offences/ that when they suppose& think they do all things warily& secretly: yet or they ben ware/ they show plainly wolf by their behauyour/& so the counsel they believe is secret unto wolf/ is unto other {per}sones more than openly known. The letter. 
a.l. ecce lateat. a.l. de illo su{per}no inspectore.  said& si lateat& a nemine hominum videatur: quid faciet de illo desu{per} inspectatore: quc̄ later nihil potest? An ideo putandus est non videre: quia tanto videt pacientius/ quamto sapientius? That is. But though in case it were secret/& no person saw them/ yet what wolde they do or think of him that looketh from above/ almighty god/ from whom no thing may be hid? wolde they suppose or think he saw them not/ because he is so patient& suffereth them in that evil/ which he most surely seeth/ and whereof he hath most certain knowledge? as though he said/ that were a grete folly so to think of god. because that a {per}sone may leave or forsake sin without merit/ when he so doth rather for shane of the world than for the loving dread of god. saint augustine doth here show that the worldly dread doth no thing excuse the sin/ because every {per}sone must give account unto the knowledge of god/ that can not be deceived. So saith holy   

saint Hugh.  
¶ In all things therfore that we either do/ say or think/ we must ever dread the sight& knowledge of the most high judge our lord god. For all though our sins& defaults done not alway appear in the sight of man/ in the sight of god they ben open& utterly seen& perceived. And that much should restrain us from sin because that in his iudgement no thing can be vnpunysshed or unrewarded. We should therfore against the short pleasure of sin country& wey the perpetual pain& endless sorrow of hell. For( doubtless) he is a very wretched fool/ that for so short/ so filthy& so abominable a lust/ wolde lose so grete joy/ as is in heaven/& take wilfully so horrible pains& torments as ben in hell. The text. Illi ergo vir sanct{us}/ timeat displicere: ne velit femine male placere. Illum cogitet omnia videre/ ne velit feminam male videre. That is. Let therfore the good religious person ever dread& fear to displease him/ that by his dread he haue no will ne desire unlawfully to please the frail or light person/ let him think& remember that god doth se& perceive all things/ that he thereby haue no will to se unlawfully& to behold the frail& light person. Here saint Augustyn doth show why sin should be left/ that is to say/ for the dread ever of the offence of god/ and not of man. And also saint Augustyn knew well the disposicyons of frail persons/ which will many times mysvse wolf for the pleasure onely of the other person/ more than for their own pleasure: ye& that sometime whan it is unto wolf both displeasure and pain. And when also their conscience very much grudgeth withall. Yet( I say) t they will/ vanquished by sensualite/ follow the pleasure of the frail person/& so for that time& place of the occasion& oportunite/ they will overpass& dissymule the dread of god/ which dread he hath put openly before all persons/ as a commandment/ saying that followeth in the letter. Illius nāque et in hac causa/ conmendat{us} est timor: ubi scriptum est. Abhominatio est dno/ defigens oculum. That is. For in this thing we ben commanded by holy scripture to fear& dread god/ where is said/ that god abhorreth that person that fyxeth or fasteneth the sight. 
Prou. x●.  If god do abhor a light eye/ or wanton look/ how much should the religious persons that haue professed their love to god/ avoyde and eschew that god so hateth. For as saith   

saint Hugh.  
¶ Of this text doth plainly appear/ that yf the religious persons done fix or fasten their sight vpon ony frail/ light/ or unclean person/ they ben abominable unto almighty god/ whom they should/& ben bound to please/& so where they should receive of god etern& everlasting glory/ they shall receive intolerable pain. wherefore take this for a conclusion necessary/ that yf the love of god do not cause us to depart from sin/& to forsake our evil life: or at the lest/ yf the dread of god do not restrain us from vice/& yf also we haue no pleasure ne desire of the joys of heaven/ ne yet ony dread of the pains of hell/ god( without doubt) will forsake us/& so shall we be lost for ever. For when a person dreadeth to displease god his maker/ than beginneth he to flee and avoyde sin. sir say you/ how shall we dread god? Truly who so will dread god/ he must think& verily believe that god seeth and beholdeth all things. And when the conscience is moved unto evil/ than must he think god seeth this/& what evil so ever is in me/ god knoweth it. And so what so ever the good religious person intendeth to do/ say/ or think/ let him ever take hede unto the eye& beholding of our lord/ and ever dread to displease his goodness. This is the way of justice/ this is the beginneth of all sapience and wisdom. Initium sapientie( saith the psalmist) timor domini. 
Psal. cx.  The beginning of wisdom( saith he) is the dread of god. The letter. Quando ergo simul estis in ecclesia vel vbicūque ubi femine sunt: invicem vestram pudicitiam custodite. That is. when so ever therfore ye ben together in the church/ or ony where else/ where such frail and light persons ben present/ take you good hede& await each unto other/& so among yourself be you keepers of your own chastity& cleanness. when saint Augustyn had shewed the peril& jeopardy of the light look and wanton sight as a grete enemy of chastity/ here doth he for remedy there against enjoin& command what the disciples of this rule should do thereunto/ that is to say/ where every {per}sone of wolf is frail/& so more redy unto the worse than unto the better/& thereby done oftentimes forget wolf/ he wolde their fellows should take hede unto them/&( when need is) put them in remembrance of wolf For the which scripture saith. 
Eccls. iiij  Ve soli. woe& jeopardy is unto the person that is alone. For yf he fall he hath no help to rise/ therfore he commanded before they should not go forth alone. much( ye may se) doth saint Augustyn set by this virtue of chastity/& so doth   

saint Hugh. For he saith  
¶ Grete is the virtue of chastity& cleanness/& much is it commended& praised in many scriptures. For it is a virtue spiritual& heavenly. For it draweth& lyfteth up man from the earth unto heaven/ maketh him companion& fellow unto angels/& joineth hȳ unto god/ and so of an earthly person/ it maketh an heavenly/& of a carnal person/ a spiritual. So this virtue of chastity doth in maner transcende& overpass the nature of man. For that a person is chased/ is not so much the virtue& power of man/ as the help& grace of god. For by this virtue doth our inuysyble spouse our lord Iesu love us/& delight in vs. For he loveth not that soul that is not chased& clene/ but rather yf it be unclean& sinful/ he abhorreth it. chastity therfore& cleanness is acceptable both unto god& man. And therfore the devil envieth much this virtue/& busily tempteth& assaileth there against/ he ever {per}suadeth uncleanness/& many doth he deceive/ many doth he corrupt/& he spareth no {per}sone/ prelates/ preestes/ monks/ freres/ nonnes/& all religious persons. And some of them( more harm is) he bringeth under foot& overthroweth them. It is therfore necessary/ specially for religious persons/ that with most high study& dylygnence/ they guard& preserve each other. For yf they lose chastity/ they lose all/& wolf also. For who so loseth chastity/ loseth god/ loseth his own soul/& also himself. religious persons done therfore dwell together in one congregation/ because they should guard preserve& keep well wolf/ correct& reform wolf/ teach& inform wolf. So that by the help of their fellows they may do that by wolf they might not do. And for because our chief guard& preseruacyon is not of ourself/ but of god/ there followeth in the letter. Deus enim qui habitat in vobis: etiam isto modo custodiat vos ex vobis. That is. For almighty god that dwelleth& resteth among you/ will by this mean of your own demeanour& diligence preserve& keep you. Here saint Augustyn doth show what {pro}fyte cometh by this guard& charitable custody/ that one {per}sone hath unto an other/ that is to say/ the guard and help of god/ which of his bounteous goodness will not deny grace unto ony {per}sones that willingly done dispose wolf thereunto. For as saith holy   

saint Hugh.  
¶ Our guard and custody is not sufficient for us/ except also we haue his guard& help. 
{pre}s. cxxvj.  Nisi dnns custodierit civitatem( saith the prophet) frustra vigilat qui custodit eā. That is. Except our lord do keep& guard the city of mannes soul/ in vain doth he await that taketh guard& custody therof. For no {per}sone may keep chastity and cleanness in himself/ ne in ony other/ but onely by the help of god: but& yf he dwell& bide in us/ we may do by him that we may not do by ourself. Let us therfore study& give diligence so to live/ that he may dwell in us/& we in him/& that by him we may be chased and rightwise in all our works. The letter. Et si hanc( de qua loquor/ oculi petulantiam) in aliquo vestrum aduerteritis: statim admonete/ ne cepta progrediantur/ said de proximo corrigantur. Si autem e● post admonitionem: iterum vel alio quocūque die idipsum/ eum facere videritis: iam velut vulneratum/ {pro}dant sanandum quicūque hoc potuerint inuenire. That is. And yf ye perceive or espy this wantonness of the sight( whereof I spake) in ony of your fellows/ forthwith or shortly monysshe& warn them therof/ that no further inconuenyentes come ne grow of the same/ but that rather that inconuenyency and mysbehauyour that began to grow/ may shortly be corrected& reformed. But& yf after that monycyon forthwith/ or yet ony other time after/ ye se& perceive the same person do against the same/ or other like default: let than who so ever doth so finde& espy the same/ dyscouer/ proclaim& show forth the mysbehauyour/& that so the person as wounded& hurt/ may be cured& amended. Here saint Augustyn doth ordain further remedy against the poison and perilous pestilence of this wantonness/ for them that will not be warned/ ne ordered by counsel/ that is to say/ correction& restraint. To take them with the trespass/& so complain& show the matter unto their confusion& rebuk. t/ how& by what order that matter should be shewed/ saint augustine doth show the disciples of this ●ule/ lest that peradventure they wolde( after the maner of the world) tell their neighbours default forthwith/ without due maner/& that were contrary the doctrine of the gospel/ where is said. Yf thy fellow do amiss/ first monysshe him secretly between thee& him alone. 
Math̄. xviij.  And yf he take no hede unto thy warning/ show the matter unto some other secret {per}sones secretly/& yf than he will not here them show it further openly in iudgement unto his rebuk and reformation. So followeth in the letter. Prius tamen et alteri vel tercio demonstrandum est: vt posset duorum vel trium ore conuinci: et conpetenti seueritate coherceri. That is. notwithstanding/ first the matter or offence should( before ony complaint be made) be shewed unto an other person or twain/ that by the mouth& information of twain or three the same trespasser should be conuycte& proved guilty/& by such competent correction & reasonable rebuk/ should also be restrained from such iniquity& sinful offence. Here saint Augustyn doth correct himself/ because that before he commanded that who so ever espied ony such offence in their fellows after warning/ should forthwith than show it forth to be punished/ but now he correcteth that saying/& will that( after the order of the gospel) it be first shewed unto other persons that may bear witness of the due monicyon/ and of the obstynacy of the trespasser/ that wolde not by counsel be reformed without correction. notwithstanding saint Augustyn doth here after correct also this saying/ as in the place shall appear/ where he will the sovereign haue first knowledge of the default. But how/ we shall there declare.   

saint Hugh.  
¶ This sentence or saying of saint Augustyn doth accord with the words of the apostle/& of the gospel. 
Gala. vj. Math. cviij.  The apostle saith. If ony person be found with default or trespass/ you that ben spiritual persons/ must instruct/ teach& reform that {per}sone& every like person/ in the spirit of softness& sobrenes/& in gentle maner. 
Math. xviij.  And our saviour saith in the gospel. If thy broder do ony offence that appeareth unto thy knowledge/ challenge him therfore between thee& him alone. And yf he will here the& be reformed/ thou hast won& recovered thy broder. But& yf he will not here the/ ne be revoked from his evil/ than take with the twain or three persons/ that by the mouth of twain or three every word& sentence of counsel may stand& haue more strength of trouth to be testyfyed. The default or trespass of ony person/ must be searched& corrected with most high diligence. For who so in this world doth not amend his sin/ shall doubtless in the world to come be dampned or punished therfore. whereof the apostle saith. 
Hebre. x.  It is horrible& dreadful for ony {per}sone to fall in the danger of our lord& living god. It is better therfore now to amend/ than here after to perish& be utterly lost. That person therfore that loveth to be challenged and corrected for his offence/ is very wise. In the book of sapience is written. 
Prou. ix.  correct& challenge a wise man/& he will love the. And a fool/ when he is challenged/ will be angry& wrath. But note well what the apostle said unto his disciple. Iusta( saith he) oportune/ importune. That is. 
ij. Ti. iiij.  Be thou diligent& bold to rebuk sin/ both by softness& easy maner/& also by sharpness& earnest maner. The one he said for them that will be lightly reformed& gladly will here the word of god. The other he said for them that ben more likewise stomached/& done not gladly here holy doctrine. So must every person that will rebuk sin/ be/ or seem somewhat sharp/ but ever without anger/& with charity/ for so the person that is rebuked/ all though for the time he be troubled/ yet at length shall he be glad therof/& study to amend his default. The letter. 
text. a.l. magis ipe innocents non estis.  Nec vos iudicetis esse maliuolos quando hoc iudicatis: magis i nocentes estis: si fratres vestros/ quos iudicando corrigere potestis: tacendo perire {per}mittitis. Si enim frater tuus vuln{us} haberet in corpore/ qd velit occultari dum timet secari: nōne crudeliter a te sileretur/ et misericorditer iudicaret? Quanto ergo magis debes manifestare: 
a.l. ne {per}nicio, si{us} putrescat.  ne deterius putrescat in cord? That is. And all though ye so complain& detect your fellows/ ye shall not( for all that) think yourself evil wylly wrath/ or malicyous against them because ye so show their offence. For of a surety ye bē more noyous& greater enemies unto them( yf ye may in showing their offence correct& reform your fellows) when by your silence ye suffer them to perish& be lost. For yf thy friend had a sore in his body/ which for fear of cutting or pain he would were hid& kept ivy: were thou not cruel& unkind to keep that counsel? And contrary/ to show the same were thou not merciful/ piteous and loving? Yes doubtless. How much more than should thou show thy fellows offence& default/ lest it mattre spiritually/& rot inward in his heart? As though saint Augustyn wolde say/ so much more as the soul is more precious than the body/ so much more a true friend should rather love the soul than the body. This foresaid letter saint Augustyn put to/ because of such persons as ben scrupulous in conscience/ that would suppose it were a grete offence for them to show out ony persons default but their own. unto the which saint Augustyn answereth/ saying it is not offence/ but a good dede: no malice/ but rather mercy. For so is the order( as is said) of the gospel. which saying yet doth he correct/& teacheth a way of more charity/& further {per}feccyon/ specially unto religious {per}sones as ye shall here/ after   

saint Hugh.  
¶ If that {per}sone be cruel& unkind that wolde keep ivy the bodily wound of his friend unto the jeopardy of his life: much more is that person cruel& uncharitable that wolde keep secret the sin& spiritual wound of the soul/ unto the loss& destruction therof. For he is as guilty of his damnation as he himself because he suffereth him( by his silence) to perish& be lost. And so both ben in the peril of damnation. The one for his doing/ the other for his silence and lack of speaking. sith than the person is cruel that doth not show the sin/ that person contrary must need be merciful& piteous/ that doth not hide the sin. For who can show more pity& mercy unto ony person/ than to save his life that should perish& be lost? A grete reward doubtless shall he haue that so doth of our saviour that said. 
Math̄. v.  Beati misericordes/ qm ipi misericordiam consequentur. That is. Blessed be the merciful/ for they shall win& purchase mercy. And the holy apostle saint james saith. 
jacob. v.  who so ever causeth ony persons to be converted from their errors& to forsake their evil ways/ he saveth his own soul and he covereth& hideth from god the multitude of sins. How than the sin of a religious person should be shewed in most charitable maner/ followeth in the letter. said ante{quam} aliis demonstret{ur}/ {per} quos conuincendus est: si negauerit/ prius {pre}posito debet ostendi: si admonit{us} ab uno neglexerit corrigi/ ne fort posset secretius corrept{us}: non innotescere ceteris. That is. But yet before the default or offence be shewed unto ony other {per}sones/ by whom( as records) the trespasser( yf he deny it) should be conuycted& proved guilty/ it should first be shewed unto the sovereign or heed/& that yf he were negligent/& wolde not be monished& reformed by that one person that first found the default: than should( I say) his offence be shewed first unto the sovereign/ yf peradventure the trespasser might so more secretly be reformed/& the default no further to be open/ ne known unto ony other persons. Here may ye se that I said before/ how saint Augustyn doth yet again correct himself/ or at the lest more openly declare himself. For where he first said/ that who so ever did perceive the default of his fellow/ should warn him therof/& yf by that warning he did not amend/ than should he show it forth to be corrected/ but that saying he restrained unto the order of the gospel/ that is/ that before the default were openly shewed the finder or perceyuer therof should call certain persons to spy& finde the same default/& to bear witness therof. But yet unto the more perfection of religious {per}sones/ he restraineth again that saying/ and willeth or commundeth/ that what so ever {per}sone religious do finde ony such default in his fellow/ should after warning show it first unto the sovereign/ but not openly in iudgement& place of correction/ but rather in most secret maner/ that the sovereign should so reform the default in secretnes. If that wolde not speed/ than to be shewed unto the said sovereign in the chapytre in open iudgement/& so to be corrected& punished as after is shewed/ which ye shall here in the place. Now for this letter/ many {per}sones that ben light to fall and negligent in religion/ wolde lay for their own excuse/ that in all their defaults& offences this said process should be observed/ and that is not so/ for this process onely beholdeth grete/ grievous& sclaundrous defaults/ the other may be proclaimed in open chapytre without ony such process/ according ever unto the statutes/ ordinances& used customs of the place. Now here   

saint Hugh.  
¶ The offence or default that is ivy/ should first be shewed unto the offender/ and yf he so be reformed/ there rest/ yf not/ to be shewed in secret maner unto the sovereign/ that the sovereign may warn& counsel the offender/& so( yf he be reformed) the default no further to be open. If yet the offender will not so be recovered/ than should wait be laid by more {per}sones/& so the default be openly {pro}claymed in general maner/& yf than the offender wolde confess& humble himself to be the more favoured/ but yf he wolde deny or excuse himself/ than should the witness be brought forth/& the person more grievously punished. So followeth in the letter. Si autem negauerit: tunc adhibendi sunt alij: 
a. l. tunc ne ganti adhi bendist{er} &c  etiam coram ommibus: vt posset non ab uno teste argui: said a duobus vel tribus conuinci/ conuictus vero: secundum arbi trium prepositi vel presbiteri( ad cuius dispensationem {per}tinet arbitrium) debet emendatoriā subire vindictam. 
a. l. sustinere vindictam.  That is. But yf the trespasser will deny the offence proclaimed/ than let the other records be called forth/& that before all the hole congregation/ that so the same offender may/ not onely of one record be accused/ but also of twain or three be conuycted& found guilty. And than so {pro}ued/ let him( for his reformation& amendment) haue due correction& be punished/ after the iudgement of the president or sovereign/ unto the dispensacyon& assignment of whom the same iudgement doth appertain& belong. Here doth saint Augustyn for the vttermest remedy of {per}sones vnreformable/ ordain correction/& that in two manners/ the one by punishment of the body/ the other by expulsyon/ as shall follow. 
Nota.  Ye may note in this foresaid letter/ that no grievous default should be {pro}claymed in open iudgement without witness/ three or twain at the masspriest. For else the accuser may be put unto the same punishment that the person accused should haue/ yf he were found and proved guilty. In small offences/ is otherwise as we said before. Now here   

saint Hugh.  
¶ The {per}sone that is gently warned/& will not so be reformed/ must nedely more sharply be reproved. For the sore that will not with soft& easy plasters be rebated/ must( by corryses& greater pains) be cured. So the person that will not secretly by charitable warning be reformed/ must openly of the default be reproved. So that the spiritual wound that can not be secretly heled/ may openly be cured& remedied. But ever tho defaults& offences that bē open/ may never secretly be amended. For open sin must haue open penance/ that other persons which wolde follow the example of evil/ may by that open rebuk be reformed. wherefore every {per}sone that in religion will not by secret maner be warned& reformed/ must openly( for reformation) be corrected and punished according unto the statutes/ which correction yf he forsake/ the further pain followeth in the letter. Quā si far recusauerit( etiam si ipse non abcesserit) de vestra societate proijciatur: non enim et hoc fit crudeliter/ said misericorditer/ ne contagione pestifera/ plurimos perdat. That is. which said pain/ correction& punishment/ yf the trespasser will refuse to take& suffer/ let the same trespasser( all though he would not depart) yet( I say) let him be utterly cast out& put away from your company. And( I tell you) so to do/ is not cruelly/ but rather mercifully done. Lest such a person by that pestylencyous contagyon& evil example should infect& destroy many other persons. This is the second punishment that before I called expulsyon But here ye must understand that this term expulsyon 
Nota.  / which is to put a person clene& utterly away from the covent/ is not taken/ now/ that ony professed person should be put out of the monastery where he is professed/ except it were unto a monastery of the same/ or else of more straight rule& religion/& that by the consent of both parties/ that is to say/ the {per}sone that wolde depart& the covent from whence he should depart/ with the known grant of the covent where he should be received. But the same sentence of the said letter of the rule/ is to be understand& observed in the same monastery. For the rule saith not that such persons rebellious& obstinate should be put out of the monastery/ but from the societe/ from the company/ from the covent/ that is to say/ to be put in hold/ in prison/ in ward or unto punishment& correction/ according unto the rule& statutes of the place. And that( saith the rule) is not cruelly done/ take hede now that after this letter of saint Augustyn/ it is not cruelly/ it is not malice/ ne contrary unto charity/ for one religious person to proclaim the default of an other/ nor yet for the sovereign to correct& punish the same/ according unto the statutes/ but rather it is mercy& pity/& a meritorious dede of charity. For our lord god that is most merciful& also self mercy/ doth( t) full sharply punish his dere beloved people. 
Apoc. iij  Quem diligo castigo. whom I love( saith he) I do correct/ chastise& punish. So doubtless is it of every sovereign. And contrary. Qui parcit verge/ odit filium. 
Prou. xii  That common that is remysse& negligent in correction doth not love/ but rather doth hate the subject.   

¶ saint Hugh.  
¶ For it is better that for the health& salvation of many persons/ one {per}sone be comdempned& punished/ than that many persons by the example of one light {per}sone should perish/ or be in jeopardy. Our lord saith in the gospel. 
Math̄. xviij.  If thine eye do sclaundre the/ dig it out& cast it from the. For it is better thou lose one member than thy hole body/& so of the hand or foot/ by the which is understand the membres of ony congregation/ specially spiritual persons/ which all though they love each other/ as their eye/ or right hand/ yet yf the hole body be sclaundred by one person vncorrygyble/ vnreformable/ rather than the evil example of that person should infect& poison the hole body: let that person be cut from the body/& from the covent. For better is it to lose the consolation& profit of that one person/ than the hole covent by that person should be lost and destroyed. The text. 
text.  Et hoc quod dixi de oculo non figendo: etiam in ceteris inueniendis/ {pro}hibendis/ iudicandis/ conuincendisque peccatis: diligenter& fideliter obseruetur/ cum dilectione hoimm et odio vitio{rum}. 
xxxuj. di. ●dio.  That is. And this order& process which here I haue assigned/ appoynted& declared for the guard& keeping of the sight that it be not carnally fixed vpon ony frail or light person/ I will also be diligently kept& faithfully observed/ in all other defaults& offences that shall be found/ perceived/ forboden/ judged/ conuycte& proved. And that ever with the love of the persons/& hate of the vices and sins. Here appeareth the mind of saint Augustyn/ that all though he put example in one default/ that is the light cast of the sight/ yet will he that other defaults should be corrected after the same order/ but ever in charity/ with the love of the persons. For all though we hate the vice/& the person that doth the vice as a sinner& for the vice/ yet done we not singularly hate the person. And so when the charitable common doth blame or correct the {per}sone for a default or offence/ he rather doth correct the offence& vice/ than the person. For so to do( as is said before) is not to hate/ but rather much to love the person. Therfore doth this letter conclude correction with charity/ saying. with the love of the persons/& hate of the vice or sin. Here now   

saint Hugh.  
¶ Therfore saith this holy doctor saint Augustyn in an other place. So must we love the persons/ that by no mean we love their errors. For it is an other thing/ to love the persons/ in that they ben work& creatures of our lord/& to love the sin or vice that they do. Some persons there ben that will rebuk& reprove the vice& default of other {per}sones/ not so much for charity/ as of stomach and displeasure of hatred. And not so much for the reformation of the vice& default of the person/ as to avenge their own stomach& hatred of heart. And that is not a godly way. For the appertaineth more unto vengeance than unto good discipline& due reformation. Let therfore religious persons beware they rebuk not their fellows with anger/ or indignacyon/ but rather with sweet& gentle words& charitable behauyour. And al though sharpness appear sometime in the outward voice& words/ yet let ever softness& sobrenes remain& rest in the heart and mind/ according unto the precept of the apostle paul. 
Gala. vj  Vos qui spirituales estis/ instruite huiusmodi in spum lenitatis. You( saith he) that ben spiritual persons/ teach you& inform them that ben frail& ignorant in the spirit ever of softness& sobrenes. And full well followeth in the same letter. Lest peradventure ye be tempted& assailed yourself. For that person that should rebuk an other person/ should ever consider that he is a sinner/& full frail himself. For else he may be tempted& soon ouerseen/& so do by indignacyon that he should do by compassion. Let therfore all rebuk& correction be done with the love of the persons/& hate of the vice. So that love be kept anenst the person/& hate against the sin. For the correction must be done unto the vice/ and compassion ever unto nature. And thus endeth the fourth chapitre of the rule/& the trety also of the second essential of the same/& of all religion/ that is to say/ chastity counseled by our saviour in the gospel where is said. 
Math̄. xix. d.  Some {per}sones ben enukes natural/ that is to mean/ some persons of their natural disposition ben given unto chastity. And some ben constrained thereto against their will. But the very enukes& true chased persons ben those/ that for the love of our lord done bind wolf by vow& profession unto chastity/ as ye ben/ which vow with the due circumstance therof truly to keep/ our lord Iesu grant you and all professed thereunto.  
¶ valet.    

¶ The fifth chapytre of the rule.  

●ij. q. j. non ●●catis.  QVicūque autem in tantum {pro}gressus fuerit malum: vt occult litteras/ vel quodcūque munus ab aliquo accipiat: si hoc ultro confitet{ur}: parcatur ei/ et oretur {pro} eo. That is. But what so ever persons religious ben so far ouerseen and so far pass in to so grete mischief& evil/ that rejoicingly they do receive lettres or ony other gift/ reward or token of ony person/ yf they by their own mind& free will do confess their default/ let them be favourably dealt with. And let also prayer be made for them. Here saint Augustyn beginning to entreat of obedience/ the thyrde essential doth more exactly& more deeply touch the first vow of poverty/ wherewith he began/& whereof he spake/ in two the first chapytres. In the other twain ye haue herde how well he hath determined of chastity. In these three chapytres following he entreateth of obedience/ not so to be taken/ as though before he had not spoken of obedience For obedience is chief lady& maystres/ without which the other no thing or but little done avail/& therfore is obedience touched in every chapytre/ as under whom/& by whom all the precepts before given ben governed& ordered. But here I say he entreateth specially of obedience/ because he concludeth with obedience/ as unto whom all the other ben ordered& subdued. But first( I say) he repeateth the first vow/& speaketh again therof/ but in an other maner/ for in the first beginning he did command unite/& all things therfore to be commune. Now here he speaketh of the contrary/ that is propriety/ whereby all the vows& all religion is destroyed& lost: 
Nota.  where mine& thine done keep the place/ religion is in an evil case. Therfore he condempneth here all propriety/& assigneth punishment therfore. Ye may also note here the grete grace of meek& wilful confession. whereof the grete Seneke saith. Qui sponte fatetur facinus: accipit{ur} tan{quam} non reus. That person that of his own mind& good will doth knowledge his own default/ is taken as not guilty/ as though in maner he had never done the offence But when confession is not made/ or else made by constraint / it little or nought availeth. And the punishment must( of reason) be more grievous. So saith  

saint Hugh.  
¶ saint Augustyn saith here that such religious persons as done rejoicingly receive ony thing/ done therein entre in to grete evil& grete sin/& that is/ because that so to receive ony thing/ is to pervert& destroy the order& very purpose& intent of religion He must therfore do grete sin/ that breaketh his order and that destroyeth his religion. The holy prophet Helize wolde never so terrybly haue cursed/& thereby cast Gyezy his disciple in to the grievous sickness of leprenes/ except he had well known how grete sin it is& displeasure to god/ to take ony gift or reward rejoicingly. By whose example we ben taught to know how grete correction they ben worthy& done deserve that rejoicingly without knowledge of their sovereign done receive ony thing. t yf they of their mind& good will do knowledge the default/ let them be the more easily dealt with/& let them be prayed fore. For that sin ever and default is made more light/ that by voluntary confession is made open& plainly shewed. 
psal. xxxj.  The psalmist saith. Dixi confitebor adversum me iniusticiam meā dno: et tu remisisti impietatem peccati mei. That is. I made perfect {pro}messe that I wolde confess unto our lord& knowledge against myself mine own vnryght wysnes. And thou good lord didst remit& forgive the wickedness of sin. The letter. 
a. l. {pre}svite ri vel etiam e{pre}i gravius emendet{ur}.  Si autem deprehendit{ur} atque testibus conuincitur: secundum arbitrium {pre}positi vl presbiteri: gravius puniat{ur}. That is. But yf they be found& taken with the default/ and thereupon accused/ conuycted/& by witness proved guilty/ let them than after the iudgement of the president or sovereign be more grievously punished. Here ye may perceive that the default that is proclaimed should more grievously be corrected/ than the default that is confessed. 
Nota.  Note here also how this letter/& also all that followeth/ doth lain alway& is joined unto obedience. Now speaketh   

saint Hugh.  
¶ The more grievous the default be/ the more grievous correction belongeth thereunto. But of a surety/ those religious {per}sones done grievously& mortally offend/ that both done that evil to receive ony thing in propriety/& also done thereto hide the same from their sovereign. Of lettres& tokens saint jerome thus writeth. 
Epla inc●… pit pet{is} a me nepotiane.  sweet lettres& sudaryes/& such other tokens oft sent/ holy love doth never admit ne yet desire to haue. And who so delighteth& taketh pleasure in such trifles/ is by grete vanity sore deceived. For the more he delighteth in these low& earthly things/ the more is he letted& put away from high and heavenly things. For of the delectation of such vanytees/ many evils& inconuenyentes bē oftentimes engendered And who so perfitly willeth& desireth to avoyde all vice/ doth study& give diligence/ not onely to flee& forsake tho things that of wolf ben evil/ but also all such things that may give occasion of evil. The english {pro}uerbe is/ who so will none evil do/ will do thing that longeth thereto. 
Nota.  It is therfore necessary& convenient for religious persons/ that ben not onely bound to do well wolf/ but also to give unto all other persons good example/ that they no thing do/ whereby suspicion of evil/ or occasion might be taken. The letter. Vestes vestras in vnum habeatis sub uno custode/ vel duobus/ vel quot sufficere possint ad eas excutiendas ne a tinea ledant{ur}. Et sicut pascimini ex uno cellario: sic induamini ex uno vestiario. That is. Ye shall put your clothing in the keeping of one office/ or twain/ or as many as may be sufficient to keep them clene and safe that they be not corrupted ne hurt with moths. And as ye ben fed out of one cellary/ so shall you be clothed out of one vestiary. Here saint Augustyn doth show wherein propriety may be used/ that is to say/ in things of most necessity unto man/ without which no person may live naturally that is to say/ food& clothing. The food saint Augustyn doth presuppose to be commune in every monastery/ as meet and drink/ according unto his ordinance in the beginning of this rule/ where he commanded all things to be commune/ naming specially food& cloth. Here therfore( as I said) he doth exclude propriety/ which communly is or may be more used in clothing than in food. For the clothing is assigned by certain and determynate garments unto every singular person by himself/ all though all onely unto use/& not unto {pro}priete. For that use also is ever uncertain/ at the will& discretion of the sovereign/& not of the werer/& therfore he commandeth they shall take& receive their clothing out of one place called here the vestiary/ which in all monasteries is called the chamber or chambery. For as they ben served of food out of one celary/ so must they be clothed out of the chambery/ out of that office. This point of the rule is much against the commune use of many monasteries/ where they take stipend or wages at a somme of money determined/ and therwith& by their own proper labours/ which also( by this rule) should be commune/ to provide for wolf in all their array/ or at the lest in grete parte therof. And beside that stipend or portion/ they haue licence to give therof at their pleasure where they will/& to receive of their friends unto their own use what is given them/& to give again what they will/ to send& receive lettres without ony knowledge of the sovereign/ to lend& to borrow/ and so to be in debt/& haue debtors/ and yet further to bargain/ bye& sell for their own use& advantage/ as unto them seemeth best. which thing seemeth unto me far out of joint& all good order/ and expressly against this holy rule. I will no thing determine against ony other learned men in this behalf/ but this I dare well say/ that who so ever do use wolf after the maner before said/ they do not perfitly observe this rule/ ne be not very obseruauntes therof. It is not all one thing/ a person to provide for himself/ as for himself alone/& to provide for himself among other/ as for one of the congregation or covent. For unto this latre is every religious office bound by the soueraynes bidding or licence/ but the other may no {pro}fessed {per}sones do( after mine opinion) keeping their rule after their profession. I say after mine opinion for in this it is lawful to hold opinion/ alegynge specially scripture or lawe/ or ony of the principal approved doctors. This therfore is herein mine opinion that no regular sovereign may lawfully( keeping the rule) give licence/ liberty or power unto ony subject to haue ony stipend or wages at a somme determined or appoynted/ as. x.s. a year .iiij. marks .v. marks. &c. and with that wages/ stipend or somme to provide for their own clothing alone/& to use that certain somme unto their own advantage& pleasure as they will/ without ony account therof or controllyng as communly they do in all monasteries where stipend& wages is given. This( I say) may no common do/ ne ony subject take. And this is my reason. The precepts& commandments of the lawe/ as well the new as old/ ben vndispensable( all though by the popes sanctite they may be interpretable) But the counseyles of the gospel: unto such persons as by vow& {pro}fessyon done bind wolf thereunto/ ben commandments: ergo unto all professed {per}sones their vows which ben the counseyles of the gospel/ ben unto them vndispensable. Ergo their {pre}lates or soueraynes may not give them licence to the contrary/ for to give them licence so to use ony certain somme/ is contrary the said counseyles of the gospel/ as appeareth by the same. Si vis {per}fect{us} esse/ vade et vend omnia queen habes/ et sequere me. 
Mat. xix.  That is. Yf thou wilt be perfect/ yf thou wilt be a very& vnfeyned religious {per}sone/ go forth and sell all that thou hast/& come& follow me. 
Nota.  Note well what our saviour said. first he said yf thou wilt/ by that appeareth it is no commandment/ but onely a counsel unto all chrystians general. But than yf ony singular persons so will/ they must do the followeth/& specially yf they bind wolf by their own free will& mind vnconstrayned thereunto/ they must need than {per}fourme their bonde/ according unto the same. Se now what is their bonde/ the very same counsel of christ. Take hede than what he said. go forth( saith he) or go thy way/ that is/ that first all such persons must go from the world/ renounce& forsake all that belongeth thereunto. And than next they must sell/ not give or cast away all that they haue/ that term haue/ must be well taken& marked. For in the latin is written/ habes/ and that verb habeo doth betoken to hold or to keep in propriety. 
Mat. xix  So this text of the gospel will that the perfect {per}sone/ or rather the person that willeth to be perfect/ should sell all propriety/ all that they may hold or keep unto wolf in propriety. I say again they must sell it/ not give it/ ne cast it away/ what is to sell/ but to take an other thing therfore that unto the seller is better or more needful& profitable/ than the thing sold. The seller( ye se well) is the person that wolde be {per}fyte/& the ware to be sold/ is all propriety/ the byer is he that never shall fare the better for the ware. For he hath no need/ ne ever can be the better thereby/ but onely that he will bye it for pity/& for the need& vauntage of the seller. This byer& merchant is our lord& saviour Iesu. And what trow ye christians he {pro}freth& will give therfore? 
Mat. xix  Quicūque reliquerit domum vel agros. &c. centuplum accipiet/ et vitam eternam possidebit. Who so( saith he) for my sake will leave& forsake all propriety/ he shall haue therfore an hungereth times as much as he leaveth. And also he shall haue for his possession and inheritance the life etern& everlasting. This is a grete gains/ this ware is well sold. For in this world he shall haue for every penny. C. pens. For he shall be better contented with the way& life spiritual that he taketh for god. C. fold/& better satisfied a. C. fold/ than ever he might be with ony goods temporal/& the residue of the payment is inestymable gains to haue for these goods transytorite/ possession& inheritance everlasting. But yet must ye know by whom this merchant our saviour will receive this ware sold( For he( as I told you) hath no need therof) The letter of the gospel sheweth/ where is said. 
Mat. xxv  Et da pauperibus. He will receive it by the hands of the poor. For in an other place he saith. What so ever ye do unto the masspriest of mine for my sake/ ye do that unto me. Yet christians/ yet there remaineth a clause& a conclusion/ that maketh onely for our purpose. Et sequere me. And after all this( saith he) follow me. Se now all that before is said/ no thing/ or but little availeth without that conclusion/ to follow christ. For he went before/ he fulfilled that he counseled. For no thing did he retain unto proper use/ ne yet gave licence unto ony that followed him/ to haue ony stipend or wages/ or ony certain somme unto their own {pro}uisyon. The apostles lived in commune. 
Act. v.  And we rede in the acts of them/ the two persons which without vow or profession made thereunto/ onely entreprysynge& taking vpon them to follow the said counsel/ and to live in commune/ because contrary their entrepryse and appearing/ they kept parte of their own goods unto their own use they were by the vengeance of god landmen suddenly to death/& their bodies buried in the wild field/& their souls in the pit of perdicyon. What shall than become of them that make vow& solemn profession& promise/& thereupon done receive the blessed body of our lord/ what( I say) shall become of them/ yf they keep it not? I am afraid surely to think what shall become of them. For they ben bound to keep that counsel of our saviour/ not as a counsel/ but as a commandment after their promise/& that according unto the very letter of the rule/ which doth give them no licence to haue wages/ nor yet to provide by ony licence for wolf alone/ as for wolf of ony things/ not so much as food or clothing or ony other thing most necessary unto the living of man/ as plainly appeareth in the letter. Of this matter shal I write more at large in the second parte of our essencyalles/ which ye shall haue as soon as I haue done with this rule. Now here   

saint Hugh.  
¶ That saint Augustyn doth here command the disciples of this rule to put their clothing or array in one place under commune officers/ two causes( as seemeth) done move him. One/ lest by negligence they should be lost or hurt with moths. 
Note w●… this saie●…ge of say●… Hugh.  The other lest the user of the vesture or clothing should thereby haue {pro}prete/ yf he might keep it where he would/ and use it when him list: unto the which sentence accordeth the letter& text that followeth. Si autem fieri potest: ad vos non {per}tineat qd vobis indumentum {pro} temporum congruentia {pro}feratur: vtrum hoc recipiat vnusquisque: qd deposuerat: an aliud qd alter habuerat/ dum tamen vnicuique {pro}ut cuique opus fuerit: non negetur. That is. And yf it may be that the garment will serve/ care you no thing/ as belonging unto you what garment/ according unto the season of the year/ be proffered unto you/ ne which garment ye receive/ whether it be the same that for the time ye laid away/ or an other garment that an other of your fellows had. So that unto none of you that is necessary be denied. Se now how plainly doth appear in this text/ that to haue stipend or wages/& to provide for wolf singularly alone/ is against this rule. For how should those {per}sones provide garments for wolf/ that may not in the summer haue the keeping of their own winter clothing/ ne in the winter of the summer clothing/ but to haue it all at the deliverance of the officers/& that as it cometh/ not looking for the same he had before/ but to take which so ever is brought/ better or worse/ so it may serve the person. That is said/ because a little garment will not serve a large body/ ne a short shoo a long foot/ nor a narrow hose a grete leg/& so like other things. That term si fieri potest/ yf it may be/ may be taken for the difficulty of the mind of the person that can not be content to were the garment that an other had worn/ but to haue the same he had before/& so by licence he may haue the same/ not at his own choice& will/ but by assignment. 
text.  notwithstanding it were more after the perfection of this rule/ that the disciples of the same should set so little by their own pleasure that without grudge they took what were proffered/& to be content with that garment alone/ that wolde serve the body& were needful therfore. 
j. tim. vj  The apostle saith. If we haue food& clothing/ we ben content therwith/ he determyneth not the quantity/ nor quality therof/ that is to say/ neither how much/ nor what maner of food or clothing we should haue/ but onely doth he name that is necessary/& that sufficeth unto nature. For such persons as want {per}feccyon/ haue alway more appetite in will& desire than is necessary for nature. For as saint jerom saith. Mannes nature is content with a little/ but an evil custom& therwith will& pleasure/ done add& multiply more than nature wolde require. But who so loved almighty god perfitly& did utterly forsake the desires of the flesh/ should cast away many things as superfluous/ which they hold/ keep& use as necessary. Let us therfore learn to love our lord. And so for his love/& by the virtue therof we may study& give diligence/ both to be content with that is necessary/& also to put& forsake all sup{per}fluyte. So when unto no person is denied that is necessary/& again no {per}sone do ask ne desire that is not needful charity may be used after her own propriety/ which is never to seek/ ne labour for self {pro}fyte ne avail but alway to prefer the commune wealth. For charity causeth a {per}sone to think wolf abject in the house of god/ an outcast& unworthy ony thing to haue like other {per}sones. And therfore who so perfitly hath charity/ will sometime forsake& be content to lack parte of that were necessary. The letter. Si autem hinc inter vos contentiones& murmurationes oriant{ur}/ et conqueratur se aliquis deterius accepisse {quam} prius habuerat/ et indignunse esse/ qui non ita vestiat{ur} sicut alius frater eius vestiebat{ur}: hinc vos probate quantum vobis desit in illo interiore sctō habitu cordis/ qui {pro} habitu corporis litigatis. That is. But yf therof/ contencyon/ strife/ murmur or grudge done grow& arise among you and one complain he hath a worse garment than he had before/& that he hath not deserved/ nor is worthy to be clothed as his fellow is: therein may ye {pro}ue yourself& perceive how much ye want inward of the holy habit& array of the heart and soul/ that so done strive for the habit& clothing of the body. Loo now se and perceive how saint augustine doth follow the purpose that before I spake of/ that is/ that no person/ disciple of this rule/ should be in surety of ony thing/ not so much as of the clothes that they before had worn& used. And why trow you? The why& cause is declared in the self letter/ much according unto the reuelacyon of our saviour unto our holy moder saint Birgit in our rule. That is to say/ because such stipends& singular prouysyons done in a monastery dyuyde/ depart& destroy the laudable unite of religion/ which in the front& beginning of this rule/ is chiefly& most straightly commanded. And also they done corrupt& bring to nought the commune equity& justice/ which is to wey& consider what is needful/ not what is pleasure/& to use also the needful/ not by self iudgement/ not by self appetite/ but onely under obedience with all humility/ to be content with the will& appointment of the rule& rulers therof/ that is to say/ the soueraynes. Where stipends contrary done ordain for their pleasure what they will& can devise/& that causes in habytes so much difformyte& variance/ so that in one quere ye shall se among religious persons diverse colours& fashions/ some violet/ some dark tawny/& some black/ some fine/ and some course/ some pynched/& some plain/ some guarded/& some hemmed/& as they be/ so they show/ all varyaunt/ where they should( after the rule) in all things be as one person/& take without provision or study their very necessaries as they ben delivered unto them/ never notynge what other persons haue/ ne what before they had/ so they alway haue that is necessary. Here now holy   

saint Hugh.  
¶ saint Augustyn in an other place doth describe what is stryfte/ or to strive/ saying. Contencyon/ or stryfte is when the one parte with obstinate mind or stomach will hold& defend their own opinion and not search or lene unto reason or trouth/ but rather with many or inordinate words done weary& make dull the mind of the other party. The habit& array of the heart/ is sanctified& sacred by the grace of god by the inhabytacyon& dwelling of the holy ghoost/ when charity/ peace/ bounty/ meekness/ patience/ unite/ concord/ gentle behauyour/& such other virtues done dwell in vs. The inward riches& ornaments of religious persons/ ben good manners& virtues. But yf they begin to contend& strive/ to murmur& grudge among wolf/ they shall soon be void of these virtues. For vice& virtue will not dwell together. A little poison marreth a grete deal of meet. religious {per}sones therfore should prove& search themself/& diligently pondre& wey/ how much {per}feccyon they want inward in their hearts/& also in to how grete loss and damage they renne/ that so done strive for such transitory things. For they lose that thing that should make them blessed vpon earth/ that is to say rest& peace. much therfore should religious persons beware of stryfte/ contencyon& debate. For these ben the works of our frailty& of sin. 
Gala. v.  And( as the apostle saith) who so doth such works/ shall never haue possession in the kingdom of heaven. And therfore in an other place he warneth us saying. 
Phil. ij.  Do no thing by contencyon/ nor by vain glory/ but that each of you suppose& judge that his fellow is better than he. All you singularly study& do as much as ye can for the commune wealth/ but not for your own/ think you& judge/ that your fellow hath more need than you/& that of right he should haue more than you. For these ben two singular remedies to put away strife/& to nourish concord/ that is to say/ yf ye think yourself inferyours unto all other. And yf ye wey that is needful unto other more than unto yourself. For in these twain/ humility& charity done appear/ which two virtues done most destroy contencyon/ and most reduce discord unto unite/ peace& concord. But because this sentence before said appertaineth unto such {per}sones as ben {per}fyte/ therfore saint Augustyn doth somewhat ease the matter for them that ben less {per}fyte. adding this letter. 
●… l. in originali ●… ta merely/ vt ●… ulla sibi ali●… vid operet{ur}: ●… ue vnde in●… uat{ur}: siue ubi aceat: siue un●… e cin●at: vel ●… periatur: v● aput contegat ed omnia. &c. Ex than ●… assiano libro iii. de institut. ●… enficiantium. ●… a. xiiii.  Tamen si vestra toleratur infirmitas: vt recipiatis qd posueritis: in uno tamen loco sub communib{us} custodib{us}/ habete qd ponitis. Ita merely: vt nullus aliqd sibi operetur: said omnia opera vestra in vnum fiant: maiori study et frequentiori alacritate: {quam} si vobis singulis faceretis {pro}pria. Charitas enim de qua scriptum est {quod} non querit q̄ sua sunt: sic intelligit{ur}: quia communia proprijs: non propria communib{us} anteponit. That is to say. t/ yf your infirmity& frailty be so considered& suffered of the officers/ that ye receive the same garments/ ye laid away for the time/ yet shall ye put all your stuff in one place/ under the keeping of the commune officers. 
In the origi●all of saint Augustyn is ●hus written. So also that none of you do work/ la●our/ ne make ony thing for wolf either clothing or beddynge to lie vpon or to cover thē with: or ony gyrdelles/ or such other: but that all. &c.  So also that none of you do work ne labour ony thing for wolf/ but that all your working& labours be done in one unto the commune {pro}fyte. And that with more study/ more cure/ with better will& diligence/& also with more gladness of heart& cheer/ than yf each of you wrought& laboured for themself. For charity( whereof saint paul writeth) that in the charitable person/ doth not seek ne desire {pro}pre avail& profit/ ne yet self pleasure( that charity I say) must thus be understand& taken/ that ever the same charity doth put the commune profit before ony proper or singular profit/& never doth she put ony proper or singular advantage before the commune wealth. Here may ye {per}ceyue how one sentence doth declare& make evermore plain that before is spoken. And all sowneth utterly against the stipends& self provision that communly is used. For by this letter is no power nor licence given unto ony person/ to axe or to choose ony vesture that they before had used: but that is put in the discretion of the officers/& specially the soueraynes/ that where they consider the infirmity of ony im{per}fyte person/ they may for the more quietude& rest of mind deliver unto their uncertain use the same garment that they had before/ but ever they must put all in to the commune office/& from thence receive all. And that is after holy   

saint Hugh.  
¶ because that when all is so had from the commune office/ the vsers therof shall know well they haue no propriety therein/ all though they haue( for the time) the proper use therof at vncertaynte. 
A note of the translator.  How may they say than/ they keep this rule that haue stipend/& done provide for wolf? Truly I can not se how/ specially sith( as followeth in the letter) they may not use their own works nor labours for their own {pro}fyte ne after their pleasure/ but all in commune. whereupon he allegeth& bringeth after   

saint Hugh.  
¶ The sentence& authority of the apostle/& expowneth the same as ye haue herde. This is than the cause why no {per}sone disciple of this rule shall work ne labour for themself/ but all in commune/ because that charity will no thing desire for self {pro}fyte/ ne for singular pleasure but charity ever doth prefer& set the commune wealth before ony proper pleasure or self {pro}fyte. Yf than christian charity doth not require/ ne labour for ony self profit/ how should a religious {per}sone labour or work for wolf? And yf the charity of christ/ that is to say of every faithful christian communly do prefer& set the commune wealth before self profit. religious persons than which bē more straightly bound/ must need of reason do the commune labours with more diligence/& with more glad mind/ than their own singular profit or avail. For the fruit& merit of charity/ is more than of propriety. For our lord hath prepared& ordained for his louers/ that thing that no eye may se/ ne ere may here/ ne ony heart may think. Therfore followeth in the letter. Et ideo quanto amplius rem communem/ {quam} propria vestra curaueritis: tanto amplius vos {pro}ficere noueritis/ vt in omnibus i utitur transitoria necessitas: su{per}emineat queen permanet charitas. That is. And therfore how much ye do care more for the commune wealth/ than for your singular {pro}fyte. So much( I will ye know) you done {pro}fyte more unto this end& purpose/ that charity which for ever remaineth& lasteth/ be more preferred/ and more set by than these transitory things& temporal goods/ which here we done use for our necessity& need. In this sentence saint Augustyn doth courage& comfort the disciples of this rule/ to follow his said ordinance because of the goodness& profit spiritual that cometh therof/ that is to say/ the increase of charity which is nourished& multiplied more by the commune wealth than by singular {pro}fyte. And therfore the more we promote& cure the commune wealth/ and the less we set by singular profit/ the more we done grow& increase in charity/ the most noble virtue& most high merit. Here now your master.   

saint Hugh.  
¶ This transitory necessity/ must need use things transitory/ as temporal goods& temporal study& provision/ but ever let charity haue over them pre-eminence& soueraynte. For without charity/ no thing may please god. Therfore in all things that we done/ let ever charity( I say) haue pre-eminence. For charity is the moder of all virtues/ the root of all goodness. charity is the high& most redy way unto heaven/ whereof saint paul spake/ saying. 
j. Co{rum}. xi  Yet will I teach you( saith he) a more excellent/ a more high/& a more perfect way. In which charity much done they {pro}fyte that for the love of god/ done despise& forsake all things that done appertain unto the world/& that haue appetite& desire no thing to retain unto wolf/ but to haue all things in commune. They go the high and most excellent way/ that tredynge under foot& setting at nought all earthly things/ bē life up both in soul& body/ with hole desire of heart/ unto spiritual& heavenly things. charity standeth in the love of god/& the neighbour. And the love of god is expressed& shewed in three things. One is/ that all that is in man/ be rightly subdued unto the love of god. For we ben commanded to love god with all our heart/ that is to say/ that we refer& apply all our thoughts unto him. We must love hȳ also with all our mind/ that is to say/ that we yield& apply unto hȳ all our reason/ whereby we understand& discern or judge ony thing. We furthermore should love him with our soul/ that is/ that all the affeccyons of the soul/ all the desires of the will/ be ever directed/ ordered/ applied/& appoynted unto him. In the love of the neighbour/ two things must we keep. first that we do unto no {per}sone that thing we wolde not were done unto vs. 
job. iiij. Mat. vij.  The second that we should do unto other persons/ that we do will& desire they should do unto vs. In these two virtues of neyghbourly love/ done spring& grow all virtues/ whereby we done coueyt all things that we may lawfully desire/ or that we forsake all that of right we should avoyde& eschew. For by these two poyntes or articles/ is the neighbour rightly beloved/ when he is cherished with our kind benefits/& no thing hurt by our malice or evil deeds. In all things therfore which we done use here for our transitory need/ we must ever prefer charity. For what so ever we do/ say or think/ must ever behold& regard the charity of god/ or of the neighbour. So that in all our conversation& living the somme& full point of our intent/ must be grounded& set in charity. 
Mat. xxij  For in these two commandments hangeth all the lawe of god/& the saying of the prophetes. The text. Consequens ergo est/ vt etiam cum qs suis filijs/ aut aliqua necessitate {per}tinentibus ad se in monasterio constitutis: 
Extra de sta●… u monacho{rum} ●a. cum ad monasterium. 〈◇〉. {pro}hibemus 〈◇〉 fine.  vel aliquam {con}tulerit vestem/ siue quodlibet aliud inter necessaria deputandum: non occult accipiat. said sit in potestate prepositi: 
xij. q. j. non dicatis.  vt in rem communem redactum: cvi necesse fuerit/ prebeat. That is. It followeth therfore as convenient/ that when ony outward person giveth unto ony inward& ordered person in the monastery/ whether they bē their children/ kin/ friends or acquaintance ony garment/ or ony other thing that may be deputed/ appoynted or assigned among the commune necessaries it be not privily received/ but that it be in the power& will of the sovereign/ that taken& accounted as the commune good/ it be given or assigned unto them that haue need therof. Here may ye perceive how saint augustine doth put& order all things under obedience/ sith he will all be in the power of the sovereign. 
Nota.  And further note ye well/ that yf the disciples of this rule may not take unto their use such things as by their friends ben ordained for them& given unto them/ except the same things be first reputed& accounted as the commune goods/& so by the sovereign to be appoynted. How may ony obseruauntes of this rule {pro}uyde for wolf by ony stipend or other means? I can not se how. For all is here commune.   

¶ saint Hugh.  
¶ It is not lawful that ony thing in the commune life of religious persons/ be secretly or rejoicingly received nor ony thing be kept in {pro}priete/ but that it be shewed( as it was received) unto the sovereign/ that by the sovereign it be assigned and ministered unto such as haue need therof. For so may avarice best be destroyed and all su{per}fluyte best be avoyded. So also is charity nourished/& holy poverty best preserved. For when there is no licence ne liberty to haue/ retain/& keep worldly things/ the mind is in maner compelled& constrained to remembre& think vpon heavenly things. But t some {per}sones religious ben sore& grievously troubled/ when they may not receive& keep such things as by their friends ben given them. For they love gifts& tokens/ and to haue somewhat singular by wolf as propriety. And oftentimes they ben so enflambed by the desire of small things& little worth/ that by the occasion therof/ they often trouble& break the concord& rest of their company. And that( doubtless) is the very salvation& sterynge of the devil. For that crafty enemy the devil noteth well/& marketh the disposition of every person/& the affections of the mind/& thereafter he assaileth& tempteth the persons in that sin wherein he may most lightly prevail. For he careth not whether the sin be much or little/ so he may prevail& break the charity& unite of the persons. religious persons must therfore against the crafty enemy be very ware& diligent/& in every matter spy& avoyde his snares/ and specially tread down/& hold under foot all earthly and secular things/ that with the psalmist they may sing& say. Laqueus contrit{us} est: 
●… s. cxxiij. & nos liberati sumus. That is. The green or snare is broken/ and we ben delivered out of danger. But some {per}sones slip& fail herein/& therfore doth follow in the letter. Quod si qs rem sibi collatam celauerit: furti judicio {con}demnet. That is. And therfore/ yf ony of you hide or keep ivy ony thing that is given unto them/ let them by the iudgement of theft be comdempned& cast as thieves. An hard iudgement to be condemned as a thief/ for that is in the world most shameful/ but for a certainty this is true/ that every sin of like maner and degree/ is much more grievous in a religious {per}sone/ than in ony secular person. Yf than they ben sinful as thieves/ that rejoicingly done receive that freely& of charity is given unto them/ what sin haue they that done use their fellows things appoynted& assigned unto other persons? And a detestable maner is in many places of religion/ that( vpon the boldness of this commune term/ all is ours) many will take unto their own use without ony assignment what they finde/& when some of their fellows depart this life/ they will play catch that catch may And some other will finde things when they ben lost/ or rather sometime before they be lost/& those things they done apply unto their own use: truly all such ben damnable& proprietaryes. For no person in religion may use ony thing but that is delivered/ assigned/ or appoynted unto them/ except extreme need/ or vnfeyned chance: where interpretated& supposed licence doth discharge conscience for the time/ so ever they be in mind to show it unto the common as soon as conuenyently they may/& to submit wolf holy unto the will& discretion of the common. Yf than a religious person be as a thief/ that doth rejoicingly receive that is provided/ how may the religious persons by ony reason {pro}uyde privately for wolf? I wote not how surely. But here now   

saint Hugh.  
¶ The apostle saith/ that thieves and robbers shall haue no possession in the kingdom of heaven. 
j. Co. vj.  For theft is a criminal sin/& contrary unto the commandments of god/ where is written. 
Mat. xix  Thou shalt do none adultery/ thou shalt do no theft. &c. because therfore that theft is among the grete principal sins/ it shall be judged& punished after the lawe/ as adultery& homicyde or manslaughter. The religious ●sone therfore that hath appetite to keep and hold ●●●ely ony thing that is given/ doth in holy church keep the rome& place of Iudas the traitor/ that was a thief. For he bare the purse/& what was delivered unto him he put therein/& ever stale parte for his own proper use& pleasure. And so much was he thereby enflambed in the vice of covetise/ that by the last( as the devil put him in mind) he betrayed& sold his lord& master But se what came therof. In seeking and desiring lucre& unlawful gains/ he found death/ for he hanged himself as scripture saith. 
Math̄. xxvij. Prou. xxj  while he thursted& coueyted lucre/ he came unto the rope. such is the fruit of avarice& of the covetise mind. religious persons should much therfore be ware they covet no lucre/ flee& avoyde the appetite therof/ lest they be tempted& moved to hide or keep ony thing ivy/& so( by the persuasyon of the devil) they fall unto that grievous& detestable sin of propriety. And further by the justice of our lord god/ unto the iudgement of everlasting damnation.  
¶ valet.    

¶ The sixth chapytre of the rule.  
INdumenta vestra scdm arbitrium prepositi lauentur/ siue a vobis siue a fullonibus: ne interioris anime sordes/ contrahat munde vestis nimius appetit{us}. That is. Let your clothes be wasshen at the assignment& will of your sovereign/& not at your own pleasure. And that whether they ben wasshen by yourself/ or by ony other {per}sones. The cause why is/ lest ony su{per}fluous or vain appetite of clene& fair clothes should make foul or filthy your inward souls. 
Nota.  Note well that all this ordinance( as appeareth plain by the sentence) is subdued unto obedience. And also that sith no person religious may wash their own clothes/ ne {pro}cure them to be washed/ but at the assignment& appointment of the sovereign/ how should that person without such appointment provide wolf for ony new clothes? And yf the appetite of clene& cleanly clothes may defoul the soul/ what wolde you than suppose of fine clothes/ pynched& pressed/ made of the new fashion/& wantonly worn also? Ye may well say/ they done not onely defoul/ but also defourme/& put the sely soul clene out of all godly fashion.  

¶ saint Hugh.  
¶ wherefore did saint Augustyn command that the clothes of religious persons should be washed after the arbitrement& discretion of the common/& not at the pleasure of the subject? The cause he shewed himself/ lest the religious person should blemysshe& defoul his soul/ by over much appetite& desire unto clene clothes. For the more ony religious {per}sones ben garnished& appareled outward unto vainglory/ the more ben they inward polluted& defouled. The soueraynes therfore must take hede that their subiectes do not offend by gay clothing or pyked array. For( I tell you) it is not gay clothing/ but good manners/ that doth garnish& adourne the religious {per}sone. The apostle therof warneth us/ saying. 
Rom̄. xij.  Nolite {con}formari huic seculo. Be not you in will( saith he) to be like unto worldly persons/ but rather to be reformed& garnished with the new cleanly garment of spiritual understanding. For those {per}sones that haue appetite unto the new fashions& manners of the world/ haue little care for the due form& fashion of their souls. For the more outward beauty is beloved/ the less is inward beauty desired. The beauty that our lord requireth of religious persons/ he doth himself express. 
Esa. j.  Lauamini/ mundi estote. &c. wash yourself( saith he) and be you clene/ that is/ put away the evil& corrupt cogitacyons of your hearts( saith he) out of my sight. For our saviour said not in the gospel. 
Math̄. v.  Blessed be they that ben cleanly in their bodies/ but that haue a clene heart/ a clene conscience. For they( saith he) shall se al mighty god. t/ lest peradventure some scrupulous persons wolde think hereby/ the body should no thing be cured ne set by/ he put to more/ as followeth in the letter. 
●ta habet ●… iginale. lavacrum ●… iam corporum susque balnerum: non sit assi uus: said eo uo solet int{er}allo temporis ribuat. hoc st. semel in ●… ense. Cuius utē infirmia●● necessitas ●… ogit lauandum orp{us}: non lon●… vis differat ●… at sine mur●ure de cōsi●… o medici &c.  lavacrum etiam corporis/ cum infirmitatis necessitas cogit: minime denegetur. Fiat sine murmur/ de consilio medicine/ ita etiam: vt si nolit/ jubente {pre}posito: faciat qd faciendum est {pro} salute. Si autem velit/ et fort non expedit: sue cupiditati non obediatur. That is. bains also for the body when need is/ unto the seek {per}sones shall not be denied/ let it be done without grudge/& by the counsel of physic/& that with such effect& diligence/ that all though the seek wolde not therof/ yet shall they( when the sovereign commandeth) do for their health that is to be done. And yf the seek wolde desire to be bained/& that bain peradventure for that time be not expedient/ let not their mind& wilful desire be followed therein. saint Augustyn wolde that all the disciples of this rule should be honest/& haue all things needful/& therfore their clothes should be washed by good discretion. And we therfore haue a statute among us/ that every person shall put their clothes to washing at the commune time appoynted/ as becometh the honesty of religion/& so they shall not for slothfulness/ ne yet for {per}feccion be unhonest. And they shall wash their bodies/ not for pleasure/ but as need requireth/& that( as ye may se in the letter) by obedience/ lady& maystres of this rule. For the subject hath here no will. For whan he wolde not/ he shall not choose/& when he wolde/ he shall not/ all is more obedience.   

¶ saint Hugh.  
¶ This letter before much accordeth with the doctrine of saint paul/ that doth {pro}hibyte& forbid cure of the body for pleasure/ but not for need. 
Rom̄. xiij.  For there is grete difference between pleasure& need. For need is profitable/& pleasure is vicious. But some {per}sones ben so su{per}sticyous& so precise/ that they say/ a religious person should look for no medicine for the body/ but all for the soul. A grete {pre}sumpcyon& folly so to attempt our lord. For yf they look well/ they shall finde that meet drink& clothing ben all but medicine/& so ben all earthly things that we use for the need of the body. Let it be done than without grudge/& by counsel. And that term also is well added/ that the subject not willing shall be constrained/& willing shall be denied. For need& not pleasure must be obeied/ and the cause followeth in the letter following. Aliquando si noceat prodesse creditur qd delectat. That is. For sometime that thing that delighteth& pleaseth/ is thought& supposed profitable/ all though in dede it do much hurt/& noy the person. when saint Augustyn commanded that the subject not willing/ should follow the commandment of the sovereign/ he rendered no cause why. For he wolde that obedience should onely be the cause. But when he had commanded that the subject diseased or seek/ should not haue his petition/ he shewed a cause For the seek will oft desire that is not expedient/ ne good for their sickness: such is the infyrmite of man.   

¶ saint Hugh.  
¶ Se/ take hede/ why the appetite& desire of the person should not be followed ne served. because many by their appetite ben deceived/ while they believe that thing wolde do them good/ that would rather much hurt them. So doth frail appetite deceive all persons/& maketh that thing to appear good/ that is evil& much perilous. And therfore holy scripture prohybyteth& forbedeth carnal appetites& delectacyons/ because they bring the persons to death/ er or before that they ben ware therof. An other exposition of the same author. 
text.  The same letter. That thing that delighteth/ doth seem so {pro}fyte/ when oftentimes it rather much noyeth. 
Gala. v.  We must( after the holy counsel of saint paul) abstain from carnal desires/ which done keep open war against the soul. For the flesh hath ever contrary appetite unto the spirit. But we must therfore by the discipline of the spirit/ repress& keep under the comcupyscence of the flesh. t/ some {per}sones done offend on either parte. For some beyond due measure done follow the rigour of the spirit/ some other contrary/ that done follow the pleasure& appetite of the flesh/& so( I say) they both halt. For the one party of spiritual {per}sones/ by the appetite of the life spiritual/ done over much& beyond measure punish the flesh. For yf virtue want discretion& due measure/ it is rather vice than virtue. The other party of carnal persons/ while they set their mind/ study& desire to follow carnal pleasure/ they renne very deep unto the jeopardy/ or rather unto the utter perdicyon& loss of the soul. A due measure therfore must be ordained/ so that such persons in religion as wolde no thing care for the body/ shall be constrained by obedience to do/ that for their bodily health is to be done. And the other that haue vain appetite& to much favour unto the body/ shall be restrained. For the health of the body must alway be preserved unto the service of god/& unto the duty of religion/& the appetite of the flesh must be hold under& quenched. This spake saint Augustyn of open& known infirmities/ now he speaketh further of ivy disease/ saying. Denique si lateus est dolor in corpore: famulo dei dicenti qd sibi doleat: sine dubitatione credatur. That is. But t/ yf the disease be in the body ivy and unknown/ when the servants of god done say they ben seek/ let them without ony doubt or mistrust be believed. In the natural body/ when the foot acheth/ the hand knoweth therof/& will help that he can/& so of all other membres. But in the spiritual body/ one member can not know the grief of an other/ but by credence. And the religious {per}sones therfore should be of such perfection/ that the subiectes might be believed/& the sovereign haue compassion.   

¶ saint Hugh.  
¶ The common must of right believe those subiectes whom he knoweth of good life/ religious manners/& holy conversation. For the trouth or falsehood of ony {per}sone is not known by the speech of the mouth/ but by their works& deeds. Ex fructibus co{rum} cognoscetis eos. 
Mat. vi  saith our saviour. Of their fruits& works/ may ye know every person. The very religious {per}sones ben not deceitful/ ben not feyners/ ben not double of their words. 
Psal. xj.  Nor( as the psalmist saith) of them that by their heart/ of purpose/& in their hearts by knowledge done speak those things that ben false and not true But the servants of god done speak with the mouth/ that is thought in the heart. And good life doth cause credence& faith to be given unto their words. And contrary the evil life& vnrelygyous behauyour/ causeth the trouth to be doubted. Let them therfore without doubt be believed/ that without doubt ben good& virtuous.   

¶ An other exposition of the same author vpon the same sentence.  
¶ The very true servant of god is ever afraid to offend god/& that not onely in work& dede/ but also in word& thought. The servant of god doth take good hede unto all his ways& manners/& specially that he never offend in his tongue. religious {per}sones should alway show wolf such in conversation/ that they might be believed. For good life should commend their words/& good works should bear them witness of trouth. 
johan. x.  Our saviour said. Si mihi non creditis/ operibus credite. All though( said he) ye believe not me/ yet believe my works/ for my works done bear me witness. Many persons ben not believed/ all though they say trouth. And why so? For either they bē evil themself/ or at the lest they ben suspect of evil/ but when the life of ony {per}sone is without suspicion supposed& holden good/ those {per}sones ben forthwith believed without ony doubt. The less virtue& goodness that doth appear in the {per}sones/ the less ben they believed. And the more religious they ben/ the more faith& believe is given unto their words. And because therfore the frailty of man is such/ that in sickness they desire sometime that is noyous/ there followeth in the letter. said tamen vtrum dolori illi sanando qd delectat expediat: si non est certum/ medicus {con}sulatur. That is. But yet/ yf ye be not in certainty whether that thing the seek desireth& delighteth/ be for that disease& for the cure therof expedient/ let counsel be asked of the phisycyen. By this letter/& by the said exposition of saint Hugh/ ye may perceive that every person in religion is not to be alway believed when they complain of disease. For some of small conscience/ to take their ease& pleasure/ will say( for a little occasion) they ben seek& diseased. The daily conversation therfore of the {per}sone/ in keeping regular obseruaunces/& all duties after the statutes/ must give& engendre credence/& not the complaint ne words:& the phisicyon must than be judge. Here also ye may se that( contrary unto the opinion of many su{per}sticyous minds) physic is sometime necessary. For arte or craft helpeth nature. And holy scripture commendeth physic Honora medicum. 
Eccli. xxviij.  &c. Do you honour( saith the wise man) unto the phisicyon/ for he may comfort you/& our lord god himself hath create and made medicine/ whan very vnfeyned need requireth. physic is good/ but to be curious& busy therein/ is no thing religious nor yet {pro}fytable. hearken now   

saint Hugh.  
¶ All though the soueraynes do believe the complaint of the seek subiectes/ yet may they not anon leyne& grant unto their desires& appetites. For unlawful desires done oftentimes assail& tempt the servants of god. Therfore yf ye be not sure/ let the phisycyon be asked/ let him judge& make certain/ that before was uncertain. And let no person marvel that religious {per}sones should axe the counsel of physic/ sith we may take of scripture that saint paul used& gave counsel of physic. 
j. tim. v.  Modico vino utere/ propter stomachum &c. use( saith he unto his disciple Timothey) a little wine/ for thy stomach/& for thy many& busy diseases. So the discrete master tempered the rigour of abstinence/& ordered his disciple that his diseases& passions should not let nor hinder his holy prechynge& better deeds. For all though it were good for his disciple to render of his infirmities the fruit of patience/ yet the apostle perceived it was more {pro}fytable to take medicine/& so to be able to do such works as might profit other souls. Let religious {per}sones therfore comforted by this authority take bodily medicine( whan need is) that they thereby may be the more able to serve god& do their duty. 
〈…〉 aln●●●.  The letter. Neque eant ad balnea/ siue quocūque ire necesse fuerit: 
〈◇〉 ●minus {quam} ●… res.  min{us} {quam} dvo vel trees/ nec ille qui habet aliquam eundi necessitatem: cum qbus ipse volverit: said cum qbus prepositus iusserit/ ire debet. That is. And when so ever they go unto the bain/ or whether so ever they need to go/ let them be no less in nombre than twain or three persons: nor yet those {per}sones that hath need to go forth/ shall go with whom they wolde/ but they shall go with such as the sovereign will command or appoint. Here ye may perceive he ordereth al things unto obedience. And here also doth appear that I spake of before/ that is to say/ for what cause the disciples of this rule may go forth abroad out of their monastery. The cause is set forth in the letter. For very necessity& need vnfeyned. And else may they never go forth. The need( I shewed you) is bodily need: ergo for need of the soul they may the rather go forth/ but never alone/ because of testimony of their guydyng& behauyour/ while they ben forth/ nor yet with whom they will/ to exclude all suspicion and affection/ but with whom the common commandeth/ to order them ever unto obedience. Take hede now unto your   

¶ saint Hugh.  

ij. Co. viij ¶ Let us provide( saith the apostle paul) that all things be well/ not onely before god/ but also before the world. It sufficeth unto religious persons( as for wolf) that they haue a good conscience/ but it is necessary for the world/ that religious persons haue a good name& famed/& that in no wise their name be defouled ne blemysshed. 
Ierony.  For yf ony persons trusting vpon good conscience/ be negligent of their name and famed/ they ben cruel/ much more than religious persons that should be form& example of good life unto all other {per}sones. So the apostle paul writeth unto his disciple/ saying. 
tim. ij.  Make thyself special example of all good works unto all persons/& we ben( saith he again) unto the world angels& men/ a spectable vpon whom they look& behold/& unto whom they take hede. So ben all religious {per}sones. And therfore those that done love religion/ done seek& spy out what things they praise in the persons religious. And those that hate them/ done detract/ backbyte/& sclaundre them. wherefore religious {per}sones should ever behave wolf in a due mean/& so keep both their life& famed/ that their backbiters may rather be abashed of their own evil saying/ than their praisers be abashed of their praising/ because of their life& works. For the praiser is ever abashed/ yf the thing he said be proved false:& so is also the disprayser. They must therfore go twain together or three/ both for their own solace& comfort/& also for the testymony& witness of good life and religious behauyour. The wise man saith. Ve soli. 
Eccls. iii  woe& misery is unto the person that gothe alone. For yf he fall or slip/ he hath no helper. Yf than there ben twain/ they may each help other. That saying of the letter is notable/ where is said. The {per}sone that needeth to go forth/ shall not go with whom he will/ but with whom the sovereign commandeth. For so by the sovereign/ the surety of the person shal be provided fore/& in the subject the virtue of due obedience shall be observed& kept. The letter. Egrotantium cura/ siue post egritudinem reficiendorum/ siue aliqua imbecillitate/ etiam siue febribus laborantium: uni alicui debet iniungi. Vt ipse de cellario petat/ quod cuique opus {per}spexerit. That is. The cure& keeping of the seek {per}sones/ whether it be for their recovery after their sickness/ or by ony feebleness& weykenes/ or also of them that ben in fevers/ axes& other diseases/ shall be committed& assigned unto one certain person/ that shall axe of the celary what he perceiveth necessary& needful unto every seek person. Here ye may {per}ceyue that saint Augustyn in ordrynge the disciples of this rule unto unite& peas under due obedience/ he ordereth every {per}sone unto other:& where he had before ordained for the cure of the seek persons by batthes or medicines/ he now ordereth& prouydeth for their feeding& keeping. Now here.   

saint Hugh.  
¶ The office of the firmary is called communly the firmarer/ or firmarysse/ which must be a person that dreadeth god/& that is charitable/& that will with all diligence provide for all things that may be comfort unto the seek/& so mynystre& do service unto the seek/ as though he ministered& did service unto our lord and saviour Iesu christ. For in the day of last iudgement he will openly say. 
Mat. xxv  I was seek/& you did visit& comfort me. For what service so ever ye did unto ony of e of mine for my sake/ that service ye did unto me. The strong& hole {per}sones should therfore bear with due patience the feebleness of the seek persons. For so is godly charity kept and fulfilled. saint paul saith. 
Gala. vj.  Alter alterius onera portate: et sic adimplebitis legem Christi. bear you each the burden of other/& so shal ye fulfil the lawe of christ. The lawe of christ is love. The lawe and office of love/ is one to help an other in all need. And dyvers times/ dyvers infirmities done cause us each to bear with other/& each to help other at need. For no thing so {pro}ueth a faithful friend as doth help at need. In necessitate {pro}bat amicus. 
Eccli. vj.  A friend( saith the wise man) is proved at need/ or in need. The {per}sones also that ben seek/ should wey& remember that service is done unto them in the {per}sone of christ& for his sake/& therfore they should haue wolf in a good await/ that neither by their own mysguydynge they hinder their health: nor yet by their impacyence& importunite they grieve or be troublous unto their scruytours& keepers. Let them therfore thank heartily almighty god of his visytacyon/& no thing grudge therwith/ lest peradventure the sickness that was sent them for the purgation& clensynge of their souls/ be turned unto the augment& multiplycacyon of their sins& pains. The letter. Siue aūt qui cellario/ siue qui vestib{us}/ siue qui codicib{us} preponuntur: siue murmur seruiant fratribus suis. That is. And who so ever be officers/ either of the celary/ or of the chambery/ or else of the library/ with such other officers/ let them serve their fellows without murmur or grudge. Here saint Augustyn doth order the officers unto the covent/ and so ever as unite/ peace& charity may best be nourished. 
Nota.  Here ye may also note that the officers be not soueraynes/ ne yet masters of that they minister/ but servants. He is than a fool that grudgeth to give an other mannes goods/& he a more fool that grudgeth to pay his masters debts of his own masters goods/& by his will& commandment. So ben the religious officers more than foles of all foles that done grudge to serve their fellows after the will& commandment of the sovereign. Some officers wolde fain appear good housbandes/& by the pretence of sparynge/ they will be soueraynes wolf/& in very dede to flatter their souerayns/ they will rob Peter to cloth paul/ take from one of their fellows for a grudge/& withdraw that is needful/& give unto an other for foolish affection that is su{per}fluous& more than enough. Therfore saint Augustyn will they serve equally without grudge.   

¶ saint Hugh.  
¶ Let the officers so behave wolf unto their fellows/ that neither they offend in grudging of their office/ ne yet cause their fellows to grudge against them for lack of gentle words/ or chartable behauyour. For murmur and grudge is a grete offence anenst almighty god. saint Gregory saith. No person that doth murmur or grudge/ shal ever receive the kingdom of heaven. And who so ever haue ones received the kingdom of heaven/ shall never after murmur ne grudge. 
Eccli. xxxviij  Salomon saith. Precordia fatui/ quasi rota carri. &c. The stomach of the frowarde fool is like unto the wheel of a cart that beareth a grete load of hey/& ever murmureth& whyneth or wheketh as he goth. So done such persons in religion that ben carnal& nere unto themself. For all though they do their duty/ yet ever they grudge against somewhat/& ben never content. 
ij. Co. x.  The apostle counseled his disciples they should not grudge as the childer of Israel did that were slain by serpentes. And why by serpentes were they slain? because that murmur& grudge is a venomous serpent. And who so ever done murmur& grudge/ haue the venom of the devil under the roots of their tongues. For the holy apostle saint james saith. 
jaco. iij.  Lingua inquietum malum/ plena veneno mortifero. A grudging tongue( saith he) is an unrestful mischief/ full of deadly venom. Let all religious persons therfore beware of all murmur& grudging that they perish not by the deadly venom or poison of the devil. The letter. Codices/ certa singulis dieb{us} petant hora: extra horam qui petierit/ non accipiat. That is. Let books be asked every day at a certain hour. For who so beside the due hour doth ony axe/ shall none receive. All though saint Augustyn did ordain the officers to serve the covent with all diligence& charity( For that is without grudge) Yet would he that all should be done with good reason& due maner. He beginneth first with the office of the library& books/ which that time were of grete price/& therfore very scarce& rare. Yet wolde he that of those books that were to be had/ none should be denied/ so they were asked at the time appoynted/ as is in dyvers libraryes in both the vniuersytees/& also in London/ that from .viij. of the clock unto .x. or .xj. or other like times/ the libraryes be at liberty open/ but in other times not so. 
Nota.  Note here that saint Augustyn did not begin with the back/ ne yet with the bely/ that is to say/ neither with clothing ne food most necessary for the body/ but he began with books/ wherein is contained the food& clothing of the soul. And this clause of the rule condempneth the soueraynes& superyours that done keep from the yongers such books as might profit their souls/ specially their own rules& constitutions/ whereunto they do {pro}fesse& bind wolf: and yet shall they never se them/ here them/ ne know them of many yeres after their profession/ and some never/ alas what iustice/ what reason is therein? none at all. But here   

saint Hugh.  
¶ Before in this same rule saint Augustyn commanded the disciples of this rule/ they should apply themself instauntly unto the service of god& unto prayer/ at the due houres& times appoynted thereunto. And likewise would he in all other study& labours. So that the time should reasonably be divided& appoynted/ when they sho●de serve god& pray/ and when they should study/ rede& labour. Of the labour he spake before/ where he commanded that no {per}sone should labour for singular profit or pleasure/ but all for the commune wealth. These three things than doth this holy rule commend/& lay unto the charge of the disciples therof/ that is to say/ study/ prayer/& labour/ as three singular profits unto the same disciples. For by prayer we ben cleansed/ by study& redynge we ben instructed and taught/& by good operation& well doing/ we ben made blessed& holy. So saith the holy ghoost by the mouth of the psalmist. 
{pre}s. cxxvij  Labores manuum tuarum quia manducabis: beatus es/ et been tibi erit. That is. because thou mayst be fed with the labours of thine own body& membres/ therfore arte thou blessed/& thou shalt be full well at ease. It is good than for all persons to labour for their own profit/ sith they shall be blessed therfore/ where the rule commandeth that every day books should be asked& desired: the use& diligence of much redynge& study/ is thereby much commended For the very servants of god should oftentimes rede& study. For the redynge& study of good works/ specially holy scripture/ is much {pro}fytable. For by redynge& study we may learn what we should flee and avoyde/ what we should do/& how to govern ourself/& whether/ or unto what end we should intend& approach. The psalmist saith. 
{pre}s. cxv●i  Lucerna pedib{us} meis vbum tim. Good lord thy word/ thy holy scripture is lantern& light/ the conduct& guiding of my feet/ mine affeccyons/& of all the ways& order of my life. By redynge& study/ the senses/ wits and understanding done multiply& increase. For study& redynge doth instruct& teach every {per}sone/ both to pray& labour/& so doth inform us both unto the life actyse& comtemplatyfe. That person therfore( saith the psalmist) is blessed that both day& night hath meditation in the lawe of god. 
Psal. j.  These twayn therfore/ study of books& prayer ben that wepyns& armour whereby the devil is assailed& vanquished. And these ben the instruments& means/ whereby everlasting bliss is obtained& gotten. By these artyleres& wepyns/ vice is repressed/& by this food is virtue nourished. And yf ony time religious {per}sones cease of redynge or praying/ than should they work& labour. For idleness is the enemy of the religious soul. For the ghostly enemy doth lightly draw unto vice such {per}sones as he findeth not occupied in other reading/ study/ prayer/ or labour. By the use of redynge& study/ religious persons may learn how to live wolf/& also how to teach other {per}sones. By the use of prayer they may both profit themself& all other unto whom they ben knit& joined by charity. And by bodily labours they may keep the body low from vices/& also gete somewhat for themself/& for all that needeth. The letter. Testimenta vero et calciamenta/ quando fuerint indigentib{us} necessaria/ dare non differant: sub quo{rum} custodia sunt/ queen poscuntur. That is. But as for clothing/ hosen& shose/ with such other necessaries/ the officers under whose keeping they ben/ shall not( when need is) differre to deliver. The books he wolde should be delivered at a certain hour/ we shewed you why: but as for other things necessary/ he wolde should alway be delivered when need requireth/& that without delay/ for because the covent should neither lose their time/ ne yet be weary nor abashed in oft calling therfore.   

¶ saint Hugh.  
¶ Before saint Augustyn commanded the officers to serve their company without grudge/& yf they so do/ they may not delay ne dyfferre that is asked necessary. For yf they do/ they give thereby occasion unto their fellows to think they serve them with grudge/& so they done cause them to grudge again. Let the officers therfore give diligence to serve their fellows for our lord/ of all necessaries in due time/ without grudge/ without displeasure/ without delay/& that with gentle maner/ joy& gladness of heart. 
ij. Co. ix.  For our lord loveth a glad giver& a cheerful minister/& a liberal office/ so that all the company haue all necessaries after the nombre of the congregation& possessions of the place. And so shall the officers haue also more reward of almighty god. t/ let ever a due mean& moderacyon be had in all the clothing& array of religious {per}sones that neither they be to precious/ to fine in cloth/ to bright in colour/ ne yet to abject/ to course/ ne to vile And that the fashion be neither courtly ne earlysshe/ but in a due mean religious/ so that the self habit& array may( in the religious {per}sone) both commend religion& honest. Let therfore religious persons beware they axe no thing importunely/ ne yet su{per}fluous. For to be importune is against good religion/& to haue su{per}fluite is jeopardy of damnation. Let them wey& remember that all they spend/ is the oblacyons& charity of the good& faithful people/ offered& given for the redemption of their sins. And therfore let them not rejoice/ ne be proud of such expenses/ but rather let them fear& dread it be said unto them/ that in the old testament was said unto the preestes& ministers of the temple. 
Nu. viij.  How they should bear the iniqu●te& sin of the people. And therfore let them ever haue grete dread of wolf/& heartily pray for them/ whose goods they spend& done use. It is therfore more surety for soul health unto poor religious {per}sones/ rather somewhat to want and need( as is before said) than ony thing to haue over much and su{per}fluous. For how should religious {per}sones be wilfully poor except they( for our lord) will suffer patiently some maner of penury. when they remembre than/ they haue done many things unlawfully/ they should abstain& forbear somewhat/ that they might take& use lawfully. For they must contend& strive to entre by the straight gate that so they may come unto the large& pleasant plain of everlasting joy. 
Mat. vij.  For the more straight life we keep here for our lord/ the more glory shall we haue in bliss The letter. 
Ita habet or●n●le. animam fratrio facit homicidam neque ad solos viros {per}tinet qd scriptum est. Qui odit fratrem soū/ homicida est. fed sern masculino quem primum d●{us} fecit: etiam feni● n●us se●●● pr●ceptum accepit.  lights/ aut nullas habeatis/ aut {quam} celerrime finiatis/ ne ira crescat in odium/ et trabē faciat defestuca: et animam fratris faciat homicidam. Sic enim legitis: qui odit fratrem suum: homida est. That is. As for stryftes& debates/ either haue none among you/ or else yf ye haue/ make short end of them/ lest a little wrath or displeasure grow unto hatred/& so make of a straw a beam/ of a mote a block/ and cause the heart& mind of your fellow to be an homicyde& mansleer. 
joan. 3.  For so may ye rede in scripture. Qui odit fratrem suum/ homicida est. Who so hateth his broder and even chrysten/ is a mansleer. We shewed you before how this rule doth order the officers unto the covent/& the covent unto the officers. Here now it doth order every person of the covent unto other/ specially unto the effect& purpose wherewith it began/ that is to say/ that the disciples of this rule should alway live together in peace& unite/& haue ever one heart& one will in our lord. And that can never be/ except debate& stryfte be first excluded& avoyded/ or at the lest reasonably mytygate& wisely reformed. For in this life we be not angels/& therfore he saith/ either haue you no debates/ which appertaineth unto the perfect {per}sones/ or at the lest/ yf by chance ye do strive/ soon& quickly leave& make an end therof/ that he saith for the frail {per}sones& vnexercysed/& the cause why he doth show forthwith/ lest more evil should grow therof. 
text.  Here now   

saint Hugh.  
¶ sin& vice doth( by little& little) grow& increase unto more grievous offence of god. For who so will not restrain the tongue from vain speech& idle words/ doth oftentimes fall in to many inconuenyentes/ as murmur/ detraccyon/& many times to brawling/ chydynge/ contencyon/ stryuyng/& debate/& so unto augre and hatred. 
Eccli. xix.  And( as the wise man saith) who is negligent in small things/ shall soon fall unto the more grievous offences. So when vice springeth& groweth of vice/ the iniquity& evil life of the person is prolonged& continued. The {pro}phete saith.  
Te qui trahitis vanitatem. &c. 
Esa. v.  woe& pain be unto you that done draw in length& done continue vanity/ by the cords& multiplycacyon of vanity. And the psalmist saith. Prolongauerunt i suam. &c. 
{pre}. cxxviij  The synners of the world haue prolonged& continued their iniquity/ but our just& rightwise lord hath broken the necks& brought down the pride of all synners. first therfore& above all other things/ sin must be eschewed& avoyded. 
Nota.  For better is to be ware& avoyde trespass/ than to make amendes therfore. And yf by chance a trespass be done/ it may be soon amended/ yf with lowly heart& wilful mind it be forthwith confessed& knowledged. Our lord said unto the serpent in paradise of the woman eve. 
Gene. iij  Ipsa conteret caput tuum. &c. She shall crusshe& bruise thine heed. The heed& princypal parte of the serpent of sin/ is than broken/ when the sin forthwith after the beginning is corrected& amended. All christians therfore/ specially religious {per}sones/ should with all study& diligence when they know they haue offended/ labour forthwith to make amendes. For look how grete difference is between a straw& beam/& so much or more difference is between ire& hatred. For hatred is grounded wrath that remaineth& resteth in the heart& mind/ that so at length encreaceth unto such malice/ that well it may be called a beam or a block. And wrath is a more light moving of the blood by displeasure/ which often times may be without sin& with charity/ unto the amendment/ reformation or correction of a person/& sometime it is venial/& than doth it trouble the eye or sight of the soul/ that is to say/ due& reasonable discretion/ but hatred doth put clene out that eye or sight of the soul/& maketh the hateful person stark blind/ without reason or discretion. 
●. joan. ij.  The apostle saith. Qui odit fratrem/ in tenebris est. Who so ever done hate their even chrysten/ they done dwell in darkness. And the persons that ben wrath/ ben oftentimes displeased with themself/ because they ben wrath. All christians therfore specially religious {per}sones/ should quickly and shortly avoyde all indignacyon/& ever return unto softness& gentleness. For a likewise stomach thorough& deeply angered/ passeth lightly unto hatred. So that he will not lightly forgive/ ne forget/& therfore ensueth& followeth. Quicūque autem conuicio vel maledicto/ vel etiam criminis obiecto/ aliquem le●erit: 
1. l. obie●tu/ alte{rum}  meminerit satisfactione {quam} citius curare qd fecit: et ille qui lesus est/ sine deceptatione) dimittere. That is. And who so by rebuk/ chydynge/ brawling/ cursing/ evil words/ or hasty speech/ or yet by ony upbraid of default or trespass done before/ done move& grieve/ or hurt ony of their fellows/ let them remember by due satisfaction to amend that they did amiss. And let also them that ben grieved or hurt/ without ony further rehearse/ argument or reasoning/ clearly forgive the offence. saint Augustyn( as we shewed you) gave before unto the disciples of this rule two maner of doctrines. One unto the perfect {per}sones/ that no stryfte ne debate should be among them. The other unto the frail {per}sones/ that yf debate fortune/ soon they should make end therof/ the reason& cause whereof shewed/ he now here ordereth the persons how they should make that short end/& be also reconciled unto unite& peace. And that is a redy and short mean in few words meekly spoken/& charytably received. Mea culpa. two holy words& much medicynable. hearken now   

saint Hugh.  
¶ They done grievously offend/ that by rebukes/ evil words/& sclaundrous means done grieve or hurt ony person. For the apostle saith. 
j. Co. vj.  Maledici regnum dei non possidebunt. Reylers& evil spekers shall never haue possession in heaven. And our lord in the gospel. 
Math̄. v.  He that calleth his christen broder fool/ shal be guilty& worthy to be judged unto the fire of hell. religious persons when they haue grievously offended/ must be much sorry therfore/& with all their hearts in all meekness axe forgiveness of them whom they haue offended. And they again that were offended should gladly without rehearse or reasoning/ clearly forgive them. saint Isodour saith, who so ever slackly& slowly done reconsyle their chrysten broder/ shall slackly reconsyle& appease our lord unto wolf. For they done vaynly desire our lord to be merciful unto them/ that ben negligent& will not readily be reconciled& appeased with their company. But some persons done trust much vpon their own merits/& by the reason therof/ they make little to differre them that axe forgiveness/ they will not take their mea culpa/ their meekness/ their penitence/ as though they wolde declare wolf/& make it known unto the company/ that the axers of forgiveness/ the sayers of mea culpa/ should haue offended against them/& that they were without default/& pure innocents. But surely all though they were in dede innocent and no thing culpable/ yet no thing shold{is} avail them that innocency anenst god/ yf they wolde not be ever redy to forgive/ and to take gladly mea culpa. For al though there were none other sin in them/ but onely that the sin& default of their fellow & broder were of them long differed& vnforgyuen/ yet were that a grete sin. And that we may take of the gospel/ where the servant that was in debt of .x. 
Math̄. xviij.  M. talents/ a somme that passed hȳ to pay/ yet as soon as he asked mercy/ he was forthwith forgiven: but after when he would not in like maner forgive his fellow C. pens/ he was commanded unto prison/ unto all his own debt were payed/& that was for ever. For he was never able to pay the debt. whereby we may take for a sure conclusion/ that yf we done not with hole heart forgive them that done offend us/ we shall not be forgiven that we offend god/ but rather that we supposed& believed was before unto us forgiven/ shall be newly laid unto our charge/& we to pay every penny. The letter. 
a. l. leserunt  Si autem inuicē se leserint: inuicē sibi debita relaxare debent/ propter orationes vestras: quas vtique quanto crebriores habebitis/ tanto sanctiores habere debetis. That is. But yf they haue hurt or grieved each other/ let them so each forgive other. And that lest they let or hinder your divine service& prayers/ which divine prayers& service should be so much more devoutly done that you done use& daily exercise yourself therein. Here saint augustine doth ordain for both the parties trespacers. For after that most commune maner of all people& all nations/ where so ever stryft or debate doth arise between ony persons/ both the parties bē somewhat ouerseen/& somewhat done pass due measure. And therfore he wolde both should make amendes/& that is ever a sure way/& a grete discharge of conscience/ so it be vnfayntly done. Se now holy   

saint Hugh.  
¶ We daily done say unto our lord dimit nobis debita nostra: sicut et nos dimittimus debitorib{us} nr̄is. 
Mat. vj.  forgive us good lord our debts/ in like maner as we done forgive our debtors. Yf we than do not forgive them that offend us( for those ben our debtors) our own prayer doth confound vs. And we done provoke our lord to wrath against us/ and so rather we done gete the curse of god than his blessing. And so that prayer that should be for our soul health/ is unto us much noyous. For where it should minish/ it doth now multiply& increase our offences. The daily prayer of the faithful christians doth make large satisfaction for such venyall sins as we done daily commit/ without which we can not lightly pass this life unto all such persons than doth it appertain& belong of conuenyency to say Pater nr̄ qui es celis. Good lord father that arte in heaven: that ben baptized/ all that ben chrysten people. For this holy prayer doth put away all their daily sins/ not onely venyall/ but also mortal/ so they haue contricyon& purpose at due time to make true confession/& to do for them satisfaction. And than they say truly with vnfeyned heart unto our lord for wolf. dimit nobis. forgive us lord. For many sins hath every {per}sone done that of our lord may& must be forgiven/ but se they say as truly with the same heart. Sicut et nos. &c. like as we done forgive. For that also must be done in dede/ or else all is void. For the most principal alms& compassion/ is lightly and readily forthwith without stop to forgive them that done axe forgiveness/& utterly to forget the offence. For many& diverse maner of almesses there ben/ whereby sins ben quenched& forgiven of our lord. But none alms/ no compassion/ no charity can be like unto that alms/ whan we heartily& holy done forgive them that haue offended vs. It is but a small matter to haue unto them good will/ or to do them good that never did unto the hurt. But to love thine enemy/ to do them good that done the evil: that is of excellent goodness. And yet is that a lesson of our saviour Iesu. 
Math̄. v.  Diligite inimicos vr̄os. &c. love you( saith he) your enemies/& do you good unto them that done hate you/& pray you for them that done {per}secute you. But this point is of high perfection/ unto that which notwithstanding every christian shold{is} labour& endeuoyre himself to attain. But all though we come not unto the full point of that perfection/ yet may we come well unto this {pro}fytable point/ to forgive them that done axe of us forgiveness/& that must we nedely do/ yf we forgiven will be. For our saviour saith in an other place. 
Mat. vj.  Si dimiseritis hoībus pctā eo{rum} &c. Yf you( saith he) will forgive all {per}sones their offences/ your father of heaven will forgive you your offences. And yf contrary/ ye will not forgive/ be you in a surety/ ye shall not be forgiven. 
Mat. vj.  dimit et dimittet vobis. forgive you therfore/& ye shall be forgiven. And yf ye do the default yourself/ than forthwith axe you forgiveness. For in the letter followeth. Melior est autem qui {quam}uis ira sepe tentatur: tamen impetrare festinat/ vt sibi dimittat/ cvi se fecisse agnoscit iniuriam: {quam} qui tardius irascitur: 
a. l. difficilius melinatur. & ad petendā veniam: tardius inclinatur. That ●s. And yet tho {per}sones that oft ben tempted with ire& soon angry/& yet that t will make hast to haue forgiveness of them whom they had wronged/ ben much better than those that more lately ben wrath/& ben more loath to be inclined& entreated to axe forgiveness. Here saint Augustyn considering the diverse disposition of frail& vnperfyte {per}sones/ doth determine& show which {per}sones ben more tolerable/ more to be suffered. Some {per}sones will be soon angry/& in their heat& passion they will speak shrewedly/ or out of tune/& sometime in that hastiness do a displeasure: but soon after coming unto wolf they ben right sorry/& ben redy with all meekness& hole heart to say mea culpa/ to axe forgiveness. But some other of more high mind/ will not lightly be moved but in maner dissymule the matter. But than yf they be displeased/ they study to be avenged/& never will they rest/ till they bring their purpose to pass/ by right or wrong. And when they ben spoken to& moved unto conscience of their behauyour/ they will with a likewise stomach defend their default/& loath by ony means to axe forgiveness/ or to make ony amendes. The persons of the first disposition ben better( saith the letter that is to say/ less evil/ not so noyous as the other. Of them that never will amend shall follow/ after ye haue herde   

saint Hugh.  
¶ AS unto those {per}sones that will not forgive their fellows/ let them( as we said) haue no trust to haue the effect& profit of their prayer in the Pater nr̄. ire& wrath doth soon move some {per}sones/& soon again in them ceaseth. Other {per}sones doth it move more lately/ but than it holdeth them longer/& continueth more styfly. But some ben of worse disposition/ well nere deuyllysshe/ that soon will be wrath/& long& loath to be soft& appeased. And some of a contrary disposition& godly/ that will be long& loath to be moved or displeased/ and yet yf by chance they fall thereunto/ they haue soon done withall/& ben forthwith full sorry therfore. This later disposition is better than the first. And the thyrde worse than the second. Let therfore all religious {per}sons wey& mark how grete an offence is this sin of wrath/ whereby good patience& gentle maner is put away/& the image of god in the soul is blemysshed& defaced. For by anger a {per}sone loseth wisdom& discretion/ so that many times they wote not what they do or say. And by anger the grace/ favour& commodite of good familiarite& companyable living is lost& destroyed By wrath also is justice left& set aside. For the wise man saith. 
Prou. xxij  Noli esse assduus cum homine iracundo. &c. Be not( saith he) to much familiar with an angry {per}sone and learn not to follow his ways ne manners. For so may ye soon take occasion& example of evil/ unto the hurt of your soul. For who so ever done not temper& order wolf after reason/ ben in their living like unto beasts. The angry& wrath {per}sones done not alway fight& strive with hand/ but rather with shrewd& frowarde words they will fight with the tongue/& so long oftentimes they continue& multiply language that the straw waxeth a beam/ that is to say/ wrath turneth unto hatred& malice. We ben oftentimes abashed& loth to be despised/ we haue indignacyon to be rebuked/& to suffer a sharp word:& yf we reanswere like unto like/ than shall we be loth first to say mea culpa/& than shal we begin to reason why should I first say mea culpa. He or she/ first offended/ let them first make the amendes. For yf I should say first/ than should I be occasion of pride in them. Thus the carnal heart the proud mind/ desiring& coueytynge the glory& vain praise of the world/ forsaketh humility. And all though he wolde fain be at one& reconciled/ yet is he ashamed to make first satisfaction/ to say first mea culpa. Ah good lord/& we wolde look well vpon his acts/ we should soon be ashamed of ourself For first we done offend him/& yet doth he first sue for the peace& reconsiliacyon. We should therfore be ashamed of our proud heart& likewise stomach/& utterly be confounded/ yf we that done offend/ do not first make the amendes. 
Originale 〈…〉 habet. queen non vuli●… mittere sornō speret a●…pere oratio●… effectsi: queen nun{quam} vult●…¶ The oryg●…nall wryt●n●… we said) fy●… unto wonie●… hath thus. And she th●… hath not w●… to forgyue●… sister/ let h●… not trust to l●…ue the effec●… of ony pray●… but she that will never s●… forgiveness  sith he that never doth offend/ but alway is offended/ is so redy to be reconciled. The letter. Qui autem nun{quam} vult petere veniam/ aut non ex animo petit: sine causa est in monasterio/ etiam si ind non proijciatur. That is. And who so will never axe forgiveness/ or that done not axe it with hole heart& mind/ without reason or cause bide they in the monastery/ all though they be not cast out/ or put away therefrom. And hard iudgement For after the mind of saint augustine such hard hearted {per}sones as can not finde in their hearts to say mea culpa meekly/ be not meetly to be in religion/& yf they ben therein/ they ben worthy to be excluded& put out therefrom.   

¶ saint Hugh.  
¶ Our saviour Iesu commanded/ that yf we were redy to do sacrefyce/ or to make oblation unto our lord/& than we did remembre that we had offended our even chrysten/ we should leave that sacrefyce& go first unto the grieved {per}sone/& so be reconciled/& than go unto the board of our lord. 
Math̄.〈…〉  
Nota.  And here is notable/ that the gospel said not/ yf thou haue ony grudge in thy heart against thy neighbour( For so may no person approach unto the board& presence of our lord/ hanging ony malice or grudge of heart) but the letter saith/ all though thou haue no displeasure in thy mind against ony {per}sone/ yet yf thou remember ony other hath grudge against the/ leave thy sacrefyce/& labour first to be reconciled unto thy broder. Se how much our lord setteth by our reconsiliacyon/ by our agreement/ our unite& peace/ more than by sacrefyce done unto him. How much than may those {per}sones be ashamed that will suffer discord to go forth/& malice to increase& multiply? Our lord doth not onely punish them that ben wrath& done keep it long in mind/ but also them that ben negligent to be reconciled/& that done despise& set little by the wrath& displeasure of their fellows. The persons that haue& that done suffer wrong/ haue cause to be troubled& displeased/ but so haue not they that haue done the wrong/& therfore the lesson of our lord in the gospel doth sand them that haue done displeasure/ or that haue given occasion unto them that ben vnrested. showing thereby that the greater offence is alway in them that done first give the occasion. But many ben so high minded so likewise stomached/ that they will not in ony wise bow so low to say mea culpa/ but rather bide styfly by that they haue said or done/& that for trifles/& as though they had no thing offended/ they set little thereby/& forget the matter/& so overpass& dissimule it a long time/ but little know they/ and less done they wey how long pain they shal abide therfore. Where true love& {pro}fyte unite is permanent& abiding/ there is no credence given/ no thyngelyghtly herde& received that might in ony wise make discord. But& yf hatred haue ones the rome& place/ than all things that ben done/ all that ben said/& al that ben herde/ ben alway taken/ applied/ construed/ vnderstonde unto the worst so that the hatred& enemytry is ever multiplied& encreaced. And the most evil/ is most soon believed& ensued. But our lord bad leave the oblation before the altar/& first be reconciled unto thy felewe. Yf than he would for that time of that holy sacrefyce/ haue it left rather than the reconsylynge& agreement: how much more wolde he haue that done at other times? We ben commanded in an other place. 
Eph̄. iiij  Sol non occidat su{per} iracundiam vestram. Let not the son go down vpon your wrath. as though he said/ ye should never go unto rest out of charity. But alas many {per}sones ben not content with one day or twain/ but over that to study& imagine how to do more displeasure/& either by words or deeds to supplant& deceive their fellows/ to back bite/ sclaundre/& each to eat other/ which is a plain token of mad men/& furious {per}sones. For they bite their own arms/& in diverse places& membres of their own body they hurt wolf. So doubtless doth every christian that hurteth the neighbour. For we ben all spiritual membres each unto other. Tho persons therfore be no thing fruitful for the monastery that ben full of discord& debate. For they do neither dread our lord/ ne appease him with ony sacrefice/ ne ony thing done they {pro}fyte by their works/ all though they were good works of wolf. The letter. provide vobis/ a verbis durioribus parcite: queen si emissa fuerint de ore vestro: non pigeat ex ipso ore {pro}ferre medicamenta: vnde facta sunt vulnera. That is. Therfore be you well ware/& keep yourself from hard& grievous words. And yf( by chance) ony such( of frailty) do pass your mouth/ be you not loath with the same mouth to make the salve& medicine/ wherewith ye made the sore& offence. Here ye may perceive the counsel of saint Augustyn unto both the {per}sones that before I spake of unto the {pro}fyte {per}sones/ he saith. Beware& keep yourself from al grievous words. unto the frail persons yf ye do speak amiss/ make amendes/& that without lothnes.   

¶ saint Hugh.  
¶ first religious {per}sones must with all diligence be ware they trouble no {per}sone by their words. For the wise man saith. 
●… rou. xv.  A soft& gentle answer/ doth suage ire. And rough or hard speech/ moveth displeasure. A sweet word doth mytygate& appease an enemy/& multiplieth& encreaceth friends. 
●… ala. vj.  saint paul. You that ben spiritual {per}sones/ should instruct& inform all other in the spirit& speech of gentleness. So than it becometh spiritual persons to be ware of all grievous words. And yf ony time they fall by chance or frailty thereunto/ they must forthwith in all goodly hast order wolf to make amendes. And than to speak again fair words/ gentle words/ sweet& peaceable words. So that the medicine of mea culpa/ and of meek confession may hele the wound of hasty commocyon. But( as we said before) it is better to avoyde beforehande the offence/ than after to amend that is amiss/ how be it/ to amend is alway well/ but the very religious person should ever be ware/ and put( as the psalmist saith) a custody and porter unto his mouth/ that he never offend in the tongue or speech/ and specially when brawlers/ quarellers/ high minded and envious persons ben present/ that will( of purpose) move the well disposed persons unto discord. 
〈…〉. xxxviij.  Therfore saith the wise man. 
Eccli. v.  Yf thou haue understanding& discretion/ than make thou answer. And yf thou haue not/ stop thy mouth with thy hand lest thou be confounded by thine own words/ spoken contrary unto discipline and good maner.    

¶ The seventh chapytre of the rule.  
QVando autem necessitas discipline in moribus coercendis: 
lxxxvj. d●…stī. Qua●…do.  dicere vos verba dura compellit( Si etiam ipsi vos modum excessisse sentitis) non a vobis exigit: vt a vobis subditis/ veniam postuletis: ne apud eos quos oportet esse subiectos: 
a. l. dum nimia.  dum nimium servat humilitas/ regendi frangatur auctoritas. That is. But when the necessity of discipline& correction for evil manners& defaults to be reformed/ doth compel you that be soueraynes to speak hard& sharp words/ though also ye do perceive yourself that ye haue exceeded and passed good maner/ or measure therein/ yet is not required of you that ye shold{is} axe forgiveness of your subiectes/ lest thereby in that opinion of them that must need be unto you subdued your authority to rule/ to govern( by the straight observing of meekness) be letted/ broken/ or dimynysshed. Here doth saint Augustyn order the sovereign unto the subiectes/& than will he order the subiectes unto the sovereign/ unto the final end& conclusion of the rule that is due obedience/& for that cause he putteth first the soueraynes in authority/ for that is necessary/ yet will he their authority should be used by charity/ for the due correction of the subiectes& reformation of them/ more by spiritual love/ than either by dread or carnal affection. 
Exposi.  And that is well declared by  

saint Hugh.  
¶ The disposition communly of loving soueraynes/& of all charitable masters and teachers/ is somewhat to seem displeased/& the more they love/ the more to threte or do correction/& to speak sharply/ and all in due patience/ by the very flambe of charity/ not so much for the punishment as for the good reformation of the {per}sone. For that which is a notable doctrine in scripture Our lord god by his {pro}phete Moyses gave a precept unto the children of israel/ saying. 
Deut. xix  Yf ony {per}sone will go with his friend or fellow unto the wode to hew down trees/ and( by chance) the hatchet or axe fall out of his hand/& so do hurt or slay his fellow& friend/ let him flee unto one of the sanctuary towns& save his life/ lest peradventure the neighbours& kindred of the person slain/ do in their heat of displeasure pursue& follow him/& so take him& slay him again/& do vengeance for vengeance. 
〈…〉 good ex●… osicyon of ●… his scrip●… ure.  A {per}sone goth unto the wode with his friend when so ever he doth apply himself after good order to look vpon the conversation of their life. And he heweth down wode plainly without ony deceit/ when he cutteth away& blameth( with due maner& good intent) the vice& defaults of the guilty& trespasser. But sometime( by chance) the axe or hatchet flieth of the steel or hafte/ when so ever in rebuking the vice/ he doth exceed& speak more sharply than need requireth/& than doth the hatchet strike his friend/ when so ever that words ben hard& rigorous. And yf they grow unto contumely& unto shameful vpbraydes& infamous rebukes of the person/ than do they kill& slay the person/ the cause is/ for by the hearing of so hard words/& so extreme rebukes/ the {per}sone is not recovered nor reformed/ but rather further departed out of good love/& from the spirit of charity. For the mind of the person that is so rebuked/ doth thereby grow rather unto hatred& displeasure/ than to good reformation/ therfore moderate and mean correction is alway best. For who so ever do exceed by the sharpness of tongue& hard words( as is before said) he must need( after the scripture) flee unto the said three cities/& in one of them( at the lest) be saved. the cities ben faith/ hope/& charity. So than who so ever do offend/& yf he be sorry therfore/& will follow( by faith) the ordinance of the church/ having good hope in our lord/& hole charity unto the person/ he shall( without doubt) be as guiltless/& his pursuers/ that is to say/ our saviour Iesu& his membres will never take vengeance vpon him that hath taken sent wary in ony of the said three cities/ faith/ hope& charity. Notwithstanding/ because the frailty of man doth oft exceed in correction/ saint Augustyn willing the soueraynes should know wolf& their own default/ addeth. said tamen petenda est venia/ ab oīm dno qui novit eos quos plus justo fort corripitis: quanta beneuolentia diligatis. That is. But t/ ye must axe forgiveness of god/ lord of all/ the knoweth with how grete benevolence& good mind ye favour them/ whom( peradventure more than right requireth) ye done so blame& correct. Here the soueraynes may learn/ that all their chalenses& correccyons should procede of love/ more for the good reformation/ than for the punishment of the subiectes. And that also they may not exceed due maner therein without some offence unto god. Take hede unto   

saint Hugh.  
¶ The soueraynes may sometime exceed due maner/ by the zeal of malice against the {per}sone. sometime by the zeal of justice/ but this is ever done of study& purpose by some consyderacyon& deliberacyon of words/ but the other is ever without deliberacyon/ by hastiness or by to many words. 

●… n originali ad●… unt{ur} Hinc lr̄e q̄ ●… uuntur. ●… ā q̄ faciunt pu●… oris īmemo●… s etiam femi●… s femine io●… ndo turpiter ●… ludendo: non so ●… s viduis● in ●… ctis ancillis, 〈…〉 in setō {pro}po●… o ●stitutis: sz ●… no/ nec a mu●… rib{us} nuptis/ ●… c a vginibus ●… ut facienda ●… ipturis.  
●… his latin is 〈…〉 the original ●… yned unto ●… is sentence. ●… ut among you ●… ay be no car●… all love/ but al ●… si al. for such ●… lges as some ●… ones among ●… n such as bē ●… rgetful of bas●… ement/ hone●… e& good wo●… āhod/ or that ●… n shameless/ ●… ne use and do ●… he unto other ●… omē unto wo●… en/ that is to ●… eane/ kiss/ ●… pe/& show ●… malite/ and ●… at full shane ●… lly/ al though 〈…〉 play or dis●… rte/ should ne●… r be done of ●… y pure wydo●… e●/ nor of the ●… ene& vntou●…ed servants ●… f god virgyns ●… at bē ordered 〈…〉 the holy ●ur●… se of religion ●… r yet of ma●…ed women/ or ●… che virgyns ●… don purpose ●… be married.   But our lord god doth more hede and wey the intent& mind/ than the words or speech. And therfore the amendes is the sooner made/ where the intent is pure without ony malice. The letter. Non autem carnalis/ said spūalis debet esse inter vos dilectio. That is. But among you may be no carnal love/ but all spiritual. partiality is never good among religious {per}sones/ specially in the sovereign/ as to favour one person more than an other/ because of kin/ country/ or acquaintance: nor yet for bodily service& pleasure. But the favour of religious {per}sones should all be grounded in virtue/& for virtue/ more to love is lawful. The carnal love( all though it be natural) should in {per}fyte religion be clene forgotten. So done we rede in the lives of the old faders/ that many {per}sones would neither se nor here/ nor in ony wise meddle with their own parentes ne kin. For carnal friends done much hinder the {per}feccyon of good religion/& oft done cause grete murmur& grudge among the company. But se now   

saint Hugh.  
¶ Many {per}sones done love well their fellows/ but that is for affection of kindred/ or carnal acquaintance. And all though such love be not against holy scripture/ yet is it of little {per}feccyon. For grete difference is between the merit of that thing we do of our own good will after the disposition of nature/& that we do of charity by the commandment of our lord for obedience. For the one is spiritual/& the other carnal. And the spiritual love that is charity/ doth prove the religious {per}sones to be the servants of god. He said himself. In this thing onely may all men know that you be my disciples/ yf ye each love other. which love( yf it be holy in the heart) will appear by these two things/ that is to say/ yf we love our friends in god/& our foes or enemies for god. But many ben deceived in the love of their enemies/ saying& supposing they love them well enough/ but the very proof therof is/ when we ben no thing grudged ne grieved with the wealth& profit of our enemies/ nor ony thing glad to here of their hindrance. charity doth begin at two grounds/ two precepts. The love of god/ and the love of the neighbour/ but this charity doth appear& show itself in things innumerable/& doth extend unto infynyt●… goodness. The love of god is commanded to be ha● in three manners/ of all the heart/ all the mind/& all fortytude and might. So that who loveth god perfitly/ and so wolde please him/ they leave no thing unto wolf/ but all they done give freely unto him. And the love of the neighbour standeth in two precepts of the two testaments. The first is. 
Tobi. iii●…  That ye wolde not were done unto you/ do not you unto ony other. The second is of the gospel. 
Mat. vij.  queen vultis vt faciant vobis homines. &c. what ye wolde other persons should do unto you/ do you the same unto them. By the first all malice and evil will is restrained. For when a {per}sone will not do/ that he wolde not suffer/ he will no thing noye ne hurt his neighbour. And by the second all benignity and kindness is nourished. For when he doth that he wolde were done unto him/ by that kindness he shall {pro}fyte his neighbour/ and multiply charity. And so in leaving that he should not do/& in doing that he should do/ he much encreaceth all maner of virtue. For in avoiding that he wolde not were done unto him/ he hath himself in a good await that his countenance or behauyour be not to high unto the occasion of his neighbour: nor that he neither move/ ne lightly be moved unto ony displeasure/ ne say or here ony evil of his neighbour/ ne ony thing speak contrary unto good maner and edyfycacyon of virtue. Ne ony time desire his neighbours goods/ wife/ daughter/ or servant: ne yet be negligent in ony thing that loving kindness requireth to be done. And on the other behalf/ when a person studieth to do that good& {pro}fyte unto other persons/ that he would were done unto him/ than is he ever busy to do good for evil/ and for kindness to show more kindness/ to edify all virtue/ and to destroy all vice/ and so ever in correction to be moderate and discrete/ that the subiectes be never removed from justice. And ever to lay all partiality on parte/ that none be notably favoured before an other/ except they be known of more notable virtue: ne ony more straightly dealt with than an other/ except they be known more than other mysordred. And yf the sovereign can not lightly reform the default/ yet make it not open yf it be ivy. And yf it be open& known/ so rebuk or correct it/ that the silence or want of justice should not seem to consent unto the sin. And in all that they do let them beware of pride/ do no thing for the laud& praise of the world/ but all for the love& honour of god So may ye se& perceive that charity is in many manners. 
j. Co. xiij.  saint paul. Charitas benigna est. &c. charity is very gentle/ benign/ merciful/& piteous/& charity will do no wrong. 
a. l. Honore seruato: ne illo offendatur de{us}. multo magis. &c.  The letter. Preposito/ tan{quam} patri obediatur. multo magis presbitero/ qui oīnt vestrum curam gerit. That is. Let due obedience be given unto the sovereign/ as unto the father or moder: much more unto the ghostly father/ ordinary/ or bishop that of you all hath further charge. Here is the express commandment of obedience/ the thyrde essential of the rule/ and most principal lady and maystres/ unto whom( as oft we haue said) all the other ben ordered. This latin( prepositus) we done english and put for the sovereign/ which term may well be taken for a president/ as pryour/ subpryour. &c. under an abbot. And the term presbyter/ may be taken for the heed or common/ unto whom obedience is made as abbot/ pryour: abbess/ pryouresse. For unto them after order& degree/ for time and place/ all the covent must be obedient. Yf than we should obey our presydentes as our father and moder/ what obedience should we than haue unto our common? Truly much more so much more as the sovereign useth the place/ rome& person of our saviour. Ergo our sovereign is far above our natural and carnal parentes/ ye as far( I say) as the soul is above the body/& the spirit above the flesh. 
Exo. xx.  But we ben bound by the lawe of god/ to be obedient unto our carnal parentes/ and yf we should be rebellious against them/ we should suffer death. 
Exo. xxj.  Ergo much more ben we bound unto our spiritual soueraynes. 
Num̄. xij  And that is plainly shewed by Mary the sister of Aaron/ that for grudging& murmuring against her sovereign Moyses/ was made leper/& so remained as acursed from all the company certain dayes/ unto the time that by the prayers of her said sovereign/ her sin was forgiven/& she made hole. It is good therfore that all religious persons be well ware how they murmur or grudge against their soueraynes/ for dread of the vengeance of god. Of this lady dame obedience we haue written unto you more largely in the first book of the essential vows Ye shall now therfore here your   

saint Hugh.  
¶ obedience alone is the virtue that graffeth& engendereth all other virtues in the mind and heart of man. 
j. Re. xv.  So obedience( as scripture saith) is better than sacrefyce or oblation. For by sacrefyce/ is offered the flesh or body of beasts. But by obedience is the self person holy both in soul& body offered. Salomon saith. 
Prou. xxj.  Vir obediens loquitur victorias. The obedient persons may speak of grete victory. For where they subdue wolf unto the commandment of an other person/ in that done they vanquish wolf and win the victory in their hearts. For the commandment of obedience is given unto religious persons not for a day or a year/ but unto death. And all though the religious {per}sone should never by obedience do evil yet may a good dede sometime be left or dyfferred by obedience/ or for obedience. sometime tho things ben commanded by obedience that ben of pleasure/ as honour/ office/ dignity/ or degree: and than yf the appetite and will of the person do incline thereunto/ the obedience is as no thing/ of very little merit. And sometime tho things ben commanded that ben grievous and dyspleasaunt/ and than yf the will& desire of the person be not thereunto/ the merit is also very little. Therfore the very true obedience must in all things of pleasure haue no will ne desire of the person. And contrary/ in all things grievous& penitencyall/ it must haue good will& consent/ so the glory& praise of obedience standeth in that it is alway coupled & knit unto the will and ordinance of an other person. And the beauty of obedience is the innocency of the mind/ when a {per}sone as a beest will do what they ben commanded or set unto. Our lord doth assymyle the obedient person unto a sheep/ saying. 
joan. x.  oves me/ vocē meā audient. &c. My sheep( saith he) will here my voice/ and I know them/ and they will follow me& keep my commandment. Without doubt the person that is not innocent/ shall never truly be obedient. And who so is not obedient/ is never innocent. They must ever be coupled together. The letter. Vt autem cuncta ista seruentur/ precipimus: vt si quid seruatum minus fuerit: non negligenter pretereatur: said vt emendandum corrigendūque/ a preposito curetur. Ad prepositum praecipue pertinebit/ vt ad presbiterum: cuius est maior auctoritas/ referat: quod modum vel vires eius excedit. That is. We therfore done straightly command and charge you/ that all these premisses be observed and kept: so that yf ony article or point be not holy kept/ it be not negligently overpassed/ ne dissymuled/ but that for the reformation/ amendment and correction of the same/ cure and hede be given of the sovereign. For unto the soueraynes shall appertain/ that yf ony thing pass or exceed their wits or power/ they show it plainly unto the priest/ ordinary/ or visytour/ that hath the more large authority. This letter doth much charge the hedes and soueraynes/ to give diligence and to se that this rule be kept. And also yf ony point be broken therof and not kept/ they do due correction for the reformation therof. Alas where ben the soueraynes of this rule? where done they dwell? In the graunges I suppose/ or in their gay maner places. For in the cloister is no rule kept/ and in some couentes they haue no rule/ except it be closed up under lock and key/ for some professed persons did never se nor here tell of ony rule/ and so as they professed they wote not what/ so they keep it they wote not how. But( I tell you) the hedes& soueraynes shall make straight account therof/& pay therfore every penny. For unto them belongeth to se the rule kept/ and to do correction for the transgression and breaking therof. And therfore the subiectes should not think the soueraynes cruel nor hard hearted/ when they done correct. For( as ye here may se) they ben bound thereunto/ unto the vttermest of their power. And yet furthermore/ yf it pass their power/ they be not so excused/ but they further complain unto their superyours. And this point of the rule in many places/ is much overpassed/& little heded. For yf a subject be upholden/ and born out by secular kin or friends/ and so be( in maner vncorrygyble and vnreformable) the soueraynes/ rather than they will displease the secular persons/ will dyssymule the defaults of the subiectes/ and suffer them to do what they will/ and neither will they correct ne complain/ where( as I said) they ben bound unto both/ as the cause is given/ but ever in due maner/ with pity and compassion/ not as a lord and master/ but rather as a piteous and most chartable parent/ a father or moder/ and that followeth. But first here   

saint Hugh.  
¶ The precepts and commandments of this holy rule were given and ordained to be kept in dede/ and not to be onely red or herde: how be it they must also both be red and herde. And yf ony point be over passed and not kept/ it must shortly be reformed and amended. For the soueraynes may not negligently over pass ony point without peril and jeopardy of soul/ and the subiectes haue by vow professed and sworn to keep all. The psalmist saith. 
{pre}s. cxvi  Tu mandasti mandata tua custodiri nimis. Good lord thou hast commanded all thy commandments to be straightly kept. And the apostle saith. 
jaco. ij.  Yf a person keep all the hole lawe/ and offend but in one point alone/ he is culpable and guilty of all the hole lawe. Therfore it doth appertain unto the presydentes as keepers of the order and religion/ to show unto the soueraynes: and unto the soueraynes appertaineth to show unto the ordinary all maner of doubts/ that by the express rule be not determined. For the prelates ben ordained in Chrystes church to conserve and keep the well ordered statutes/ and to reform that is amiss/ and specially that by the example of their words and works the life and good manners of the subiectes should be edified unto good religion and virtue/ after the doctrine of saint paul/ saying unto his disciple. 
ij. Ti. ii  Argue/ obsecra/ increpa. &c. reprove thou( saith he) and pray thou or entreat/ and blame some other persons. All he ment for the time and place/ and as the matter requireth& the state of the person: now to speak sharply/& an other time gently. reprove the rude/ wild/ and unrestful {per}sones. And courteously entreat the meek obedient& patient persons. And the proud/ negligent& slothful persons should the sovereign either blame or correct forthwith/ and never dyssymule the defaults of the subiectes/ lest they fall in the danger of god/ as did Hely the priest of the old lawe. 
j. Re. ij.  They must therfore warn the honest& learned/ or wise persons/ ones or twice before ony open correction/ and the commune daily trespacers that ben proud/ frowarde disobedient/ and that little done fear or dread to offend god& the statutes/ they must be shortly& sharply correct with discyplynes/ fastynges/ and( yf it need) by imprisonment. 
Pro. xix.  For the wise man saith. A fool or a frowarde person/ is not corrected by words. And in an other place. 
Pro. xxiij  correct and bete thy child with a rod and so thou shalt deliver his soul from death. The letter. Ille autem qui vobis priest: non se existimet potestate dominante/ said charitate seruiente/ felicē. That is. And as unto your soueraynes that ben above you all/ let not them think wolf happy or well at ease for the power and authority of their dominacyon and high rome/ but rather for the charity/ good will and desire they haue( in our lord) to be as ministers and to do service. Here appeareth that I said before/ the soueraynes should not think wolf lords or masters over their subiectes/ but rather as faders or moders. 
Math̄. xx  For( as our saviour said) Principes gentium dominantur co{rum}. That is. the maner and behauyour of worldly princes and potestates is that they ben extolled and enhanced in pride by their power& dominacyons: but among religious {per}sones it may not be so. But rather the soueraynes there and superyours must be as ministers and servants. It is an old saying. Vinum et magistratus/ ostendunt hominem. Good drink and high rome/ will soon show what the person is. For the brain and wit of many persons done seem very good till they come unto the strong wine or good ale/ and than ben they soon gone. And the manners of many persons done seem full sober while they be under: but yf they come ones above/ than they show wolf. Take hede now unto your holy   

saint Hugh.  
¶ The soueraynes that ben glad& joyful of their power and high rome/ ben not very soueraynes/ but rather( as our saviour said) mercennaryes and waged servants/ that haue more appetite to haue high place& pleasure/ than to edify and profit the church of christ: 
joan. x.  they covet more to haue temporal lucre/ than the health of souls: and more to haue temporal honour/ than etern and everlasting glory. And therfore( as our saviour said) Receperunt mercedem suam. They receive here their reward. 
Mat. vj.  But the prelates that ben glad and joyful to mynystre and do service for charity/ those ben very prelates/ and those done their office after the lawe and will of god. For they done follow the doctrine of our saviour/ that came rather to do service/ than to take service. 
Math̄. xj  And they done labour with all diligence to bring many souls unto our lord: much more glad to take charge and labour/ than honour and pleasure. charity pleaseth them/ and not the rome ne power/ and with better will done they serve other persons/ than take of them ony service. So saint paul teacheth/ saying. when I was at free liberty/ I made myself a bonde servant unto all persons/ that I might win many. 
j. Co. ix.  And yet notwithstanding he was had in due honour and reverence of his subiectes/ and so should the good prelate be had of his subiectes/& so followeth in the letter. Honore coram vobis/ prelatus sit vobis. 
a. l. coram hominib{us}  That is. Let your soueraynes. in all due honour and reverence be your prelates and above you all. Here ye may perceive that by express commandment the disciples of this rule ben bound to do reverence and honour unto their soueraynes: and so must than follow that they ben also bound to love their soueraynes. For as love without honour is chyldysshe& doth appertain unto children/ so is honour without love mockery/ and doth appertain unto mockers& scorners. hearken now   

saint Hugh.  
¶ The soueraynes must haue due honour/ because they in the monastery done use the rome and person of our saviour Iesu. 
luke. x.  So he said himself. Who so heareth you and doth obey you/ doth here& obeyeth me. And who so despiseth& is unto you disobedyent/ doth despise and is inobedyent unto me. The true servants of god will therfore honour in their prelates/ their lord and master Iesu. For whose love they took them to be their masters and soueraynes/ which prelates should notwithstanding haue ever unto our lord a reverent dread. And the more they be honoured outward/ the more should they inward think wolf unworthy& most vile of all other. so followeth in the letter. 
a. l. non hʐ timore. sz coram deo.  Timore coram deo/ sit substratus pedibus vestris. That is. But in reverent dread before our lord/ let them lie prostrate before your feet. That text let them lie/ is not referred unto the subiectes/ that they should look for ony honour of their soueraynes/ but it is spoken unto the soueraynes/ that they should( as is said) think themself most unworthy/ and no thing to prefer themself in their own opinion before god/ for their rome& office.   

¶ saint Hugh.  
¶ sapience saythe. 
Eccli. iij.  The more thou arte in reputacyon/ the more wouldest thou meek thyself. And in an other place. 
Ecc. xxxi●…  The people haue made the their heed& sovereign/ be thou no thing proud therof/ but be among them as one of them. 
luke. xiiij  And our lord in the gospel. Who so doth humble and make low wolf shall be exalted. And who so will exalt and enhance wolf/ shall be brought down full low. For the more low a {per}sone be in his own opinion/ the more high is he before god. Now followeth what conditions the soueraynes should haue. The letter. Circa omnes/ seipsum bonorum operum: prebeat exemplum. That is. Let the soueraynes unto the edifycacyon of all persons/ make themself example of all good works. The example of the sovereign/ is the best lesson unto the subiectes. 
Act. j.  Our saviour himself( saythe saint Luke) I began first to work and do well/ and after to teach and preach. The good husband saythe unto his servants: come and let us go unto the field. And the evil husband saythe unto his servants: go you unto the field/ and he is served thereafter. 
Aristotel. in econo. ¶ There was a person asked a good husband/ what thing wolde make an horse fat& fair. And he answered/ saying. The eye or sight of his master.¶ An other asked what wolde make a fat muckhepe/ or a good dunghyll. And he said. The step of the good husband. The soueraynes of this rule ben bound to go before/ and first keeping the rule wolf/ bid their subiectes and command them to follow. But this marreth all religion/ when the soueraynes bid them go/ and they will not go forth themself before. when they bid the subiectes do this/ do that/ and they no thing will do themself. They will take more liberty than they will give. Our saviour complained vpon them/ saying. 
Mat. xxz.  They will put unto the people grievous charges/ but they will not put to a finger/ they will not do the masspriest labour/ to show the example in their deeds. They should( saith the letter) make themself example of all good works. 
text.  And that: circa omnes. that is/ for the charge/ and unto the cure and edifycacyon of all the subiectes. By that( me seemeth) that the sovereign should follow the maner of saint paul/ that said of himself. 
j. Co. ix.  Factus sum iudeis/ tan{quam} judeus. hijs qui sub lege sunt/ quasi sub lege essem. hijs qui sine lege erant. &c. I ordered myself( saith he) unto the iewes as a iewe/ to win them unto them that were bound unto the lawe/ as though I had ben bound thereunto. And unto them that were without lawe/ as though I had ben souls. I also ordered myself unto feeble persons/ as a feeble person. And shortly to conclude/ I made and ordered myself unto all persons/ in all things after their behauyour& disposition/ to the intent to win them unto christ. So should all hedes and prelates do unto their subiectes in all patience and loving maner/ not following ne fauourynge them in ony sin or mysbehauyour. For that did not saint paul/ but al to win them from vice/ or to edify them in virtue. Take hede unto   

saint Hugh.  
¶ As the soueraynes done precede and go before the subiectes in order and degree/ so should they precede& go before them in sanctite and holynes/ that by their example of living/ the subiectes should learn how to live. The letter. 
text.  Corripiat inquietos/ consoletur pusillanimes/ suscipiat infirmos/ patience sit ad omnes. That is. Let the soueraynes blame and correct the unrestful and busy persons. And the feynt hearted/ scrupulous and fearful persons/ let them comfort& make bold. The infyrme/ frail/ and inconstaunt persons/ they must bear with pity and compassion/ and take them unto mercy. And they must be patient unto all persons. 
Nota. ¶ A notable doctrine unto the soueraynes/ or rather a commandment/ four singular lessons. The first/ that they do correction: but unto whom? unto the unrestful. For they be enemies unto the first precept of the rule/ that was/ that they should be restfull/ peaceful/ of one mind and will/ of one heart and love in our lord. The soueraynes that done rule more of charity than of power/& that done give the good example of their works/ may well& reasonably do correction. For they ben the very soueraynes of this rule: so the letter sheweth next before this lesson. The second lesson. Let them comfort the feynt& scrupulous persons. The persons that done offend and make many defaults worthy correction/ yet when they so do/ not of will/ but by fear of conscience/ and by a scrupulous mind/ they had more need of consolation/ than of either rebuk or correction For that self passion/ is unto them more painful than ony correccyō. The soueraynes therfore must by wise counsel& comfortable maner study to strength them/ to make them bold against all such doubtful dredes. And this is the second lesson of discretion. The thyrde lesson. Suscipiat infirmos. That is. Let the soueraynes also take the frail persons unto mercy. This letter is translated in some books that the soueraynes should take the seek persons unto their cure and charge/ meaning the bodily comfort of such as ben diseased. But that is contrary unto the mind of the author/ as unto this place. For he spake before of the needs of the body/ and now he speaketh all of the order of the manners and behauyour/ as well of the soueraynes as subiectes/ each unto other. He meaneth therfore that the soueraynes must haue pity and compassion vpon the frail persons. For in very dede they less done offend/ than these done that done trespass of purpose/ or yet by neglygency/ and that all though they do more often offend. For the frail person intendeth ever to amend/& so oftentimes will faithfully promise/ and yet when the occasion cometh/ they fall overcast by very frailty/ and than ben they both sorry and ashamed of their inconstauncy. They must therfore be received unto mercy. I say not vnpunysshed/ but at the lest when they be punished/ they should be taken to grace/ and( their frailty considered) to be the more gently entreated/ and not hagged and tagged by ony furious or hasty maner. And this sentence and exposition bringeth in the fourth lesson for the soueraynes/ that is to say/ that they should be patient unto all persons. 
text.  This term/ all persons/ is referred and applied unto these three manners of persons/ which( as I touched before) ben the obstinate persons/ the ignorant or negligent persons/ and the frail persons/ unto all the soueraynes must be patient/ and yet shall they do due correction/ according unto the default. The maner whereof doth follow in the letter/ as ye shall here after   

saint Hugh.  
¶ Who so keepeth the rome and place of the soueraynes/ may do none evil: it becometh not them to do amiss: notwithstanding they may sometime suffer and bear that is done amiss/ that by their patience and mild behauyour/ they may restrain the hastiness of other persons. For they ben the phisycyons of the soul/ and therfore they must against the passions of vices/ mynystre the medicines of virtue. So it belongeth unto them to search the manners of the subiectes/& so to deal with everich according unto their disposition. The letter. 
a. l. libet habeat. metuen impona  Disciplinā libens adhibeat metuendus imponat. Et {quam}uis vtrūque sit necessarium tamen plus a vobis amari appetat {quam} timeri/ semper cogitans: deo se pro vobis rationem esse redditurum. That is. Let the soueraynes also be diligent to give discipline/ and to make reformation/ and so let them do correction/ that they be had in reverent dread. And all though both love& dread be necessary/ yet should they covet and desire more to be of their subiectes beloved than dreded/ remembering alway that for them all/ they must render account/& make answer before our lord. saint Augustyn will the soueraynes should not be negligent/ slow/ or( as many soueraynes ben) loath to do correction/ but they should do it( as the letter saith) libens/ with good will and favourably. 
The origy●… hath here 〈…〉 tucns. died y●… so though soueraynes 〈…〉 doing of●…reccyon sho●… ever be dre●…full.  So they may notwithstanding be had in dread/ and the subiectes may well perceive the correction to procede of charity/ and for due reformation/& not of displeasure/ ne for punishment of the person And so the appetite of the soueraynes shall plainly appear / more to be of the subiectes beloved than dreded.   

¶ saint Hugh.  
¶ discipline( after master Cipryane) is an ordynate correction/ or reformation of manners: and an observance or following of the old religious faders. It is therfore necessary/ that the soueraynes of religion should be wise and well ordered in all discipline and religious behauyour. For than may they justly and of right teach discipline and good maner/ when they live thereafter wolf/ and when they give the example in wolf of that thing they wolde haue kept and exercised in other. 
Hebre. xij.  I command you( saith the apostle paul unto the Hebrewse) that ye persever/ and do continue in discipline/ that our lord god may offer himself unto you as unto his childre. And the child( we know well) is blamed of the father when he doth amiss/ or else he should not be accounted as a child. It is therfore necessary that every sovereign mynystre unto the subiectes both love and dread. dread should they mynystre and show unto the proud/ high minded/ likewise stomached and rebellious persons. And unto the meek and lowly persons/& specially unto them that with glad mind diligence& devotion/ done serve god/ and keep their obseruaunces and duty/ should they show love and favour. And yet all though( as is said) both love and d●ede ben necessary/ the soueraynes should alway haue appetite and desire to be more of their subiectes beloved than dreded. For the more the prelate is beloved the better is he herde& obeied. And that service that is done of love and with good will/ doth more please our lord/ than the service that is done for dread. And therfore our sweet lord& most gentle master said unto his disciples. 
joan. x.  I will not( saith he) call you now servants/ but friends. For our lord will not that we love him as a bonde servant doth his lord/ but rather as a child the father. And that we keep his commandments/ not for dread of pain/ but for the love of justice. The soueraynes should therfore alway think and remember they haue a sovereign& judge over wolf/ unto whom they must give a straight account for their subiectes/ and therfore should they be the more diligent in giving hede unto their rule and charge. For who so doth well remember the last end/ will doubtless give the more hede and diligence unto their cure and charge. whereof the wise man saith. 
Eccli. vi  In omnibus tuis/ memorare nouissima tua/ et ineternum non peccabis. In all that appertaineth unto the/ remember well thy last end/ and thou shalt not for ever offend god/ that is/ thou shalt not finally in conclusion offend god. The letter. 
text.  Vnde& vos magis obediendo: non solum vestri/ said etiam ipsius miseremini: qui inter vos quanto in loco su{per}iori/ tanto in periculo maiori versatur. That is. And therfore should you by more lowly obedience/ haue pity and compassion/ not onely vpon yourself/ but also vpon your soueraynes. For the more high place and rome they bear and occupy among you/ the more ben they in peril and jeopardy.¶ Many persons in religion set much by their own labours/ and so haue pity and compassion vpon wolf/ and stand so much in their own favour/ that they suppose and think verily their merit and deserving is above the soueraynes. And thereby in iustyfyenge wolf/ they take the more vpon them/ and ben the less obedient. And that will not saint Augustyn in ony wise/ but that rather the subiectes should consider the grete peril and jeopardy/ wherein the soueraynes ben/ that must not onely give account for wolf/ but also for all the subiectes. And therfore should they be the more meek and lowly unto their sovereign/ and haue compassion vpon their labours/ although they seem less more than vpon their own. hearken now unto   

saint Hugh.  
¶ They ben surely in grete peril that ben set in high rome of governance. For the higher the degree be/ the more perilous is the fall. For more shall be required of them that done receive much/ than of them that little haue received. A grete jeopardy to answer for the life of other persons/ and their own both And a grete labour and charge/ to provide for all necessaries. And so is it both jeopardy/ labour& charge unto the soueraynes to satysfye all parties/ both in spiritual things and temporal. And so to cure and hede wolf/ that they be not negligent of their subiectes. And so again to think vpon them/ that they forget not wolf. And so to mynystre temporalytees/ that in no wise they wax cold and dull in spirytualytees.   

¶ And thus endeth the exposition of holy saint Hugh.  
¶ The residue is the letter/ with our poor notes. The letter. 
〈…〉. l. hec omnia ●… um dile●… tione.  Donet igitur deus: vt obseruetis hec omnia tan{quam} spiritualis pulcritudinis amatores/& bono odour Christi de bona conuersatione fragrantes: non sicut servi sub lege: said sicut liberi sub gratia constituti. That is. almighty god therfore grant/ that all you may observe and keep all these commandments and iniunccyons/ as louers of spiritual beauty/ and by good and holy conversation smelling of the good and most pleasant odour& smell of christ/ not as bonde servants under the lawe/ but as loving children under the liberty of grace. when saint augustine had ended all the precepts and commandments of his rule/ and ordered also both the soueraynes& subiectes thereunto. He now here doth show unto what end/ and for what cause/ or wherefore the disciples of this rule should perform and keep the same/ that is to say/ for the love of god/ and unto the edyfycacyon of the neighbour/ for that is the love of the neighbour. In the beginning he shewed how we ben bound to love god and our neighbour. And here he willeth that for those two causes we should undertake these labours/ and keep these precepts. And that the disciples of this rule may keep the same/ he doth first pray saying. Our lord god grant. For laws and ordinance made/ and not kept/ ben all void. And than doth he add the cause( as we said) unto the merits of the keepers. 
In the or●…gynall 〈…〉 with lo●… as the●…uers of●…rytual●.& ●…  saying/ as the louers of spiritual beauty. spiritual beauty is our lord and his heavenly joy. Than who so keepeth the rule as louers of spiritual beauty/ done keep it for the love of god. And than followeth/ and as smelling/ that is/ as such persons that done smell by holy conservation of the odour and smell of christ. The odour and smell of christ/ is his life and behauyour. To smell than of christ/ is to follow his example of living/ and that is the edifycacyon& very love of the neighbour. These laws& statutes than/ must( after the mind of saint augustine) be kept for the love of god/ and( as we said) unto the edifycacyon of the neighbour. And not as bonde caytyues done keep the laws of their lords/ ne yet as the children of Israel kept the old lawe for fear and dread of pain/ but as loving children done keep the commandments of their piteous and kind parentes/ having their favour& grace. So must the disciples of this rule take all their labours for love/ because they stand under a double lawe of grace/ that is to say/ the commune lawe of chrystyanite/ and also the lawe of perfection/ and most high merit/ the lawe of holy religion. The letter. Vt autem vos in libello hoc/ tan{quam} in speculo possitis inspicere/ ne per obliuionem aliquid negligatur: 
〈…〉. l. negli●… atis.  semel in septimana vobis legatur. That is. And for because you in this little book may se and behold yourself/ as in a mirror or glass/ let the same book ones in the weke( lest ony thing pass you by negligence) be red among you. laws can not be kept/ except they be known/ and therfore ben the prelates& prechers bound to show unto the people the lawe of god/ that they may know it and keep it. so will saint Augustyn this rule be red/ and so known& kept. And yet that thing that is well known/ may soon be forgotten/ and so negligently overpassed/ except it be well renewed and grounded in the memory. And therfore he willeth it be red every weke ones/ which commandment is full evil kept in many places/& in some places no parte therof kept. For neither is it red ones in the weke/ ne yet ones in the year: ne in some place ony time/ they never herde tell of ony rule/ but as other lived there before they follow without rule. For they ben clene out of rule. keep you the rule I pray you/ and let it be red ones a weke at the masspriest. And I think it may be much profitable for you to rede this book every quarter ones/ or three times a year at the masspriest in your fratour. For saint augustine doth assymule this rule unto a mirror or glass/ wherein every person may se to reform and redress/ yf ony thing be amiss. 
Nota.  It is an old saying/ oft weening holdeth long fellowship. Than do you reckon and make account with our lord/ when ye look vpon your own works/& that is to look in this glass/ where ye may soon se& perceive whether ye haue done your duty or no/ and than what ye shall do/ the letter sheweth. ubi autem vos inueneritis ea queen scripta sunt facientes: agite domino gratias/ bonorum omnium largitori: ubi autem sibi quicunque vestrum/ vidit aliquid deesse: doleat de preterito/ caveat de futuro/ orans: vt sibi debitum dimittatur/ et in tentationem non inducatur. Amen. That is. And where ye finde and perceive ye haue performed& fulfilled all that in this rule ben written/ give you unto our lord/ the giver& rewarder of all goodness due thankes therfore and praise. And where ony of you done finde and perceive they lack or want ony point of the same/ let them be sorry for that is passed/ and be ware of that is to come/ beseeching our lord their default may be forgiven/ and they never be brought unto the consent of sin. Amen.¶ By redynge this rule/ ye may( as in a mirror or glass) se and behold yourself. And yf ye finde no thing amiss / but all ye suppose well/ ascribe never that in ony wise unto yourself/ but unto our lord/& thank his goodness/ and knowledge it came of his special grace. And yf ye perceive ye haue not done your duty be dyscontent with yourself/ and think verily ye will order yourself to amend. Than beseech our lord of mercy for all your offences and negligence/ and that ye never wilfully and by delyberacyon fall unto the consent of sin. This weening oftentimes made/ shall not onely deliver you from sin/ but also obtain you many singular graces/ and special love of our lord god and most sweet saviour Iesu/ who ever preserve you all in the daily increase of the same by the profit of religion. Amen.   
¶ valet.   
¶ Thus endeth this poor labour of the rule of saint Augustyn/ both in latin and english/ with our simple notes/ and the profitable exposition of the holy saint Hugh de sancto Victore by the wretch of zion richard whytforde.   

¶ imprinted at London in fleetstreet/ at the sign of the son/ by me Wynkyn de word. The year of our lord god. M. CCCCC.xxv. the xxviij. day of november.