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.

¶ The syxth chapytre of the rule.

INdumenta vestra scdm arbitriū 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 assignement & wyll of your souerayne / & not at your owne pleasure. And y^t whe∣der they ben wasshen by your selfe / or by ony other {per}∣sones. The cause why is / lest ony su{per}fluous or vayne appetyte of clene & fayre clothes sholde make foule or fylthy your inwarde soules. Note well y^t all this ordy¦naūce (as appereth playne by y^e sentence) is subdued vnto obedience. And also y^t syth no persone relygyous may wasshe theyr owne clothes / ne {pro}cure them to be wasshed / but at the assignement & appoyntment of y^e souerayne / how sholde y^t persone w^tout suche appoynt∣ment prouyde themselfe for ony newe clothes? And yf the appetyte of clene & clenly clothes may defoule the soule / what wolde you than suppose of fyne clothes / pynched & pressed / made of y^e newe fashon / & wanton∣ly worne also? Ye may well saye / they done not onely

defoule / but also defourme / & put y^e sely soule clene out of all godly fashon.

¶ Saynt Hugh.

¶ Wherfore dyd saynt Augustyn cōmaunde that the clothes of religyous persones sholde be wasshed after the arbitrement & discrecyon of the souerayn / & not at the pleasure of y^e subiecte? The cause he shewed hym selfe / lest the religyous persone sholde blemysshe & de∣foule his soule / by ouer moche appetyte & desyre vnto clene clothes. For the more ony religyous {per}sones ben garnysshed & apparayled outwarde vnto vaynglory / the more ben they inwarde polluted & defouled. The soueraynes therfore must take hede y^t theyr subiectes do not offende by gay clothyng or pyked aray. For (I tell you) it is not gay clothynge / but good maners / y^t dothe garnysshe & adourne the religyous {per}sone. The apostle therof warneth vs / sayenge. Nolite {con}forma∣ri huic seculo. Be not you in wyll (sayth he) to be lyke vnto worldly persones / but rather to be refourmed & garnysshed w^t the newe clenly garment of spirytuall vnderstādynge. For those {per}sones y^t haue appetyte vn∣to y^e newe fashons & maners of the worlde / haue lytell care for the due fourme & fashon of theyr soules. For y^e more outwarde beauty is beloued / the lesse is inward beauty desyred. The beauty y^t our lord requireth of re∣ligyous persones / he doth hymselfe expresse. Laua∣mini / mūdi estote. &c. Wasshe your self (sayth he) and be you clene / that is / put away the euyll & corrupt co∣gitacyons of your hertes (sayth he) out of my syght. For our sauyour sayd not in y^e gospell. Blessed be they that ben clenly in theyr bodyes / but that haue a clene herte / a clene conscyence. For they (sayth he) shall se al myghty god. Notw^tstandynge / lest perauenture some

scrupulous persones wolde thynke hereby / the body sholde no thynge be cured ne set by / he put to more / as foloweth in y^e lettre. Lauacrū etiā corporis / cū infir∣mitatis necessitas cogit: minime denegetur. Fiat sine murmure / de consilio medicine / ita etiā: vt si nolit / iu∣bente {pre}posito: faciat qd faciendū est {pro} salute. Si autē velit / et forte nō expedit: sue cupiditati non obediatur. That is. Baynes also for y^e body whan nede is / vnto the seke {per}sones shall not be denyed / let it be done w^tout grudge / & by the counseyle of physyke / & that w^t suche effecte & diligence / that all though the seke wolde not therof / yet shall they (whan y^e souerayne cōmaūdeth) do for theyr helth y^t is to be done. And yf y^e seke wolde desyre to be bayned / & y^t bayne perauenture for y^t tyme be not expedient / let not theyr mynde & wylfull desyre be folowed therin. Saynt Augustyn wolde that all y^e discyples of this rule shold be honest / & haue all thyn∣ges nedeful / & therfore theyr clothes shold be wasshed by good discrecyon. And we therfore haue a statute a∣monge vs / that euery persone shall put theyr clothes to wasshynge at the cōmune tyme appoynted / as be∣cometh the honesty of religyon / & so they shall not for slouthfulnes / ne yet for {per}feccion be vnhonest. And they shall wasshe theyr bodyes / not for pleasure / but as ne∣de requireth / & that (as ye may se in the lettre) by obe∣dience / lady & maystres of this rule. For the subiecte hath here no wyll. For whā he wolde not / he shall not chose / & whan he wolde / he shall not / all is mere obe∣dience.

¶ Saynt Hugh.

¶ This lettre before moche accordeth w^t the doctryne of saynt Paule / that dothe {pro}hibyte & forbede cure of y^e body for pleasure / but not for nede. For there is grete

difference bytwene pleasure & nede. For nede is profy¦table / & pleasure is vycyous. But some {per}sones ben so su{per}sticyous & so precyse / y^t they saye / a religyous per∣sone sholde loke for no medycyne for y^e body / but all for the soule. A grete {pre}sumpcyon & foly so to attempte our lorde. For yf they loke well / they shall fynde that mete drynke & clothynge ben all but medycyne / & so ben all erthly thynges that we vse for y^e nede of the body. Let it be done than w^tout grudge / & by coūseyle. And that terme also is well added / that y^e subiecte not wyllyng shall be constrayned / & wyllynge shall be denyed. For nede & not pleasure must be obeyed / and the cause fo∣loweth in the lettre folowynge. Aliquando si noceat prodesse creditur qd delectat. That is. For somtyme y^t thynge that delyteth & pleaseth / is thought & suppo∣sed profytable / all though in dede it do moche hurte / & noy the persone. Whan saynt Augustyn cōmaunded that the subiecte not wyllynge / sholde folowe the cō∣maūdement of y^e souerayne / he rendred no cause why. For he wolde that obedience sholde onely be the cause. But whan he had cōmaūded that y^e subiecte dyseased or seke / shold not haue his peticyon / he shewed a cause For the seke wyll ofte desyre that is not expedyent / ne good for theyr sekenes: suche is y^e infyrmite of man.

¶ Saynt Hugh.

¶ Se / take hede / why y^e appetyte & desyre of the per∣sone shold not be folowed ne serued. Bycause many by theyr appetyte ben deceyued / whyle they byleue that thynge wolde do them good / that wold rather moche hurte them. So doth frayle appetyte deceyue all per∣sones / & maketh that thynge to appere good / that is euyll & moche peryllous. And therfore holy scripture

prohybyteth & forbedeth carnall appetytes & delecta∣cyons / bycause they brynge the persones to deth / er or before that they ben ware therof. An other exposicyon of the same auctour. The same lettre. That thynge y^t delyteth / doth seme so {pro}fyte / whan oftentymes it ra∣ther moche noyeth. We must (after y^e holy coūseyle of saynt Paule) abstayne from carnall desyres / whiche done kepe open warre agaynst the soule. For y^e flesshe hath euer cōtrary appetyte vnto the spiryte. But we must therfore by the disciplyne of the spiryte / represse & kepe vnder the cōcupyscence of y^e flesshe. Notw^tstan∣dynge / some {per}sones done offende on eyther parte. For some beyonde due mesure done folowe the rygour of y^e spiryte / some other contrary / that done folowe y^e plea¦sure & appetyte of the flesshe / & so (I saye) they bothe halte. For the one party of spirytuall {per}sones / by y^e ap∣petyte of y^e lyfe spirituall / done ouer moche & beyonde mesure punysshe y^e flesshe. For yf vertue want discre∣cyon & due mesure / it is rather vyce than vertue. The other party of carnall persones / whyle they set theyr mynde / study & desyre to folowe carnall pleasure / they renne very depe vnto the ieoperdy / or rather vnto the vtter perdicyon & losse of the soule. A due mesure ther¦fore must be ordeyned / so y^t suche persones in religyon as wolde no thynge care for y^e body / shall be constray∣ned by obedience to do / that for theyr bodyly helth is to be done. And the other y^t haue vayne appetyte & to mo¦che fauour vnto the body / shall be restrayned. For the helth of the body must alway be preserued vnto y^e ser∣uyce of god / & vnto y^e duty of religyon / & the appetyte of y^e flesshe must be hold vnder & quēched. This spake saynt Augustyn of open & knowen infirmytees / now

he speketh ferther of preuy disease / sayenge. Deni{que} si lateus est dolor in corpore: famulo dei dicenti qd sibi doleat: sine dubitatione credatur. That is. But notw^t∣standynge / yf the disease be in the body preuy and vn∣knowen / whan the seruauntes of god done saye they ben seke / let them w^tout ony doubte or mystrust be by∣leued. In the naturall body / whan the fote aketh / the hande knoweth therof / & wyl helpe y^t he can / & so of all other membres. But in the spirytuall body / one mem¦bre can not knowe y^e grefe of an other / but by credence. And the relygyous {per}sones therfore sholde be of suche perfeccyon / that y^e subiectes myght be byleued / & the souerayne haue cōpassyon.

¶ Saynt Hugh.

¶ The souerayn must of right byleue those subiectes whome he knoweth of good lyf / religyous maners / & holy cōuersacyon. For y^e trouth or falshede of ony {per}sone is not knowen by the speche of y^e mouth / but by theyr werkes & dedes. Ex fructibus co{rum} cognoscetis eos. sayth our sauyour. Of theyr fruytes & werkes / may ye knowe euery persone. The very religyous {per}sones ben not deceytfull / ben not feyners / ben not double of theyr wordes. Nor (as the psalmist sayth) of them y^t by theyr herte / of purpose / & in theyr hertes by know∣lege done speke those thynges y^t ben false and not true But y^e seruaūtes of god done speke w^t the mouth / y^t is thought in y^e herte. And good lyfe doth cause credence & fayth to be gyuen vnto theyr wordes. And contrary the euyll lyfe & vnrelygyous behauyour / causeth the trouth to be doubted. Let them therfore w^tout doubte be byleued / that w^tout doubte ben good & vertuous.

¶ An other exposicyon of the same auctour vpon the same sentence.

¶ The very true seruaūt of god is euer afrayde to of∣fende god / & that not onely in werke & dede / but also in worde & thought. The seruaūt of god doth take good hede vnto all his wayes & maners / & specially that he neuer offende in his tongue. Religyous {per}sones sholde alway shewe themselfe suche in cōuersacyon / y^t they myght be byleued. For good lyfe sholde cōmend theyr wordes / & good werkes sholde bere them wytnes of trouth. Our sauyour sayd. Si mihi nō creditis / ope∣ribus credite. All though (sayd he) ye byleue not me / yet byleue my werkes / for my werkes done bere me wytnes. Many persones ben not byleued / all though they say trouth. And why so? For eyther they bē euyll them selfe / or at the lest they ben suspecte of euyll / but whan the lyfe of ony {per}sone is w^tout suspicyon suppo∣sed & holden good / those {per}sones ben forthw^t byleued w^t¦out ony doubte. The lesse vertue & goodnes y^t doth ap∣pere in the {per}sones / the lesse ben they byleued. And the more religyous they ben / the more fayth & byleue is gyuen vnto theyr wordes. And bycause therfore the fraylty of man is suche / y^t in sekenes they desyre som∣tyme y^t is noyous / there foloweth in y^e lettre. Sed ta∣men vtrū dolori illi sanando qd delectat expediat: si nō est certū / medicus {con}sulatur. That is. But yet / yf ye be not in certaynte wheder y^t thynge the seke desyreth & delyteth / be for y^t disease & for y^e cure therof expedyent / let coūseyle be axed of the phisycyen. By this lettre / & by y^e sayd exposicyon of saynt Hugh / ye may perceyue that euery persone in religyon is not to be alway byle¦ued whan they cōplayne of disease. For some of small conscyence / to take theyr ease & pleasure / wyll say (for a lytell occasyon) they ben seke & diseased. The dayly

cōuersacyon therfore of the {per}sone / in kepynge reguler obseruaūces / & all dutyes after y^e statutes / must gyue & engendre credence / & not y^e cōplaynt ne wordes: & the phisicyon must thā be iudge. Here also ye may se that (contrary vnto y^e opinyon of many su{per}sticyous myn∣des) phisyke is somtyme necessary. For arte or crafte helpeth nature. And holy scripture cōmēdeth phisyke Honora medicū. &c. Do you honour (sayth the wyse man) vnto y^e phisicyon / for he may conforte you / & our lorde god hymselfe hath create and made medycyne / whā very vnfeyned nede requireth. Phisyke is good / but to be curyous & besy therin / is no thȳge religyous nor yet {pro}fytable. Herken now

Saynt Hugh.

¶ All though y^e soueraynes do byleue the complaynt of the seke subiectes / yet may they not anone leyne & graūt vnto theyr desyres & appetytes. For vnlawfull desyres done oftentymes assayle & tempt y^e seruaūtes of god. Therfore yf ye be not sure / let the phisycyon be axed / let hym iudge & make certayn / that before was vncertayne. And let no persone meruayle y^t religyous {per}sones shold axe the coūseyle of phisyke / syth we may take of scripture y^t saynt Paule vsed & gaue counseyle of phisyke. Modico vino vtere / propter stomachū &c. Vse (sayth he vnto his disciple Timothey) a lytel wy¦ne / for thy stomacke / & for thy many & besy dyseases. So the discrete mayster tempered y^e rygour of absty∣nence / & ordred his discyple y^t his diseases & passyons sholde not let nor hyndre his holy prechynge & better dedes. For all though it were good for his discyple to rendre of his infirmytees the fruyte of pacience / yet y^e apostle perceyued it was more {pro}fytable to take medi∣cyne / & so to be able to do suche werkes as might pro∣fyte

other soules. Let religyous {per}sones therfore cōfor¦ted by this auctorite take bodyly medicyne (whā nede is) that they therby may be y^e more able to serue god & do theyr duty. The lettre. Ne{que} eant ad balnea / siue quocū{que} ire necesse fuerit: min{us} {quam} duo vel tres / nec ille qui habet aliquā eūdi necessitatē: cū qbus ipse volue∣rit: sed cū qbus prepositus iusserit / ire debet. That is. And whan so euer they go vnto the bayne / or wheder so euer they nede to go / let them be no lesse in nombre than twayne or thre persones: nor yet those {per}sones y^t hath nede to go forth / shall go w^t whome they wolde / but they shall go w^t suche as the souerayne wyll com∣maūde or appoynt. Here ye may perceyue he ordreth al thynges vnto obedience. And here also doth appere that I spake of before / that is to say / for what cause y^e disciples of this rule may go forth abrode out of theyr monastery. The cause is set forth in y^e lettre. For very necessite & nede vnfeyned. And els may they neuer go forth. The nede (I shewed you) is bodyly nede: ergo for nede of the soule they may the rather go forth / but neuer alone / bycause of testimony of theyr guydyng & behauyour / whyle they ben forth / nor yet w^t whome they wyll / to exclude all suspicyon and affeccyon / but with whome the souerayn cōmaūdeth / to ordre them euer vnto obedience. Take hede now vnto your

¶ Saynt Hugh.

¶ Let vs prouyde (sayth the apostle Paule) that all thynges be well / not onely before god / but also before the worlde. It suffyseth vnto religyous persones (as for themselfe) that they haue a good conscience / but it is necessary for y^e worlde / y^t religyous persones haue a good name & fame / & that in no wyse theyr name be

defouled ne blemysshed. For yf ony persones trustyng vpon good conscyence / be negligent of theyr name and fame / they ben cruell / moche more than religyous per¦sones y^t sholde be fourme & example of good lyfe vnto all other {per}sones. So the apostle Paule wryteth vnto his disciple / sayenge. Make thy selfe specyall example of all good werkes vnto all persones / & we ben (sayth he agayn) vnto the worlde aūgels & men / a spectable vpon whome they loke & beholde / & vnto whome they take hede. So ben all religyous {per}sones. And therfore those y^t done loue religyon / done seke & spye out what thynges they prayse in the persones religyous. And those y^t hate them / done detracte / backbyte / & sclaūdre them. Wherfore religyous {per}sones sholde euer behaue themselfe in a due meane / & so kepe bothe theyr lyfe & fame / that theyr backbyters may rather be abasshed of theyr owne euyll sayenge / than theyr praysers be abasshed of theyr praysynge / bycause of theyr lyfe & werkes. For the prayser is euer abasshed / yf y^e thynge he sayd be proued false: & so is also y^e disprayser. They must therfore goo twayne togyder or thre / bothe for theyr owne solace & conforte / & also for y^e testymony & wytnes of good lyfe and religyous behauyour. The wyse man sayth. Ve soli. Woo & mysery is vnto the persone y^t gothe alone. For yf he fall or slyppe / he hath no helper. Yf than there ben twayne / they may eche helpe other. That sayenge of y^e lettre is notable / whe∣re is sayd. The {per}sone that nedeth to go forth / shall not go w^t whome he wyll / but w^t whome y^e souerayne cō∣maūdeth. For so by the souerayne / the surety of y^e per∣sone shal be prouyded fore / & in the subiecte the vertue of due obedience shall be obserued & kepte. The lettre.

Egrotantiū cura / siue post egritudinē reficiendorū / siue aliqua imbecillitate / etiā siue febribus laborātiū: vni alicui debet iniūgi. Vt ipse de cellario petat / quod cui{que} opus {per}spexerit. That is. The cure & kepynge of the seke {per}sones / wheder it be for theyr recouery after theyr sekenes / or by ony feblenes & weykenes / or also of them that ben in feuers / axes & other diseases / shall be cōmytted & assigned vnto one certayn persone / that shall axe of the celary what he perceyueth necessary & nedefull vnto euery seke persone. Here ye may {per}ceyue that saynt Augustyn in ordrynge the disciples of this rule vnto vnite & peas vnder due obedience / he ordreth euery {per}sone vnto other: & where he had before ordey∣ned for y^e cure of the seke persones by batthes or medi¦cynes / he now ordreth & prouydeth for theyr fedyng & kepynge. Now here.

Saynt Hugh.

¶ The offycer of y^e firmary is called cōmunly the fir∣marer / or firmarysse / whiche must be a persone y^t dre∣deth god / & that is charitable / & that wyll w^t all dily∣gence prouyde for all thynges y^t may be conforte vnto the seke / & so mynystre & do seruyce vnto the seke / as though he mynystred & dyd seruyce vnto our lord and sauyour Iesu Chryst. For in y^e daye of last iudgement he wyll openly saye. I was seke / & you dyd vysyte & conforte me. For what seruyce so euer ye dyd vnto ony of y^e ••eest of myne for my sake / that seruyce ye dyd vn∣to me. The stronge & hole {per}sones sholde therfore bere with due pacyence y^e feblenes of y^e seke persones. For so is godly charite kepte and fulfylled. Saynt Paule sayth. Alter alterius onera portate: et sic adimplebi∣tis legē Christi. Bere you eche the burthen of other / & so shal ye fulfyll y^e lawe of Chryst. The lawe of Chryst

is loue. The lawe and offyce of loue / is one to helpe an other in all nede. And dyuers tymes / dyuers infirmy¦tees done cause vs eche to bere w^t other / & eche to helpe other at nede. For no thȳge so {pro}ueth a faythful frende as doth helpe at nede. In necessitate {pro}bat amicus. A frende (sayth the wyse man) is proued at nede / or in nede. The {per}sones also y^t ben seke / sholde wey & remem¦bre y^t seruyce is done vnto them in the {per}sone of Chryst & for his sake / & therfore they sholde haue themselfe in a good awayte / that neyther by theyr owne mysguy∣dynge they hyndre theyr helth: nor yet by theyr impa¦cyence & importunite they greue or be troublous vnto theyr scruytours & kepers. Let them therfore thanke hertely almyghty god of his visytacyon / & no thynge grudge therwith / lest perauenture the sekenes y^t was sent them for the purgacyon & clensynge of theyr sou∣les / be turned vnto the augment & multiplycacyon of theyr synnes & paynes. The lettre. Siue aūt qui cel∣lario / siue qui vestib{us} / siue qⁱ codicib{us} preponūtur: siue murmure seruiant fratribus suis. That is. And who so euer be officers / eyther of the celary / or of y^e chambe¦ry / or els of y^e library / w^t suche other offycers / let them serue theyr felowes w^tout murmure or grudge. Here saynt Augustyn dothe ordre y^e offycers vnto y^e couent / and so euer as vnite / peace & charite may best be nou∣rysshed. Here ye may also note y^t the officers be not so∣ueraynes / ne yet maysters of y^t they minystre / but ser¦uaūtes. He is than a fole y^t grudgeth to gyue an other mannes goodes / & he a more fole y^t grudgeth to paye his maysters dettes of his owne maysters goodes / & by his wyll & cōmaundement. So ben the religyous officers more than foles of all foles that done grudge

to serue theyr felowes after the wyll & cōmaūdement of the souerayne. Some officers wolde fayne appere good housbandes / & by the pretence of sparynge / they wyll be soueraynes themselfe / & in very dede to flater theyr souerayns / they wyl robbe Peter to clothe Pau¦le / take frō one of theyr felowes for a grudge / & with∣drawe y^t is nedefull / & gyue vnto an other for folysshe affeccyon y^t is su{per}fluous & more than ynough. Ther∣fore saynt Augustyn wyl they serue equally without grudge.

¶ Saynt Hugh.

¶ Let the officers so behaue themselfe vnto theyr fe∣lowes / y^t neyther they offende in grudgynge of theyr offyce / ne yet cause theyr felowes to grudge agaynst them for lacke of gentyll wordes / or charytable be∣hauyour. For murmure and grudge is a grete offence anenst almighty god. Saynt Gregory sayth. No per¦sone that doth murmure or grudge / shal euer receyue the kyngdome of heuen. And who so euer haue ones receyued y^e kyngdome of heuen / shall neuer after mur¦mure ne grudge. Salomon sayth. Precordia fatui / quasi rota carri. &c. The stomacke of y^e frowarde fole is lyke vnto y^e whele of a carte that bereth a grete lode of hey / & euer murmureth & whyneth or wheketh as he goth. So done suche persones in religyon that ben carnall & nere vnto them selfe. For all though they do theyr duty / yet euer they grudge agaynst somwhat / & ben neuer content. The apostle coūseyled his discy∣ples they sholde not grudge as y^e childer of Israel dyd that were slayne by serpentes. And why by serpentes were they slayne? bycause that murmure & grudge is a venymous serpēt. And who so euer done murmure & grudge / haue the venym of the deuyll vnder y^e rotes

of theyr tongues. For the holy apostle saynt Iames sayth. Lingua inquietū malū / plena veneno morti∣fero. A grudgynge tongue (sayth he) is an vnrestfull myschefe / full of deedly venym. Let all religyous per∣sones therfore beware of all murmure & grudgynge that they perysshe not by y^e deedly venym or poyson of the deuyll. The lettre. Codices / certa singulis dieb{us} petant hora: extra horā qui petierit / nō accipiat. That is. Let bokes be axed euery daye at a certayne houre. For who so besyde the due houre dothe ony axe / shall none receyue. All though saȳt Augustyn dyd ordeyne the offycers to serue the couent w^t all dilygence & cha∣rite (For y^t is w^tout grudge) Yet wold he y^t all sholde be done w^t good reason & due maner. He begynneth fyrst with the offyce of the library & bokes / whiche y^t tyme were of grete pryce / & therfore very scarce & rare. Yet wolde he y^t of those bokes y^t were to be had / none shold be denyed / so they were axed at the tyme appoynted / as is in dyuers libraryes in bothe the vniuersytees / & also in London / y^t from .viij. of the clocke vnto .x. or .xj. or other lyke tymes / the libraryes be at lyberty open / but in other tymes not so. Note here y^t saȳt Augustyn dyd not begyn w^t the backe / ne yet with y^e bely / that is to saye / neyther w^t clothynge ne fode moost necessary for y^e body / but he began w^t bokes / wherin is cōteyned the fode & clothyng of the soule. And this clause of the rule condempneth the soueraynes & superyours that done kepe from y^e yongers suche bokes as myght pro¦fyte theyr soules / specyally theyr owne rules & consti∣tucyons / whervnto they do {pro}fesse & bynde themselfe: and yet shall they neuer se them / here them / ne knowe them of many yeres after theyr professyon / and some

neuer / alas what iustice / what reason is therin? none at all. But here

Saynt Hugh.

¶ Before in this same rule saynt Augustyn cōmaun¦ded the discyples of this rule / they sholde apply them selfe instaūtly vnto y^e seruyce of god & vnto prayer / at the due houres & tymes appoynted thervnto. And ly∣kewyse wold he in all other study & labours. So that the tyme sholde reasonably be dyuyded & appoynted / whan they sho••de serue god & praye / and whan they sholde study / rede & labour. Of the labour he spake be∣fore / where he cōmaūded that no {per}sone sholde labour for synguler profyte or pleasure / but all for y^e cōmune welth. These thre thynges than dothe this holy rule cōmende / & laye vnto the charge of y^e discyples therof / that is to saye / study / prayer / & labour / as thre syngu¦ler profytes vnto y^e same discyples. For by prayer we ben clensed / by study & redynge we ben instructed and taught / & by good operacyon & well doynge / we ben made blessed & holy. So sayth the holy ghoost by the mouth of the psalmist. Labores manuū tuarū quia manducabis: beatus es / et bene tibi erit. That is. By¦cause thou mayst be fedde with the labours of thyne owne body & membres / therfore arte y^u blessed / & thou shalte be full well at ease. It is good than for all per∣sones to labour for theyr owne profyte / syth they shall be blessed therfore / where the rule cōmaūdeth y^t euery daye bokes shold be axed & desyred: the vse & diligence of moche redynge & study / is therby moche cōmended For y^e very seruaūtes of god sholde oftentymes rede & study. For y^e redynge & study of good werkes / specyal∣ly holy scripture / is moche {pro}fytable. For by redynge & study we may lerne what we sholde flee and auoyde /

what we shold do / & how to gouerne our selfe / & whe∣der / or vnto what ende we sholde entende & approche. The psalmist sayth. Lucerna pedib{us} meis vbū tim. Good lorde thy worde / thy holy scripture is lanterne & lyght / the cōducte & guydynge of my fete / myne affec∣cyons / & of all y^e wayes & ordre of my lyfe. By redynge & study / the senses / wyttes and vnderstandynge done multiply & encreace. For study & redȳge doth instructe & teche euery {per}sone / bothe to praye & labour / & so doth enfourme vs bothe vnto y^e lyfe actyse & cōtemplatyfe. That persone therfore (sayth the psalmist) is blessed that bothe daye & nyght hath meditacyon in the lawe of god. These twayn therfore / study of bokes & prayer ben y^t wepyns & armure wherby y^e deuyll is assayled & vaynquysshed. And these ben y^e instrumētes & mea∣nes / wherby euerlastynge blysse is obteyned & goten. By these artyleres & wepyns / vyce is repressed / & by this fode is vertue nourysshed. And yf ony tyme reli∣gyous {per}sones cease of redȳge or prayenge / than shold they werke & labour. For ydelnes is the enemy of the religyous soule. For the ghostly enemy dothe lyghtly drawe vnto vyce suche {per}sones as he fyndeth not occu∣pyed in other redyng / study / prayer / or labour. By the vse of redynge & study / religyous persones may lerne how to lyue themselfe / & also how to teche other {per}so∣nes. By y^e vse of prayer they may bothe profyte them selfe & all other vnto whome they ben knytte & ioyned by charite. And by bodyly labours they may kepe the body lowe from vyces / & also gete somwhat for them selfe / & for all y^t nedeth. The lettre. Testimēta vero et calciamēta / quādo fuerint indigentib{us} necessaria / dare non differant: sub quo{rum} custodia sunt / que poscuntur.

That is. But as for clothynge / hosen & shose / w^t suche other necessaryes / the offycers vnder whose kepynge they ben / shall not (whan nede is) differre to delyuer. The bokes he wolde sholde be delyuered at a certayne houre / we shewed you why: but as for other thynges necessary / he wolde sholde alway be delyuered whan nede requireth / & that w^tout delay / for bycause the co∣uent sholde neyther lose theyr tyme / ne yet be wery nor abasshed in ofte callynge therfore.

¶ Saynt Hugh.

¶ Before saynt Augustyn cōmaunded the officers to serue theyr cōpany w^tout grudge / & yf they so do / they may not delay ne dyfferre that is axed necessary. For yf they do / they gyue therby occasyon vnto theyr fe∣lowes to thynke they serue them w^t grudge / & so they done cause them to grudge agayne. Let the offycers therfore gyue diligence to serue theyr felowes for our lorde / of all necessaryes in due tyme / w^tout grudge / w^t∣out displeasure / w^tout delay / & that w^t gentyll maner / ioye & gladnes of herte. For our lorde loueth a gladde gyuer & a cherefull mynister / & a lyberall offycer / so y^t all the cōpany haue all necessaryes after y^e nombre of the congregacion & possessyons of y^e place. And so shall the officers haue also more rewarde of almighty god. Notw^tstandynge / let euer a due meane & moderacyon be had in all the clothynge & aray of religyous {per}sones that neyther they be to precyous / to fyne in clothe / to bryght in colour / ne yet to abiecte / to course / ne to vyle And that y^e fashon be neyther courtly ne earlysshe / but in a due meane religyous / so y^t the selfe habyte & aray may (in y^e religyous {per}sone) bothe cōmende religyon & honeste. Let therfore religyous persones beware they

axe no thynge importunely / ne yet su{per}fluous. For to be importune is agaynst good religyon / & to haue su{per}¦fluite is ieoperdy of dampnacyon. Let them wey & re∣membre that all they spende / is the oblacyons & cha∣rite of the good & faythful people / offred & gyuen for y^e redempcyō of theyr synnes. And therfore let them not reioyce / ne be proude of suche expenses / but rather let them fere & drede it be sayd vnto them / that in the olde testament was sayd vnto the preestes & mynistres of the temple. How they sholde bere y^e iniqu••te & synne of y^e people. And therfore let them euer haue grete drede of themselfe / & hertely praye for them / whose goodes they spende & done vse. It is therfore more surety for soule helth vnto poore religyous {per}sones / rather som∣what to want and nede (as is before sayd) than ony thynge to haue ouer moche and su{per}fluous. For how shold religyous {per}sones be wylfully poore except they (for our lord) wyll suffre pacyently some maner of pe∣nury. Whan they remēbre than / they haue done ma∣ny thynges vnlawfully / they shold abstayne & forbere somwhat / that they myght take & vse lawfully. For they must cōtende & stryue to entre by the strayte gate that so they may come vnto y^e large & pleasaūt playne of euerlastyng Ioye. For y^e more strayte lyfe we kepe here for our lorde / y^e more glory shall we haue in blysse The lettre. Lites / aut nullas habeatis / aut {quam} celer∣rime finiatis / ne ira crescat in odiū / et trabē faciat de¦festuca: et animā fratris faciat homicidā. Sic enim le¦gitis: qui odit fratrē suū: homida est. That is. As for stryftes & debates / eyther haue none amonge you / or els yf ye haue / make shorte ende of them / lest a lytell wrathe or displeasure growe vnto hatred / & so make

of a strawe a beame / of a mote a blocke / and cause the hert & mynde of your felowe to be an homicyde & man¦sleer. For so may ye rede in scripture. Qui odit fratrē suū / homicida est. Who so hateth his broder and euen chrysten / is a mansleer. We shewed you before how this rule doth ordre the officers vnto the couent / & the couent vnto the officers. Here now it doth ordre euery persone of y^e couent vnto other / specyally vnto y^e effect & purpose wherwith it began / that is to saye / that y^e dyscyples of this rule sholde alwaye lyue togyder in peace & vnite / & haue euer one herte & one wyll in our lorde. And that can neuer be / except debate & stryfte be fyrst excluded & auoyded / or at the lest reasonably my∣tygate & wysely refourmed. For in this lyfe we be not aūgels / & therfore he sayth / eyther haue you no deba∣tes / whiche apperteyneth vnto the perfyte {per}sones / or at the lest / yf by chaunce ye do stryue / soone & quyckly leue & make an ende therof / that he sayth for y^e frayle {per}sones & vnexercysed / & the cause why he doth shewe forthw^t / lest more euyll sholde growe therof. Here now

Saynt Hugh.

¶ Synne & vyce dothe (by lytell & lytell) growe & en∣creace vnto more greuous offence of god. For who so wyl not restrayne y^e tongue from vayne speche & ydle wordes / doth oftentymes fall in to many incōuenyen¦tes / as murmure / detraccyon / & many tymes to braw¦lynge / chydynge / contencyon / stryuyng / & debate / & so vnto augre and hatred. And (as the wyse man sayth) who is negligent in small thynges / shall soone fall vn¦to the more greuous offences. So whan vyce spryn∣geth & groweth of vyce / the iniquite & euyll lyfe of the persone is prolonged & contynued. The {pro}phete sayth.

Te qui trahitis vanitatē. &c. Woo & payne be vnto you that done drawe in length & done cōtynue vanite / by the cordes & multiplycacyon of vanite. And y^e psal∣mist sayth. Prolongauerūt iniqⁱtatē suā. &c. The syn¦ners of the worlde haue prolonged & contynued theyr iniquite / but our iust & ryghtwyse lorde hath broken the neckes & brought downe the pryde of all synners. Fyrst therfore & aboue all other thynges / synne must be eschewed & auoyded. For better is to be ware & a∣uoyde trespace / than to make amendes therfore. And yf by chaūce a trespace be done / it may be soone amen∣ded / yf w^t lowly hert & wylfull mynde it be forthwith confessed & knowledged. Our lorde sayd vnto y^e serpent in paradyse of the woman Eue. Ipsa conteret caput tuum. &c. She shall crusshe & bruse thyne heed. The heed & princypal parte of the serpent of synne / is than broken / whan the synne forthwith after y^e begȳnyng is corrected & amended. All chrystyans therfore / spe∣cyally religyous {per}sones / sholde w^t all study & diligence whan they knowe they haue offended / labour forthw^t to make amendes. For loke how grete difference is by¦twene a strawe & beame / & so moche or more difference is bytwene yre & hatred. For hatred is groūded wrath that remayneth & resteth in the hert & mynde / that so at length encreaceth vnto suche malyce / y^t well it may be called a beame or a blocke. And wrathe is a more lyght mouyng of y^e blode by displeasure / whiche often tymes may be w^tout synne & with charite / vnto the a∣mendement / reformacyon or correccyon of a persone / & somtyme it is veniall / & than doth it trouble the eye or syght of y^e soule / that is to say / due & reasonable discre¦cyon / but hatred doth put clene out y^t eye or syght of y^e

soule / & maketh y^e hateful persone starke blynde / w^tout reason or discrecyon. The apostle sayth. Qui odit fra¦trē / in tenebris est. Who so euer done hate theyr euen chrysten / they done dwell in darknes. And y^e persones that ben wroth / ben oftētymes displeased with them selfe / bycause they ben wroth. All chrystyans therfore specyally religyous {per}sones / shold quyckly and shortly auoyde all indignacyon / & euer returne vnto softnes & gentylnes. For a styffe stomacke thorowe & depely an∣gred / passeth lightly vnto hatred. So that he wyl not lyghtly forgyue / ne forgete / & therfore enseweth & fo∣loweth. Quicū{que} autē cōuicio vel maledicto / vel etiā criminis obiecto / aliquē le••erit: meminerit satisfactiōe {quam} citius curare qd fecit: et ille qⁱ lesus est / sine decepta∣tione) dimittere. That is. And who so by rebuke / chy∣dynge / brawlynge / cursynge / euyll wordes / or hasty speche / or yet by ony vpbrayde of defaute or trespace done before / done moue & greue / or hurte ony of theyr felowes / let them remembre by due satysfaccyon to a∣mende that they dyd amysse. And let also them y^t ben greued or hurte / w^tout ony ferther reherse / argument or reasonynge / clerely forgyue the offence. Saynt Au¦gustyn (as we shewed you) gaue before vnto y^e discy∣ples of this rule two maner of doctrynes. One vnto y^e perfyte {per}sones / y^t no stryfte ne debate shold be amonge them. The other vnto y^e frayle {per}sones / that yf debate fortune / soone they shold make ende therof / the reason & cause wherof shewed / he now here ordreth y^e perso∣nes how they sholde make y^t shorte ende / & be also recō¦syled vnto vnite & peace. And that is a redy and shorte meane in fewe wordes mekely spoken / & charytably receyued. Mea culpa. two holy wordes & moche me∣dicynable.

Herken now

Saynt Hugh.

¶ They done greuously offende / y^t by rebukes / euyll wordes / & sclaūdrous meanes done greue or hurt ony persone. For the apostle sayth. Maledici regnū dei nō possidebunt. Reylers & euyll spekers shall neuer haue possessyon in heuen. And our lord in y^e gospell. He that calleth his christen broder fole / shal be gylty & worthy to be iudged vnto the fyre of hell. Religyous persones whan they haue greuously offended / must be moche sory therfore / & with all theyr hertes in all mekenes axe forgyuenes of them whome they haue offended. And they agayne y^t were offended sholde gladly w^tout reherse or reasonynge / clerely forgyue them. Saynt Isodour sayth, who so euer slackly & slowly done recō∣syle theyr chrysten broder / shall slackly reconsyle & ap∣pease our lorde vnto themselfe. For they done vaynly desyre our lord to be mercyfull vnto them / that ben ne∣gligent & wyll not redyly be reconsyled & appeased w^t theyr company. But some persones done trust moche vpon theyr owne merytes / & by y^e reason therof / they make lytel to differre them that axe forgyuenes / they wyll not take theyr mea culpa / theyr mekenes / theyr penitence / as though they wolde declare themselfe / & make it knowen vnto the company / that the axers of forgyuenes / the sayers of mea culpa / shold haue offen¦ded agaynst them / & that they were w^tout defaute / & pure innocentes. But surely all though they were in dede innocent and no thynge culpable / yet no thynge shold{is} auayle them that innocency anenst god / yf they wolde not be euer redy to forgyue / and to take gladly mea culpa. For al though there were none other synne in them / but onely that the synne & defaut of theyr fe∣lowe

& broder were of them longe differed & vnforgy¦uen / yet were that a grete synne. And y^t we may take of y^e gospel / where the seruaūt y^t was in dette of .x. M. talentes / a somme that passed hȳ to paye / yet as soone as he axed mercy / he was forthw^t forgyuen: but after whan he wold not in lyke maner forgyue his felowe C. pens / he was cōmaūded vnto pryson / vnto all his owne dette were payed / & that was for euer. For he was neuer able to pay y^e dette. Wherby we may take for a sure conclusyon / that yf we done not w^t hole hert forgyue them y^t done offende vs / we shall not be forgy¦uen y^t we offende god / but rather that we supposed & byleued was before vnto vs forgyuen / shall be newly layde vnto our charge / & we to paye euery peny. The lettre. Si autē inuicē se leserint: inuicē sibi debita re∣laxare debent / propter orationes vestras: quas vti{que} quanto crebriores habebitis / tanto sanctiores habere debetis. That is. But yf they haue hurte or greued eche other / let them so eche forgyue other. And y^t lest they let or hyndre your diuine seruyce & prayers / whi¦che diuyne prayers & seruyce sholde be so moche more deuoutly done that you done vse & dayly exercyse your selfe therin. Here saynt Augustyne dothe ordeyne for bothe y^e partyes trespacers. For after y^t moost cōmune maner of all people & all nacyons / where so euer stryft or debate doth aryse bytwene ony persones / bothe the partyes bē somwhat ouerseen / & somwhat done passe due mesure. And therfore he wolde bothe sholde make amendes / & y^t is euer a sure waye / & a grete discharge of conscyence / so it be vnfayntly done. Se now holy

Saynt Hugh.

¶ We dayly done saye vnto our lorde Dimitte nobis

debita nostra: sicut et nos dimittimus debitorib{us} nr̄is. Forgyue vs good lorde our dettes / in lyke maner as we done forgyue our detters. Yf we than do not forgy¦ue them that offend vs (for those ben our detters) our owne prayer doth confoūde vs. And we done prouoke our lorde to wrath agaynst vs / and so rather we done gete y^e curse of god than his blessyng. And so y^t prayer that sholde be for our soule helthe / is vnto vs moche noyous. For where it sholde mynysshe / it dothe now multyply & encreace our offences. The dayly prayer of the faythfull chrystyans doth make large satisfac∣cyon for suche venyall synnes as we done dayly com∣mytte / w^tout whiche we can not lightly passe this lyf Vnto all suche persones than doth it appertayn & be∣longe of cōuenyency to saye Pater nr̄ qⁱ es celis. Good lorde fader that arte in heuen: that ben baptysed / all y^t ben chrysten people. For this holy prayer doth put a∣waye all theyr dayly synnes / not onely venyall / but also mortall / so they haue contricyon & purpose at due tyme to make true cōfessyon / & to do for them satisfac∣cyon. And than they saye truly w^t vnfeyned hert vnto our lord for themselfe. dimitte nobis. forgyue vs lord. For many synnes hath euery {per}sone done y^t of our lorde may & must be forgyuen / but se they saye as truly w^t the same hert. Sicut et nos. &c. Lyke as we done for∣gyue. For y^t also must be done in dede / or els all is voy∣de. For the moost princypall almes & compassyon / is lyghtly and redyly forthwith w^tout stoppe to forgyue them that done axe forgyuenes / & vtterly to forgete y^e offence. For many & dyuerse maner of almesses there ben / wherby synnes ben quenched & forgyuen of our lorde. But none almes / no compassyon / no charite can

be lyke vnto that almes / whā we hertely & holy done forgyue them y^t haue offēded vs. It is but a small ma¦ter to haue vnto them good wyll / or to do them good that neuer dyd vnto the hurte. But to loue thyne ene∣my / to do them good that done y^e euyll: that is of excel¦lent goodnes. And yet is y^t a lesson of our sauyour Ie∣su. Diligite inimicos vr̄os. &c. Loue you (sayth he) your enemyes / & do you good vnto them y^t done hate you / & praye you for them that done {per}secute you. But this poynt is of hygh perfeccyon / vnto y^t whiche not∣withstandynge euery chrystyan shold{is} labour & ende∣uoyre hymselfe to attayne. But all though we come not vnto the full poynt of that perfeccion / yet may we come well vnto this {pro}fytable poynt / to forgyue them that done axe of vs forgyuenes / & that must we nede∣ly do / yf we forgyuen wyll be. For our sauyour sayth in an other place. Si dimiseritis hoībus pctā eo{rum} &c. Yf you (sayth he) wyll forgyue all {per}sones theyr offen∣ces / your fader of heuen wyll forgyue you your offen∣ces. And yf contrary / ye wyll not forgyue / be you in a surety / ye shall not be forgyuen. Dimitte et dimittet vobis. Forgyue you therfore / & ye shall be forgyuen. And yf ye do y^e defaut your selfe / than forthw^t axe you forgyuenes. For in y^e lettre foloweth. Melior est autē qui {quam}uis ira sepe tētatur: tamē impetrare festinat / vt sibi dimittat / cui se fecisse agnoscit iniuriā: {quam} qui tar∣dius irascitur: & ad petendā veniā: tardius inclinatur. That ••s. And yet tho {per}sones y^t ofte ben tempted with yre & soone angry / & yet y^t notw^tstandynge wyll make haste to haue forgyuenes of them whome they had wronged / ben moche better than those y^t more lately ben wroth / & ben more lothe to be enclyned & entreated

to axe forgyuenes. Here saynt Augustyn consyderȳge the dyuerse disposicyon of frayle & vnperfyte {per}sones / doth determyne & shewe whiche {per}sones ben more tole¦rable / more to be suffred. Some {per}sones wyll be soone angry / & in theyr hete & passyon they wyll speke shre∣wedly / or out of tune / & somtyme in that hastynes do a displeasure: but soone after comynge vnto themselfe they ben ryght sory / & ben redy w^t all mekenes & hole herte to saye mea culpa / to axe forgyuenes. But some other of more hygh mynde / wyl not lightly be moued but in maner dissymule y^e mater. But than yf they be displeased / they study to be auenged / & neuer wyl they rest / tyll they brynge theyr purpose to passe / by ryght or wronge. And whan they ben spoken to & moued vn¦to conscience of theyr behauyour / they wyll w^t a styffe stomacke defende theyr defaut / & lothe by ony meanes to axe forgyuenes / or to make ony amendes. The per∣sones of y^e fyrst disposicyon ben better (sayth y^e lettre y^t is to say / lesse euyl / not so noyous as y^e other. Of them y^t neuer wyll amende shall folowe / after ye haue herde

Saynt Hugh.

¶ AS vnto those {per}sones that wyll not forgyue theyr felowes / let them (as we sayd) haue no trust to haue y^e effecte & profyte of theyr prayer in the Pater nr̄. Yre & wrath doth soone moue some {per}sones / & soone agayne in them ceaseth. Other {per}sones doth it moue more late¦ly / but than it holdeth them lenger / & cōtynueth more styfly. But some ben of worse disposicyon / wel nere de¦uyllysshe / that soone wyll be wroth / & longe & lothe to be softe & appeased. And some of a cōtrary disposicyon & godly / that wyll be longe & lothe to be moued or dis∣pleased / and yet yf by chaūce they fall thervnto / they

haue soone done w^tall / & ben forthw^t full sory therfore. This later disposicyon is better than y^e fyrst. And the thyrde worse than y^e second. Let therfore all religyous {per}sons wey & marke how grete an offēce is this synne of wrath / wherby good pacyence & gentyll maner is put away / & y^e ymage of god in y^e soule is blemysshed & defaced. For by angre a {per}sone loseth wysdome & discre¦cyon / so y^t many tymes they wote not what they do or say. And by angre y^e grace / fauour & cōmodite of good familiarite & companyable lyuynge is lost & destroyed By wrathe also is iustyce lefte & set asyde. For y^e wyse man sayth. Noli esse assduus cū homine iracūdo. &c. Be not (sayth he) to moche familier w^t an angry {per}sone and lerne not to folowe his wayes ne maners. For so may ye soone take occasyon & example of euyll / vnto y^e hurte of your soule. For who so euer done not tempre & ordre themselfe after reason / ben in theyr lyuynge lyke vnto beestes. The angry & wroth {per}sones done not al∣waye fyght & stryue w^t hand / but rather w^t shrewed & frowarde wordes they wyll fyght w^t the tongue / & so longe oftentymes they cōtynue & multyply language that the strawe waxeth a beme / that is to say / wrath turneth vnto hatred & malyce. We ben oftentymes a∣basshed & loth to be despysed / we haue indignacyon to be rebuked / & to suffre a sharpe worde: & yf we rean∣swere lyke vnto lyke / than shall we be loth fyrst to say mea culpa / & than shal we begyn to reason why shold I fyrst say mea culpa. He or she / fyrst offēded / let them fyrst make the amendes. For yf I shold say fyrst / than sholde I be occasyon of pryde in them. Thus y^e carnall herte the proude mynde / desyrynge & coueytynge the glory & vayne prayse of y^e worlde / forsaketh humilite.

And all though he wolde fayne be at one & reconsiled / yet is he ashamed to make fyrst satysfaccyon / to saye fyrst mea culpa. Ah good lorde / & we wolde loke well vpon his actes / we shold soone be ashamed of our selfe For fyrst we done offende hym / & yet doth he fyrst sue for y^e peace & recōsiliacyon. We sholde therfore be asha∣med of our proude herte & styffe stomacke / & vtterly be confoūded / yf we y^t done offende / do not fyrst make the amendes. Syth he y^t neuer dothe offende / but alway is offēded / is so redy to be recōsyled. The lettre. Qui autē nun{quam} vult petere veniā / aut non ex animo petit: sine causa est in monasterio / etiā si inde nō proijciatur. That is. And who so wyll neuer axe forgyuenes / or y^t done not axe it w^t hole herte & mynde / w^tout reason or cause byde they in the monastery / all though they be not cast out / or put away therfrō. And hard iudgement For after the mynde of saynt Augustyne suche harde herted {per}sones as can not fynde in theyr hertes to saye mea culpa mekely / be not metely to be in religyon / & yf they ben therin / they ben worthy to be excluded & put out therfrom.

¶ Saynt Hugh.

¶ Our sauyour Iesu cōmaūded / that yf we were re∣dy to do sacrefyce / or to make oblacion vnto our lord / & than we dyd remēbre that we had offended our euen chrysten / we sholde leue y^t sacrefyce & go fyrst vnto the greued {per}sone / & so be recōsyled / & than go vnto y^e borde of our lord. And here is notable / that the gospell sayd not / yf thou haue ony grudge in thy hert agaynst thy neyghbour (For so may no persone approche vnto the borde & presence of our lorde / hangynge ony malyce or grudge of herte) but y^e lettre sayth / all though y^u haue no displeasure in thy mynde agaynst ony {per}sone / yet yf

thou remembre ony other hath grudge agaynst the / leue thy sacrefyce / & labour fyrst to be reconsyled vnto thy broder. Se how moche our lorde setteth by our re¦cōsiliacyon / by our agrement / our vnite & peace / more than by sacrefyce done vnto hym. How moche than may those {per}sones be ashamed y^t wyll suffre discorde to go forth / & malyce to encreace & multyply? Our lorde dothe not onely punysshe them that ben wroth & done kepe it longe in mynde / but also them y^t ben negligent to be reconsyled / & that done despyse & set lytell by the wrath & displeasure of theyr felowes. The persones y^t haue & that done suffre wronge / haue cause to be trou¦bled & displeased / but so haue not they y^t haue done the wronge / & therfore the lesson of our lorde in the gospel doth send them y^t haue done displeasure / or that haue gyuen occasyon vnto them y^t ben vnrested. Shewȳge therby that y^e greter offence is alwaye in them y^t done fyrst gyue y^e occasyon. But many ben so high mynded so styffe stomacked / y^t they wyll not in ony wyse bowe so lowe to saye mea culpa / but rather byde styfly by y^t they haue said or done / & that for tryfles / & as though they had no thynge offended / they set lytell therby / & forgete the mater / & so ouerpasse & dissimule it a longe tyme / but lytell knowe they / and lesse done they wey how longe payn they shal abyde therfore. Where true loue & {pro}fyte vnite is permanent & abydynge / there is no credēce gyuen / no thyngelyghtly herde & receyued that myght in ony wyse make discorde. But & yf ha∣tred haue ones y^e rome & place / than all thynges y^t ben done / all that ben sayd / & al that ben herde / ben alway taken / applyed / construed / vnderstonde vnto y^e worste so that y^e hatred & enemytry is euer multyplyed & en∣creaced.

And the moost euyll / is moost soone byleued & ensued. But our lord badde leue the oblacyon before y^e awter / & fyrst be recōsyled vnto thy felewe. Yf than he wold for that tyme of that holy sacrefyce / haue it lefte rather than the recōsylynge & agrement: how moche more wolde he haue y^t done at other tymes? We ben cōmaūded in an other place. Sol non occidat su{per} ira∣cundiā vestrā. Let not the sonne go downe vpon your wrath. as though he sayd / ye shold neuer go vnto rest out of charite. But alas many {per}sones ben not content with one daye or twayne / but ouer y^t to study & yma∣gyn how to do more displeasure / & eyther by wordes or dedes to supplant & deceyue theyr felowes / to back byte / sclaūdre / & eche to ete other / whiche is a playne token of madde men / & furyous {per}sones. For they byte theyr owne armes / & in dyuerse places & membres of theyr owne body they hurte themselfe. So doubtles doth euery chrystyan that hurteth y^e neyghbour. For we ben all spūall membres eche vnto other. Tho per∣sones therfore be no thynge fruytfull for y^e monastery that ben full of discorde & debate. For they do neyther drede our lord / ne appease hym w^t ony sacrefice / ne ony thynge done they {pro}fyte by theyr werkes / all though they were good werkes of thēselfe. The lettre. Pro∣uide vobis / a verbis durioribus parcite: que si emissa fuerint de ore vestro: nō pigeat ex ipso ore {pro}ferre medi∣camenta: vnde facta sunt vulnera. That is. Therfore be you well ware / & kepe your selfe from harde & gre∣uous wordes. And yf (by chaūce) ony suche (of frayl∣ty) do passe your mouth / be you not lothe w^t the same mouth to make the salue & medicyne / wherw^t ye made the sore & offence. Here ye may perceyue y^e coūseyle of

saynt Augustyn vnto bothe y^e {per}sones y^t before I spake of vnto y^e {pro}fyte {per}sones / he sayth. Beware & kepe your selfe from al greuous wordes. Vnto y^e frayle persones yf ye do speke amysse / make amendes / & that without lothnes.

¶ Saynt Hugh.

¶ Fyrst religious {per}sones must w^t all diligēce be ware they trouble no {per}sone by theyr wordes. For the wyse man sayth. A softe & gentyl answere / doth swage yre. And rough or harde speche / moueth dyspleasure. A swete worde dothe mytygate & appease an enemy / & multiplyeth & encreaceth frendes. Saynt Paule. You that ben spirituall {per}sones / shold instructe & enfourme all other in the spiryte & speche of gentylnes. So than it becometh spirytuall persones to be ware of all gre∣uous wordes. And yf ony tyme they fall by chaūce or fraylty thervnto / they must forthw^t in all goodly haste ordre themselfe to make amendes. And than to speke agayne fayre wordes / gentyll wordes / swete & peasy¦ble wordes. So that the medicyne of mea culpa / and of meke confessyon may hele the woūde of hasty com∣mocyon. But (as we sayd before) it is better to auoy∣de beforehande the offence / than after to amende that is amysse / how be it / to amende is alwaye well / but the very religyous persone sholde euer be ware / and put (as the psalmist sayth) a custody and porter vnto his mouth / that he neuer offende in the tongue or spe¦che / and specyally whan brawlers / quarellers / hygh mynded and enuyous persones ben present / that wyll (of purpose) moue y^e well disposed persones vnto dis∣corde. Therfore sayth the wyse man. Yf thou haue vn¦derstandynge & discrecyon / than make thou answere. And yf thou haue not / stoppe thy mouth w^t thy hande

lest thou be confoūded by thyne owne wordes / spoken contrary vnto discyplyne and good maner.

Notes

• Nota.
• Rom̄. xij.
• Esa. j.
• Math̄. v.
• ••ta habet •…•…iginale. Lauacrum •…•…iā corporū sus{que} balne∣rū: nō sit assi uus: sed eo uo solet int{er}∣allo tēporis ribuat. hoc st. semel in •…•…ēse. Cuius utē infirmi∣a•••• necessitas •…•…ogit lauādū orp{us}: nō lon∣•…•…uis differat •…•…at sine mur¦••ure de cōsi∣•…•…o medici &c.
• Rom̄. xiij.
• Texte.
• Gala. v.
• Mat. vi
• Psal. xj.
• Iohā. x.
• Eccli. xxviij.
• j. Tim̄. v.
• 〈…〉〈…〉aln••••••.
• 〈◊〉〈◊〉 ••minus {quam} •…•…res.
• ij. Co. viij
• Ierony.
• Tim̄. ij.
• Eccls. iii
• Mat. xxv
• Gala. vj.
• Eccli. vj.
• Nota.
• Eccli. xxxviij
• ij. Co. x.
• Iaco. iij.
• Nota.
• {pre}s. cxxvij
• {pre}s. cxv••i
• Psal. j.
• ij. Co. ix.
• Nu. viij.
• Mat. vij.
• Ita habet or••∣n••le. animā fratrio facit homici∣dā ne{que} ad so∣los viros {per}ti∣net qd scriptū est. Qui odit fratrē soū / ho∣micida est. fed sern masculino quē primū d••{us} fecit: etiā feni•• n••us se•••••• pr••∣ceptū accepit.
• Ioan. 3.
• Texte.
• Eccli. xix.
• Esa. v.
• {pre}. cxxviij
• Nota.
• Gene. iij
• ••. Ioā. ij.
• 1. l. obie∣••tu / alte{rum}
• j. Co. vj.
• Math̄. v.
• Math̄. xviij.
• a. l. lese∣runt
• Mat. vj.
• Math̄. v.
• Mat. vj.
• Mat. vj.
• a. l. diffici¦lius meli∣natur.
• Prou. xxij
• Originale〈…〉〈…〉 habet. Que nō vuli•…•… mittere sor∣nō speret a•…•…¦pere oratio•…•… effectsi: que nun{quam} vult•…•… ¶ The oryg•…•…¦nall wryt••n•…•… we sayd) fy•…•… vnto wonie•…•… hath thus. And she th•…•… hath not w•…•… to forgyue•…•… syster / let h•…•… not trust to l•…•…¦ue the effec•…•… of ony pray•…•… but she that wyll neuer s•…•… forgyuenes
• Math̄.〈…〉〈…〉
• Nota.
• Eph̄. iiij
• •…•…rou. xv.
• •…•…ala. vj.
• 〈…〉〈…〉. xxxviij.
• Eccli. v.