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The rule of saynt Augustyne, bothe in latyn and englysshe, with two exposicyons. And also the same rule agayn onely in englysshe without latyn or exposicyon The tra[n]slatour doth aduyse [and] cou[n]seyll all the disciples of this rule to bere alway one of these bokes upo[n] them syth they ben so portatyue, [and] may be had for so small a pryce.

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Title
The rule of saynt Augustyne, bothe in latyn and englysshe, with two exposicyons. And also the same rule agayn onely in englysshe without latyn or exposicyon The tra[n]slatour doth aduyse [and] cou[n]seyll all the disciples of this rule to bere alway one of these bokes upo[n] them syth they ben so portatyue, [and] may be had for so small a pryce.
Author
Augustine, Saint, Bishop of Hippo.
Publication
[Imprynted at London :: In Fletestrete, at the sygne of the Sonne, by me Wynkyn de Worde,
The yere of our lorde god.M.CCCCC.xxv. the xxviij. daye of Nouember] [1525]
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http://name.umdl.umich.edu/B11254.0001.001
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"The rule of saynt Augustyne, bothe in latyn and englysshe, with two exposicyons. And also the same rule agayn onely in englysshe without latyn or exposicyon The tra[n]slatour doth aduyse [and] cou[n]seyll all the disciples of this rule to bere alway one of these bokes upo[n] them syth they ben so portatyue, [and] may be had for so small a pryce." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/B11254.0001.001. University of Michigan Library Digital Collections. Accessed June 16, 2024.

Pages

¶ The fourth chapytre of the rule.

* 1.1NOn sit notabilis habit{us} vester / nec affecte∣tis vestib{us} placere: sed moribus. That is. Let not your habyte or araye be notable / ne euer haue you pleasure in clothynge / but rather in good maners. In the chapitre nexte be∣fore this / our holy fader saynt Augustyn doth begyn to ordre the discyples of this rule vnto ye seconde vowe chastite / whiche he contynueth here in this chapitre. And syth (as I sayd before) vnto the kepynge of cha∣stite / thre thynges ben required / that is to say / mode∣rate dyete / moderate clothynge / and religyous beha∣uyour. One of the whiche in ye other chapitre spedde / the other twayne he {pro}secuteth & foloweth in this pre¦sent chapytre / & fyrst of the clothynge / habyte or aray and that in fewe wordes before rehersed. Let not your habyte. &c. The sentēce (I say) is shorte / but ye myste∣ry is longe. For in this worde notable / is vnderstande colour / fynesse / course / lengthe / brede / wyde / syde / na∣rowe / large / shappe or fashon. And in this worde plea¦sure / is vnderstande ye maner of ye werynge & ordrȳge of the habyte. For in the outwarde werynge & shewe of the clothynge or aray / is oft shewed what pleasure the persone hath therin. Of the maner of your habyte

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and aray / we haue somwhat shewed you in our fyrst boke of the essencyall vowes. Here our mynde is but to dyuyde the lettre and texte of the rule / and to put you somtyme in remembraunce of notable wordes or sentences / and to translate on forth the grete holy cler¦ke saynt Hugh / who speketh.

¶ Saynt Hugh.

¶ Let not your habyte be notable. &c. For we fynde wryten of our holy fader saynt Augustyn / yt his aray in all partes / was neyther to precyous or to gay / nor yet to abiecte / ne to vile / but in a meane and moderate maner / as becometh his degre & perfeccyon. And also he sayd of hymselfe. I confesse (sayth he) and graūt yt I am abasshed & ashamed of a precyous vesture & no∣table aray. For it becometh not this {pro}fessyon / it beco∣meth not this vocacyon and callynge / it becometh not this body / these membres / it becometh not this age / these hore heres. For our sauyour sayth in ye gospell. Se / suche {per}sones as ben cladde with delycate & plea∣saunt clothynge / done dwell in kynges houses.* 1.2 The courtyours haue pleasure in soft pleasaūt & precyous garmentes. And the discyples of Chryst ben well con¦tent & pleased wt course / harde / & vyle aray. The gar∣ment of religyous {per}sones must be wtout newe fashons without vanite / without su{per}fluite / wtout ony thynge that apperteyneth to pryde or vaynglory. For ye dely∣cate vesture / doth not garnysshe / ne make honest ye re∣ligyous {per}sone / but good maners & the clennes of con∣scyence. Let vs therfore that ben or shold be spirytuall persones / garnysshe & aray our selfe wt spirituall orna¦mentes / with the garmentes of chastite / humylite / myldnes / obedyence / pacyence / quietude and charite.

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These ben the garmentes wherwith ye deuoute soule may please her make & spouse. For he yt is the spouse inuysyble / requireth not ne desyreth so moche the out∣warde / as the inwarde beaute of his beloued. For the prophete sayth.* 1.3 Omnis glia ei{us}: filie regis ab intus. That is. All his glory & pleasure / is ye inward beaute of ye kȳges doughter / his chosen spouse mānes soule. Let therfore all our apparayle / all our beaute / & gar∣nysshe / be good maners / religyous behauyour. For ye soule is blessed & happy / vnto whome ye louȳge spouse Iesu sayth.* 1.4 Quā pulchra es amica mea: et macula non est in te. How fayre / how goodly arte thou / myne owne dere beloued: for there is no spotte ne blemysshe in the. Let vs therfore study & gyue dyligēce to please our lord / that beholdeth all & is not seen. And that we no thynge study for the pleasure of araye / but (as is sayd) for good maners & religyous behauyour / that so we may in effecte folowe & fulfyll the coūseyle of ye apostle Paule.* 1.5 Nolite cōformari huic sclo. &c. Be not you lyke / ne folowe ye maner of this worlde / ne ye peo∣ple therof / but rather be you renewed / or made newe persones / by the newe spirytuall felynge & vnderstan¦dynge of your selfe.* 1.6 For all though our outward man the body be dayly corrupted & perysshed / yet notwith¦standynge our inwarde man ye soule is renewed from daye to daye / & so encreaceth in vertue & perfeccyon.

¶ The texte.

* 1.7Quādo {pro}ceditis / simul ambulate: cū veneritis quo itis / simul state: in incessu / habitu / statu / et in om̄ibus motib{us} vestris:* 1.8 vestrā bonā cōuersationē ostendite: et nihil fiat quod cuius{quam} offendat aspectū: sed qd vestrā deceat sanctitatē. That is. Whan ye go forth / go togy¦der

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/ & whan ye come wheder ye go / stande or byde to¦gyder: in your pace / in your habyte / in your standȳge and in all your mouynges / gestures and behauyour / shewe euer your good & godly cōuersacyon / & that ye no thynge do / that may offende ye syght of ony {per}sone / but rather yt may become your {per}feccyon / your sancti∣te & holynes.* 1.9 Here saynt Augustyne entreateth of the thyrde thynge we sayd was necessary vnto chastite / that is to say / religyous behauyour. For as sadde be∣hauyour moueth vnto sadnes / soo lyght behauyour moueth vnto lyghtnes / & also as sad behauyour doth shewe a sad persone / so doth lyght behauyour shewe a lyght persone. So sayth the wyse man eccliasticus Amict{us} corporis / risus dentiū / & ingressus hominis annunciant de eo. That is.* 1.10 The aray of the body / the lyght coūtenaūce / & the pace goynge & behauyour of a {per}sone / done shewe what he is. Dyuers other auctory¦tees & reasons apperteynȳge herevnto / ye shall fynde in your sayd boke of our fyrst monicyon. Now here ho¦ly

Saynt Hugh.

¶ The holy congregacyon of perfyte persones / dothe not onely florysshe & haue auctorite by ye honour of re∣ligyon / but also dothe moche more edyfye by ye goodly beaute of honest and religyous behauyour. Wherof scripture sayth.* 1.11 Flores mei fruct{us} honoris & honesta¦tis. My floures ben the fruytes of honour & honesty. Religyous persones ben of honour / & so ben they takē yf they be good & vertuous. And moost honest & rely∣gyous is it for them / as they dwell togyder / so to go togyder / stande togyder / enclyne togyder.* 1.12 So yt (after the apostle) all thynge be done honestly / and after due ordre. We may also vnderstande this knotte / this con∣corde

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& coniūccyon of religyous persones togyder / spi¦rytually. For the couent & congregacyon of good reli∣gyous persones / is called in scripture terryble & drede¦full / as the front or vawarde of an ordred felde or ba∣tayle.* 1.13 whiche gadred and ordred bothe to go / stande or stoppe all togyder / is the more stronge to withstande theyr enemyes. So lykewyse the cōgregacyon of ho∣ly persones / beynge all of one behauyour / is the more myghty & stronge to wtstande the deuyll / yt no thynge hateth more than vnite & cōcorde. But therfore moche is that lettre notable / where is sayd. In all your mo∣uynges / shewe so your behauyour / that no thynge be done / that sholde offende the syght of ony persone / but that may become your {per}feccyon. So sholde religyous persones lyue / that iustly they myght not of ony per∣sone be reproued. For surely it is very vncōuenyent / yt those persones whiche by theyr ordre ben bounden to gyue vnto other {per}sones example / fourme / & maner of perfeccyon / shold in themselfe lyue inordynately or re∣prouably. For vnto religyous {per}sones dothe moost spe¦cyally appertayn / that our lorde sayth.* 1.14 Estote sancti sicut et ego sanctus sum. Be you perfyte & holy as I am holy & perfyte. Veryly we shold be holy & perfyte that haue receyued ye holy habyte of religyon / the ha∣byte of perfeccyon / & that haue boūde our selfe vnto ye dayly seruyce of god / & oftentymes to receyue his ho∣ly sacramentes / & more specially those of vs yt done al∣so ministre & cōsecrate his blessed body. Vnto whome saynt Paule sayth.* 1.15 Sic nos existimet ho. &c. Let eue¦ry persone (sayth he) suppose vs so / & after suche ma∣ner as we seme to be / yt is to saye / minystres of Chryst and the dispensers or dyuiders vnto other / of the holy

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mysteryes of our lorde. Se / note here that the apostle doth not cōmaūde vs onely to be religyous / but also so to seme religyous / that euery {per}sone may so suppose & trust. For it suffyseth not vnto vs to haue good lyfe & perfeccyon / but also that we haue good name & fame. For good lyfe is vnto vs necessary for our selfe / & good name & fame for other persones / wherfore the same apostle sayth.* 1.16 It behoueth vs to haue good testymo∣ny & wytnes of those thynges yt ben without vs / that is to saye / of our behauyour & of the people. So ther∣fore must we lyue / that our lyfe accorde wt our name / that is to saye / religyous / and that in our ••erkes we holde & kepe our {pro}fessyon. So that yf our ordre be per¦fyte / we be also perfyte / and yf we haue a ••••od name we proue the same by ye wytnes of good werkes. For than done we lyue religyously / whan by reguler disci¦plyne & religyous behauyour we restrayne all vnlaw¦full mocyons / & whan all our membres & outwarde wyttes ben studyously garded / kepte & restrayned frō all occasyons of lyghtnes or dyssolucyon. So that our syght be symple / meke & lowly / and neuer fyxed vpon ony thynge vnlawfully desyred / & our eres & herynge be euer pure / clene & discrete / closed & stopped from all maner of vanite & voyde cōmunycacyon. Our speche be euer sauced wt salte / that is to saye / adourned & gar¦nysshed wt wysdom / that we speke not moche / ne ony thynge vayne / nor specyally noyous or synfull / but ye lytell that we speke / be alway good & {pro}fytable. That also in our herte be clennes / our countenaunce be euer basshefull & maydenly. In our pace & goynge be gra∣uite. In our stacyons & inclynacyons reuerence / & in all our mocyons or mouynges / maturite & warenes /

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that we neuer forgete our selfe. Our habyte & aray be euer religyous / so that {per}feccyon & holynes may euer therin clerely be seen / & good honesty playnly appere. And very true mekenes be kept & preserued. And that (as is sayd) in all our gestures & mocyons no thynge be done that sholde offende the syght of ony {per}sone / but that may become our perfeccyon. There foloweth in the lettre. Oculi vestri et si iaciuntur in aliquā femi∣narū: in nulla figantur: ne{que} enim quādo {pro}ceditis: fe∣minas videre {pro}hibemini: sed appetere vel ab ipsis ap¦peti velle: criminosum est. That is. And all though ye cast your eye or loke vpon ony frayle or lyght persone / yet fyxe not your syght / ne loke stedfastly vpon ony su¦che. For whan ye go forth / it is not {pro}hybyte ne forbo∣den you to se or loke vpon frayle persones / but to haue appetyte carnally to haue or mysvse them / or yet to be had or mysvsed of them / is euer synfull. This rule was fyrst wryten vnto women / & after by longe vse supposed & applyed vnto ye male sexe / vnto men / and therfore in the latyn lettre is sayd. Heminas videre. To se or loke vpon women.* 1.17 But bycause yt now bothe men & women haue receyued & done professe the same rule / we in yt place to be (as we sayd) indifferent vnto bothe ye sexes / done trāslate that terme women frayle persones / & that we do bycause that in holy scripture by that terme woman / is vnderstande & sygnyfyed ye fraylty rather of ony lyght {per}sone / than ye sexe or kynde of ye woman. Here in this lettre saynt Augustyn more playnly toucheth suche behauyour as is moost peryl¦lous vnto chastite / & moost comynly doth noy ye same / that is to saye / a wanton eye / a lyght coūtenaūce / the redy messengers of synne / & sore assaylers of chastite.

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For by the syght / as wynde by ye wyndowe / doth the mocyon & temptacyon of carnalite & lightnes entre in to the mynde & herte / & therfore doth saynt Augystyn declare the ieoperdy of the syght specyally to be fyxed by affeccyon.* 1.18 And here ye shal note & well perceyue by these wordes of the texte. Whan ye go forth / that all the discyples of this rule sholde be as enclosed / ye men from the syght of all women / & the women from the syght of all men / but whan they go forth. So yt wo∣men sholde neuer come in to the monastery of men / ne euer men come within the monastery of the women. Necessite is euer excepted / as labourers that done re∣pare ye housynge / or do suche other necessary labours / and therfore may men or women entre your clausure. But that women shold come amonge ony relygyous men of this rule / I can not se / nor men amonge wo∣men / but (as is sayd) for very and vnfeyned necessite reason wyll ye so graūt of the selfe lettre & wordes of the rule.* 1.19 Whan ye go forth (sayth the rule) ye be not prohybyte ne forboden to loke. &c. Ergo whan ye go not forth / ye ben forboden to se / or to be seen. For yf ye myght lawfully company wt suche persones at home / why sholde saynt Augustyn saye / whan ye go forth. It were su{per}fluous & more vayne / than shold become saynt Augustyn to speke. Now I se what some per∣sones wyll saye here vnto. Oh syr ye be now to harde to su{per}sticyous & to precyse / that were harde / that we myght neuer go forth wtout very nede. For than doth our religyous persones erre all & do amysse. For often tymes they go forth for recreacyon and disporte. Nay frende not all / ne ony that done kepe ye rule. For after in the syxth chapytre the lettre expresseth necessite / or

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nede / sayenge. Ye shall not go vnto the bayne / ne ony where els where nede shall be. &c. So yt the rule wyll (without doubte) ye go forth onely for nede / & I saye very and vnfeyned nede. For nede fayned / is no nede. Well syr saye you / I praye you than / syth nede alone must cōpell vs to go forth / shewe vs what nede yt is? The lettre of ye rule dothe shewe the nede wt grete and large lyberty / in the place before sayd / where is sayd. The discyples of this rule shall not go vnto the bayne nor ony where els where nede requireth.* 1.20 There may ye perceyue that bodyly nede is at the lest required / & that I saye with lyberty. Syth there is not named extreme or strayte nede / as in our rule here at Syon / & in dyuerse other religyons in englonde. Than yf bo∣dyly nede do excuse you to go forth / moche more dothe ghostly nede of the soule discharge your conscyence / & the same nede must ye vnderstande of all suche perso∣nes as shold come amonge you / or wtin your clausure. For els (as we sayd) yt precepte for your goynge forth sholde be voyde / yf ye myght receyue them in to your clausure. Now pardon me to saye trouth as the very lettre sowneth / & neuer excuse you by suche {per}sones of your professyon as done contrary. For they do not ob∣serue the rule / nor theyr transgressyon and synne shall euer defende you from payne. For ye promyse the rule by your professyon / & that surely must ye paye / or els bere ye payne vntollerable & vnberable. Now mea cul¦pa / that I haue so longe hāged vpon this poynt / & all is bycause I knowe so many yt herein done amysse.

¶ Saynt Hugh.

Oculi vestri. &c. All though your eye or syght be cast vpon ony frayle or lyght persone / yet let it not be fixed

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or stedfastly set vpon ony suche persones. For our lord sayth in the gospell.* 1.21 Who so loketh vpon ony frayle or lyght persone / for the entent & of concupyscence & vn∣clene desyre / euen than forthwith hath he by yt syght & wyl done lechery / & offended wt that persone in hert. Syth than by the vnlawfull cast & syght of eye / con∣cupyscence aryseth & is moued / wherby ye integrite & clennes of mynde is violate & defouled. It is therfore necessary that religyous {per}sones sacred vnto our lorde depresse & kepe well theyr syght / lest by cōcupiscence & vnclennes of mynde they offende his grace.* 1.22 For holy Dauid the prophete / bycause he cast & fixed his syght vpon a frayle persone / was by vnlawfull appetyte & desyre vaynquisshed & ouercome / & so cōmytted bothe aduoutry & homicyde / that is to saye manslaughter. Syth than suche a man so holy & perfyte dyd fall by the negligence of his syght / what shold we wretches than / ferre from his callynge / ony thynge presume to trust our selfe? We sholde rather moche drede / & haue our selfe in ryght grete awayte / how / wherevpon / & whan we loke / & ofte remēbre ye sayenge of holy Iob. I haue (sayth he) appoynted & made couenaūt with myn eyes & syght / not onely that I wyll not loke / but also that I wyll not thynke vpon ony virgyn / moche more than ony other woman.* 1.23 Bycause the holy Iob perceyued / that by the outwarde syght / the inwarde herte and mynde myght be corrupted: therfore he ap∣poynted & couenaūted wt his syght / that he sholde not vnwarely se / that after he myght vnlawfully desyre. For doubtles vyce shall neuer be well & perfytly vayn¦quysshed / vnto the tyme ye cause & occasyon therof be dylygently auoyded & eschewed. And therfore whan

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Lot fledde out of Sodom / he had in cōmaūdement he sholde not loke backe / ne yet tary nor byde in ony place aboute that coste or compasse / but that he shold make hymselfe safe in the moūt.* 1.24 So lykewyse who so wyll flee & auoyde the occasyon & ieoperdy of vyce & synne / must departe & flee from ye syght & company therof / & gete hym vnto the moūt / clymbe ye heyght of vertue & perfeccyon / that the ferther in body / mynde & vertue he is from ye occasyon of vyces / the more at lyberty / & the more in surety he may be from ye daūger of them. And that the syght is oftentymes cause & occasyon of carnall cōcupiscence / is shewed in ye texte yt foloweth. Nec solo tacito affectu:* 1.25 {sed} aspectu & affectu quo{que}: ap∣petitur et appetit concupiscentia feminarū. That is. Nor yet the concupyscence & carnall mocyon of frayle persones / hath appetyte to haue and to be had / by the preuy affect & inward desyre of mynde alone / but also bothe by the aspecte & outwarde lokes / & by yt affecte also. Somwhat of these lokes & other countenaūces we haue shewed vnto you in your other sayd boke of the thre princypall vowes. And how ieoperdous they ben / appereth in ye lyues & collacyons of ye holy faders in many places. It is therfore ynough for vs to shewe you for ye lettre / how saynt Augustyn entreatynge of chastite / dothe here shewe the ieoperdyes & perylles yt belonge therunto. And as before he hath shewed how chastite is had & preserued / so he now sheweth how chastite may be lost and destroyed. And that fyrst by the syght / where he sayth. Nor yet. &c.

¶ Saynt Hugh.

¶ Nor yet the concupyscence. &c. as though he sayd: concupyscence groweth not onely wtin forth by preuy

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pleasure / but also it is oft engendred & multyplyed by outward syght & beholdȳge.* 1.26 For yf saynt Dauid had not fastened his syght vpon the woman / he had not falled in to yt carnall temptacyon.* 1.27 Of yt whiche syght the {pro}phete sayth. Deth hath ascended in to our wyn∣dowes / & so hath entred in to our houses. Deth is the vnclene concupyscence. And our hous is our inwarde mynde / the wyndowes wherof ben our outward sen¦ses & wyttes / herynge / seynge / smellynge / tastyng / & touchynge. So than dethe dothe entre by our wyn∣dowes in to our houses / whan by our outward wyt∣tes ye vyce of concupyscence entreth in to our inwarde myndes. Therfore yt our wyttes be not so corrupted & deth so entre / it is necessary that with grete diligence the selfe hous / that is the mynde / kepe well the wyn∣dowes / that the more surely we shette out ye synne of concupiscence / the more lyghtly we may represse that vayne appetyte. For moche is to be noted & fered / that forthwith in the lettre foloweth. Nec dicatis vos ha¦bere animos pudicos: si habeatis oculos impudicos: quia impudicus oculus / impudici cordis est nuncius. That is. And ye can not saye ye haue chastite & sadde myndes / yf ye haue vnchaste & lyght eyes. For the vn¦chaste & lyght eye / is the messenger of ye vnchaste & vn¦clene hert. Se how saynt Augustyn here persuadeth the religyous persones vnto ye contynency & kepynge of theyr sight. For he not onely sheweth the weyght & peryll of this vyce as vnto the corrupcyon of ye soule & mynde / but also how it blotteth / fadeth & hurteth the name or fame of ye {per}sones / in so moche ye syght gyueth occasyon vnto all other to iudge theyr inward mȳdes and cōsentes / after ye maner of theyr outwarde lokes.

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So sayth

Saynt Hugh.

¶ The outwarde membres done often shewe what lyeth pryuely in ye hert. And many tymes ye habyte & behauyour of the mynde / is knowen by the habyte & behauyour of ye body. And ye synne is lesse whyle it is preuy / than whan it is openly knowen. For ye must vnderstande yt vnclennes is somtyme spirytuall / som∣tyme carnall. Spirytuall vnclennes is by ye inwarde werkȳge of vnclene thoughtes. And carnall / whan it {pro}cedeth & cometh vnto some maner acte & dede / as in herynge / seynge / touchynge / & spekȳge wt suche other incitamētes & nourysshers of vnclene lustes & vnlaw¦full pleasures / wherby the soule is departed frō god / lechery exercysed in the wyttes / & chastite chaced / dry¦uen out & auoyded from ye maners. So foloweth in ye lettre. Et cū se inuicē (etiā sibimet tacēte lingua) cō∣spectu mutuo corda nūciant impudica / & scdm concu∣piscentiā carnis / alterutro delectantur ardore (etiā in∣tactis ab īmūda violatione corporibus) fugit castitas ipsa de morib{us}. That is. And whan so euer suche per∣sones / all though without speche (onely lokynge eche vpon other) done shewe amonge themselfe theyr car∣nall myndes & vnchaste hertes / & also after the concu∣piscence & desyre of the flesshe done eche take pleasure in the carnall fauour & affeccyon of other / all though there be none vnclene touchynge of the body / yet doth that vertue of chastite flee & auoyde frō theyr maners Here saynt Augustyn dothe shewe of ye syght / whiche is the lest offence of lechery (except thought) how gre¦uous notwithstandynge it may be / specyally vnto re∣lygyous persones. For ma•••• suche thynges may be lawfull / or (at the leest) bu•• ••••nyall synne in seculer &

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worldly persones / whiche in religyous persones ben neuer without some synne / and oftentymes deedly & dampnable. For yf ye lyght cast of an eye be so greuous as here is shewed in the lettre / how greuous suppose you ben the other vnchaste behauyours? as kyssynge and touchynge? moche doubtles / & very moche more. For I can not se that a religyous man may kysse ony woman / ne a religyous woman kysse ony man / wtout offence & synne / and yf it be for carnall pleasure / wtout deedly synne. Nor yet (after mayster Gerson) touche ye hand or ony other naked place. For syth ye olde faders wolde not se theyr owne naturall parentes / ne yet wt good wyll be seen of them. How may now ony rely∣gyous persone vse ony suche behauyour wtout some synner specyally syth we in this tyme / ben ferre more straytly bounde than they were than / it may not be / it can not be. Here now what your exposytour sayth therto holy

Saynt Hugh.

¶ Chastite (doubtles) doth flee and auoyde from the maners of suche persones / whan by ye lokes & behol∣dȳge of eche other / voluptuous & vnclene pleasure be∣gynneth more and more to kendle & enflambe. And all though there be none vnclene bodyly touchyng / yet is the selfe vnclennes cōmytted & done by that syght / by that affeccyon / by that delectacyon & cogitacyon. And by these degrees that done folowe / the synne doth en∣creace & multyply. The syght and outwarde wyttes done moue the cogitacyon & thought. And the cogita∣cyon engendreth delectacyon. The delectacyon / cōsent The cōsent / the acte. The acte / custom. And ye custom engendreth necessite. For suche persones as ben accu∣stomed and vsed vnto a synne / wyll saye they can not

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leue it / & in very dede no more they lightly may. They must nede (they saye) haue it / they can not be wtout it. It is vnto them therfore by custom as necessite. The apostle Paule sayth.* 1.28 The lawe & necessite of synne is in the membres / whiche lawe is that custom that in ofte doynge of synne we haue cōceyued & brought our selfe vnto. So yt whan we wolde / we can not departe therfrō bycause we ben reteyned & holden of custome in the bonde & pryson of necessite. Therfore it is wys∣dome to restrayne at the begynnynge / whan ye synne dothe fyrst appere. For yf it contynue & byde / it wyll anone growe vnto the greter offence. The prophete of suche mocyons. Prolongauerūt iniqitatē meā. They haue (sayth he) prolonged & contynued myn iniquite. So that passynge my power / our lorde must breke & destroye them. The lettre foloweth. Nec putare de∣bet qui in femina figit oculū / & illius in se diligit fixū: ab alijs se non videri / cū hoc fecerit / videtur oīno: et a quib{us} se videri nō arbitratur. That is. And let suche {per}sones as so done fasten theyr syght vpon frayle {per}so∣nes / & that done loue also to haue agayne theyr syght fixed vpon them. That is to meane / suche {per}sones as haue pleasure to loke wantonly vpon lyght {per}sones / & so to be loked vpon. Let not them (I saye) thynke ne suppose they be not seen & perceyued whan they so do For in dede they ben seen & clerely perceyued. And yt of suche persones as they wene not / ne wold trowe fore or suppose. Here saynt Augustyn dothe answere vnto the excuse of many suche persones as ben determyned to folowe fraylte / & yet wolde be lothe to be knowen & to be hyndred or hurt in theyr name or fame therby / & therfore they vse theyr pleasure pryuely / and as they

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thynke in moost secrete maner. But in trouth / whan they byleue no {per}sone dothe perceyue theyr behauyour all the worlde (as they saye) wondreth vpon them. They ben vtterly aspyed / whan they thynke they be in moost surety. So sayth saynt Hugh.

¶ Saynt Hugh.

¶ We se this oftentymes happe of them that wolde hyde and kepe secrete theyr offences / that whan they suppose & thynke they do all thynges warely & secret∣ly: yet or they ben ware / they shewe playnly themselfe by theyr behauyour / & so the counseyle they byleue is secrete vnto themselfe / is vnto other {per}sones more than openly knowen. The lettre.* 1.29 Sed & si lateat & a nemi∣ne hominū videatur: quid faciet de illo desu{per} inspecta∣tore: quc̄ latere nihil potest? An ideo putandus est non videre: quia tanto videt pacientius / quāto sapiētius? That is. But though in case it were secrete / & no per∣sone sawe them / yet what wolde they do or thynke of hym yt loketh from aboue / almyghty god / frō whome no thynge may be hyd? wolde they suppose or thynke he sawe them not / bycause he is so pacyent & suffreth them in that euyll / whiche he moost surely seeth / and wherof he hath moost certayn knowlege? as though he sayd / that were a grete foly so to thynke of god. By¦cause that a {per}sone may leue or forsake synne without meryte / whan he so doth rather for shame of ye worlde than for the louynge drede of god. Saynt Augustyne dothe here shewe yt the worldly drede doth no thynge excuse ye synne / bycause euery {per}sone must gyue accoūt vnto the knowlege of god / yt can not be deceyued. So sayth holy

Saynt Hugh.

¶ In all thynges therfore that we eyther do / saye or

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thynke / we must euer drede ye syght & knowlege of the moost hygh iudge our lorde god. For all though our synnes & defautes done not alway apere in ye syght of man / in ye syght of god they ben open & vtterly seen & perceyued. And yt moche sholde restrayne vs frō synne bycause that in his iudgement no thynge can be vn∣punysshed or vnrewarded. We shold therfore agaynst the shorte pleasure of synne coūtre & wey ye perpetuall payne & endles sorowe of hell. For (doubtles) he is a very wretched fole / that for so shorte / so fylthy & so ab∣homynable a lust / wolde lose so grete Ioye / as is in heuen / & take wylfully so horryble paynes & turmen∣tes as ben in hell. The texte. Illi ergo vir sanct{us} / ti∣meat displicere: ne velit femine male placere. Illū co∣gitet oīa videre / ne velit feminā male videre. That is. Let therfore the good relygyous persone euer drede & fere to dysplease hym / yt by his drede he haue no wyll ne desyre vnlawfully to please the frayle or lyght per∣sone / let hym thynke & remembre yt god doth se & per∣ceyue all thynges / yt he therby haue no wyll to se vn∣lawfully & to beholde the frayle & lyght persone. Here saynt Augustyn doth shewe why synne shold be lefte / that is to saye / for the drede euer of the offence of god / and not of man. And also saynt Augustyn knewe well the disposicyons of frayle persones / whiche wyll ma¦ny tymes mysvse themselfe for the pleasure onely of ye other persone / more than for theyr owne pleasure: ye & that somtyme whā it is vnto themselfe bothe displea¦sure and payne. And whan also theyr conscyence very moche grudgeth withall. Yet (I saye) notwtstandȳge they wyll / vaynquysshed by sensualite / folowe ye plea¦sure of the frayle persone / & so for that tyme & place of

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the occasyon & oportunite / they wyll ouerpasse & dissy¦mule ye drede of god / whiche drede he hath put openly before all persones / as a cōmaūdement / sayenge that foloweth in the lettre. Illius nā{que} et in hac causa / cō¦mendat{us} est timor: vbi scriptum est. Abhominatio est dn̄o / defigens oculū. That is. For in this thynge we ben cōmaunded by holy scripture to fere & drede god / where is sayd / that god abhorreth that persone that fyxeth or fasteneth ye syght.* 1.30 If god do abhorre a lyght eye / or wanton loke / how moche sholde the religyous persones that haue professed theyr loue to god / auoy∣de and eschewe that god so hateth. For as sayth

Saynt Hugh.

¶ Of this texte doth playnly appere / that yf the reli∣gyous persones done fyxe or fasten theyr syght vpon ony frayle / lyght / or vnclene persone / they ben abho∣mynable vnto almyghty god / whome they sholde / & ben boūden to please / & so where they shold receyue of god eterne & euerlastynge glory / they shall receyue in∣tolerable payne. Wherfore take this for a conclusyon necessary / that yf the loue of god do not cause vs to de∣parte from synne / & to forsake our euyll lyfe: or at the lest / yf ye drede of god do not restrayne vs from vyce / & yf also we haue no pleasure ne desyre of the Ioyes of heuen / ne yet ony drede of ye paynes of hell / god (wtout doubte) wyll forsake vs / & so shall we be lost for euer. For whan a persone dredeth to dysplease god his ma∣ker / than begynneth he to flee and auoyde synne. Syr saye you / how shall we drede god? Truly who so wyl drede god / he must thynke & veryly byleue yt god seeth and beholdeth all thynges. And whan the conscyence is moued vnto euyll / than must he thynke god seeth

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this / & what euyll so euer is in me / god knoweth it. And so what so euer ye good religyous persone enten∣deth to do / saye / or thynke / let hym euer take hede vn∣to the eye & beholdynge of our lorde / and euer drede to displease his goodnes. This is the waye of iustyce / this is the begynneth of all sapyence and wysdome. Initiū sapientie (sayth the psalmist) timor domini.* 1.31 The begynnynge of wysdome (sayth he) is the drede of god. The lettre. Quādo ergo simul estis in ecclesia vel vbicū{que} vbi femine sunt: inuicem vestrā pudicitiā custodite. That is. Whan so euer therfore ye ben togy¦der in ye churche / or ony where els / where suche frayle and lyght persones ben present / take you good hede & awayte eche vnto other / & so amonge your selfe be you kepers of your owne chastite & clennes. Whan saynt Augustyn had shewed the peryll & ieoperdy of ye light loke and wanton syght as a grete enemy of chastite / here doth he for remedy there agaynst enioyne & com¦maūde what the discyples of this rule sholde do ther∣vnto / that is to saye / where euery {per}sone of themselfe is frayle / & so more redy vnto the worse than vnto the better / & therby done oftentymes forgete themselfe / he wolde theyr felowes shold take hede vnto them / & (whan nede is) put them in remēbraūce of themselfe For the whiche scripture sayth.* 1.32 Ve soli. Woo & ieo∣perdy is vnto the persone that is alone. For yf he fall he hath no helpe to ryse / therfore he cōmaūded before they shold not go forth alone. Moche (ye may se) doth saȳt Augustyn set by this vertue of chastite / & so doth

Saynt Hugh. For he sayth

¶ Grete is ye vertue of chastite & clennes / & moche is it cōmended & praysed in many scriptures. For it is a

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vertue spirytuall & heuenly. For it draweth & lyfteth vp man from the erth vnto heuen / maketh hym com∣panyon & felawe vnto aūgels / & ioyneth hȳ vnto god / and so of an erthly persone / it maketh an heuenly / & of a carnall persone / a spirituall. So this vertue of cha∣stite doth in maner transcende & ouerpasse the nature of man. For that a persone is chaste / is not so moche ye vertue & power of man / as the helpe & grace of god. For by this vertue doth our inuysyble spouse our lord Iesu loue vs / & delyte in vs. For he loueth not yt soule that is not chaste & clene / but rather yf it be vnclene & synfull / he abhorreth it. Chastite therfore & clennes is acceptable bothe vnto god & man. And therfore ye de∣uyll enuyeth moche this vertue / & besyly tempteth & assayleth there agaynst / he euer {per}suadeth vnclennes / & many doth he deceyue / many doth he corrupte / & he spareth no {per}sone / prelates / preestes / monkes / freres / nonnes / & all religyous persones. And some of them (more harme is) he bryngeth vnder fote & ouerthro∣weth them. It is therfore necessary / specyally for re∣ligyous persones / that with moost hygh study & dy∣lyḡence / they garde & preserue eche other. For yf they lose chastite / they lose all / & themselfe also. For who so loseth chastite / loseth god / loseth his owne soule / & al∣so hymselfe. Religyous persones done therfore dwell togyder in one cōgregacion / bycause they shold garde preserue & kepe well themselfe / correcte & refourme themselfe / teche & enfourme themselfe. So that by ye helpe of theyr felowes they may do that by themselfe they myght not do. And for bycause our chefe garde & preseruacyon is not of our selfe / but of god / there fo∣loweth in the lettre. Deus enī qui habitat in vobis:

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etiā isto modo custodiat vos ex vobis. That is. For al∣myghty god yt dwelleth & resteth amonge you / wyll by this meane of your owne demeanour & dylygence preserue & kepe you. Here saynt Augustyn doth shewe what {pro}fyte cometh by this garde & charitable custo∣dy / that one {per}sone hath vnto an other / that is to saye / the garde and helpe of god / whiche of his bounteous goodnes wyll not deny grace vnto ony {per}sones yt wyl∣lyngly done dispose themselfe thervnto. For as sayth holy

Saynt Hugh.

¶ Our garde and custody is not sufficyent for vs / ex∣cepte also we haue his garde & helpe.* 1.33 Nisi dn̄s custo¦dierit ciuitatē (sayth the prophete) frustra vigilat qui custodit eā. That is. Except our lorde do kepe & garde the cyte of mannes soule / in vayne doth he awayte yt taketh garde & custody therof. For no {per}sone may kepe chastite and clennes in hymselfe / ne in ony other / but onely by the helpe of god: but & yf he dwell & byde in vs / we may do by hym yt we may not do by our selfe. Let vs therfore study & gyue diligence so to lyue / that he may dwell in vs / & we in hym / & that by hym we may be chaste and ryghtwyse in all our werkes. The lettre. Et si hāc (de qua loquor / oculi petulantiam) in aliquo vestrū aduerteritis: statim admonete / ne cepta progrediantur / sed de proximo corrigātur. Si autē e•• post admonitionē: iterū vel alio quocū{que} die idipsum / eū facere videritis: iā velut vulneratū / {pro}dāt sanandū quicū{que} hoc potuerint īuenire. That is. And yf ye per∣ceyue or espye this wantonnes of the syght (wherof I spake) in ony of your felowes / forthwith or shortly monysshe & warne them therof / that no ferther incon¦uenyentes come ne growe of ye same / but that rather

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that incōuenyency and mysbehauyour that began to growe / may shortly be corrected & refourmed. But & yf after yt monycyon forthwith / or yet ony other tyme after / ye se & perceyue ye same persone do agaynst the same / or other lyke defaute: let than who so euer doth so fynde & espye ye same / dyscouer / proclayme & shewe forth the mysbehauyour / & that so ye persone as woū∣ded & hurte / may be cured & amended. Here saynt Au∣gustyn doth ordeyn ferther remedy agaynst ye poyson and peryllous pestilence of this wantonnes / for them that wyll not be warned / ne ordred by counseyle / that is to saye / correccyon & restraynt. To take them with the trespace / & so cōplayne & shewe ye mater vnto theyr confusyon & rebuke. Notwtstandȳge / how & by what ordre that mater sholde be shewed / saynt Augustyne doth shewe ye discyples of this ••ule / lest that perauen∣ture they wolde (after ye maner of ye worlde) tell theyr neyghbours defaute forthwith / wtout due maner / & yt were contrary ye doctryne of ye gospell / where is sayd. Yf thy felowe do amysse / fyrst monysshe hym secretly bytwene the & hym alone.* 1.34 And yf he take no hede vn∣to thy warnynge / shewe y• mater vnto some other se∣crete {per}sones secretly / & yf than he wyll not here them shewe it ferther openly in iudgement vnto his rebuke and reformacyon. So foloweth in the lettre. Prius tamen et alteri vel tercio demonstrādum est: vt possit duorū vel triū ore cōuinci: et cōpetēti seueritate coher∣ceri. That is. Notwithstandynge / fyrst the mater or offence shold (before ony cōplaynt be made) be shewed vnto an other persone or twayne / that by ye mouth & informacyon of twayne or thre ye same trespacer shold be conuycte & proued gylty / & by suche competent cor∣reccyon

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& reasonable rebuke / sholde also be restrayned from suche iniquite & synfull offence. Here saynt Au∣gustyn doth correcte hymselfe / bycause that before he cōmaūded that who so euer espyed ony suche offence in theyr felowes after warnynge / sholde forthwt than shewe it forth to be punysshed / but now he correcteth that sayenge / & wyll that (after the ordre of ye gospell) it be fyrst shewed vnto other persones that may bere wytnes of the due monicyon / and of the obstynacy of the trespacer / that wolde not by counseyle be refour∣med without correccyon. Notwithstandynge saynt Augustyn doth here after correcte also this sayenge / as in the place shall appere / where he wyll the soue∣rayne haue fyrst knowlege of the defaute. But how / we shall there declare.

Saynt Hugh.

¶ This sentence or sayenge of saynt Augustyn doth accorde with ye wordes of the apostle / & of the gospell.* 1.35 The apostle sayth. If ony persone be foūde wt defaute or trespace / you that ben spirituall persones / must in∣structe / teche & refourme that {per}sone & euery lyke per∣sone / in ye spiryte of softnes & sobrenes / & in gentyll ma¦ner.* 1.36 And our sauyour sayth in the gospell. If thy bro∣der do ony offence that appereth vnto thy knowlege / chalenge hym therfore bytwene the & hym alone. And yf he wyll here the & be refourmed / thou haste wonne & recouered thy broder. But & yf he wyll not here the / ne be reuoked from his euyll / than take wt the twayne or thre persones / that by the mouth of twayne or thre euery worde & sentence of coūseyle may stande & haue more strengthe of trouth to be testyfyed. The defaute or trespace of ony persone / must be serched & corrected with moost hygh diligence. For who so in this worlde

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doth not amende his synne / shall doubtles in ye worlde to come be dampned or punysshed therfore. Wherof ye apostle sayth.* 1.37 It is horryble & dredefull for ony {per}sone to fall in the daūger of our lorde & lyuynge god. It is better therfore now to amende / than here after to pe∣rysshe & be vtterly lost. That persone therfore yt loueth to be chalenged and corrected for his offence / is very wyse. In the boke of sapyence is wryten.* 1.38 Correcte & chalenge a wyse man / & he wyll loue the. And a fole / whan he is chalenged / wyll be angry & wroth. But note well what the apostle sayd vnto his dyscyple. Iusta (sayth he) oportune / importune. That is.* 1.39 Be thou diligēt & bolde to rebuke synne / bothe by softnes & easy maner / & also by sharpnes & ernest maner. The one he sayd for them that wyll be lyghtly refourmed & gladly wyll here ye worde of god. The other he sayd for them yt ben more styffe stomacked / & done not glad∣ly here holy doctryne. So must euery persone yt wyll rebuke synne / be / or seme somwhat sharpe / but euer wtout angre / & with charite / for so the persone yt is re∣buked / all though for the tyme he be troubled / yet at length shall he be glad therof / & study to amende his defaut. The lettre.* 1.40 Nec vos iudicetis esse maliuolos quādo hoc iudicatis: magis qippe nocentes estis: si fra¦tres vestros / quos iudicādo corrigere potestis: tacēdo perire {per}mittitis. Si enī frater tuus vuln{us} haberet in corpore / qd velit occultari dū timet secari: nōne crude∣liter a te sileretur / et misericorditer iudicaret? Quāto ergo magis debes manifestare:* 1.41 ne deterius putrescat in corde? That is. And all though ye so cōplayne & de∣tecte your felowes / ye shall not (for all yt) thynke your selfe euyll wylly wroth / or malicyous agaynst them

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bycause ye so shewe theyr offence. For of a surety ye bē more noyous & greter enemyes vnto them (yf ye may in shewȳge theyr offence correcte & refourme your fe∣lowes) whan by your sylence ye suffre them to pe∣rysshe & be lost. For yf thy frende had a sore in his bo∣dy / whiche for fere of cuttȳge or payne he wold were hydde & kepte preuy: were thou not cruell & vnkynde to kepe that coūseyle? And contrary / to shewe ye same were thou not mercyfull / pyteous and louynge? Yes doubtles. How moche more than sholde yu shewe thy felowes offence & defaute / lest it mattre spiritually / & rotte inward in his hert? As though saynt Augustyn wolde saye / so moche more as the soule is more pre∣cyous than ye body / so moche more a true frende sholde rather loue ye soule than ye body. This foresayd lettre saynt Augustyn put to / bycause of suche persones as ben scrupulous in conscyence / yt wold suppose it were a grete offence for them to shewe out ony persones de∣faute but theyr owne. Vnto the whiche saynt Augu∣styn answereth / sayenge it is not offence / but a good dede: no malyce / but rather mercy. For so is the ordre (as is sayd) of ye gospell. whiche sayenge yet dothe he correcte / & techeth a waye of more charite / & ferther {per}feccyon / specyally vnto religyous {per}sones as ye shall here / after

Saynt Hugh.

¶ If that {per}sone be cruell & vnkynde that wolde kepe preuy the bodyly woūde of his frende vnto the ieoper¦dy of his lyfe: moche more is that persone cruell & vn∣charitable yt wolde kepe secrete the synne & spirytuall woūde of the soule / vnto ye losse & destruccyon therof. For he is as gylty of his dampnacyon as he hymselfe bycause he suffreth hym (by his sylence) to perysshe &

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be lost. And so bothe ben in the peryll of dampnacyon. The one for his doynge / the other for his sylence and lacke of spekynge. Syth than ye persone is cruell that doth not shewe the synne / that persone contrary must nede be mercyfull & pyteous / that dothe not hyde the synne. For who can shewe more pyte & mercy vnto ony persone / than to saue his lyfe that shold perysshe & be lost? A grete rewarde doubtles shall he haue yt so doth of our sauyour that sayd.* 1.42 Beati misericordes / qm ipi misericordiā cōsequentur. That is. Blessed be ye mer∣cyfull / for they shall wynne & purchase mercy. And ye holy apostle saynt Iames sayth.* 1.43 who so euer causeth ony persones to be conuerted from theyr errours & to forsake theyr euyll wayes / he saueth his owne soule and he couereth & hydeth from god the multytude of synnes. How than the synne of a relygyous persone shold be shewed in moost charitable maner / foloweth in ye lettre. Sed ante{quam} alijs demonstret{ur} / {per} quos con∣uincendus est: si negauerit / prius {pre}posito debet osten∣di: si admonit{us} ab vno neglexerit corrigi / ne forte pos∣sit secretius corrept{us}: nō innotescere ceteris. That is. But yet before the defaute or offence be shewed vnto ony other {per}sones / by whome (as recordes) the trespa¦cer (yf he deny it) sholde be cōuycted & proued gylty / it shold fyrst be shewed vnto ye souerayne or heed / & that yf he were negligent / & wolde not be monysshed & re∣fourmed by that one persone yt fyrst foūde the defaute: than sholde (I saye) his offence be shewed fyrst vnto the souerayne / yf peraduenture the trespacer myght so more secretly be refourmed / & the defaut no ferther to be open / ne knowen vnto ony other persones. Here may ye se yt I sayd before / how saynt Augustyn doth

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yet agayne correcte hymselfe / or at the lest more open∣ly declare hȳselfe. For where he fyrst sayd / that who so euer dyd perceyue the defaute of his felowe / sholde warne hym therof / & yf by that warnynge he dyd not amende / than sholde he shewe it forth to be corrected / but yt sayenge he restrayned vnto the ordre of the gos∣pell / yt is / that before the defaute were openly shewed the fynder or perceyuer therof sholde call certayn per∣sones to espy & fynde the same defaute / & to bere wyt∣nes therof. But yet vnto the more perfeccyon of rely∣gyous {per}sones / he restrayneth agayne yt sayenge / and wylleth or cōmuūdeth / that what so euer {per}sone rely∣gyous do fynde ony suche defaute in his felowe / shold after warnynge shewe it fyrst vnto ye souerayne / but not openly in iudgement & place of correccyon / but ra∣ther in moost secrete maner / that the souerayne shold so refourme ye defaute in secretnes. If that wolde not spede / than to be shewed vnto the sayd souerayne in ye chapytre in open iudgement / & so to be corrected & pu∣nysshed as after is shewed / whiche ye shall here in ye place. Now for this lettre / many {per}sones yt ben lyght to fall and negligent in religyon / wolde laye for theyr owne excuse / that in all theyr defautes & offences this sayd processe sholde be obserued / and that is not so / for this processe onely beholdeth grete / greuous & sclaun¦drous defautes / the other may be proclaymed in open chapytre wtout ony suche processe / accordyng euer vn∣to ye statutes / ordynaūces & vsed customes of ye place. Now here

Saynt Hugh.

¶ The offence or defaute that is preuy / shold fyrst be shewed vnto the offender / and yf he so be refourmed / there rest / yf not / to be shewed in secrete maner vnto ye

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souerayne / that the souerayne may warne & coūseyle the offender / & so (yf he be refourmed) the defaute no ferther to be open. If yet ye offender wyll not so be re∣couered / than sholde wayte be layde by moo {per}sones / & so ye defaute be openly {pro}claymed in generall maner / & yf than the offender wolde cōfesse & humble hymselfe to be ye more fauoured / but yf he wolde deny or excuse hymselfe / than sholde the wytnes be brought forth / & the persone more greuously punysshed. So foloweth in the lettre. Si autē negauerit: tūc adhibēdi sūt alij:* 1.44 etiā corā om̄ibus: vt possit nō ab vno teste argui: sed a duobus vel tribus cōuinci / cōuictus vero: secūdū arbi triū prepositi vel presbiteri (ad cuius dispensationem {per}tinet arbitriū) debet emendatoriā subire vindictam.* 1.45 That is. But yf ye trespacer wyll deny the offence pro¦claymed / than let the other recordes be called forth / & that before all the hole congregacion / that so the same offender may / not onely of one recorde be accused / but also of twayne or thre be cōuycted & foūde gylty. And than so {pro}ued / let hym (for his reformacyon & amend∣ment) haue due correccyon & be punysshed / after the iudgement of ye presydent or souerayne / vnto ye dispen¦sacyon & assignement of whome the same iudgement doth apperteyne & belonge. Here doth saȳt Augustyn for the vttermest remedy of {per}sones vnreformable / or∣deyn correccyon / & that in two maners / the one by pu¦nysshement of ye body / the other by expulsyon / as shall folowe.* 1.46 Ye may note in this foresayd lettre / yt no gre∣uous defaute sholde be {pro}claymed in open iudgement without wytnes / thre or twayne at the leest. For els the accuser may be put vnto the same punysshement that the persone accused shold haue / yf he were foūde

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and proued gylty. In small offences / is otherwyse as we sayd before. Now here

Saynt Hugh.

¶ The {per}sone yt is gentylly warned / & wyll not so be re∣fourmed / must nedely more sharply be reproued. For the sore that wyll not wt softe & easy playsters be reba¦ted / must (by corryses & greter paynes) be cured. So the persone that wyll not secretly by charitable war∣nynge be refourmed / must openly of the defaute be re∣proued. So that the spirytuall woūde that can not be secretly heled / may openly be cured & remedyed. But euer tho defautes & offences that bē open / may neuer secretly be amended. For open synne must haue open penaūce / that other persones whiche wolde folowe ye example of euyll / may by that open rebuke be refour∣med. Wherfore euery {per}sone that in religyon wyll not by secrete maner be warned & refourmed / must open∣ly (for reformacyon) be corrected and punysshed accor¦dynge vnto the statutes / whiche correccyon yf he for∣sake / the ferther payne foloweth in ye lettre. Quā si ferre recusauerit (etiā si ipse nō abcesserit) de vestra so∣cietate proijciatur: nō enī et hoc fit crudeliter / sed mi∣sericorditer / ne cōtagione pestifera / plurimos perdat. That is. Whiche sayd payne / correccyon & punysshe∣ment / yf the trespacer wyll refuse to take & suffre / let the same trespacer (all though he wold not departe) yet (I saye) let hym be vtterly cast out & put awaye from your company. And (I tell you) so to do / is not cruelly / but rather mercyfully done. Lest suche a per∣sone by that pestylencyous cōtagyon & euyll example sholde infecte & destroy many other persones. This is the seconde punysshement yt before I called expulsyon But here ye must vnderstande that this terme expul∣syon* 1.47

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/ whiche is to put a persone clene & vtterly away from the couent / is not taken / now / that ony professed persone sholde be put out of ye monastery where he is professed / excepte it were vnto a monastery of ye same / or els of more strayte rule & religyon / & that by ye con∣sent of bothe partyes / yt is to saye / the {per}sone yt wolde departe & the couent from whens he shold departe / wt the knowen graūt of the couent where he sholde be re¦ceyued. But the same sentence of the sayd lettre of the rule / is to be vnderstande & obserued in the same mo∣nastery. For the rule sayth not yt suche persones rebel∣lyous & obstynate sholde be put out of the monastery / but from the societe / from ye company / from ye couent / that is to saye / to be put in holde / in pryson / in warde or vnto punysshement & correccyon / accordyng vnto ye rule & statutes of the place. And that (sayth the rule) is not cruelly done / take hede now yt after this lettre of saynt Augustyn / it is not cruelly / it is not malyce / ne contrary vnto charite / for one religyous persone to proclayme the defaute of an other / nor yet for ye soue∣rayne to correcte & punysshe ye same / accordynge vnto the statutes / but rather it is mercy & pyte / & a mery∣toryous dede of charite. For our lord god that is moost mercyfull & also selfe mercy / dothe (notwtstandynge) full sharply punysshe his dere beloued people.* 1.48 Quē diligo castigo. whome I loue (sayth he) I do correct / chastyse & punysshe. So doubtles is it of euery soue∣rayne. And contrary. Qui parcit virge / odit filium.* 1.49 That souerayn yt is remysse & negligent in correccyon dothe not loue / but rather dothe hate the subiecte.

¶ Saynt Hugh.

¶ For it is better yt for the helth & saluacyon of many

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persones / one {per}sone be cōdempned & punysshed / than that many persones by ye example of one lyght {per}sone sholde perysshe / or be in ieoperdy. Our lorde sayth in ye gospell.* 1.50 If thyne eye do sclaundre the / dygge it out & cast it from the. For it is better thou lose one membre than thy hole body / & so of the hande or fote / by ye whi¦che is vnderstande the membres of ony cōgregacyon / specyally spiritual persones / whiche all though they loue eche other / as theyr eye / or ryght hande / yet yf ye hole body be sclaundred by one persone vncorrygyble / vnreformable / rather than the euyll example of yt per∣sone shold infecte & poyson the hole body: let that per∣sone be cutte from ye body / & from ye couent. For better is it to lose the consolacyon & profyte of yt one persone / than the hole couent by that persone sholde be lost and destroyed. The texte.* 1.51 Et hoc quod dixi de oculo nō fi∣gendo: etiā in ceteris inueniendis / {pro}hibēdis / iudican∣dis / cōuincendis{que} peccatis: diligēter & fideliter obser∣uetur / cū dilectione hoīm et odio vitio{rum}.* 1.52 That is. And this ordre & processe whiche here I haue assigned / ap¦poynted & declared for the garde & kepynge of ye syght that it be not carnally fyxed vpon ony frayle or lyght persone / I wyll also be dyligently kepte & faythfully obserued / in all other defautes & offences that shall be foūde / perceyued / forboden / iudged / cōuycte & proued. And that euer with ye loue of the persones / & hate of ye vyces and synnes. Here appereth the mynde of saynt Augustyn / that all though he put example in one de∣faute / that is the lyght cast of the syght / yet wyll he yt other defautes shold be corrected after the same ordre / but euer in charite / wt the loue of the persones. For all though we hate the vyce / & the persone yt doth ye vyce

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as a synner & for the vyce / yet done we not syngulerly hate the persone. And so whan ye charitable souerayn doth blame or correcte ye {per}sone for a defaute or offence / he rather doth correcte the offence & vyce / than ye per∣sone. For so to do (as is sayd before) is not to hate / but rather moche to loue the persone. Therfore doth this lettre conclude correccyon wt charite / sayenge. with ye loue of ye persones / & hate of ye vyce or synne. Here now

Saynt Hugh.

¶ Therfore sayth this holy doctour saynt Augustyn in an other place. So must we loue the persones / that by no meane we loue theyr errours. For it is an other thynge / to loue the persones / in that they ben werke & creatures of our lorde / & to loue the synne or vyce that they do. Some persones there ben that wyll rebuke & reproue ye vyce & defaute of other {per}sones / not so moche for charite / as of stomacke and dyspleasure of hatred. And not so moche for the reformacyon of ye vyce & de∣faute of ye persone / as to auenge theyr owne stomacke & hatred of herte. And that is not a godly waye. For ye apperteyneth more vnto vengeaunce than vnto good disciplyne & due reformacyon. Let therfore religyous persones beware they rebuke not theyr felowes with angre / or indignacyon / but rather wt swete & gentyll wordes & charitable behauyour. And al though sharp¦nes appere somtyme in ye outwarde voyce & wordes / yet let euer softnes & sobrenes remayn & rest in ye hert and mynde / accordynge vnto the precepte of ye apostle Paule.* 1.53 Vos qi spirituales estis / instruite huiusmodi in spū lenitatis. You (sayth he) that ben spirituall per¦sones / teche you & enfourme them yt ben frayle & igno¦raūt in the spiryte euer of softnes & sobrenes. And full

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well foloweth in the same lettre. Lest perauenture ye be tempted & assayled your selfe. For that persone that sholde rebuke an other persone / sholde euer consydre yt he is a synner / & full frayle hymselfe. For els he may be tempted & soone ouerseen / & so do by indignacyon yt he sholde do by compassyon. Let therfore all rebuke & correccyon be done wt the loue of ye persones / & hate of the vyce. So yt loue be kepte anenst ye persone / & hate agaynst the synne. For ye correccyon must be done vnto the vyce / and compassyon euer vnto nature. And thus endeth the fourth chapitre of ye rule / & the trety also of the seconde essencyall of ye same / & of all religyon / that is to say / chastite coūseyled by our sauyour in ye gospel where is sayd.* 1.54 Some {per}sones ben enukes naturall / yt is to meane / some persones of theyr naturall disposy∣cyon ben gyuen vnto chastite. And some ben constray∣ned therto agaynst theyr wyll. But the very enukes & true chaste persones ben those / that for the loue of our lorde done bynde themselfe by vowe & professyon vnto chastite / as ye ben / whiche vowe with the due circū∣staunce therof truly to kepe / our lorde Iesu graūt you and all professed therunto.

¶ Valete.

Notes

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