THE RULE OF THE GREAT S. AUGUSTIN EXPOUNDED By the Venerable Doctor HUGH of S. VICTOR.  
Translated into French by the R. Father Charles de la Grangé Canon Regular of S. VICTOR.  
And now published in English for the use of the English AUGUSTIN NUNS.  
AT BRIDGES  
Printed by JOHN DE COCK.   

THE PREFACE Or Explication of the First Point of the Rule By the French Translator.  
DEarly beloved Religious, we ought above all things to love Almighty God, and then our neighbour; for these are principal precepts delivered to us in holy Scripture.  
This Preface to our holy Father's rule so short in words but so large and full in the sense it contains, was not usually found at the beginning of Saint Augustins Rule in the twelveth age where in appeared such flourishing Congregations of Canons Regular. Neither does Hugh of S. Victor mention it, who lived in those times, and took such pains to know the excellent Rule he had embraced; and to set it in the brightest light, for the good and profit of his brethren: but he begins his explication by those words which immediately follow. We command all who are settled in the Monastery &c. It was not then necessary to set the Divine Commandements of Charity so often before their eyes, who had them engraven in their hearts in so profound and lively a manner. But since in process of time those celestial flames are by little& little relented, Charity must be expressly spoken of, and set in a clear view, as the ground and foundation of that holy life formed by the model of the primitive Christians.  
This is not the publication of a new law, nor addition joined to the Rule; but an advertisement concerning the indispensible duty of all Christians, and a declaration of all the virtues which compose the particular Character of this holy Institute. I therefore think it will not be unprofitable to give this Preface a little commentary, as Hugh of S. Victor has done to each particular of the body of the Rule. And what I shall say thereupon may serve for a Preface to this great man's work.  

when ought above all things to Love Almighty God.  
Should I pretend to represent the excellency of the Love of God, and exposto e the reasons, by wit is the first of the commandments in rank, in dignity,& in perfection; it would be to make a whole volume instead of a simplo Preface; it would be to go wide of the chief design of this work, should I undertake to explain in what sense it is Truly said that God is Charity, how this passage of S. John is to be understood, he that abideth in Charity, abideth in God, and God in him. 1. John 4.16. How the holy Ghost pours this divine virtue into our hearts, and how it alone will eternally subsist. Whether Prophecies shal be made voided; or tongues shall cease, or knowledge shall be destroyed. 1. Cor. 13.8. When faith and hope shall be no more in use. Nay it is to be feared that he who should undertake so considerable a work might sink under the weight of his subject; for if, The eye hath nor seen, nor the ear heard, nor hath it interred into the heart of Man what things God had prepared for those who Love him. 1. Cor. 2.9. How can we worthily express the Excellence of Charity which brings us to such ineffable blessing?  
It will be much better for me to confine myself to something easier and more within my reach; as, to represent the motives which may excite the desire of it in our hearts; to the end we may afterwards imitate that wise merchant of the Gospel who having discovered a hidden treasure, sold all he had to get possession of it. We ought not to take any thing more to heart than the establishing our seives in a perfect Charity, which unites us for ever to God; since it was for this end he made all the order of nature and grace. In effect if we consider natural things, why God has Created the World? why he has made Creatures so beautiful? why he has ranked and ordered them whith so much wisdom? what was the design of this Excellent Operator, in creating man to his own image and likeness, in giving him the use of reason, and in frameing him a heart free in its motions? all this has been to make himself beloved; and one may say that the only recompense he expected for these effects of his omnipotence, was the heart of man.  
But if we pass from the Benefit of the Creation to that of the Redemption, we shall still better aclowledge how much we are obliged to banish from our heart all other Loves, that we may entirely fill it with the Love of God: for if we ought to love him for having made us, how much juster is it to Love him for having repaired us, and that in such a manner, as S. Bernard says: that is, for having redeemed us with so many tears, and such abundance of blood? and if the creation of the world which cost Almighty God but six words, or rather but one word six times repeated, is so considerable that the very Pagans are inexcusable for not having learned to glorify God for it( that is to say, to Love him: for one cannot glorify him but by Loving him) how can Christians who know that his Divine Majesty has not only enriched them with these general favours, but has also bestowed upon them an infinity of particular ones incomparably greater, how I say can they pretend to salvation without giving all their heart to Jesus Christ?  
And let no'ne imagine that they satisfy this essential duty by a languishing Love: for tho' there should be Christians so insensible and ungrateful as to content themselves with that: yet Persons Consecrated to God by a particular worship, Persons who make a public Profession of a Religious Life, and of rewening the Spirit of Charity which animated the Primitive Christians; such ought to Love God in a perfect manner, that is with a Love of pference, a Love insurmountable, and always acting; so that they may Truly be said to Love God above all that is Amiable; and are so firm in this Love that no evil is capable to separate them from it; but they eudeavour in all their Actions, and always, to do what may be most pleasing to his Divine Majesty.  
This is the first Disposition that ought to appear in those who would engage themselves to live according to the Rule of S. Augustin, they must Love God Prefarably to all things. For when the Spouse in the Canticles says that her beloved hath Ordered Charity in her. Cant. 2.4. She means that he has regulated her Love, to fix it on different objects, according to their degree of beauty, of Excellency, and of perfection; to the end she may Love that most which best deserves it, and haue less affection for that which is not so worthy of her inclinations: and as there is nothing so great, so Excellent, nor so perfect as God, the soul should also endeavour to Love him above all that in the world has any appearance of good, that is, more than Riches, Pleasures, Honours; more than Parents, Friends, Liberty &c. I don't design to treat here of that disposition of heart only, which is necessary for all Christians, and by which we ought to be ready rather to lose and suffer all things, than to offend God; but also of an actual renunciation, so entire and absolute as to all that may withdraw us from that sovereign Good, that there may be no motion in our heart which is not referred as much as in us lies, to this divine object.  
From this disposition proceeds another which is of an equal obligation; and it is this, that no temptation should be able to surmount us in this Love; for we do not Love God above all things, if we can still be shaken by the fears of wants, or pains; or if we fail in fidelity to our duties, through the apprehension of incommoding ourselves a little, or of constraining our humours. By this we may perceive that the Holy Man Job did nothing more than necessary in that admirable patience which made him so submissively support the so sudden and general a loss if his children and goods; but that if his Charity as well as his patience had not been invincible; he had perished.  
This teaches us also that the Martyrs did nothing too much in exposing themselves so generously to death, and enduring so many and such Cruel Torments; they only complied with the duty of their Conscience in the present conjuncture they were in. And if Almighty God should put us into the like occasions, we should be obliged to show as much constancy as they did, or run the risk of our eternal ruin: therefore the Wise-man Says, Many Waters cannot quench Charity, neither shall floods overwhelm it. Cant. 8.7. But what are those great Waters, what are those floods? they are Crosses, afflictions, and trials; they are disgusts, privations, and temptations to which the Servants of Jesus Christ ar exposed in the way of salvation: for in all those assaults they ought to make their Charity so invincible, that they may remain faithful in their duty to God even till death, so that neither the weakness of nature, the Tediousness of Mortification, nor contrary Examples; nor even the Scandals with which they are sometimes furrounded, may be able to shake their faith& Love; thereby imitating the generosity of the great Apostle, who gave a defiance to all Creatures, and said without fear of mistake. Jam fure that neither death, nor Life, nor Angels, nor Principalities, nor Powers, nor things Present, nor to Come, nor Force, nor Height, nor Depth, nor any other Creature, can be able to separate us from the Love of God, which is in Christ Jesus our Lord. Rom. 8.38.39.  
Whrt mighty things should we not undertake to attain to perfection, if our hearts were thus disposed! for as Love is of the Nature of a flamme, which is in continual motion, we should not even yield to those Great Saints, who have done and suffered such Admirable things to testify how much they Loved our sovereign Lord. it was the fervour of this Love which made all S. Augustin's Children, be once, what some are still; that is so perfect in all sorts of virtues. It was that love which made the Canon Regulars so far extend the înterpretation they had given to the Rule; as to spend great part of the night as well as of the day, in fervorours singing the praises of Almighty God; fasting more than half the year, and always observing an exact abstenance, working all in common, and living in a retreat which had separated their whole lives from the world, if the Divine Orders, had not sent them out again for some holy Ministry. Those Admirable men found nothing hard in so strict a life, because their love was great; for 'tis the property of that virtue to sweeten pains and difficulties: they that love perfectly, do not suffer, or if they do, it is a pleasing pain, in which they take delight.  
Coldness of Charity has been the cause of the weakening and decay of the most holy Religious houses. However excessive our fore Fathers austerities may appear to us, they seemed sweet and light to them because of the love they had for Almighty God, and we should do no less than they, if we had but as much of the divine love. We may judge of this by what we daily see in so many secular people who spend their lives without complaint, in a state which would be to them as insupportable as death, if they were not fustained by the love they have for temporal gain, which comforts them in all hard occurrences. For example, how many do we see who live in houses without Garden, with but little light, and scarce any air; who make no visits, inform themselves of nothing that passes among people of a different profession, and who nevertheless count such a solitude but a small matter, because they are fixed to some occupation which pleases or enriches them? how many do we see subjected to the Grandees of the world, who are tied to perpetual constraints, and compliances much more insupportable than any Religious Mortification? they feel the pain of their condition, yet consume their days in it, because they think to advance their fortune that way. How many ambitions men force sleep from their eyes, ●oul a thousand vain projects in their heads; yet do not hope that God will account for their watchings? how many Gamestres debar themselves in a manner of all the conveniences of life, and expose themselves to the danger of the greatest Poverty, by hazarding all they have; without letting the apprehension of a threatening necessity, make them manage for the future.  
What life more exposed to death than war, yet it never enters the minds of those who are engaged in it, that they go too far in the Services they pay to their Temporal Princes.  
The world is full of such People who often do harder things to satisfy sensuality, than Charity makes the Saints do to please God, and that without moderating their excess for those fine reasons, that the world decreases, bodies grow weaker, and men cannot do now what they could have done heretofore.  
Now Charity which is the love of a true Good, has still more force upon souls that are penetrated with it, than self Love has. Charity is more generous than sensuality to undertake great enterprises, she is more constant to keep up in corporal pains, she is mote ingenious to succeed in her designs; and when we find ourselves so far from ye holy practices and austere lives of our Ancestors, we must not lay the fault of our remissness upon things that are not the cause, nor accuse neither the corruption of the times, the want of health, nor the Austerity of Rules, but blame our own faintheartedness, and the little love we have for God.  
If we had but once opened our hearts to this Divine virtue, far from relaxing by an unhappy decay, we should in a little time get up again to a perfect state: for as Persons possessed by some Passion, always find a thoufand pretences, and never Miss occasions when offered to satisfy themselves when they think it allowable; so we should do the same in regard of Christian and Religious virtues, we should find more reasons to increase watching, Fasting, Prayers, and Labours, than tepidity now suggests to make us excuse ourselves from them: and we should be more ingenious to discover the means to tend to, and rise to a high perfection, than we are now to forge false Reasons to flatter ourselves in our weakness. But because the Charity of many is grown could, and they are no more sustained, nor virtues most essential to our state are almost become insupportable to our nature, which by its own corruption is already drawn to a very different way of acting.  
From this proceeds the relaxation introduced into Many Religious houses, whic have stood in need of reformation: they first cut off manual works imagining none healthy enough to go through with that labour; then work being taken away which used to employ so many hours, they found by experience that few had heads strong enough to bestow regularly in reading and studying holy books, all the time that remained after the Divine Office; therefore recreations were introduced, as an indispensible solace; of which many make a point of Rule, contrary to ancient practise, and unknown to all religious tradition. That facility they allowed themselves of breaking silence by particular and uprofitable entertainments, took place of the conferences so very advantageous both for piety and learning. And would to God they had stopped there, but alas! too Soon it was found that 〈…〉 passed further yet: the were Soon tired with recreations always in the same place, and with the same company, and brought up the custom of going a broad to recreate with seculars, and by a disgust to the very exercises in which their Ancients found such sacred charms, they are again engaged in the world, which they had once renounced, and are fallen into the misfortune which the Prophet bewails when he says in his Lamentations. How is the gold darkened, the best colour changed? Jerem Lamen. 4.1.  
It is to avoid falling into the like misfortune that we find this Preface in the front of S. Augustin's Rule. It is short indeed as to the words, but fruitful as to instructions, for it commands us to love God above all things; that is to say in plain terms, if you have not perpect Charity, however sweet this Rule may be, it will seem an insupportable burden to you, but if you have this Charity, and if you Love God preferably to all things, you will find all in it most sweet and light: you will even have no need of a Rule, because you will of yourself do more than can be prescribed by it, and you will find in the bottom of your hearts an abundant source of all sort of good works. When the Holy Scripture says. That the law is not made for the just, but for the injust. 1. Tim. 1.9. That is not to say that the just are not obliged to practise the same virtues, and to abstain from the same vices, as others are, but that they are so bent of themselves to do good and avoid evil, that if there was no law which ordained the other, they would not omit to live according to justice by the sole motive of Charity.  
Reflect what precautions must be used with a man that has lost his wits, what subjections! what Barricades, what vigilance to keep him from breaking his neck, falling into the fire, or otherways hurting himself or others: but when the same man is come to his right senses again, all that is no more necessary: those Barriers are taken away, and he is left at Liberty to do what he pleases: not that he is then allowed to kill himself or do mischief to others; but then reason alone secures him better from those dangers, than all the subjections he was before reduced to. O Divine Charity! which may justly be called the good sense and reason of man! this is the case, since those that have you not, are treated in Scripture as senseless creatures, and those who die without you will eternally accuse themselves of folly!  
Those who want this virtue, are in a deplorable condition, and have need of an infinitude of laws. They must have commands or prohibitions for each action of their lives. One superior is not sufficient for them! for however attentive he be to observe their behaviour, they will still find means to over reach him. But as Soon as Charity is diffused into their hearts by the holy spirit that is given them; they presently enter into the Liberty of the children of God, they are no more in servitude; and one may say with S. Paul, that the law is not made for them.  
We must say of the love of God what solomon says of wisdom, all Good things comes together with her. Wisd. 7.11. That is to say all the virtues. As Soon as we Love God we become chased, keeping off all that may soil the purity not only of body but of mind also. We become moderate in our meals to keep the soul in a condition to apply her self always to God: we become wary in our words that we may say nothing to displease his Divine Majesty: We become zealous to Labour for the advancement of his Glory: we become wise to take always the best advice in occurring difficulties: we become clear sighted to discover all the snares of the devil: in short we are strong, constant, patient,& do more without comparison for the Love of Justice, than we did before for fear of punishment.  
In this appears the excellency of S. Augustin's Rule, which does not tend so much to prescribe orders for each kind of virtue, as other Rules do: but to inspire Charity which embraces them all, and causes them to be practised in perfection. It seems to speak but slightly of the chief exercises which should frame the whole body of our life. It neither determines what number of psalms must be sung, nor what time ought to be spent in prayer; it appoints neither the hours for, nor quality of work: it seems to leave fasting to every ones discretion, that they may practise it according to the knowledge they have of their infirmity or strength: it does not declare neither, what books we ought to apply ourselves to.  
But this seeming indetermination ought not to serve us for a pretext to live more remissly; on the contrary we are thereby to know with what perfection our holy Institutor desires we should comply with all those different duties. For in leaving all things to the conduct of charity, which goes directly to God without seeking proper satisfaction, or self interest, expressly ordering that this virtue be always uppermost, he declars to us, that we are only faithful to his Rule as much as renouncing ourselves in all things, we seek nothing in it, but the Greater Glory of God, and the means to render ourselves more pleasing in his Sight. O Charity! Charity which in God is God himself, enlighten then our minds, burn our hearts, purify our bodies, and posseess us entirely. O Divine Love! destroy in us all that displeases you, overthrow all the obstacles we put to your grace, stop the unhappy source of our evil desires, pour a wholesome bitterness upon the use of the creatures which divert us from perfection, and make us find in your across that unction and that sweetness, which have made it so amiable to your Saints!   

§. 2. And then our neighbour  
The utility of the Gospel does not precisely consist in giving us a knowledge of what we owe to our neighbour, but in having imprinted the love of him in our heart: for 't is an admirable thing to see what lights many of the Pagans have had concerning those duties, tho' they were entirely deprived of charity. Seneca one of their wise men says It is very agreeable to do Good to ones Friends, but nothing so Glorious as to do the same for those who have no kindness for us. The virtuous man has much more honour and joy practiceing virtue upon hard subjects, than in easy matters. It is a brave exercise to attack the heart of his enemy, not with sword in hand, but with caresses and Benefits; to have innocent combats with him by Testimonies of Love; to surround him with Officious Services, Like a Rebellious town encompassed with an army to force it to surrender. There is much more pleasure, continues this philosopher, in making a Friend of an ill wisher, than in keeping the Friendship of a Person who wishes us well: in a word, to oblige a Friend is to act like a rational man; but to do any thing for the ungrateful is to act like a God.  
Yet after all, those who held these fine Arguments, loved their Neighbour no more than they loved God, since they had not Charity, without which neither God nor man can be Truly Loved: for whereas this virtue in its proper Acts seeks not its own interest, but that of others, those Pagans on the contrary, sought themselves in the good they did to others; their own Glory was the end either of the assistance they gave, or of the Pardon they granted, and what more opposite to Charity? but what the Gospel does, is to insinuate this virtue into the hearts of men, which before was only in their imagination; to enlarge the heart which till then had been streighten'd, and as it had contained nothing but self Love, to introduce the love of God, and of our Neighbour. We see also the Saviour of the world always taken up with the design to imprint this virtue in our hearts: he lost no occasion of representing the necessity of it: he used all means to insinuate it into the hearts of his Auditors: all he did for the Glory of his Father, and to move us to love him, was mingled with words, Actions, and Circumstances, which at the same time invites us to fraternal Charity.  
If the Doctors and Pharisees address to him, to know which is the greatest commandment of the law, as Soon as he has answered that it is, to love God with all our heart, with all our soul, and with all our strength; he presently passes to that we are speaking of, though they did not ask him about it, and says, there is a second commandment like to the first, which is, to Love our Neighbour as ourselves. mat. 22.37.  
When he institutes the Adorable Sacrament of the new alliance; he does not take the flesh of animals, nor yet their Blood; tho' so proper to represent a Sacrifice; but he makes use of bread and wine which are the simboles of Charity, thereby to teach us, that, as to make the Bread which is to be changed into his body, and the wine, which is to be changed into his Blood, there must be many grains amassed& mixed together; so to enter into his alliance, to be incorporated into his mystical body, and become but one and the same Spirit with him, Christians must be united together by the bond of a sincere Charity, according to S. Pauls moral, because we who are many are one bread, one body, and all of us partake of one bread. 1. Cor. 10.17.  
When he gives to his Disciples a mark by which all the world may know them, he does not take any of the other virtues, for which he has given them either precepts, or counsels, or examples; he does' not give them for a distinctive Character neither chastity, nor fasting, nor prayer, but fraternal Charity. By this all men shall know that you are my Disciples, if you have love one for another John. 13.35.  
When he is ready to leave the world, and declares his last will to his eternal Father in that Admirable Prayer which concludes the Sermon after the last supper, he thinks of settling Charity amongst Christians, and asks it in this manner. Nor do I pray for my Disciples only, but for those also, who by their word shall believe in me; that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. Jo. 17.20.21.  
In fine, when he is ascended the heavens and sends his holy spirit upon earth, the strength of that new comforter does not only consist in causing the hearts of the faithful to burn with the fire of Divine Love; but he also unites them all together in so perfect a manner, that all those who believed were also together, and had all things in common. Acts 2.44. For they were but one heart and one soul, and none considered what he possessed as his own in particular.  
Nevertheless those who have a great deal of self love cannot relish the commandment which obliges to the practise of this virtue, nor yet conceive the justice of it: they consider the obligation of loving their neighbour as an insupportable yoke, when they expect no particular advantage by it; and the world is full of people, who being sensible to the quick, and in a heat for the smallest things, which regard themselves, yet are hard and uncompassionate in all that concerns their Neighbour. Would to God there were never any such to be found in regular communities, but alas! there is but too many, who are excessively vexed, when any little thing is wanting or incommodious to them, yet are could as ice when they are to assist their Neighbour, or Labour for the common good. In the mean time the precept which obliges us to Love our Neighbour as ourselves is of an absolute importance for salvation, and was given as a certain mark to know if we Truly Love God. For on the one side, God is invisible and his interest entirely spiritual so on the other side we are extremely lumpish and sensible as to what regards our conveniences and ourself Love; we do not easily perceive the occasions that are offered us to discharge our duties to that Sovereign Majesty, which are to Love him, to serve him, and to suffer by him, and for him: and therefore unjustly flattering ourselves that we have a Charity, which we have not, that we are in sentiments which we never give proofs of, we spend our lives without performing these important duties, for which notwithstanding we were placed in this world.  
For this reason then, God has Obliged us to have Charity for our Neighbour; on this account he holds as done to himself what we do to our Neighbour, either good or bad; that as their interest is often found in agitation when we seek our own; as we daily see and meet with themselves when we think of nothing but our own business, we may be advertised, and, as one may say, forced to Give Almighty God proofs of the Love we bear him, by that we express to our Neighbour. For Saint John says, he that loveth not his brother whom he seeth, how can he Love God whom he seeth not? 1. Jo. 4.20. If you cannot agree with those who are of the same nature with you, if you are always thwarting those who are like yourself, how can it be thought that you will be united with him who is more different from you than heaven is from earth, and still more opposite to you in inclination and conduct? if you will not serve your Neighbour who stands in need of you, render to God who neither wants you nor your goods? if you cannot bear a hard word from your Neighbour, how will you have patience when God shall across you in all you Love, when he shall afflict you with long sickness, excite Slanderers against you, and render you despicable in the eyes of those whose esteem you seek? we must then Love our Neighbour to exert our Love for God, and whosoever should pretend to the contrary, need but take to himself what S. John says. He that says he knoweth God and keepeth not his commandements, is a liar. 1. Jo. 2.4.  
Besides how can we hope that God will put us in the rank of his friends when we are not of those whom he honours with that quality? does not nature itself teach us that those who injure the persons we Love, injure us also? when we have a friend we wish that no body may disoblige him; but on the contrary that all should consider him: what is done to him, we take as done to ourselves: we eagerly take his part when any one speaks against him: we delight to hear him well spoken of, and if our friendship is great we are ready to break with all the world to advance his interest. It is, as if we said to the rest of mankind; I Love no body but as much as he considers my friends, and have an aversion to all that hate him. By this I ought to aclowledge how justly Almighty God exacts my conserving Charity with my Neighbour. I am not allowed to doubt of the Love he bears them, no more than to mistrust that he has for me. He is our common father: I know he dyed for them as well as for me: he designs both them and me for Eternal Glory: I ought to confided in his goodness as much for the one as for the other. I ought then to Love them, or God will look upon me as his enemy: nay tho' at present they should be wicked I must bear with them as his Divine Majesty does, who will have none of my heart if he sees in it contempt or aversion for those he treats as his friends and children.  
The least faults against fraternal Charity ought to be extremely dreaded, since almighty God reckons them as done against himself, and often when we think we have only separated ourselves from one of our company, we are dreadfully abandoned by God. When one branch of a three is cut of and divided from another to which it was joined, that branch not only loses the correspondance it had with the other to which it was fastened, but at the same time it loses the correspondance it had with all the others, and has no more communication with any; it is even separated from the stock, holds no more to the trunk of the three which gives subsistence to the rest; it receives nothing more from the root, gets no more moisture from the earth, which gave it life; and one may say that heaven does no more pour down the same influences upon it. Thus it is with us in relation to the Charity we ought to have for our Neighbour▪ when we separate ourselves from any one of them by sentiments of aversion, we must not imagine that we lose but one only; that loss might be easily repaired: but we lose them all at the same time: we cut ourselves off from the Society and communion of the whole community. This want of Charity makes us lose the union we had with all the Saints, as well those in heaven as those upon earth: we are separated from Jesus Christ himself who is the root of both; since they are all grafted upon him: the earth becomes like brass to us, because we do not draw any advantage from the Sacraments which are received in the bosom of the church: heaven itself is as hard as iron to us, because not any grace descends from thence into our souls; and as long as this aversion shall last for one only Person, tho' the least of all, we shall never have any share with God.  
But proportionably as this division is hurtful to us, the Love of our Neighbour is of contrary profit: for the Charity which we maintain with him, is a treasure that enriches us with all sorts of graces. By Charity we are united to Almighty God, that is to say his Divine Majesty remains in us, and we in him: by it we fulfil all the law according to S. Paul: by it we maintain the life of our souls, which is the holy Ghost. Do we want graces? Charity to our Neighbour is an abundant source thereof, because our saviour has said. Give, and it shall be given to you. Luk. 6.38. Do we want to be freed from our sins? it is Charity which procures us that inestimable advantage, because he to whom it belongs to remit them, has said, forgive, and you shall be forgiven, 6.37. and generally speaking, we may and we ought to expect to be measured and treated, as we shall have measured and treated others Ibid. 6.38.  
Moreover this Charity is so admirably excellent that it gives us a share of all the merits and of all the good works of our community, so that we thereby even profit by our Neighbour's Goods. And this is effected when we rejoice for their welfare, or for the virtue wee see in them, or for the favours Almighty God grants them, for those advantages thus becomes our own in some sort. Since S. Paul says of corporal Charity, let your abundance supply their want, that there may be an equality. 2. Cor. 8.14. So in Spiritual Charity the abundance of the one supplys the want of the other, in such sort that he who has less virtue, rejoicing at the happiness of him who has more, makes his brother's goods his own, as if he possessed them himself.  
It is also the Doctrine of S. Augustin, that if he who cannot fast, approves and rejoices in the virtue of fasting which he sees in another, he partakes of the merit of that others fast. That he who cannot spend much time in prayer, but rejoices to see others fervent and assiduous in that holy exercise, Glorifying God for the same as if he had himself received that grace, he has a considerable share in thsse prayers; and the like in other virtues. The reason of this is not hard to be comprehended: for if concupiscence has such an unhappy efficacy as to extend the sin of him who has committed it, upon the soul of another who only consented to it, as S. Paul says, not only they who commit criminal Actions, but they also who consent to them, deserve death. Rom. 1.32. Why should Charity have less force to make the merit of the virtues practised by some, pass into the souls of others who rejoice in them, and glorify Almighty God for the same?  
But to enjoy so great a blessing, is it not just it should cost us something? and since we get such great advantage by this virtue, is it not reasonable that we bear with patience and meekness the little bitternesses that attend it? there is always something to be suffered from one another, when many live together: and we ought for Charity's sake to support our Neighbour's weaknesses, as well those of body as those of the mind; endeavouring to supply for the one, and to forgive the other, bearing with one another by a reciprocal goodness.  
S. Augustin explicating this precept of the great Apostle S. Paul. Bear one another's burdens, and so fulfil the law of Christ. Gal. 6.2. Brings a comparison of deres: those beasts, says he, aiming to swim to certain islands where there is plentiful pasture, and it being hard for them to across so wide a water; because of their weighty horns which charge their heads, they go in a row, each resting his head upon the hinder part of him that goes before: and when the foremost which has not had that solace, feels his strength begins to fail, he leaves his place and goes the last, that he may be supported in his turn. These animals, says S. Augustin, fulfil the Apostles command to the letter, by bearing one another's hurthen; and thus they arrive to the fertile places they aimed at, and not one is lost, because there's a kind of Charity amongst them which serves them as well as a ferry boat.  
It would seem an affront to men to exhort them to virtue by the example of beasts, if the holy Scripture had not taught us the way, by sending the sluggard to the school of the Ant, to learn wisdom. Yet if any mislike it, they may be easily excused that difficulty, provided they profit by the so pressing and admirable Examples that our saviour himself has given us, to teach us to love, to support, and to Pardon our Neighbour. But is it not a deplorable thing to see, that, though the Lord of the universe has so far exerted his Love for men as to receive with an infinite meekness the calumnies and persecutions of his enemies; to suffer so long with an unconceivable patience the company of the Perfidious Apostle who was to betray him, to keep a profound silenc before the Judge who condemned him thô convinced of his innocence; and to pray for his murderes with an infinite goodness, at the time they overwhelmed him with torments and infamy: and yet men who make profession of being his Disciples, men who know that they cannot be saved without following the steps of this excellent Guide, have nevertheless so much difficulty to live in peace with their Neighbour or to suffer something to conserve Charity?  
What admirable Matter does not the Example of a God, dying a death so Cruel, and so infamous, by the hands of his creatures, furnish me with, to treat of the Love we ought to have even for our enemies, if I were to speak of that subject, and was not confined to the narrow limits I have prescribed myself! that Love is indeed the Master piece of Charity to our Neighbour, yet I do not insist upon it, not only for the reason I have alleged, but also for another still more forcible, which is, that having learned of a father of the church that the Christian has no enemy, I ought much less to suppose that Persons engaged in the perfection of Christianity can look upon any as such, because they are troublesone, or even outrageous to them.   

§ 3. For these are principal Precepts delivered to us in Holy Scripture.  
This expression is too clear to admit of a doubt whether some precepts are more important than others, or whether the Rules and laws a Person may be engaged in, equally oblige to the practise of what they prescride; and if there is more or less harm in pretending to get dispensations from them according to their different degrees of force and vigour. The discerning this distinction, is of very great consequence; we cannot be too vigilantly careful to avoid mistakes in it; and one may also say, that it is one of the points of a Religious Life, nay of the Christian Life, which is most necessary to be instructed and enlightened in. For to set all the precepts in the same rank, and to pretend that all may be dispensed with, or never any, is an error which may become the cause of great mischief, and it cannot be too Soon cleared, for those who would embrace an exact Life, and labour for the security of their Conscience.  
To lay open this important matter then, in favour of beginners, and to give them occasion to procure better instructions from the Persons Almighty God has placed over them; we must remark that those two precepts of the Love of God and of our Neighbour, which are at the beginning of our Rule, are of the number of those which can never admit of a dispensation, and therefore the Rule declares that they are recommanded to us as principal precepts, and the greatest of all the law.  
In effect, God himself cannot excuse us from Loving him, because that love is an essential duty of the creature to its Creator; because such a dispensation would be opposite to the natural law, and to the Divine Justice; and because men and Angels are as much forbidden to refuse Almighty God their acknowledgement and their Love, as it is impossible for them to s●ake off their dependency. And as for the Love of our Neighbour, there is so much resemblance between this second commandment and the first, that there will never be neither occasion nor pretext of so great importance as to allow us to fail in the Charity due to him, as I think I have already sufficiently made appear. Indeed at the end of the world when Jesus Christ shall have declared those that he will himself hate, and shall have cast them from his presence; then we shall be permitted also to break with them; and to look upon them with the same contempt and hatred that his Divine Majesty shall show for those miserable wretches. But in the present time, when all is in suspense and undecided, in this world where God makes the sun rise equally upon the good and bad, whilst he will not let his Angels pluck up the cockle from his field, tho' they know it; nothing excuses us from loving our Neighbour, and we cannot omit this duty under any pretence of injury, or ill usage received from them. Now as all the other articles of the law of God are necessary consequences and followers of these two first, and that we cannot break them without directly offending either God or our Neighbour; it is evident that they admit of no dispensation neither, and that it would be, invain for men to pretend to give it.  
As for the precepts which have been given us by men, such as are the Rules appointed by the holy founders of orders, we must say of S. Augustin's Rule, what S. Bernard said of S. Benedict's, that it proposed to all, but imposed upon none: that it is advatagious to those who engage in it by a Spirit of Piety, and who being so engaged, remain faithful in the practise of what it ordains; but that it brings no harm to those who do not embrace it. Now that which is purely voluntary in regard of those who do but offer themselves, becomes necessary to those who have once made their profession; and these last ought to practise by a strict obligation the Rules they have submitted to by a will entirely free: because 't is what a Person ought to expect who has once made her vows; such an one is to be justified or condemned by her own words. Yet happy, a thousand times happy is that necessity which engages us to that which is the best and most perfect!  
Therefore, except the precetps S. Augustin gives us in his Rule concerning Charity, Humility, and the other virtues, which are rather instituted by almighty God than by the Saint, and by cosequence admit of no change; the thought we ought to have as to the rest of the Rule is that the things prescribed are indeed but advertisements and counsels for those who are not professed to them; but that they become precepts as to those who have engaged themselves in them, and are matters of sin if they violate them: or to express the matter in fewer words, these practices are free to the one and necessary to the other; provided this necessity be so understood as not to count reasonable and necessary dispensations, violations of them.  
Here we must remark that when S. Bernard( of whom I have borrowed this) declares that the Rules that we have from men, however holy they have been, may sometimes admit of dispensations; he also explains the case, and only means when necessity or reason requires it, and does not allow particulars to dispense with themselves, but refers it to superiors who by a caconical Election supply the place of the holy institutors. This is what all those who would act with some security of Conscience ought to have always in view that they may not be mistaken: so that if in particular occasions any think they cannot comply with an article of the Rule, they ought not to resolve to pass it over by their own motion, but support their conduct by the will of their superior, as well as by the necessity and reasons they think they have: and if any one of these Conditions are wanting, their case does not seem secure. As superiors are the dispensers, they ought to be judges of the dispensations: but they must not grant them upon the simplo request made thereof, because that may happen to be only the effect of a temptatation; nor yet may it be done through an easy inconsideratness for want of due application to their Ministry: the causes of the grant must be lawful, demonstrating either necessity or profit, and the spirit of the Rule must be preserved entire, even when for a time and for Charity sake, they do violence to the letter. Otherways their permission is not so much a dispensation as a dissipation; it is an infidelity which burdens their conscience, and exposes them to the danger of perishing with those who lean upon their indiscreet facility, and are not for that excused from sin in the sight of Almighty God.  
A dispensation, and a toleration are two different things, we must take care of confounding them together, there being a considerable distance between them which few observe sufficiently. A dispensation can never light upon things which are ill in themselves, but only upon those which being indifferent are forbidden or commanded by the Rule for a greater Good; and it is always the effect of a real consent in the superior, who judges that in such an occasion necessity or profit ought to take place of what is ordained. A toleration on the contrary is sometimes used as to evil things and abuses, when they cannot be hindered without causing greater harm. It is purely the supetiour's want of power to rectify the evil at that present time, and her patience in expecting the occasions and means to remedy it: and as it never supposes the superiour's consent, so it never gives security of conscience to those who thereby think to shelter themselves.  
This is the ordinary subject of affliction for those who have the conduct of souls, and who are obliged to maintain Rules in their rigour: they see plain enough that a great part of the leaves and dispensations which are asked of them, are not grounded upon any of the Foundations we have supposed after S. Bernard, and that far from any considerable necessity or profit in them, there is not the least appearance of either; and therefore that they ought not to suffer what they are pressed to grant contrary to the Rules. Neither can they be ignorant that in such occasions the Persons who address to them are in temptation, fince in effect they are tempted either by the spirit of sloth, or by the inclination they have for the world, or by the Love of Liberty, or by a sentiment of vain Glory, or in short by some other sort of concupiscence, so that to grant them what they ask would be to permit them to sink under the temptation.  
There is no doubt but if superiors had to do with tractable persons, far from permitting them what would but increase their weakness and make them go backward in the way of Salvation; they would Labour to sustain them against the Temptation, sometimes by representing how much it keeps them off from the perfection of their state, sometimes by terrifying them with the remembrance of God's judgments, at other times encouraging them by our saviour's examples and the hopes of the celestial joys, to bear all the yoke of the Rule: finally by refusing them what they ask and praying for them. But because superiors are sometimes obliged to answer untractable persons who yield not to authority, never submit to reasons, nor are discouraged by refusals; if they see that in relation to the time, the Persons, and the circumstances of the thing, that the evil they should in vain endeavour to stop by stranger means would become much greater, it is then, not being able to use a profitable violence to others, they do a violence to themselves which they think necessary; and so often out of prudence, but sometimes thrô weakness, they determine to tolerate for a time what they in no sort approve of, and what they wish with all their heart they could hinder.  
Now the superiors who thus use the toleration, must not cease to blame the evil and to declare openly that they disapprove it, for fear to great a silence be taken for consent, and they become complices and guilty of the evil that others comitt. They ought also to be continually upon the watch that they may not let slip the favourable times and means that Almighty God shall offer them to work at the re-establishment of order: and when they see no appearance of succeeding therein, to practise the advice that S. Gregory gives to all Pastors; that is, to wash with their tears the sins of their people which they cannot correct. In fine the toleration ought only to be a suffering of lesser evils thrô a just fear of greater which would evidently follow, and not a dissembling of greater thrô a vain apprehension of some lesser which might happen; for fear as being condemned with the remiss and timorous who will be one day cast with the greatest sinners into the lake of fire and bristome whih is the second death.  
How much then do those persons deceive themselves who so easily transgress certain articles of their Rule, and unfaithfully leave a part of their obligations without other authority for that liberty, but certain permissions extorded by force of importunities, or gained by address? as those permissions are not marks of their superiour's approbation; but only that they yield to their weakness, and are overcome by the heardness of their heart, which is easily seen by the manner of the grant, the difficulty to obtain, and the uneasynesles of the superiors about it; so such leaves ought not to pass for real dispensations, but for simplo tolerations which is no security of conscience for those who so boldly use them. The best way then would be to represent our wants to our superiors with so great a simplicity that they may be entirely at liberty to act according to their own sense and wisdom: and then their determination would be to the inferiors a source of peace infinitely more comfortable than the so short sweetness of following their own inordinate appetites.  
But not to engage myself farther in so unexhaustible and profound a matter, I will conclude by declaring that whatever Idea may be framed of dispensations, those who give them, and those who receive them would be happy if they could always observe three things.  
First that the dispensation never reaches to all the Rule at once, so that those who ought to practise it live to themselves as if they had not any Rule to follow; trasgressing with an equal and entire liberty the laws of silence, of retirement, of abstenance, of prayer, of submitting to be at certain nours, and in certain places for the practices of piety, and the like. For 't is plain to be seen that persons who thus should excuse themselves from all their obligations when they have sufficient health to comply with them, would not act so, if they did not abandon themselves to dissipation of mind, and to indocility of heart. Such are in danger of leaving their state, since they forsake the means to which Almighty God has fixed their sanctification, and thus they expose themselves to an inevitable ruin.  
The second is, that the dispensation when it only regards some particular article of the Rule, that it be not absolutely for always; but only last as long as the solid reasons subsist which caused its admittance. And by consequence, those who give, and those who receive such dispensations, because they think it cannot be otherways, ought nevertheless always to love the Rule, conserve the spirit of it, to desire it may be fulfilled, to lament and deplore interiorly the necessity they are in as often as they do any thing against the Rule thô with dispensation: they ought also to keep off those occasions as much as they can, think themselves always in a state of violence, and seek as much as in them lies the means to return to the exact observance of the Rule.  
Finally the third is, that when the dispensation is only for certain parts of the Rule, and for a limited time, that it extend not to every one, nor stand as a law which comprehends and subjects even those who have strength ennough to comply faithfully with all their duties, and are moved by Almighty to seek the greatest perfection. One of the mischiefs which have most contributed to the weakening of Piety and Justice in all States, is the setting dispensations above laws; giving more force to custom than to Rule; ceasing to follow the tracts of the Saints who have gone before, to keep company with persons of the present time even in their irregularites: and under pretence of uniformity in communities, those whom the Love of God moved to the eminent ways of perfection are forced to descend, instead of lifting up those whom self Love has caused to walk in the low ways of relaxation.  
This is a small part of the reflections which may be made upon the obedience due to Rules in general, and which I have made upon the Preface of Saint Augustin's Rule, for fear that unfervorous souls understanding that there are precepts which have been given us as the principal and greatest, should make little account of the rest. it is now time to hear what Hugh of S. Victor will say to us concerning the precepts contained in the whole body of this admirable Rule. No body was more capable than this great man, of expounding and discovering to us the true sense of it, since he was so replenished with the doctrine and spirit of his holy Institutor that he passed for the Augustin of his age, and says nothing in his whole work which he did not practise even to his death.  
Hugh of S. Victor was a Saxon by Nation, and Born of Noble Rich Parents: from his most tender youth he had so strong an inclination, and such an admirable facility for Sciences, that at an age when reasen scarce begins to appear, he sought instruction, and studied the truth in things which others employed only for their diversion. At eighten years old he projected the design of renouncing all that he might consecrate himself to Jesus Christ, solidly judging that whatever knowledge he might acquire he should always walk in darkness whilst he did not inviolably follow him who is the light of the world. He drew to his sentiments his uncle, who was archdeacon of the Church of Halberstad, and very rich: so both together they left their country; and as the abbey of S. Victor at Paris was then in great renown for the fervour and Sanctity of its Canon Regulars, they entered there in the year 1115. Hugh in process of time taught Divinity, with an universal applause and incredible profit. Several great men went out of his school to the first places of the church, and that to the great benefit of it, by communicating to others the lights they had borrowed of him.  
This excellant Master teaching the truth to his Disciples forgot nothing to settle himself in the most perfect virtue. By his fidelity to the observances of his Rule, and by his assiduity in prayer, he acquired so great an experience in the spiritual life, that none surpassed him even amongst those who had but that only occupation. Infine tho' he had loved Almighty God from his tender youth, his life was a continual penance, and he finished both at the age of forty four years, by a most holy death, in a livly faith, and transports of love towards the most Bd. Sacrament of the Altar. There are other things more particular, which might be said of him, and which I would not omit if I undertook to make his Elogium; but my design here is only to give his exposition of the great S. Augustin's Rule.    

THE EXPOSITION OF S. AUGUSTINS RULE  

The First Chapter Of unity and living without Propriety.  
THe precepts we undertake to expound in the sequel of this work, bear the name of Rule, because they offer us the complete model of a most holy, and most perfect life. And the Rule is so called because it gives us documents conformable to the verity which is the soverigne righteousness: and conducts us thereunto without suffering us to ramble either to the right or left hand, by any irregularity. What is called Rule in our tongue, is the same thing that the greeks call Canon and it is from them that the word Canon takes its original, it signifys regular, and it is the name commonly given to those who dwelling in Monastrys, live there in a caconical and Apostolical manner, comforming their manners as much as possible, to the precepts which have been given us by the holy fathers. Now it is to such Persons that S. Augustin addresses the ensuing words.  

§ I.  
We command all who are settled in the Monastery, to observe these things following.  
He enters at first dash into matter, and shows the reason why these excellent precepts are red to us, which is, to the end that by that lecture we may have an entire knowledge of them; and that our mind being ever occupy'd with the same, we may practise them with an inviolable fidelity. Nay we are obliged to it, to avoid the effect of that dreadful sentence pronounced by God himself. That servant who hath known the will of his Lord, and hath not prepared, nor done according to his will shal be beaten with many stripes. Luk. 12.47. And of that other dictated by S. Paul. Not the hearers of the law are just before God, but the doers of the law shall be justified. Rom. 2.13. Let us then be attentive to the orders of a Master whose goodness is so great that he exacts nothing of us but what he knows to be most for our advantage: and let us be mindful of his commandments to do them. Psal. 102.18. Because according to the Apostle S. James. He that looketh into the perfect law of liberty and hath continued in it, becoming not a forgetful hearer, but a doer of the work; this man shall be happy in his dead. Jam. 1.25. Or as our saviour himself says in the Gosel, blessed are they who hear the word of God, and keep it. Luk. 11.28. Let us then hearken once again, but with an attention full of respect, to the things which are commanded us, and which we cannot doubt being addressed to us, since we are the persons settled in the Monastery.   

§ 2.  
First you must know that the cause why you are gathered together in the Cloister is, that you live all together in unity with one heart, and one soul in God.  
The first advertisement that S. Augustin gives us, is to live with union and concord with one another which must be understood the union and concord of which Almighty God is the band. For it would be a disorder to be united with intention to do ill; whereas it is something most excellent to be united and agree to seek the only true good, to practise virtue, and to serve God. It is for that we are assembled in this holy place, where we are obliged to employ ourselves in the service of his divine Majesty, with as great a corespondance of Charity, as if we had but one heart, and one soul: and it is to advertise us of the same, that the Rule says in terms so clear, that we ought to live in the house of our Lord with a perfect union of minds, and having all but one heart and one soul in God.  
It is not sufficient then to be corporally together in the same House; but this society teaches us that our minds ought to be still closer linked together; for it would signify nothing to be within the compass of the same walls in a corporal manner, if we were in a spiritual distance by the opposition of wills; Almighty God having incomparably more regard to the union of minds than to that of places. We are here all together by his grace in the same house, but that is not enough, and we must not think we have done all by entering the Cloister; for we have brought with us different manners of acting, we have each reserved a heart apart, our souls are not the same. What must we then do to comply with the Rule? we must reunite all these things by one sole intention to do good, and by one and the same love for God: so that the union of our minds, and of our wills may tend unanimously to serve him with all our strength, to give ourselves to him with all our heart and with all our soul, and to love our neighbour as ourselves.  
Now the means to acquire so necessary a good is this, let those who embrace the religious life begin by striping themselves of their own will, and comforming to him who has said, I am come from heaven not to do my own will, but the will of him that sent me: Jo. 6.38. and again. Father, not my will but thine be done. Luk. 22.42. Nothing contributes more to maintain a right understanding, and to make peace reign amongst many Persons, than when each Studys thus not to do his own will, but that of others for the true good. Neither is there a more certain sign of a great humility than this self denial: It is this voluntary divesting ourselves which breeds obedience, it augments Charity, maintains peace, makes justice unmovable; and in a word, it is what gives motion to all the great virtues from which the church receives so much beauty. But if I will do my will and another will do his, divisions will presently start up, hot contestations will be heard on both sides, anger and quarrels will break out, which S. Paul calls the works of the flesh, and of which he says. That they who do such things shall not obtain the kingdom of God. Gal. 5.21.  
It is a deplorable thing that even in regular communities there is to be seen of those who are obstinately fixed to their own sense, who are wise in their own conceits, and having got a thing in their heads, deffend it as if there was nothing to get others of their side, but will yield to no body, and are in great disturbance and trouble if their will is not complied with. Such are ordinarily rebellious to the orders of their Elders, subject to impatience, and inclined to revolt: they want all that is necessary to maintain concord, because according to the words of the Apostle, they are lost in their own imaginations, and their foolish heart is darkened; for professing themselves wise they are become fools. Rom. 1.21. Pride does indeed very much darken the heart; for as to truth there is no body more miserable seduced than a man who prefers himself to others, and is conceited of a false wisdom which the Apostle treated with so much contempt when he wrote to the Corinthians: if any one among you seem to be wise in this world, let him become a foolthat he may be wise. 1. Cor. 3.18. It is only those who make themselves senseless in this manner, who deserve the name of wise; for according to God, it is a great wisdom to think one has less than others, which made the wise man say. The greater thou art, humble thyself in all things. Eccl. 3.20. It was also for that reason, that our saviour knowing his Disciples had had a dispute among themselves concerning pre-eminency, made use of humility to bring them back to charity and peace, saying to them: He who would be the first among you, shall be your servant, as the son of man came not to be served, but to serve, and give his life a ransom for many. Mat. 20.27.28.  
Since it is then a thing so excellent and so pleasing to Almighty God, that brethren be united together, let us use all our endeavours to keep a perfect union of minds in this house which is consecrated to him; and the charity which shall thus unite us, will so delight him, that our fasts, and our prayers, however austere be the first, or long the second, nay our very offerings will have nothing comparable to it. We see it in the Gospel when Jesus Christ turning from his Altars him who was at variance with his brother, said to him, first go to be reconciled to thy brother, and then thou shalt come and offer thy gift. Mat. 5.24. Teaching us all by this example, that they who are not united to their neighbour by the spirit of peace and charity, are not in a condition to offer agreeable Sacrifices to Almighty God. And can there be any thing more strong to convince us of the excellence of this virtue, than to see that the very Sacrifices established to efface sins, lose their force, and have nothing more which pleases God.  
Yet let us add for another reason that when we embrace this state of conversion, I mean a religious life, we at the same time engage ourselves to bear such rough combats with the devil, that we stand in need of strong arms to overcome him, and there is none that this mortal enemy apprehends so much as concord and the spirit of Charity. For if we distribute all that we have to the poor for the love of God, and impoverish ourselves by a General renunciation of all our goods; the devil is not much afraid of that, because he possesses nothing: if we fast, that does not frighten him, because he has the advantage over us, that he never eats: if we watch that does not much terrify him neither, because he knows not what it is to sleep and repose. But if we keep united together by the bond of Charity, then he is struck with a terrible fear, because he sees us possess a blessing upon earth which he took no care to conserve in heaven.  
This is also what renders the holy church so dreadful to the powers of darkness, that she is represented in their regard as an army set in battle array; because as the enemy seeing an army advance against him, that is well united, and close in their ranks, is terrified, and apprehends the success of the battle: so the devil considering a company of spiritual persons already covered with the arms of all the virtues, and who have also the advantage of living in a perfect union, he is seited with dread, and feels before hand the pain of his defeat, when he cannot rush in amongst them and divide them by discord. Therefore it is written of our Lord, his place is made in peace, and his habitation in Sion, there he brakes the powers of bows, the shield, the sword, and the battle. Psal. 75. Because union of hearts in God, breaks the devils arms, and makes all his attempts in vain.   

§ 3.  
With one heart, and one soul in God.  
These are the First fruits of the spirit, the first offering we ought to make to Almighty God at the beginning of our conversion; it is what wisdom so pressingly requires of us by these so moving words. My Son give me thy heart. Prov. 23.26. And with great reason she demands that at first we give her that chief part of ourselves; because when we are drawn to God, the first bonds of that attract holds to our heart, and our will is gained the first of all. It is not enough to be corporaly separated from the world, we must also labour to unite ourselves to Almighty God with all our heart and with all our soul, that we may be able to say with truth. Psal. 72. It is good for me to adhere to my God, because, he who adheres to the Lord, is one spirit. 1. Cor. 6.17. Let us then adhere to his Divine Majesty that we may become strong by him, and happy with him; that is to say, to the end he may give us those all powerful arms which the enemy of our salvation cannot resist, and by a holy society he may introduce into the participation of the felicity he enjoys himself, so that we may say without fear of mistake; my soul is united to you, Lord. Psal. 62. and she shall never be separated from you. It is Charity which does all in us, she unites us to God, she separates us from the world, she assemblies us together in the same house; and the only means to have there but one heart and one soul in God, is to have charity, it is to love Almighty God with our heart and with all our soul: because, God is charity; and he that abideth in charity, abideth in God, and God in him. 1. Jo: 4.16. Now because this virtue has the property not to seek her own interest, the Rule presently adds as a necessary consequence.   

§ 4.  
You shall not therefore call any thing your own, but all things shall be in Common.  
We ought to have no propriety, and it is not well in us to say of any thing whatsoever. My or mine; but we should use the word our habit, our house, and so of the other things we have for our use: for as all is in common among us, our discourse must express that we have nothing in particular.  
By this we may observe the great difference there is between carnal and spiritual brothers or sisters: those divide among themselves the the goods which before they shared in common; these on the contrary put into the common all that they possessed before in particular: among those each seeks his own, among these no body does so, but each seeks that which belongs to Jesus Christ. The spiritual alliance has then more force than the natural one, since this last degenerates and falls into defect, whereas the other raises itself to perfection; the one tends to division, and the other to union; the one passes with time, and the other remains in eternity, which is the whole happiness we aspire to, by our union in the house of our Lord. We are the sons of God; Says the beloved Apostle and it hath not yet appeared what we shall be. We know that when he shall appear, we shall be like him; because we shall see him as he is. 1. Jo. 2.2. And S. Paul. We have not a permanent ctty, but we seek that which is to come. Heb. 13.14.  
Since then all our desire and hope is to be together in heaven, let us have a holy contempt for all the things of the earth; let us think it below us to possess any of them in particular, and be content to have them in common. People of the world will always there divide their goods; and not being able to grasp them all, they cling to some more than to others, and if possible, would have no body share in those they love. Some heap up gold and silver, others delight to live in stately houses; there are of those who take pleasure in making great alliances for themselves, or in having children to advance their Glory: many do what they can, to raise themselves to high charges: these seek esteem and applause, those delight to command with authority: thus all seek to possess something in particular, some one way, and some another: but the portion of the Saints is God himself. If then we would have that excellent part, and enter into that rich inheritance, our life must be so pure that we may be worthy to posses him, and to be possessed by him; which is the same thing in effect, and can only be acquired by a general disengagement.  
Whosoever would have God for possession ought neither to seek nor love any thing out of him He is too covetous whom God suffices not, and his avarice far from enriching him, will rather produce in him an unhappy indigence: for if he will also have some other thing, as gold, silver, revenues &c. Almighty God will not debase himself to the becoming part of an inheritance composed of such different goods, and he will never have share of a heart that will not be entirely his. S. Jerome was well persuaded of this when he gave that excellent instruction saying of himself. I receive no inheritance among the other Tribes; but in quality of Priest and Levite I live on the tithes; and serving the Altar I get my subsisstance from the goods that are offered at the Altar: having food and clothing I ask no more, and I am content because I know what the Gospel says: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Mat. 5.3. Because however great our disengagement be, we cannot whilst we are upon earth shift without many things necessary to maintain the body, the Rule which provides for all and thinks nothing below its cares, adds that which follows.   

§ 5.  
And every one shall receive by the appointment of the superior food and clothing.  
The order that our saviour has establissd in his Church, is that some should apply themselves to spiritual exercises, and others take care to give them temporal things: and it was for that he would have superiors and inferiors, that some might govern whilst other remained in submission. It is the office of superiors to supply the corporal wants of their subjects; and it is the duty of inferiors to apply themselves to spiritual things; as to reading, prayer, contemplation; serving the Master they have in heaven by singing Psalms, Hymns, spiritual canticles, and by watching over themselves with a greater application since they are excused from the care of exterior things, which might distracted them. Our Lord has also established an order in favour of his Ministers, that those who serve the Altar should receive from the Altar what is necessary for their maintenance: because as he says himself: The Labourer is worthy of his hire. Luk. 10.7. Since then we live upon the revenues of Jesus Christ, justice requires that we bestow our labours in the service of Jesus Christ, and we have no right to the reward till we have worked like faithful, labourers: If any man will not work, neither let him eat, 2. Thess. 3.10. Said S. Paul. If then we eat when we do not work, our crime is as much the greater as we are less worthy of God's benefits, which we enjoy without desert.  
Once more I say that we are indispensably obliged to employ our life in the service of him whose bounty and providence gives us a maintenance, if we would with a safe conscience partake of the goods which are distributed among us; and our fervour in the service of Almighty God ought to be so much the greater, as the labour is light for which is so Charitably given us from his divine Majesty, what is necessary for us. What wonder is it if persons taken up by their charges with the care of temporal things, exteriorly show a little less fervour and religion, if they often fall into faults, either by the tumult of their thoughts, the inconsideratness of their words, or neglect of vigilancy in their actions; since the commerce and frequentation of seculars is so contagious that it sometimes drags a man to sin even when he endeavours the contrary? But those who have the advantage of not being charged with the care of worldly things, nor exposed to the occasions of sin, if they do not render their life conformable to the spirit of the religion they have embraced, they incur the anger of the sovereign judge: and the least faults into which they fall by negligence, exposes them to the danger of utter ruin. Therefore it is matter of great importance, to have always in mind the obligation linked to that distribution which is made us of temporal goods for food and clothing, and to apply ourselves entirely to seek first the kingdom of God and his justice; Since it is for that all other things are given us as an overplus. The sequel of the Rule teaches us how that distribution is to be made.   

§ 6.  
But that is not to be distributed alike and in equal measure unto all, but rather to be given unto every one, according to her need; as we red in the acts of the Apostlees, that all things were in common amongst them, and that they divided the same unto every one according to their need. Acts 432.  
This passage that S. Augustin cites in confirmation, and for proof of his Rule; is not to be understood as if necessaries were distributed to those faithful in such abundance, that they felt no more any want: for if it is written in one place that there was not any one needy among them. Ibid. 4.34. We see also in another, that the Apostles served God in hunger and thirst, in many fastings, in could, and nakedness. 2. Cor. 11.27. Which lets us see that one may be in necessity as to the body, and yet want nothing in relation to the soul. o! you then who have renounced yourselves for the love of Jesus Christ, learn by this example to overcome the weakness of nature, by the strength of the spirit: exercise yourselves in a holy disengagement from all terrene things: open your hearts to that love of God which is strong as death; and you will experience that perfect charity has not the full action it is capable of, when it only cuts off criminal desires; but that it also extends efficacy so far as to extinguish the very feelings of the body, and to make one forget the wants of nature.  
The grace of the holy ghost in the primitive church replenissd the hearts of the faithful with so great an abundance, that they were not only content with little, but the very poverty by which they reduced themselves to the having nothing, excited in their souls holy effusions of an inconceivable joy. We have nothing, said S. Paul, yet we possess all things. 2. Cor. 6.10. And in another place. Piety with sufficiency is great gain: having then food, and wherewith to be covered, with these we are content. Ibid. 8. And can we wonder that after the publication of the gospel, grace filling the heart should make it find abundance in the midst of poverty; when we see in the ancient law, that the Mother of young Toby found that the presence and sight of that dear son was a sufficient benefit to change her poor condition into considerable riches. tub. 5.25.  
In corporal solaces then, we ought not to consider what the flesh requires to satisfy its appetites; but what strength nature has to suffer want: for sensuality always asks more than necessity does, and there needs much less to satisfy this than to content that. Therefore when the Rule says to every one one shall be given according to her need, it must be so understood that the flesh may have nourishment enough not to fail us in the performance of our duties; but that its appetites be stoutly resisted, to hinder it from rebelling against the spirit: that the necessities of nature be satisfied; but the superfluities of concupiscence retrenched.   

§ 7.  
Such persons therefore as in the world were rich or had any goods, shall be well content to have their substance put into the Common.  
Such was the disposition of the primitive Christians at the beginning of the Church: they were persuated that being become brethren, and sharing all in one general grace, there was nothing more just than to have all their goods in common; and they thought it reasonable there being but one spirit for them all, that there should be also but ●he stock among them from which they received their subsistence. S. Augustin who desired to renew that perfect life, is not content neither to have those who embrace his rule barely strip themselves of their goods, but he will have them do it with joy, and be well content, glad to have them put in common, because, God loveth a cheerful giver. 2. Cor. 9.7. And who can be sorry to make the happy change of earthly goods for those of heaven, if he reflects that the kingdom of heaven promised to the poor is unvaluable; that it is always incomparably worth more than can be given for it; and that nothing costs less when purchased, nor nothing of greater value when possessed? there are two things we ought to forsake for God, which are the power to posses, and the will to have. We learn this of Jesus Christ, who says in one occasion: He that doth not renounce all things that he possesseth, cannot be my Disciple. Luk. 14.33. And in another. If any one will come after me, let him deny himself. Luk. 9.23. The first of these divine sentences regards exterior goods, and the second the will: because it is not sufficient to forsake exterior things, if we do not also cut off the inferior concupiscence and desire of them; as we are advertised by that which follows in the rule.   

§ 8.  
And those who were poor before, must not in any wise seek to have and find in the monastery that which they were not able to enjoy in the world  
Those very persons who had nothing in the world may find in these holy places something to forsake for Almighty God: and that is the will to have. The law contained an express commandment to rule the will alone viz. You shall have no evil desires; Exod. 20.15. because God examines more strictly the desire than the possession, and the holy Ghost requires all our affections, and all our inclinations, by these words: Son give me thy heart. Which can only be done by retrenching all carnal desires. Thus two things are recommended to us in the holy state we have embraced; the first to forsake all we possess, the second, never to seek earthly goods; to the end that our heart disengaged from all clog, may run with more swiftness and vigour to the conquest of heaven. But for fear that thus forbidding those, who enter poor into the monastery to seek temporal conveniences there, it might seem as if there was no obligation to give them all that is necessary for them, the rule goes on.   

§ 9.  
Notwithstanding they also shall have out of the common what their need or infirmity requires, although their former poverty, was such, that they wanted then even bodily necessaries.  
The reason of this ordination is, because it is just that those who engage in the service of Jesus Christ, should live upon the revenues of Jesus Christ, whether they have been poor or rich, descended of noble Parents, or of mean extraction: because it is a general verity, pronounced in the Gospel without exception, that the Labourer is worthy of his hire. The Rule. 1. Tim. 5.18.   

§ 10.  
Yet for all that, they must not think themselves well at ease, because in the cloister they have found such food and clothing which they could not find out of it.  
There are many persons, and perhaps more than we think for, who embrace, a religious life less to seek the salvation of their souls, which they have but little care of, than to avoid the corporal necessity they apprehended: who care not for what regards Almighty God and his Glory; but with great solicitude think of that which will fill their own belly. Of such the Apostle says, their God is their belly; Phil. 3.19. And it was, to others like them, that our Lord addressd these words: Amen, Amen I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves, and were filled. Jo. 6.26. Those who are markd by so ill a character, place all their happiness in an application to the being well fed, well clad, well accommodated with all temporal things, and cannot bear the want of any thing. But because they only desire earthly goods, they deprive themselves of heavenly: for our Lord will say of them at the day of judgement, what he has already said of such in his Gospel: Amen I say to you, they have received their reward, upon earth. mat. 6.16.  
Therefore we ought to apply ourselves most carefully to find out the bent of our heart, and be berry vigilant to hinder it from adhering to transitory things, however valuable they may appear: for it was generally of all those perishable goods that the Prophet said: if riches abound set not your heart upon them. Psal. 61. It is true we cannot yet do without earthly thinghs, and we are forced to make use of some of them: but all our desires, and the whole capacity of our heart, ought to be filled, and taken up with the heavenly blessings. They who act thus, do not impoverish themselves, but rather become truly rich: for they find in Jesus Christ a sweetness as admirable as it is ineffable; in him they find those solid riches, that excellent good that Almighty God has laid up for those who love him, and which is so great that the eye hath not seen, nor the ear heard, nor hath it entered into the heart of man what things God hath prepared for those who love him. 1. Cor. 2.9. Happy they who can always be in the disposition of that holy Prophet who only opened his heart to the love of the eternal goods, and in the sacred transport, caused by the violence of his desires, he cried out to Almighty God: I shall be filled when thy Glory shall appear. Psal. 16. In this infinite contentment we ought also to place our happiness, and our desires.   

§ 11.  
Neither may they carry themselves high because they are now become fellowsister's with them, into whose company in the world they durst not have presumed to approach: but let them rather lift up their minds to heavenly things, and not seek the vain and transitory things of this life. For if this order be not observed, the monastery will be profitable to rich persons, and not to the poor, if therein the noble and rich become humble, and the poor of mean degree, be puffed up with pride.  
To hold up the head which is the latin expression S. Augustin uses( for carrying themselves high) is a mark of pride or vain complaisance in ones self, and when he recommends to those who have the chief part in this place of his rule, to hold up their heads, it is as if he said to them: forget not your first condition, and don't exalt yourselves by vain thoughts. If heaven itself was not advantageous to the proud Angels, the monastery doubtless will not be profitable to those who shall imitate those unfortunate spirits in their sin. For thô we live in a holy house, thô we wear a holy habit, thô we do actions holy in themselves, yet all that is made unprofitable by pride, which extravigantly exalts, but always ends in a fatal down fall. It was to avoid that precipice the royal Prophet made this prayer to Almighty God: Let not the the foot of pride come near to me; there have they fallen, that work iniquity, they were expelld, neither could they stand. Psal. 35. Nor remain in the happy state he had created them in. The humble on the contrary, find in the Monastery most considerable advantages: for God teaches them his verities, and discovers his secrets to them, as it stands written: he will teach the meek his ways. Psal. 24. And again: you sand forth fountains in to the valleys. Psal. 103.10. That is to say, he communicates his graces to humble souls. Such persons labour with success in the work of their salvation, because never forsaking humility which is the Guardian of the virtues, the good works they practise are always secure; and choosing by the Prophet's example to be despised, and abject in the house of our Lord, they have for reward this advantage, that their prayers penetrate the heavens, and are ever favourably heard; and then obeying Jesus Christ who reduces his Disciples to the last place, the father of the family will one day make them ascend up higher, according to what is written, every one that exalteth himself, shall be humbled, and he that bumbleth himself, shall be exalted. Luk. 18.14. And in another place, God resists the proud, and gives grace to the humble. 1. Pet. 5.5.    

CHAPTER II. Of Humility.  

§ 1.  
But again, such persons as were of a distinguished rank in the world, must not therefore slight and contemn their fellow sisters who came into holy religion from a poor and mean condition in the world: for they ought rather more to Glory in the company of their poor sisters, than in the greatness of their own rich parentage.  
ALL those who have embraced the holy state of a regular community, thô they have more means, or greater quality, or more wisdom than some others of the religious, yet they ought to avoid with great care, the conceiving a contempt for any. And the reason why all these advantages ought not to incline those who possess them, to exalt themselves above those who have them not, or who have them in an inferior degree, is, because God hath chosen the foolissh things of the world, to confounded the wise men: &c. 1. Cor. 1.27. God hath chosen the weak things and the mean& contemptible things of the world, that no flesh may glory in his sight. Ibid. 28 29. That is, neither he who is powerful because of his power, nor he who is wise because of his wisdom, nor he who is rich because of his riches: for God makes no exception of persons, and there is but one and the same Lord who is rich to all those who invoke him. There could not doubtless be given us an advertisement more conformable to true piety, than that of placing our Glory, not in the secular greatness of our parents, because they are noble and rich, but in the company of our sisters because they are poor: since even he who possesses all the infinite treasures of glory in the bosom of his father, has been pleased to descend upon earth, and there, for love of us, reduce himself to the condition of having no place to repose his head.  
Who ever saw that God of Majesty, during the days of his mortal life, seek the company and conversation of the Grandees of the world? who ever saw him frequent the Palaces of Kings or Governers? on the Contrary, did he not converse familiarly with the least of the people, and was he not always encompassed with the poor, that we might also make ourselves poor with him, and by the dispossession of earthly goods enter the kingdom of heaven which is promised to the poor? let us then leave to worldlings that vanity so ordinary with them, and which ought to seem so ridiculous to us, of glorying in riches; and let us enter before hand into the sentiments of the saints, who in the state of happiness they enjoy, see clearly, that, voluntary poverty is incomparably more glorious than riches.   

§ 2.  
Neither shall they be proud, or take more upon them, because they gave their goods to the community; nor yet shall they value themselves for the wealth which they have bestowed upon the Monastery, any more than if they had enjoyed it in the world at their own pleasure.  
We learn by this Rule that there are two sorts of pride, the one carnal, the other spiritual; that to have a disgust and contempt for the poor, or to glory in ones own nobility, is an effect of that carnal pride, to which secular people are subject: but to exalt ourselves for the acts of charity we have done, or for the other good works we have practised, is the motion of that spiritual pride which but too often corrupts the conscience of those very persons who have a value for virtue. Now however dangerous carnal vanity is, the spiritual pride is still more perilous: because to grow proud of virtue and sanctity, is to fall from an eminent place to which we were mounted, and the higher the place is from whence one falls, the more dangerous is the foll. Our saviour said. When thou givest Alms, let not thy left hand know what thy right hand doth: that thy Alms may be in privote, and thy father who seeth in private will repay thee. mat. 6.3.4. By the right hand he means the acts of virtue, and by the left, he signifys the praise of men, and vain glory: and it is an advertisement our Lord gives us to shelter our good works from vanity, by concealing them from the praises of men, that we may receive some reward for them from our heavenly father.   

§ 3.  
For all other vices tend to make us do evil works, but pride lies lurking even in good works to destroy them, and make them of no value.  
We may well say that pride is the greatest and most pernicious of the vices, since it makes as much use of the virtues as of the sins to ruin us. This 'vice is an object of aversion that neither God nor man can suffer; it is the beginnig of all sin; Eccle. 10.25. It is the source of all evils. It marches before all the crimes to make us fall into them; it remains after we have overcome all, to engage us again in fresh conflicts. For when a servant of God has gained the victory over all the other sins, and is already mounted to the highest pitch of the virtues, he finds pride in that eminent place ready to declare a new war against him, and if he does not gain a new victory, in vain are all the generous efforts he has made against the other sins. When we perform then any good action, which is remarkable as to the exterior, let us keep our heart from the vain conceit which is presently offered to destroy and corrupt it; because there is no work however holy an aspect it has, which pleases God when spoyled by this 'vice: and therefore the wise man says. With all guard keep thy heart, because life proceeds from it. Prov. 4.23. It follows in the Rule.   

§ 4.  
What then does it avail to give freely away all to te poor and become poor, if the wretched soul becomes more proud by forsaking Riches than by possessing the same?  
It signifies nothing to renounce our goods if we do not also renonce ourselves; for our Lord does not say blessed are the poor of goods or means; but blessed are the poor in spirit, for theirs is the kingdom of heaven. When any then have despised temporal goods, far from being conceited of that, they ought to be rather the more humble, and they had much better have kept them living in the world than to forsake them so as to make of them a subject of greater pride in these holy places which ought, to be schools of humility. Happy is the soul which excited and pressed by the Love of Jesus Christ, distributes all her goods to the poor, to live afterwards in a profound humility; but unhappy are they who from that generous renunciation draw a subject of vanity and presumption; for there is none more certainly miserable than a man who tends to sin by virtue itself, and who engages himself in endless torments by the actions he thinks worthy of eternal rewards. Yet this is what happens to the proud man; who having desired and sought an eminent place, finds himself at last in a profound Abyss; and the precipice he falls into, is as much deeper as he had soared higher above his reach.  
The source of divisions being thus cut off by the banishment of the vices which produce them, the Rule begins again to speak of unity.   

§ 5.  
Live therefore I say with concord and unity among yourselves, and honour Almighty God in one another whose temples you are now become.  
We shall comply with this precept when we are come to the pitch of having but one spirit in God, and are the perfect imitators of the primitive Christians, who had but one heart and one soul. Now when the Rule requires union of minds, that regards the intention and the will, which ought to be the same in all, and when it demands union of hearts, that is still something more; because it reaches even to all the actions and to all the conduct of life. For the the order we ought to observe to attain to the perfection of our state, is first to have all the same will, and the same design, which is to work our salvation: and then to act all in concert, as by the motion of the same heart, so that all the different functions spiritual or temporal, distributed to many, may be performed, with an entire corespondancy of charity towards one another. A religious person who would live in this spirit of union, ought first to get rid of her ill habits, if she has any, and be no more neither malicious, nor irregular, nor obstinate in her fancies, nor troublesone to others by her unquietness: then she must use so much circumspection in her actions, and in such sort square her life, that she may be in a perfect concord with her companions to tend to God.  
But it is an afflicting thing to see that there are some who after having left the world, will still follow their own will which they have not forsaken, and that there are even others who instead of applying themselves to what would be profitable to the community, seek only themselves, and are ambitious of employments which may make them seem bright to the eyes of seculars: and it is to this double mischief that the Rule would apply a remedy when it bids us live together in a perfect union of minds and hearts. As for the advertisement it gives us of honouring Almighty God in one another; we shall do so if loving one another for the love of ●is divine Majecty, we keep his precepts with due application; and we shall also have the happiness to become his Temples when we carefully endeavour to move his divine spirit to make his dwelling in us All that we can do to make ourselves worthy of so considerable a blessing is to use our best endeavours to render the divine Majesty all the worship he expects of us, but it belongs to his goodness to complete the rest by abasing his grandeur to honour us with his presence and enlighten us by his grace.  
The following explication may be also given to this part of the Rule.  
Neither shall they be proud nor take more upon them because they gave their goods to the community &c.  
It is incomparably better to retain and possess ones goods in the world, than so to distribute them in religion as to make of them a motive of vain glory: for the moment we exalt ourselves we ore cast down; and those who are puffed up with pride for the good works they practise, ruin themselves by the very way which should serve them to work their salvation: because the virtuous action accompanied with vanity, far from raising us towards heaven, weighs us down to the earth. Happy he who can say with the Prophet. Lord my heart is not exalted neither are mine eyes lofty, neither have I walked in great matters, nor in marvelous things above me. Psal. 112. happy he who has no secret pride at the bottom of his soul, nor apparent vanity in the exterior of his actions; who is not vain in his countenance, nor in his clothes, nor in his discourses, nor in his actions, nor in any of his other motions! happy he who does not walk in high ways that is, who does not think himself better than his fellows, or who does not carry it high for his Nobility, or for the power he had in the world, or because he brought his goods to the common, or profitably serves his house in some employment! in fine, happy he who does not affect to be admired by men neither for his exactness in the practise of religions duties, nor for the great sanctity he has received from Almighty God, and who does not for that more easily show himself to attract admiration and praise.  
But because it is rare to find persons who do not feel some motion of vain glory, and some tincture of complaisance, in the midst of these great advantages; that the servant of God may avoid all these snares, he ought always to think humbly of himself, and never suffer the least pride in his heart, but keep it down, and repress it continually, as it is written, the greater thou art, humble thyself in all things. Eccle. 3.20.  
Those who shall attentively red the following words will find in them great cause of fear.   

§ 6.  
For all other vices tend to make us do evil works, but pride lies lurking even in good works to destroy them, and make them of no value.  
Avarice exercises its malignity upon evil things. Luxury commits disorders by for bidden actions, and the like of other sins: it is pride only which even attacks good works, which abuses virtuous actions, and lays snares to ruin all good. The Pharifee lost in a moment all the spiritual riches he had gained in many years, because he numbered them to Almighty God with a vain complaisance; and his misfortune ought to be an instruction to us, which may keep us always in fear: for as we some times see persons who become more proud of their contempt of vain glory in certain occasions, so it may also happen to us, that after having despised riches, we may become vain and proud of it in a manner less supportable.   

§ 7.  
What then does it avail to give freely away all to the poor and become poor, if the wretched soul becomes more proud by forsaking riches than by possessing the same.  
This is as if he said in a more precise manner: what signifies poverty with pride? the rich man who is humble is better than the poor who is proud; and the sinner who has sentiments of humility, is preferable to the just who yields to presumptuous thoughtts. Therefore the servants of God ought to use an exact circumspection in all things, first to abstain from all evil, secondly to neglect no good they are capable of, and finally not to exalt themselves for the good works they have done; because all those we can practise have no solidity nor value if humility does not preserve them. Nay poverty itself is not in that distinguished from the other virtues; it has no privilege in regard of vanity, and we are only the poor of Jesus Christ, when we are humble for the love of Jesus Christ: for it is not generally of all the poor, but only of those who are poor in spirit, that the Gospel gives assurance, that theirs is the kingdom of heaven. mat. 5.3.   

§ 8.  
Live therefore I say, with concord and unity among yourselves, and honour Almighty God in one another whose temples you are now become.  
It is the union of poverty and humility which produces charity; which maintains concord and peace in societies, where many persons live together, and it is that peace and concord which makes us the temples of Almighty God. So whether we would honour God and move him to come into our hearts, which are the sanctuaries he will inhabit, or that we would make known to the world that we are the disciples of Jesus Christ, we must conserve the union and charity of Jesus Christ, who said: By this all men shall know that you are my disciples, if you have love one for another. Jo. 13.35.    

CHAPTER III. Of Prayer.  

I.§  
Be attentive to prayer at the set times and hours appointed.  
TO prevent the time of prayer, is a sign of forecast, to pray in the times appointed is an act of obedience, but to let pass the time of prayer is a fault of negligence. There is not only one hour in the day appointed for prayer, but many hours; because we are as much obliged to pray the oftener as we know the advantage it is to us. If our prayers ought to be assiduous, it is not less important that they be ardent and fervorous; because the blessings that Almighty God promises us are so great and considerable that neither eye has seen, nor ear heard, neither hath it ascended into the heart of man, to conceive what God has prepared for those who love him. Now his Divine Majesty will not have us lose the high Idea we ought to conceive of those blessings, nor have them exposed to contempt by the facility of seeking and finding them: a merchandise so precious and so worthy of all our wishes, requires a purchaser eager and full of desires, and it is that earnestness our saviour excites us to in the Gospel when he says, Ask, and it shall be given you; seek, and you shall find: knock, and it shall be opened to you. Mat. 7.7. Eternal life is not promised neither to the slothful, nor to the tepide, nor to the remiss and faint-hearted; but to those who are courageous and undertaking, as the Scripture tells us by these words, the kingdom of heaven suffers violence, and those that use violence bear it away. Mat. 11.12. Prayer is an agreeable violence to Almighty God, and he loves that importunity, so we must not wonder if he even requires that we use it to him: for if the goods he promises us are so great, ought he to suffer our desires to be but indifferent? and is it not expedient on the contrary, that the greedyness and eagerness of our heart have some proportion with the value and richness of the recompense?  
But if Almighty God does not seem moved at our first requests, nor will not so readily grant what we ask of him, we must not for that cease to seek and knock. On the contrary, 'tis then we must arm ourselves with courage, and redouble our instances and prayers with still more vigour: it is then we must fill our saviour's ears with more shrill groans and cries: it is then we must importune him with a more stiff obstinacy it I may dare use that expression) till he grants us the graces we stand in need of. But if we find our conscience sullied by the impurity of some sin that we have committed either by thought, word, or dead, we must then add tears to our prayers, have recourse to the mercy of our Redeemer with a profound humility, solicit our pardon by continual weepings, and employ also the intercession of the Saints that we may be more favourably received. There's no doubt but if by the example of the Cananean woman, we persevere in prayer, and continue our instances norwithstanding the apparent checks we think we suffer, Jesus Christ will be moved at last, and by his grace will come to correct all our errors, cleanse all our impurities, and restore to us a tranquillity and calm after the tossing storm: For he is faithful& just, to forgive us our sins, and to cleanse us from all iniquity. 1. Jo. 1.9. If we cry to him with all the strength of our soul.  
But to the end we may pray in secret, and not be diverted from it, the Rule adds.   

§ 2.  
In the place of prayer, as in the Choir or Church, none shall do any handy work, or other business, but only that which belongs to prayer, to the end that those who have a mind and leisure to pray there out of the times appointed, may not be hindered by them who should do any work there; and for this reason it is called an oratory.  
Our Lord heretofore cast the buyers and sellers out of the temple, saying. My house shall be called a house of prayer. mat. 21.13. To teach us that we ought to do nothing in the house of God but address our prayers, and discover our wants to him. It is for that, these sacred Edifices have been built; and the use they are designed for, is prayer. The church is the house of God and the Gate of heaven: 't is there sinners are reconciled by receiving the pardon of their faults: it is there the just are sanctified more and more by fresh supplys of graces: it is there the Divine mysteries are celebrated: and it is there the greatest Sacraments are administered. When Salomon dedicated the magnificent Temple, he had built; he with his knees on the ground,& his hands lifted up to heaven, said: Lord if thy people sin to thee, and converted shall do penance, and beseech thy name, and pray in this place, thou shalt hear from heaven, and be thou propitious to the sin of thy people. 2. Par. 6.24. Therefore we must be very careful not to let any thing be done in this sanctuary, which may either offend the eyes of the Divine Majesty who resides there, or distracted those who would pray there.   

§ 2.  
And when you pray to Almighty God with Psalms and Hymns, let your heart be upon that which your mouth utters.  
Those who sing in the Church must endeavour always to join attention of mind to the sound of the sacred words they pronounce, that they may fulfil what the Apostle says: I will pray in the spirit, and I will pray in the mind; I will sing in the spirit, and I will sing in the mind. 1. Cor. 14.15. For it is only when we meditate with attention on the words we pronounce, that perseverance in prayer is followed by some profit. But alas! we often pray, and our mind is fixed elsewhere; we speak, and do not so much as think of what we say: and it is that which makes our prayers unfruitful; Almighty God not vouchsafing to hearken to those that are addressed to him, when those that pray use no endeavour to mind what they say.  
This misfortune often happens by the malice of the devil: for that wicked and crafty spirit, incensed with fury and envy against us, knowing the advantage of prayer, and not being able to bear that God should do us the favour to hear us, he excites a crowd of tumultuous thoughts in our imagination whilst we are in prayer; and he does it to take up our mind, disturb our attention, and so deprive us of the fruit we hoped to draw from our prayer. But we ought in these occasions to stand stoutly against the attacks of an enemy so full of wicked designs: and the more we feel ourselves overtaken by this multitude of crowding thoughts, the more we ought to fortify our souls, and persist with an undaunted courage in so holy an occupation.  
Now to render our prayers pure, and to shelter them from these dangers, a means as excellent as it is necessary, is to obstain in all times and places, from doing any thing that is forbidden; keeping our tongue always from unprofitable discourses, and our ears from hearing them; walking always in the law of God, and using ourselves to follow his holy will with all our heart. For it necessary follows that what we hear, what we see, what we say, and what we do often, returns often into our mind, and there takes place, even without our minding it, as in their proper and natural dwelling.   

§ 4.  
You shall not sing any other thing but what is ordained to be sung, and what is not ordained shall not be sung.  
It is not decent nor fitting that church-singing should be diversified according to the fancy of every new comer: it ought to be kept firm and invariable to what our forefathers have written and ordained: the same may be said of the other customs of the house, which ought to be regulated with authority and discretion. But if it should be requisite to change or ordain any thing, that must not be done lightly nor hastily, nor even as two or three shall have imagined or undertaken; but such things must be treated of in an assembly of the community, and then difficulties are to be regulated and settled, as the most judicious part of the company canonically assembled, shall have determined. And we must know that in all occasions where advice is to be taken, or a difficulty resolved, it is better to follow Ecclesiastical authority than reason: because to yield to authority is always an act of obedience and humility; whereas to follow ones own reason, is sometimes an effect of pride and presumption. Now in a particular community as well as in a whole order what ought to be much esteemed is the acting always with a great deal of solid maturity in imitation of S. Paul who said, did I use levity, or the things that I purpose, do I purpose them according to the flesh, that in me there may be YES and NO? 2. Cor. 1.17. That is to say sometimes one resolution and sometimes another: because nothing suits better with the spirit of religion and the decency that ought to be observed in it, than constancy to what has been once settled and established.    

CHAPTER IV. Of fasting and Abstenance, of meals and allowances.  

§ 1.  
Subdue your flesh and keep it under with fasting and abstinence from meat and drink, as much as your health may bear.  
THe flesh lusteth against the spirit and the spirit against the flesh. Galat. 5.17. But for fear that in this struggle( the decision of which is so important) the flesh should be the strongest, and gain a fatal Victory, those who would work their salvation ought to repress its ill desires by the force of the spirit; because when the flesh is thus tamed, then the spirit is renewed and receives an increase of vigour, but when the Rule adds, as much as your health may bear, it recommends the virtue of discretion, because even our good works have no solidity if they are not accompanied with this virtue. The measure then that we ought to observe in our fasting, is to subdue the flesh by abstinence as much as its natural strength can bear; because on the one side he who afflicts his flesh to excess kills his own fellow citizen; and on the other, he who nourishes it with too much delicacy or abundance, maintains a domestic enemy. The exact mean in this matter is, that we take such care of the body as to keep up its strength sufficiently for the discharge of it's duties, but tame and afflict it enough to hinder its revolts, having ever in view this general Rule in all that we cut off by penance, to destroy the vices,& not kill the flesh.   

§ 2.  
If any of you cannot fast, yet shall she take no food out of meal time, unless she is sick.  
Gluttony which is the first among the seven deadly sins is not always occasioned by delicate and exquisite fare; but it sometimes tempts us by the most common and vile things; for the first man was not tempted to eat swines flesh, but a simplo apple. Esau did not so greedily desire a wild fowl but a mess of pottage: and our Lord himself in the desert, was not tempted to eat meat, but bread. Now this sin is committed in three manners: the first is when one drinks and eats without moderation as to the quantity: the second is seeking too great delicacy as to the quality: and the third is not staying till the appointed meal-times.  
The time in which we think we ought not to eat, lasts till the hour of tierce, because it does not become persons of our profession to eat or drink before that hour, except we were sick. As for the sick they may do it at any hour, because the law is not established for the infirm: those who do not fast yet have health, as we understand, the time, they may take their repast, is from the hour of tierce till sixth; and for those who fast, from None till the Evening. The Apostle having recommended to us, to do all things decently, and according to order. 1. Cor. 14.40. It is not enough for us to observe an exact temperance in eating& drinking as to the quantity and quality, we must also subject ourselves to the hours appointed, that we may not by our manner of life give occasion of scandal to any: for it would be a great disorder if we lived in a blamable manner, who by the engagement of our state, ought to exert the manner of living holily.   

§ 3.  
When you are set at table be ever attentive without noise or contention unto that, which according to your custom is red, until you rise from meal: and let not your mouth alone take meat, but let your hearing at the same time receive the word of God.  
To hunger after the word of God, is to desire to hear it: but all who hear or red holy books, are not so happy as to profit by them; for there are many who remain afterwards as empty and as dry as they were before, they feel not any good motion, presently lose the Idea of what they have heard, and retain not any relish of that spiritual food. All that such persons hear, far from being to their advantage, it will but render their judgement more rigorous: whereas it is written of those who are in a better disposition; Blessed are they that hunger and thirst after Justice, for they shall be filled. mat. 5.6. The reason why they shall be satiated, is because they were hungry before, for it is by that very hunger that man is made worthy to be afterwards filled. The first thing then that we ought to do, is to endeavour to prepare our heart that it may feel that hunger and thirst, which is the desire of the word of God: and grace will not then fail to replenish us, and penetrate us interiorly with a celestial sweetness, which will be to us an excellent nourishment; so that our joy will be to sing with the royal Prophet. How sweet are thy words to my tongue, more than honey to my mouth. Psal. 118.103. And again, the law of thy mouth is good unto me above thousands of gold and silver. Psal. 118.73.  
In our meals, it is not sufficient to be seated at a material Table, we must also be present at a spiritual Table; it is not enough to give food to our body, we must give it also to our soul: nay as much as the soul surpasses the body in excellence and dignity, we ought to take more delight in the spiritual food than in the corporal. Every time we hear the holy Scripture red or expounded, we ought to think it is a spiritual nourishment, which Almighty God sends us to strengthen our hearts, to keep us from fainting in the may, to make us able to resist all the temptations of the devil, and to enable us to pass over all the perils this corrupt age is so full of. we ought to have continual hunger of this divine food, and shut it up carefully in our soul that we may be able to say with the Prophet: in my heart I have hide thy words, that I may not sin to thee. For he who thus hides the word of God in the bottom of his heart draws this advantage from it; it becomes to him a living and enlivening food, which defends him from the death of sin, and also guides him to everlasting life. It follows in the Rule.   

§ 4.  
When such persons as are by a former and constant ill health weak and sikly, are allowed better deit than the rest, others who from a different state of health are more strong, must not be concerned thereat, nor think it injust.  
It would be a great abuse in a regular house if thofe who are most strong and robust, should be concerned or jealous, when they see that the weaker sort are treated with more condescendancy: on the contrary since they have more strength and better health, they ought to take upon them the rigour of abstinence, and observe it exactly, compassionately bearing with the weakness of others.   

§ 5.  
Neither shall they think them more happy for having more allowed them, but rather be glad that they themselves are able to pass with that which others cannot.  
It is much more advantageous to abstain from the use of many things and reduce ourselves to a little, than to make use of a greater quantity to satisfy our wants; for that voluntary self denial is the effect of courage and virtue, whereas the indulgence we grant ourselves is a mark of infirmity. A person to whom Almighty God has given sufficient strength to be contented with the common life, who seeks neither delicacies nor superfluities in his diet, has reason to rejoice in his happiness, for the more the life he leads is strict and austere by cutting off concupiscence, which always takes a wide extent, the greater and more solid is his happiness, because the streight and narrow way is that which leads to life everlasting. rejoice then all you who can reduce yourselves for the love of Jesus Christ to live upon a little; because the frugal and austere life you led has these advantages, it kills the vices, extinguishes the ardours of concupiscence, nourishes the virtues, gives strength to the mind, and an elevation to the soul which makes her capable of divine things.   

§ 6.  
And if unto those persons, who from a tender education came to the monastery, there be given any food, clothing, bedding, or such like necessaries, which unto the stronger, and therefore more happy persons, is not allowed: they to whom it is not given, ought to consider how much the other persons are come down from their worldly way of living, although as yet they are not able to go through with so slight and spare diet, as they who are stronger of body.  
Why all these reflections? it is to the end we may be sensible how just it is that those who are of greater quality receive also something more than the rest; and that knowing the justice of such a proceeding, we cease to desire a distribution, to all without distinction, of the things we see given only to a small number; and at the same time learn to bear with the infirmities of those who have less health and strength; for it is thus the Rule explains itself.   

§ 7.  
Neither should they take it ill and be troubled because they see such persons more tenderly treated, for they are not thereby more honoured, but rather more born withall: for there would arise a detestable disorder in the monastery. if the rich and weak persons were exposed to all hardships and labour, and the strong and laborious persons of a mean condition, should be made delicate and idle.  
It is a very detestable disorder to have those who ought to be accustomend to live poorly, forget their former condition so far as to seek delicate fare in a school of penance, where the rich forsake the sweets of their first manner of life to led a laborious one; I mean hard by the rigours of penance. Nevertheless it is what happens but too often; for in the same communities where many labour with as much more fervour to debase themselves and led an austere life as bein noble and rich in the world they had lived in great delicacy, so there are others who by a disorder directly opposite to the virtue of the former, seek to exalt themselyes, and satisfy their sensuality with as much greater heat, as they had been in the world more poor and contemptible.  
This is what we call a disorder that every one ought to abhor, an evil which is not less pernicious than detestable: that the poor forgetting their first condition, seek delights and repose, where the rich for the love of God labour to overcome themselves by austerities and abstinence. What difference between them both! The first are slaves to their belly, the second seek what is advantageous to the spirit; those by the wide and spacious ways of conveniences run to eternal torments, and these by the streight and narron way of the across, advance towards an everlasting Glory.    

CHAPTER V. Of looking to the sick.  

§ 1.  
As it is necessary sick persons should take less food not to overcharge their nature, so it is very reasonable that they should be so treated after their infirmity as that they may soon recover their strength: and this is to be observed even in regard to such as come to the Monastery from the most humbling poverty in the world, since sickness has brought them to the same weakness as a former hahit of ill health, or education, brought the rich.  
IN most diseases much nourishment is so far from solaceing the sick, that they become worse by it, and then it must be cut off, for fear of casting the sick into a still more dangerous condition. But when they are free from their malady, they must be so treated that they may recover their strength as soon as possible. Now in the solaces that are given to the sick, and generally in all that concerns the necessities of life, there ought to be no exception of persons, nor ought the poverty of any to be despised however great it were: because the weakness that remains with the poor for a time after a fit of sickness, puts them in the same condition the rich are in by education and custom. Almighty God will be merciful to those who show mercy to others, which is sufficient to move us to prevent the wants of those who could hardly have satisfied them in the world, since our Lord says, blessed are the merciful for they shall find mercy.  
The disciple whom Jesus loved, teaches us the same verity, when he writes. He that shall have the substance of this world, and shall see his brother in need, and shall shut his bowels of compossion against him: how doth the charity of God abide in him? 1. Jo. 3.17. That is to say, if we would have the love of God in ourselves we ought to practise the works of mercy towards our neighbours in their wants; being secure that when we do so, it is not so much to them that we render those services, as to Jesus Christ himself, who will say to his Elect, In his judgement, I was sick and you visited me, I was hungry and you gave me to eat, thirsty, and you gave me to drink. mat. 25.35.36. And who having recounted the other works of charity, they shall have paid him in the person of their brethren, which he looks upon as done to himself, he will put them in possession of the reward. Saying, possess the kingdom prepared for you from the foundation of the world. mat. 25.34. To this ample recompense we are called, and when we render necessary assistances to our neighbour, we procure the kingdom of heaven for ourselves: for tho' our good works, as well as the necessities of our neighbour, pass away; yet the reward of them will last for eternity.   

§ 2.  
But as soon as the sick persons have recovered their strength they must return to their more happy and wonted streight manner of living.  
It is a happy custom to be continually cutting off the carnal desires which fight against the soul: it is a happy custom to observe abstinence and voluntarily deprive ourselves of the use of many things: again I say it is a happy custom to chastise our body, and bring it into subjection. The Rule   

§ 3.  
Which best becomes the servants of God. In as much as they need less, and not hanker after that better food, which was only necessary to restore them to their health.  
Some care of the body must necessary be taken when it is actually infirm and sufficient solace must be given it, to get out of that condition: but when it has recovered strength, that care must be laid aside, for fear the servants of God should be stopped in the way to heaven, by the pleasure of eating and drinking, and least the intemperance of the mouth should retain them still upon earth in the very time, when they ought to think of nothing but elevating themselves to God by the sanctification of their souls. The more the health of the body increases, the more important it is to be watchful that we may not be surprised by the attracts of sensuality, which often accompanys eating and drinking; because gluttony destroys all the virtues of the soul by the fins it makes us commit. Neither do any come off victorious in spiritual conflicts if they have not first overcome the stings of the flesh in themselves, by a wholesome mortification and affliction of the irregular appetites of gluttony: and none can ever keep firm enough to sustain the assaults of this interior war if they have not first overthrown the carnal and domestic enemy which is in themselves; I mean the inordinate appetite of this 'vice; because if we do not begin by entirely destroying the obstacles which are nearest to us, it will be in vain to undertake the conquest of those which are more remote.  
There are many who ignorant of the order they should observe in these sort of strifes, which make the way of perfection so hard to nature, and sparing themselves in in the intemperance of the mouth, which is the first enemy they should defeat; yet undertake other conflicts of the spiritual life, and even sometimes do actions which are marks of a great courage. But being subject to sensuality, and overruled by the so unworthy and mean a pleasure as eating and drinking, they lose all the fruit of their generous actions, and neglecting to resist the greedyness of their belly, and the concupiscence of the flesh, they choke up all the great virtues they had endeavoured to produce. The holy scripture speaks of such persons when it tells us that the Master cook overthrew the walls of Jerusalem: for that figure gives us to understand that it is the belly which destroys from top to bottom all the virtues which served us for defence, when we once cease to resist it's appetites, and make ourselves slaves to it's avidity.  
In effect what made God's chosen people perish in the desert, after he had freed them from the Egyptions servitude by so many prodigies? was it nor the slight they made of Manna, and their gluttonous desire to eat flesh? what caused Esau to lose the glory and the advantages of his birth right? was it not his greedyness of a poor mess of pottage? it is not, that food is evil in itself, but gluttony is always vicious: for how often do we eat exquisite things without offence; whereas in other occasions we wound our conscience by eating the most ordinary fare, let us content ourselves then with what is necessary to maintain life, and not seek what sensuality desires to flatter it's niceness.   

§ 4.  
Let every one think her self most rich who is most able to suffer hardship.  
Sobriety, and a frugal life, have a wonderful power to destroy the vices of the flesh: and those vices being quelled and mortified, presently the beautiful virtues are seen to spring up which daily make new progress: and in this manner, those who can moderate themselves in the use of terrene things, grow rich in heavenly goods, and acquire treasures of graces which recompense them to the hundred fold.   

§ 5.  
For 'tis better to need less than to require more.  
It is much better to suffer the want of something for the love of God, than to be in plenty which gives us beyond the necessary: because the poverty which makes us want something to be more conformable to Jesus, produces humility in us, which is the source of all good, whereas abundance brings forth pride which is the beginning of all evil. Now to the end that the servants of God may always repress sensuality in themselves, and continually keep the appetites of the flesh subject to the disires of the spirit, the least they can do is to tend to this holy disposition, and desire even in food and clothing, to be less well provided for than necessity requires. For the exterior man ought to be of our side in the affair of Salvation, and lend a hand to the good intentions of the interior man, and thô he is carnal, he is capable of this: because thô he has in him motions which incline to dissolution and softness, yet he has also seeds of good, and dispositions for good works. Therefore our interior man which is the chief, must do the office of an equitable Judge between himself and the exterior man, and so order matters, that the exterior man may have always strength enough to serve him in the performance of his duties, and never enough to oppose his good intention freely.    

CHAPTER VI. Of the Habit.  

§ I.  
You shall not be particular in your habit, neither shall you affect to please by your dress, but rather by your religious manners. Yous kerchiefs shall not be so fine as that your caps may be seen through them; neither may you let your hair appear, either through negligence sticking out, or put up in any set form on purpose.  
SAint Augustin gives us nothing here for Rule but what he practised himself; for is is written in his life that his habit and shoes were neither too neat not too negligent, but decent, and equally remote from either excess. We red also that he said of himself: I own I am ashamed to wear too rich a garment; it does not svit with the profession I have embraced, neither does it agree with the obligation I have to give these rules, nor connect with this miseaable body which ought not to be so well clad, and I think it below a man of my great age. Jesus Christ said In the Gospel: behold they who are clad in soft apparel, are in the houses of kings: mat. 11.8. And he called such garments soft apparel because they soften the souls of those who wear them: but if it be agreeable to see persons so dressed in the Palaces of kings, course attire which has an air of humility, is amiable in the church of Jesus Christ. Such ought to be the habits of Priests and religious people, nothing of novelty, no tincture of pride, nor air of vain glory: for such persons are not set off by the fineness of their habit, but by the purity of their manners, and innocency of their soul.  
The spiritual ornaments are for us; with them we may embellish ourselves, they are chastity, meekness, obedience, patience, and charity: these are the ornaments which will make our soul amiable to the king of heaven, that that invisible spouse, who does not seek exterior adornments and beauty but grace and virtue which are something interior, as it is written: all the beauty of the kings daughter is within. Psal. 44.14. Let us then think of no other embellishments, nor beauty, nor riches, but that which is found in innocence and good works. For thô we should assemble in ourselves all the other advantages, and should possess all that the world thinks lovely, yet we should not come near the happiness of that soul to whom it is said in the canticles: thou art all fair o my love and there is not a spot in thee. Cant. 4.7. Let us use all our might to become pleasing to the eyes of our divine saviour, thô we have not the happiness to see him yet; but let us endeavour to please him by our actions, and not by our dress, that we may fulfil this precept of the Apostle. Do not comform yourselves to this world, but be reformed in the newness of your mind; for although our outward man is liable to corruption; yet the inward man is renewed from day to day    

CHAPTER VII. Of modesty in behaviour and purity.  

§ 1.  
When you go abroad you shall walk together, and when you come to the place you were going to, you shall remain together. In your walking, standing, in your dress, and in all your behaviour and motions there must appear nothing that might tempt any one to evil, but what may svit with your holy profession.  
The hoy church in the perfect persons who doubtless make her holiest portion upon earth, is not only beautiful in the sight of Almighty God by the interior splendour of piety and religion; but she has even sufficient to please men also, by the exterior grace which gives her the comlyness and decency she observes in all things, according to that which is written: and my flowers are fruits of honour and honesty. Eccl. 24.25. Now it is a practise conformable to the spirit of religion, and to the decency with which all there, ought to be performed as in a school of perfection, that those who live together walk out together, and stay together without separating, that all may be done as the Apostle recommends, decently and according to order. 1. Cor. 41.40.  
One might also give a spiritual sense to this corporal society, and say that it represents the union of the saints which is compared to an Army ranked for battle. For as an Army preparing to fight, takes care to be regular and close in its ranks, that the enemy may not break into the battalions; so our spiritual Army ought by orders of its head, to be always close together, and very orderly, whether it marches or halts; and in that union which joins its forces, we find an advantage which terrifies the ancient enemy who makes war against us, and apprehends nothing so much in the servants of God, as the union of charity. The rule gives us here another important advice.   

§ 2  
In all your behaviour and motions there must appear nothing that might tempt any one to evil; but what may svit with your holy profession.  
Religious persons ought to live with so much circumspection that none may find in them just cause to blame their comportment. For it is contrary to all reason that those, who by the engagement of their state ought to exert the manner of living holily, should behave themselves in such a manner as to deserve the reproaches of all that see them; since to them is addressed this sentence: be holy because I am holy says the Lord your God. Levit. 19.2. We ought in reality to be faints since we bear a name, and wear a habit of sanctity and religion, and are employed and applied to the divine service, consecrated to Jesus Christ to serve him at his Altars, and ordained to celebrate his divine Misterys. Let men said the Apostle, consider us as Ministers of Jesus Christ, and as dispensers of the mysteries of God. 1. Cor. 3.5. Remark that he does not recommend to us to be the Ministers of Jesus Christ, because he supposes we are so; but that we act so that men may consider us as such. And the reason why he speaks thus is, because it is not sufficient that our life be holy and irreproachable; but our reputation must also be unblemished: for as much as our good life is necessary to ourselves, so much is our reputation and the esteem of our virtue necessary to our neighbour, that we may convert him to God, this made the same Apostle say: he must have a good testimony from those who are without. 1. Tim. 3.7.  
We must then so behave ourselves, that our profession may be remarked in our works, and that our life may be conformable to the name we bear; that as the order we are of is holy, our conversation may be the same, and that when we are commended, the commendation may be grounded upon the testimony of our actions. But if you would know when our life is worthy of the holy state we have embraced; it is when we keep our passions subject to reason by an exact discipline, which hinders their motions from being disorderly: It is when we endeavour to become Masters of our senses, and keep them from all disorder and lightness. It is when our looks being pure, humble, and modest, are not fixed upon any object which we are forbidden to desire. It is when our ears being chased and discreet, are deaf to all vain and superfluous discourses, and delight only in those which move towards God. It is when our words seasoned with the salt of wisdom, are never fluent in evil or unprofitable entertainments, but always insinuate something profitable for the edification of those who hear us. It is when we have purity in heart, modesty in our countenance, gravity in our gate, circumspection in our posture, maturity in our gestures, the spirit of religion in the air of our habit; so that sanctity may shine in us on all sides, decency regulate us in all things, and humility never forsake any of our actions. It is then I say, we exactly comply with this precept of our rule that in all our motions there must appear nothing that might tempt any one to evil, but what may svit with your holy profession.   

§ 3.  
If you chance to cast your eyes upon men, you must beware not to fix them upon any one in particular; for you are not forbidden to see men when you go abroad but to take particalar notice of any one; and to desire to be taken particular notice of by him; is ever sinful.  
Our saviour Jesus Christ tells us in his Gospel, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart. mat. 5.28. Now because there needs but one evil look to excite this evil desire, they who would be faithful to God, and beware of offending that sovereign Master and dreadful Judge, must of necessity redress the liberty of the eyes, that they may not be surprised by concupiscence and impurity. David whose sanctity was so great, was overcome by an evil desire, and fell into Adultery, because he had fixed his eyes too much upon a woman, if then a man of such eminent virtue had so fatal a fall for want of vigilance over his looks, how apprehensive ought we to be of falling into the precipice of death and sin, we who are so far from the sanctity of this Prophet, whom Almighty God had found according to his heart.  
Let us rather imitate the wise precaution of the holy man Job in what he says of himself: I have made a covenant with my eyes that I would not so much as think of a virgin. Job. 31.1. This just and sincere man perceiving, that, by the exterior look, the soul might be corrupted, made an agreement with his eyes, that they might not so much as look by inconsideration or surprise upon objects, he could not desire without sin: because it is impossible to overcome a 'vice entirely, if we do not most carefully avoid not only the cause of it, but what breeds the occasion. This also was the reason why Lot flying from sodom, the Angel who had freed him from it, expressly commanded him not to look behind him, nor to remain near that unfortunate Town, but to secure himself in the Mountain: because he who would not perish in the fire of sin, must keep himself far from the sight and approaches of all which moves to the committing it, and strive at the same time to mount to the top of the virtues, that his innocence may be as much more secure as by the effort of his virtue, and distance from the objects, he avoids the occasions of losing it. That which follows shows in what manner Looks are dangerous.   

§ 4.  
Because not only by deeds but also by affection and matual glances, criminal desires may be conceived on both sides.  
As if he plainly said, the sensible disorders and irregularities of concupiscence, are not only excited by that secret propensity to evil, which is hidden at the bottom of the heart, but also they often take their rise from looks which are something exterior. We see it in the person of the royal Prophet, who having fixed his eyes upon a woman, thô he had lived till then in so holy a manner, yet he was dreadfully carried away by the temptation. Death is come up thrô our windows. Jerem. 9.21. Said the Prophet jeremy. The death of the soul is concupiscence, our interior house is our soul, and the windows of that house are the five senses of our body. Now death ascends by the windows, and enters into our houses, whenever concupiscence, insinuating itself by our senses, corrupts our heart and is the death of our soul. Now for fear that our spiritual life which is grace should die in us by irregular desires, which are caused by exterior objects, we must guard the windows of our house with so much care and vigilance, that we may keep our passions in a calm; and this we may easily do, if we leave no passage open, by which the mischief may enter our hearts to waste and spoil them.  
That which follows in the rule gives great cause for fear.   

§ 5.  
How then can any one say she has a chased heart if she allows her eyes such liberties? For a light eye is the Messenger of a light heart.  
That which is hidden at the bottom of the heart, is often discovered by exterior senses, and by the composition of the body one may know what is the state of the soul; but the sin is much greater and harder to be cured when its corruption reaches to the outworks, and appears visibly, than when it was incloss'd within, and had not yet spread its contagion. Now as to impurity we must know that this 'vice is not always the same; that sometimes it is spiritual, and at others carnal: the spiritual impurity passes only within by the pleasure that arises from the fixed thought: carnal impurity is committed exteriorly by the senses: for sometimes 'tis by seeing, at other times by hearing, or by words, or touching, or by the action itself: for it is by all these detestable means, as by so many fire brands of hell, that the fire of voluptuousness inflames a heart: it is by all these ways of darkness, the soul is separated from God, all castity and modesty forsakes a person, and the 'vice of luxury tyranizes within and without.   

§ 6.  
And if it should happen that the evil inclination of the heart should be discovered by the eye to each other, and concupiscence move them to take pleasure in sinful desires; thô the tongue be silent, and the body remains chased, yet would the virtue of chastity depart from their soul.  
Chastity is so nice a virtue that it draws back, and if I may say so, it flys from the manners and all the exterior composure, as soon as the Passion of concupiscence is enflamed by reciprocal glances from persons who delight in one another. And then, thô the integrity of the body be not violated by any dishonest action, yet it may be said that there is a violation by the sight, by the desire, by the thought, and by the pleasure; all these things being like fiery fuel which increases the ardour of concupiscence, and raises it to a complete malice. For the evil thought produces a pleasure, that pleasure wins consent, consent is soon followed by action, action passes into custom, and custom becomes a necessity or a law. It is the Apostle S. Paul, who has  told us, that there is a law of sin in our membres: for that law is doubtless the custom we engage in by sinning, and from which we cannot afterwards free ourselves when we will, because it retains us in slavery by the bands of necessity. The best way then is to correct the faults as soon as they begin to appear: because if we suffer them either upon our own conscience, or upon those of the persons we are obliged to rebuk, the least evils thus neglected pass soon to grievous crimes, which draw down the wrath of God, as we learn by those words of the Prophet, they have prolonged their iniquity, and our just Lord will cut the necks of sinners.    

CHAPTER VIII. Of keeping the sight.  

§ 1.  
Whosoever therefore does thus fix her eyes upon a man, and likes to be beholded by him in return, must not imagine she is not seen to do it, she is certainly seen, and even by those she least suspects.  
This we see often happens to those who would hid their faults; for whilst they imagine they only content their passions in secret, and think they have used the most vigilant precaution to conceal their disorders, they unawares betray themselves; and the evil they thought they had covered with the darkest obscurity, appears visibly to the eyes of all.   

§ 2.  
But put the case, she is not discovered, nor seen by any living creature, what can she do to hid her fault from the sight of God, who beholds all things? Can she think that he sees it not, because the more patiently he suffers it the more he shows his divine wisdom?  
In all the faults we commit either by thought, word, or dead, let us fear with a religious dread, the eyes of that terrible judge before whom we are to appear: for thô we may sometimes escape the eyes of men, all is open and plain to those of God. Let us then forbear all sin without distinction of great and little, there not being any that can escape vengeance at the dreadful day of judgement, if they are not expiated in this life. Let us always oppose to the flames of sin, the torments of hell, and continually strive to extinguish in our hearts the love of vain pleasures, by the thought of the smarting pains of the eternal fire. There is not certainly a more deplorable folly than that of a man, who to abandon himself for a moment to the pleasure that solicits him, and to feed his passion with fleeting delights, renounces the ineffable joys of heaven, and plunges himself into everlasting torments.   

§ 3.  
A Religious person then ought to fear his displeasure, and not harbour the least evil desire of pleasing man. For the holy Scripture cautions us in this point, by assuring us that God abhors such persons as fix their eyes. Abominatio est Domino defigens oculum.  
By these words it is certain that if we fix our eyes upon a person of a different sex to behold him too attentively, we become abominable in the sight of God, whom alone it is important to please: and we may then expect nothing but torments from him who would have crowned us with glory. Therefore if the love of God is not strong enough to disengage us from our evil inclinations, let his fear at least do it; and if the heavenly joys have not charms enough to invite us, let the eternal torments imprint in our hearts a wholesome dread: the fear to displease our creator should be the first step we take to avoid sin, or to get out of it.  
But some perhaps will say what shall I do to excite in myself the fear of God which I feel not the least motion of? How shall I break the insensibility I am in as to his judgments? If you would open your heart to the fear of God, think often that he sees all things, and that he has an infatigable attention upon you: when you feel some evil desire rise in your heart to corrupt it, think that Almighty God has that moment his eyes fixed upon you, and consider what you are going about: when you perceive in your conscience some disordinate propensity which begins to drag you to sin, reflect that you are in the presence of God, and he's a severe judge who from that moment examines the disposition of your soul. So in all your actions, in all your words, in all your affairs, think of that divine eye whieh never sleeps, and then you will fear to displease so awful a Majesty before whom the Angels tremble. This is the way of Justice, this gives entrance to wisdom, as it is written. The beginning of wisdom is the fear of our Lord. Eccl. 1.16.   

§ 4.  
Whensoever therefore you are together in the church, or elsewhere in the presence of men, be ever careful to help one another to keep your modesty and religious chastity.  
The chastity which the holy scripture so highly praises, is a virtue of an excellence and beauty which surpasses all that man's eloquence can say of it. It is a spiritual and celestial virtue, which also makes those who poffess it spiritual and celestial, whereas they would be carnal and terrene without it: it is a virtue which elevates us above the earth, makes us companions to the Angels, and unites us to Almighty God: it is a virtue which surpasses all the efforts of nature: and when a soul encompassed with mortal flesh is so happy as to keep her self pure, it is not so much the effect of a human strength, as of a virtue all divine. The incomparable beauty of chastity makes our souls amiable to that invisible spouse, who delights in those that are pure, and looks upon those who are slaves to impurity, as objects of abomination. This virtue is not only beloved by God and his Angels, it is also cheris'd by men: the devil is the only who does not like to see it in us thô he knows the value of it. Therefore by frequent attacks he strives to rob us of a treasure which he cannot see in us without being tortured by the furies of envy. This wicked spirit is the infamous counselor of all evil designs and of all filthy actions: he has no respect for persons consecrato God, he makes war with the Clerick who serves in the sanctuary, he attacks the solitary who is shut up in his cloister; and what is still more deplorable he sometimes gets the better of a person whose virtue and religion was most admired.  
We must then be infatigably vigilant to live so with one another that we may always conserve a very great purity, for if we lose it we lose all with it; and in losing our God we are lost ourselves. Now what we aim at in living all together united in the same house, is to preserve and guard each other by reciprocal correction, reprehension of faults, and instruction with mutual charity; so that what each could not do by himself, if he were left to his own management, he may accomplish by the assistance of others who lend him a hand. But because when we are so happy as to keep ourselves in the ways of justice, the success is not to be attributed to our strength, as if we could do any thing of ourselves, and that all the Glory is due to God. The rule adds this that follows.   

§ 5.  
For Almighty God who dwells within you, will thus by each others help preserve and guard you.  
Whatever application we use on our sides to secure ourselves we labour in vain, if God himself does not succour and preserve us; this made the royal Prophet say: If the Lord does not keep the city, he watched in vain that keepeth it. Psal. 128.2. It is the same with chastity, no body can preserve it, neither in himself nor in others without the assistance of Almighty God: but if he vouchsafes by his grace to come and dwell in us, like that stronger armed Luk. 11.21. we can do by him what we cannot effect by ourselves. Therefore we must endeavour to be so faithful in the practise of his commandments, that we abide in him, and he in us, and so persevere till death in justice and chastity, by the Almighty power of him who, being God, liveth and reigneth for ever and ever Amen.    

CHAPTER IX. Of admonishing, and reforming our neighbour.  

§ 1.  
And if you perceive in any of your companions this liberty of sight of which I speak, immediately admonish her of it, that a speedy correction may hinder her from going on in what she had begun. But if you see, that after your admonishment, she does the same again thô at another time, whosoever finds it out, must not fail to make it known, and declare the person as one wounded, that she may be healed. The fault however must first be made evident to two or three, that by the testimony of two or three witnesses, she may be corrected with due chastisement.  
THis ordinance is very conformable to the words of the holy scripture; for the Apostle says in express terms, brethren, if a man be pre-engaged in any fault, you that are spiritual, instruct such a one in the spirit of mildness. Gal. 6.1. And our saviour himself says. If thy brother hath sinned against thee go and reprehend him betwixt thee and him alone: if he hear thee, thou shalt have gained thy brother; but if he will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may stand good. Mat. 18.15. If we are engaged in the conduct of others, we ought to use all possible care to discover faults and correct them: for if we do not apply a remedy to them in this world, we shall there be engaged in that dreadful condemnation, which the Apostle threatens us with, when he says, it is a dreadful thing to fall into the hands of the living God. Hebr. 10.31. It is better also for the sinner to be corrected in this life, while time is, than to perish in eternity when there will be no more hopes; and therefore the scripture gives us the love of correction as a mark of wisdom. Correct the wise man, and he will love you. Prov. 7.8.  
But that is not an argument that it is never proper to reprehend those who seem not disposed to receive the correction; for the Apostle gives his Disciple contrary documents by these words: urge in season and out of season. 2. Cor. 4.2. He orders it to be done in season, for those who willingly receive what is said to them, and he will not have it omitted even out of season, for those who by their good will would never give ear to reprehension, if they were not forced to it. Therefore we must not wonder if those who have the charge of reprehending faults, think it sometimes their duty to be importune; because that importunity is not an effect of anger, but a dispensation of charity. We also often see that those who have yielded to trouble and impatience when reprehended, upon better reflection afterwards, when the emotion is past, considering with how much fraternal love the correction was made, feel a comfort in it, and labour themselves to correct their faults.   

§ 2.  
Neither ought you to think yourselves malicious or ill minded when you make known such faults, for truly you would not be blameless yourselves, if by your silence you permitted your sister to be lost, whom you might have reformed by discovering her fault. Suppose one of your fellow-sisters had a wound in her body, which she would willingly keep secret, fearing an incision, would it not be cruelty in you to conceal it, and an act of charity to make it known? With how much more reason then ought you not to lay open her ill behaviour, least at length the corruption enter her heart?  
If a person is cruel who consents to keep secret her neigbour's bodily wound, how much more is that person so, who does not give notice of the wound of sin which is in the soul of her sister? May we not say that she becomes guilty of her death, by that silence, and will be condemned for holding her peace, as the other will be for doing the evil? Let us then also say by a contrary argument, that she is truly animated by a spirit of charity and mercy, who does not conceal by silence the spiritual wounds of her neighbour, since we cannot practise a greater mercy towards a miserable person, than to save his life when he is ready to lose it. They who act so, will doubtless receive a great reward from the Almighty who says in the Gospel; Blessed are the merciful, for they shal obtain mercy. mat. 5.7. And who has also made one of his Apostles give us this important advice. He who shall cause a sinner to be converted from the error of his way, shall save that man's soul from death, and shall cover a multitude of sins. Jam. 5.20.  
See then the order that must be observed in discovering the faults we know.   

§ 3.  
Nevertheless before it be thus made known to others, who are to convict her, in case she denys the fault, it shall first be declared to the superior, when the person admonished has neglected to mend, that so by a secret correction she may reform her self, and the fault be kept from the knowledge of others.  
When a fault is committed in secret, the guilty ought to be reprehended secretly by those who know what has passed: but if the person neglects to mind them, the superior ought to be acquainted with the matter, that she may also reprehend that person in secret; and that the fault may not be discovered if it can be privately corrected. But if the person denys the fact, then let witnesses be brought, that being convicted by them, she may be more severely punished, as it is appointed in the sequel of the rule.   

§ 4.  
But if she denys the fact, then shall more witnesses be brought forth, that so she may not only be accused by one, but also convicted by two or three, and condemned to punishment, according to the appointment of the superior, or Priest, or the Bishop.  
Those who will not change their lives for a gentle reprehension, ought to be chastised with more severity: for the art of curing souls has this resemblance with that of curing bodies, that, in each, sharp remedies must be applied to the sick, whatever pain they feel by them, when their wounds cannot be cured by more gentle fomentations. So when the sinner will not amend his faults for the private advertisements that are given him, he must be publicly reprehended, that however painful it be to him, the evil may be openly remedied, since it could not be cured by more secret and gentle means.  
As for those who sin publicly, it is evident that private correction is not sufficient, but that they must be also publyckly reprehended: that being cured by confusions, which others are witnesses of, those who have imitated them in the fault, may be advertised to amend themselves also. This is the intention of the rule when it ordains, that, she who would not profit by secret admonishments, be publicly convicted of her fault, that she may then suffer punishment according to desert.   

§ 5.  
And in case she refuses the penance, and will not depart the community of her own accord, she shall be expelled: for this is not cruelty but Charity in hindering her from ruining others, by her infecting ill Example.  
It is much better that this severe condemnation should fall upon one guilty person to save a great number, than to put the safety of a whole community in danger, by tolerating, thrô a weak condescendancy, the ill example of one only. It is to teach us to proceed in this manner, that our saviour says in the Gospel; If thy right eye scandalise thee, pluck it out and cast it from thee: for it is better for thee that one member of thy body perish than that thy whole body be cast into hell. And if thy right hand scandalise thee, cut it off and cast it from thee. mat. 5.29.30. By the right eye and right hand, we may understand those of our friends whose services are most agreeable and most necessary to us. For he who serves us and has care of our affairs, is our eye, he who has the charge to provide us with things necessary for life, is our hand And if it happens that each is useful to us in spiritual things, they are to us in place of the right eye and right hand. Nevertheless even such persons are not excepted from this law that our holy father has here established, and they must be separated from the body as well as others; that is to say, they must be cut off from the society, like those who are useless in it, if they schandalise their fellows, and are stumbling blocks to them in the service of God: because it is much better to be deprived of the services of some particular person, than to let the whole body perish by the pernicious example of any one.   

§ 6.  
The same method, I here prescribe for the correcting this fault of fixing the eyes upon men, shall also be observed in the remarking, admonishing, forbidding, declaring, convicting, and in the punishing of all other misdemeanours, with love ever to the person, and detestation of the offence.  
It is on this account that the same Doctor says in another place of his works, that we must in such sort love men as not to love their errors, that there is great difference to be made between what they are, and what they do; and in fine that we must love them, because they are the work of God, and hate their errors, because they are sin. There are people enough to be seen who sharply reprehend others, when they see them commit any fault; but it is often not so much thrô a motive of charity, as thrô a dislike for their persons: it is less to correct those faults than to satisfy the aversion they keep in their hearts: but such a severity being an effect of the spirit of revenge, and not of a zeal for Justice, does not mind to please God, who protests in the scripture. That he wills not the death of a sinner, but rather that he be converted and live Ezech. 33.11.  
Let no body then ever reprehend another in anger, nor too tartly; but do it with mildness and charity: and even when the quality of the fault requires something hard in the words, let mildness be always in the heart. This is what S. Paul orders, by these words. If any man be pre-engaged in any fault, you, that are spiritual, instruct such a one in the spirit of mildness, reflecting on thyself, lest thou also be tempted. Galat. 6.1. For these last words are added as it were to say to us: you who reprehend others reflect what you are; think that you are also a sinner, and liable by your frailty to fall into all sorts of excess: for fear that having reprehended your neighbour, you find yourself engaged in a still more dangerous temptation, if you do it rather by a motion of anger than by a sentiment of compassion. Reprehend faults then in the manner the rule ordains; that is, keep in your heart love and charity for the guilty, at the very time that you show a zeal, and even hatred against the crime: because we ought thus always to hate the one without ceasing to love the other.    

CHAPTER X. Of receiving letters or tokens in secret.  

§ 1.  
But if any one should yield so far to evil as to receive letters, or any little presents in secret, provided she confesses her fault of her own acccrd, she shall be spared, and prayer made for her.  
OUr holy Father treats as a great excess, the fault of a religious person who receives any thing without her superiors knowledge, because to hid thus, what one receives, or has already received, is to break order; and it is a great evil to become a prevaricator of the rules established in the order we are engaged in. If the holy Prophet Eliseus had not been persuaded that his disciple Giezi was fallen into a considerable sin by secretly receiving presents from Naaman Prince, and favorit to the king of Syria, he would not have struck him with so horrid a leprosy: but he taught us by that terrible chastisement with how much severity such faults ought to be punished. Yet if the guilty person confesses it of her self, she must be pardoned and prayed for: because the evil that is discovered by the humility of a voluntary confession, becomes less, as David found by his own experience, when he spoken to Almighty God in these terms: I said I will confess against me my injustice to our Lord, and thou hast forgiven the impiety of my sin. Ps. 31.5.   

§ 2.  
But if she be taken in the fault, and convicted, then shall she be severely punished, according to the superiour's, the Priest's, or Bishop's discretion.  
Nothing more just than this ordination; for if the fault is greater, it also deserves a more severe correction: now a person who keeps secret the evil she has committed sins in a grievous and mortal manner, augmenting by silence what she would have diminished by confessing it. The love which is pure and holy, says S. Jerome, is not acquainted with those billets doux which are reciprocally written and sent in secret; it is not maintained by those little presents which are mutually made: they that delight in such trifles, let themselves be surprised by a great vanity; and the more satisfaction they find in such mean things, the more they are rejected as to the possession of those which are truly great and sublime. Thô these sort of things seem of small importance, yet they often produce very great harm; and persons who are moved with a real desire to avoid sin entirely, will be very far from loving them: for such will not content themselves with only avoiding things which are evil of their own nature, but will also shun those which might serve for temptation, or give others cause of mistrusting their virtue. We then who have this double obligation of living holily for ourselves, and of giving others edifying example, let us consider, as below us, all these remiss proceedings, thô there should be no other inconveniency in them than the breeding suspicions disadvantageous to the reputation we ought to have.    

CHAPTER XI. Of keeping the clothes in Common.  

§ 1.  
Your clothes shall be kept in one certain place, under the custody of one or two, or of as many as may be sufficient to look well to them, and preserve them from the moths. And as you all receive food out of one common cellary, so shall you all receive clothes out of one common Wardrobe.  
THere is two reasons for this rule of having our habit kept in common, and trusted to the care of one or many persons. The first is, for fear that thrô neglect and want of care, they should be spoyled by moths or otherways: the second, least we should think we possessed as our own the very habit we wear, if we were allowed to keep it apart. This explication conects with that which follows in the rule.   

§ 2.  
Moreover you must, as much as possible, not concern yourselves about what is given you to put on, according to the season, whether you receive what you left off, or what another had worn before, provided what is necessary for each, is not refused.  
This moderation which S. Augustin adds here, by saying, as much as possible, is to the end that if any one had great difficulty to perform this article of the rule, she might be permitted to have again the same habit she had left off. But it would be a mark of a much greater perfection, if a person were arrived to so generous a contempt of her self as to smother all her repugnances, to be content with what is precisely necessary for the body, and to be able to say with S. Paul: Having food, and wherewith to be covered, with these we are content. 1. Tim. 6.8. This great Apostle does not say we are to be content provided we have things of a certain quality, or in a certain quantity; he only mentions what may suffice nature, thereby to instruct the imperfect, in whom sensuality always asks more than necessity requires.  
human nature as S. Augustin says, is content with a little for its conservation; custom adds much more, then sensuality over and above requires so much that it is almost impossible to satisfy it. Whereas if we loved God perfectly, and renounced the desires of the flesh as we ought, we should even cut off as superfluous many things which in another disposition would seem to us of an inevitable necessity. Let us then exercise ourselves in the practices of loving God with all our heart, and endeavour by the efforts of that sacred love, to be content with the necessary, and to cut off the superfluous; so that if on the one side charity causes a distribution to each of the things they have need of, sensuality on the other may not make many require those they might shift without. It is charity which ought to guide us in all things; now we know that this virtue does not seek her own interests, that she always prefers the common good before her own, that she makes one love to be little and low in the house of our Lord; and experience teaches us that if any one possesses that virtue in a perfect degree, fat from granting her self superfluous conveniences, she will even find retrenchments to be made among those which are thought necessary.   

§ 3.  
But if hereupon, contentions or murmurings arise among you, or any one should complain that she receives worse than she had before, and thinks much that she is not so well clothed as her follow sisters; by that you may see how much you want of the interior holy garment of your soul, who thus contend about the clothes of your body.  
Our soul has need of its proper garment, as well as our body; and that garment incomparably beautiful, is the grace of God when it environs her, it is the presence of the holy Ghost when he dwells in her, and it may be said that our heart is perfectly and richly clad when it has peace, charity, goodness humility, patience, concord, meekness, and all the other such like virtues: for we ought to reckon nothing our real riches but good manners and the virtues, which are goods wholly interior and spiritual. But if we begin to have disputes with one another, if we grumble and quarrel, our soul is presently shamefully naked, and we remain unprovided of all the true goods; because virtue and 'vice cannot live together in the same heart, and there needs but a little leaven to corrupt the whole mass. Gal. 5.9. Upon this each ought to examine her self, and be very vigilant to find out how much her soul wants of all the virtues; there being no misfortune like to that in which a christian engages, who for transitory things loses those, which would make him eternally happy.  
There is then no self interest which we must not sacrifice, nor care which we are not obliged to take to avoid disputes and quarrels, because those are the works of the flesh, of which the Apostle says, that they who do such things shall not obtain the kingdom of heaven: Gal. 5.21. And they are also the disorders he would banish from the life of the faithful by these words; do nothing out of strife nor out of vain glory, but humility, looking upon others above yourselves. Each of you not considering your own things, but those that are another man's. Phil. 2.3.4. There is not a more efficacious means to keep off quarrels and maintain peace, than to think ones self inferior to every body and to seek rather the interests of others than our own: and for this effect we have need of humility and charity; because these two virtues have the property that they not only never excite, differences, but even reconcile and bring back to concord those who were most at variance.  
The rule having admonished the most perfect and most advanced in the ways of God, stoops then in favour of the weak, and gives them precepts proportioned to their condition.   

§ 4.  
However thô in consideration of your frailty you receive the same which you had worn before, yet what you leave off shall be delivered up into the common wardrobe under the custody of the persons appointed thereunto.  
And this doubtless to the end that putting again into the same place, the habit and other things which we had received for our particular use, we may remember that they did not belong to us, even when we used them, but that they were as they are still, common to all the rest.   

§ 5.  
And this is to be observed to the end that no body may work any thing for her self, either what belongs to clothing, bedding, or other such like necessaries. But let all your work be done in common, with a greater care and diligence, and more cheerfully than if you worked for yourselves only: for it is written of charity that she seeks not her own which gives us to understand that Charity prefers the common profit before private conveniency, and not conveniency before the common profit. 1. Cor. 13.5.  
Saint Augustin here adds to the rule of common work, a passage of the apostles. Which confirms and supports it: for the reason why no body is to work for her self, but all the works are to be done in common, and that with greater affection and a more sensible joy than if each worked for her own use, is because charity does not seek her own, but always prefers the common good before private conveniency. We cannot take a more excellent model of Charity in all things, than that of our saviour Jesus Christ, since he has commanded us to do what he has done. If then thô he was Lord and Master, he did not seek his own, would it not be a great evil amongst us, if any worked for themselves? And if, thô he had no need of men, being infinitely happy in himself he nevertheless preferred the common profit of men before his own; ought we not to do the common works with more fervour and joy than if they were our own in particular? Let us not have so little faith as to apprehended impoverishing ourselves by this disengagement: for the advantages we get by working thus in a spirit of Charity, incomparably surpasses all the conveniences we could gain in working by a spirit of propriety; since the eye cannot see nor the ear hear, nor the heart of man conceive the richness and magnificence of the treasures that Almighty God prepares for those who love him.   

§ 6  
Wherefore you must know that the more you take care of the common good, the more you advance in perfection; because charity which is permanent, thus is preferred before those transitory things which we use for need in this life.  
The necessity of the present life which is to last but a time, and then pass away, obliges us to use many temporal things, and even apply ourselves to cares and studies which are also transitory: but in all Charity ought to have the upper hand and animate the whole conduct of our life, because without it not any of our actions can be pleasing to God. Charity is the Mother of the good works, the root of the virtues, the source of all goods, the highway to heaven, of which the Apostle said: I am going to show you a more excellent way, and more perfect. They make great progress in charity who excited by the love of Jesus Christ despise all worldly things. Who are not moved with any desire to reserve the least part of them, and who put all they have into the common stock to be distributed to the rest of the community: such I say walk and run in that most high and excellent way, who trampling upon all that is great and beautiful upon earth, have their hearts already in heaven, and only sigh for the eternal goods.  
Charity consists in loving God and our neighbour. The love of God is expressed in the scripture with three characters, or three actions which so drains the whole strength of man, that there remains nothing in him which is not subjected, and as it were enslaved to divine love. For it commands us to love God, first, with all our heart. mat. 22.37. That is, to refer to Almighty God all the thoughts that are framed in it; secondly, with all our mind; that is to bestow in the service of God all that we have of discernment and reason: thirdly, with all our soul, that is, to make all that is in us of inclinations, affections, and powers, tend to God. The love of our neighbour has two duties which are of an equal obligation: the first is comprised in these words of Tobias, that which thou hatest to be done to thee by another, see thou do it not to another at any time. tub. 4.16. And the second in these, all things therefore whatsoever you will that men do to you, do you also to them. mat. 7.12. From this double virtue contained in the love of our neighbour, springs all the others, by which we either desire the things that ought to be desired for the profit of our bretheren, or shun those that ought to be avoided as hurtful to them. And by this we also know if we love our neighbour as he ought to be loved; when we prevent him by all the good offices we are capable of, and take care never to offend him by any injury. Therefore when the rule teaches us, that in all the things we use to satisfy necessity which is but transitory, charity which remains eternally must always be preferred; that is to say, in all our actions and in all our words, the love of God and our neighbour ought to serve us for rule, and generally in all the conduct of our life, charity should always englighten us, always animate us, and always guide us: because the fulfilling of these two precepts contains all that is written in the law and in the Prophets.    

CHAPTER XII. Of putting the gifts in Common.  

§ 1.  
Wherefore if any person either man or woman, give his Daughter, relations or friends settled in the monastery a garment or any thing else belonging to bodily necessaries, it shall not be received secretly, but it shall be ever in the power of the superior to put it into the Common, thence to give it out when it is wanted.  
IN the life we have embraced it is not allowable to receive any thing secretly, nor to keep it as our own; but that which has been given to any one in particular, must be put into the hands of the superior that she may give it to any that has a greater want of it. There is no better means to extinguish avarice than to cut off the use all that might be superfluous. There is no securer way to led our Charity to a great perfection than to keep within the bounds of holy, poverty: because it not being any more in our power to retain earthly goods, the soul which cannot be without some object to employ her, is obliged to replenish her self with the heavenly. Yet there are persons in religion who are strangely troubled if they are not permitted to keep for themselves what others have given them; who love to receive little presents; who delight to have things which are only theirs, and often thô they are but trifles, they are so fond of them, that to keep them to themselves they are not afraid to disturb the whole peace of a house.  
So dangerous an evil can only be attributed to the malicious persuasion of the devil. That crafty and experienced enemy having so long made war with us, knows the manners, the dispositions, and the inclinations of all men: he tempts all on the weakest side, and cares not whether it be in a great or a small matter that he deceives them, so he can but ruin charity in them. We ought to be upon our guard, and use a continual vigillance against so malicious an enemy: we ought to square our lives with so much wisdom and precaution as to avoid the snares he lays for us on every side, and links to all sorts of subjects: we ought courageously to tread under foot by the vigour of the spirit, all the earthly things which may serve him as means to surprise us. Happy we, if we can at last sing with the Prophet: The snare of the fowler is broken, and we are delivered; Psal. 123.7. But because there are always some imprudent enough to let themselves be catched in it, let us observe that which follows in the rule.   

§ 2.  
And if any person hides what is given her, she shall be corrected with such punishment as belongs to theft.  
Thieves and robbers will not possess the kingdom of God, because theft is a mortal sin, and a crime expressly forbid by the law of God, which says: thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness. Exod. 20.14. Since theft is then put in the rank of the great crimes, and that the canons have so determined it, we must judge of this sin as each would do of Adultery, murder, and false witness. And in effect! a religious person who hides and keeps secret, what has been given her, holds the place in the holy church that the traitor Judas had in the company of the Apostles. He was a thief and a robber who having in his hands his Master's money and the other things that were sent him, turned them to his own profit, and hide them. That unhappy wretch was carried away by such an excess of avarice, that when the devil had put it into his head, he sold his Lord and Master. But so passionately desiring a temporal gain, he fell into eternal death; and as it is said of him, eagerly sought the possession of riches that he might live at his ease, and got nothing by it but a halter to hang himself. The fruits of avarice being then so fatal and so mortal, let persons consecrated to God renounce all desire of heaping up temporal things, and let them never keep secret any thing that has been given them, for fear that yielding to the suggestions of the devil, they commit a detestable sin; and by a just judgement of the Almighty God, fall into death, and incur eternal damnation.    

CHAPTER XIII. Of washing the clothes.  

§ 1.  
Your clothes shall be washed at a certain time, according to the appointment of the superior, either by yourselves or other persons, so as that the over desire of clean clothes defile not inwardly your souls.  
Saint Augustin gives the reason himself, why he orders the clothes to be washed according to the superiour's appointment, and not according as each should desire it: and that reason is, for fear the over desire of clean clothes should inwardly defile our souls: because the more we wash and cleanse the outside thrô a motive of vain glory, the more we defile and dirty the inward man. superiors then ought to take care that their subjects do not sin by too great an affectation of neat and clean clothes: for it is not the beauty of the habit, but innocence of manners which adorns religious persons. This was the advice S. Paul designed to give to every body when he wrote to the Romans, saying; do not comform yourselves to this world, but be reformed in the newness of your mind. Rom. 12.2. For in reality those who have so great a mind to have that exterior beauty, which pleases the world, have no great desire of that interior beauty which is so pleasing to God: and the more they affect outward graces, the less they care for those of within. But would you know what is the true and spiritual neatness that God requires in us? Isaiah teaches it by these words: wash yourselves, be clean, take away the evil of your cogitations from mine eyes. Jsai. 1.16. And the Gospel does not say blessed are the clean of body, but blessed are the clean of heart, for they shall see God. mat. 5.8. Nevertheless for fear any, pushing these maxims too far, should imagine they ought also to cut off the necessary care of the body, it follows in the next chapter of the rule.    

CHAPTER XIV. Of Bathing.  

§ 1.  
Baths also for the body, when need is, shall not be refused, but permitted at the usual time which is once a month. Yet if any person by reason, of infirmity, has need thereof sooner, it shall not be deferred: but let it be done without murmuring, and by the counsel of the Physician, and although the sick person should not be willing, yet when the superior commands, she shall do what is convenient for her health. On the other side, if the sick person desires what is not good for her, let not her will therein be fulfilled.  
THis agrees with the words of the Apostle, who only forbids taking care of the body, so far as to content sensuality, but does not hinder the satisfying its necessity; and there is great difference between these two things. for that which proceeds from necessity ought to be considered as being profitable and having a good end: but that which comes from sensuality, is always a 'vice and cannot be referred to God. There are austere persons who pretend that in religion corporal medicines ought not to be used: but if they observe, that cannot be maintained, for when we eat, when we drink, when we cloath ourselves, and use earthly things according to the necessity we have of them; they are as many remedies, and corporal medicines which we use against the incommodities and infermityes from which they secure us.   

§ 2.  
But let it be done without murmuring and by the counsel of the Physician.  
Saint Augustin very wisely ordains that in necessity even those religious, who are not willing should be obliged to take such sort of solaces, and that those should be hindered from them who have no need of them but seek them for sensuality sake: because it is a general rule, that we must yield to necessity, and not obey sensuality. But another reason he brings upon which he grounds his assertion, is, that, when a thing is pleasing and flatters concupiscence, we sometimes fancy it will do good, whereas it can only cause harm: and that man lets himself be so cheated by sensuality, that he thinks to find solace in the very things which are pernicious to him. Therefore far from obeying sensuality we must rather mistrust it, as a deceitful enemy, which in such sort disguises things, that it represents as good and profitable, those which are hurtful and sometimes mortal. We need seek no other reasons why holy writ condemns concupiscence in such weighty terms, but because it often drags men to death without their even perceiving it.   

§ 3.  
For sometimes one thinks, that which is pleasing good for health, whereas it is rather hurtful.  
The Apostle teaches us to obstain from carnal desires which fight against the soul: because in those two parts which we are composed of, to wit the flesh and the spirit, there are different and opposite wills which make war and shock one another: but we must repress the disorderly concupiscence of the flesh by the wise severity of the spirit. There are some who let themselves be carried away by the rigour of the spirit, and others who give themselves over to the softness of the flesh by the excessive care they take of it. But both have need of correction, for the first desiring to mortify their vices, and to live in a most spiritual manner, sometimes kill their flesh, not knowing that even virtue is changed into 'vice when it is not regulated by discretion. The others on the contrary delight to live in a carnal manner conformable to the senses, but under pretence of preserving their bodies, they at the same time nourish their passions, and strengthen their sensuality. There must then be bounds prescribed to these two sort of persons who are so very different: the rigid must be forced to do what is necessary for their health, and the remiss be hindered from having all that their sensuality craves; and to each may be said that health of body must be taken care of for the service of God, but that there's an obligation of cutting off evil desires which rise up against the fidelity we owe to his Divine Majesty.   

§ 4.  
Notwithstanding if any one has any secret pain or disease in her body, and declares it; she being the servant of God, shall be believed without mistrust.  
It is very reasonable to believe without mistrust, those whose good manners and holy life bear witness that they are servants of God; for it is not so much from the mouth of those who speak, as from their manner of life, that we get the knowledge of the truth, as our saviour himself assures us, saying: by their fruits you shall know them. mat. 7.20. Those who serve God with fidelity, do not deceive men; there is neither duplicity nor dissimulation in their words; they are not of the number of those whose heart thinks one thing when their tongue assures the contrary: but they are the same at the bottom of their conscience as they seem to be on the brim of their lips: and whereas a wicked life in others makes one suspect the very truth they affirm; so sanctity of actions in these, gives an authority to what they say, which every one yields to. Therefore we ought to make no difficulty to believe those whose conduct we have no reason to mistrust.  
The following explication might also be given to this part of the rule. They who really serve God, fear to offend him not only by actions, but also by words, and the good opinion we ought to have of their virtue makes us believe, that as we see them far from all actions which are not good, so they also forbear all words which are not true. This may serve us for an instruction to square our lives in such a manner, that our words may be believed without mistrust. For it is the good life which gives weight to the words, and good deeds give testimony to the truth: as our Lord made appear in his own person when he said to the Jews: If you will not believe me give credit to my works. Jo. 10.38. And again, the works which I do in the name of my father, they bear testimony concerning me. Ibid. vers. 25.  
There are many people who are not believed even when they speak truth; because they are not regular in their manners, or give one cause to fear they are not: but as soon as our life begins to be so good, that it cannot be accused of guile, what we say is received by all as certainly true. The less a man has of virtue, the less he is believed; but on the contrary, the more irreproachable he becomes, the more credit is given to his words; but because the infirmity a sick person is reduced to, moves her sometimes to desire things which are contrary to her cure, the rule adds.   

§ 5.  
And if it be uncertain whether that which the sick person desires be good for her health, let the physician be consulted.  
We must believe the sick whose virtue we are acquainted with; but we must not for that presently grant them all they desire: because the just themselves are sometimes tempted with evil desires. Therefore if it is not certain that what seems pleasing to them, will be so good for them as they hope, is is fitting the physician be consulted; that is, some person who can decide the matter. And let none be scandalisep here, with hearing us speak of consulting Physicians, since S. Paul himself counselled medicines, giving this prescription to his Disciple Timothy, in the first Epistle he addressed to him Drink not yet water: but use a little wine for thy stomak's sake and thy frequent infirmities. 1. Tim. 5.23. This so wise and discreet a Master, moderates the rigour of his Disciples abstinence, for fear that sinking under his frequent infirmities, he should want necessary strength to keep up the Ministry of preaching, from which the faithful had such vaste advantage. It was doubtless good for the disciple in particular, to suffer the pains he was subject to, and so enrich himself with the fruits of patience: but the Apostle foresaw that he would be more profitable to the church, if being a little fortified by the use of a proper remedy he set himself to gain souls to God. By this we learn that when many good things are offered, we must always choose those which are most profitable: and it is upon this authority we ground ourselves, when we say that we must have recourse to corporal medicinal remedies that we may afterwards bring forth greater fruits for our Lord.   

§ 6.  
But if it be judged necessary that such persons should go to the baths or elsewhere, they shall not go less than three together, nor yet go with whom they themselves would, but with whom the superior appoints.  
Saint Paul said, we take care to do good things not only in the sight of God, but also in the sight of men. 2. Cor. 8.21. A good conscience is sufficient for ourselves, but for others we ought also to have a reputation exempt from reproach, which on all sides diffuses the sweet odour of Jesus Christ. He, who content with the secret testimony of his own conscience, neglects his reputation, is cruel and unjust to his neighbour, whom he deprives of his due, especially if it is a person of high dignity, as was this disciple to whom S. Paul wrote: make yourself a living model of good works. Or as saint Paul who said of himself: we are made a spectacle to the world, to Angels, and to men. 1. Cor. 4.9. Those who love us seek virtues in us to satisfy their desire of praising us, and that we may be the subject of the honour they would render us; and on the contrary those, who do not love us, take hold of all that's amiss in our behaviour to speak disadvantagiously of us. But we who are between these two sort of people, ought with the assistance of our Lord Jesus Christ, so to conserve our conscience, and keep up our reputation, that our friends may never blushy for the honour they do us; and that our very enemies may be forced to own that there's nothing blamable in us; but that our life is worthy of praise. We must then go two or three together when we go abroad, not only to have the comfort of being thus accompanied, but also to give credit to our reputation by the certain testimonials of the innocence of our life. To this the wise man exhorts us when he says: woe be to him that is alone, because when he falleth he hath none to lift him up; and if two sleep together, they shall warm each other: but one alone, how shall he be warmed? Eccl. 4.10. As for that which is added in the rule: they shall not go with whom they themselves would, but with whom the superior appoints, there is two advantages in this order, the first is, that the superior by this means may have an eye to the security of the persons she must answer for, and that the inferiors may thereby practise obedience.    

CHAPTER XV. Of the infirmarian and other Officers.  

§ 1.  
The care of the sick who either are upon recovery, or lie under any infirmity, or are attacked with a fever, an Ague, or the like, shall be committed to some one person, who shall ask of the cellariste what she sees necessary for the sick.  
THer must be one of the religious chosen, who fearing God, may take great care of the sick, studying to give them all that is necessary, and serving them with as great affection and Zeal as if they rendered those services to our saviour himself in person. For it will be himself who will say when he judges us; I was sick and you visited me: and again, Amen I say to you, in as much as you did it to one of these least of my brethren, you have done it to me. mat. 25.36.40. The strongest persons ought to bear the weakness of the infirm, and not despise the sick for the disgust that is found in serving them: for thus is put in practise the most divine virtue of charity, to which the Apostle exhorts us saying: bear one anothers burdens, and so shall you fulfil the law of Christ. Gal. 6.2. That law of Christ is love, the office of love is to make us bear one anothers burdens, and the different infirmities which happen sometimes to one sometimes to another, offer us the occasions of thus reciprocally supporting each other: which is the greatest mark of fidelity and friendship that can be received and given. But on the other side let those to whom all these assistances are rendered for the love of God, reflect that it is for charity's sake they are served with so much care, and avoid as much as possible the afflicting and overcharging those who serve them, by their impatiences, and the many superfluous services they will have rendered them. Let them on the contrary humble themselves, and return thanks to Almighty God for the charity they receive: for fear the sickness which was sent to purify their souls, serve only to make them fall into more considerable faults.   

§ 2.  
And such as are officers of the Cellary, of the Wardrobe, or of the Library, must serve their sisters mildly without murmuring.  
That is to say, let those to whom the charge of these things are committed, carry themselves in such a manner, and serve the religious with so much charity, that they may not offend God by performing their offices with murmuration, or by moving others to impatience by their carelessness. That sort of grumbling impatient complaint which is called murmuration, is a great sin. For according to S. Gregory, these two things are impossible, that murmurers should enter the kingdom of heaven, or that those should murmur who are in that seat of bliss. The wise man has before hand given us an emblem but little advantageous for all those, who in regular societies not having yet mortified their carnal desires, are continually complaining, and find in all things matter for complaint. The heart of a fool, says he, is like ye wheel of a cart, loaded with hay, which creaks as it goes with a kind of murmuration. To such imperfect persons the Apostle S. Paul says: neither murmur ye as some of them murmured, and perished by the destroyer. 1. Cor. 10.10. And 'tis also for their instruction signified in the books of Moyses that God sent fiery serpents against the people who had murmured at that holy Patriarch. And why, do you think he made use of serpents to punish those guilty people, if not because the serpent is a creature full of venom, and they that murmur have the devils venom upon their tongues? We may well say so, since the Apostle S. James has said it before us: The tongue no man can tame; an unquiet evil full of deadly poison. Jam: 3.8. Let us then beware of those smart and impatient complaints which we know the danger of, for fear the devil's poison should cause our death and we perish for ever by such dangerous wounds.   

§ 3.  
The books shall be asked at a certain hour of the day, and whosoever demands them out of the time appointed, shall not have them.  
Saint Augustin has already recommended prayer to us at the hours and times appointed. He has also advertised us of the common work by these words; let no one work for her self, but all your work shall be done in common. Here he teaches us to distinguish the times for prayer reading and work. For these are three pious exercises which the rule appoints us as very necessary for the salvation of our souls: prayer because it purifies us, reading because it instructs us: and work, because it is also a particular source of happiness, as the holy Ghost tells us in the Psalms, in these terms. You are happy because you shall eat the labours of your hands, and it shall be well with you, to live in this manner. Psal. 127.2.  
Now this holy Doctor by ordering us to ask the books daily, shows that he intends we should red often: and indeed the servants of God ought to apply themselves to frequent lectures, because they get three considerable advantages by it. The firct is they learn what things they ought to avoid: the second, they are instructed in those they ought to practise: and the third, they discover the mark they are to aim at for the attaining their salvation. The royal Prophet was well acquainted with the value of this holy occupation when he said to Almighty God, thy word is a lamp to my feet, and a light to my paths. Psal. 118.105. For reading increases the light of the mind, and clears the discerning faculty, reading prepares us for prayer, and teaches us what we should ask in it: reading encourages us to work, and makes us bear the fatigues of it: prayer makes us fit for the exercises of the contemplative life, and forms us for those of the active life. In fine one may always apply to a person who perseveres in the reading of good books, what the church sings in the first of the Psalms: Blessed is the man that will meditate in the law of the Lord day and night. Plal. 1.26.  
Prayer, reading, and work, are invincible arms which the devil cannot resist; they are secure means to procure an eternal happiness; they are instruments of an admirable proportion to perform the great work of eternal salvation; they are bright weapons which serve to kerb all fort of vices. What shall I say more? Prayer, reading, and work, are celestial and divine aliments which nourish the virtues, and make them grow in our souls. If you addict yourself to frequent lectures you will thereby at once learn what you ought to do yourself in order to live holily, and what you are to teach others, to move them to virtue. But remark nevertheless that to give this exercise its due utility, we must not go from reading to idleness, but to manual work; because idleness is the enemy of the soul, and the ancient enemy of mankind easily throws a person into 'vice whom he finds neither praying nor reading. But when in the intervalle of both we employ ourselves in manual works, how great is the profit of that holy practise? By mortifying the flesh we deftroy that which serves for food to sin; we find wherewith to satisfy our own wants, and have still enough left to solace our neighbour in his necessities.   

§ 4.  
But as for your habit or shoes, when any one has need thereof, they who have them in keeping shall not delay to give them to those who ask for them.  
It has been already said that those who have offices must serve their sisters mildly without murmuring: for fear that deferring to give them what is necessary they make them lose patience and peace, be the occasion of their sinning by murmurations. Let them force themselves to serve companions for the love of God: let them give them what they want in due time, let them even do it as we say, without repining, without showing the least ill humour, without putting them off from time to time; but in an obliging manner, and cheerfully, because it is written: God loveth a cheerful giver. 2 C. 9 7. Let them for that effect have a provision of all the things that are to be given according to the means of the house, the spirit of the order, and the plenty or scarcity of the place they live in; to the end that those who serve the rest having regard to all things, may receive a greater reward from Almighty God. The habit and shoes of religious people should be conformable to a moderate decency, neither of too high a price, nor too fine and nice; neither by contrary excess should they be too vile, nor too clumsie; let them not be shaped in form and figure too affectedly; nor yet too carelessly made; the most exact rule that can be observed in all that concerns the habit being, that it have an air of simplicity and decency, of religion and comelyness.  
Let those then, to whom necessary things are to be given, take heed of asking with too much earnestness and importunety, those which would not be suitable to thier state; because all they should thus have of superfluous, would become a subject of death to them. Let them seriously reflect that the things they use and wear out, are offerings which the faithful have presented to Almighty God to redeem their sins: therefore they must not use them in a disposution of vain glory or pride; but rather with fear, taking to themselves that which is said to the Priests in the ancient Testament: The host is given you, to the end you bear the sins of the people. Levit. 11.17. Let them know that they are obliged to be solicitous with great humility and zeal for the salvation of the persons whose offerings furnish them with the conveniences of live, and that they cannot omit this duty, without exposing themselves to great danger.  
Now it is more secure for the salvation of the poor of Jesus Christ, to want something always, than to have too great plenty: for how can we pretend to Evangelical poverty if we do not patiently suffer some want for the love of God? On the other side how shall we expiate our sins if we don't take care to cut off the use of allowable things proportionable to the forbidden actions we have committed? We must of necessity enter the narrow gate, if we would attain to that spacious extent of the heavenly joys: and we ought always to have in mind that the more austere our life shall be here, the more the glory we shall possess in heaven, will be accompanied with ineffable sweetness.    

CHAPTER XVI. Of avoiding contention.  
Let there be no contention among you, or at least let it soon be ended, lest a little anger might grow into hatred, and so make of a mote, a beam, and render the soul guilty of murder: for we red in the holy scripture that he who hates his brother is murderer. Qui odit fratrem suum homicida est; 1. Joan. 3.17. Which words appertain not only to men, but under the name of man, who was first created, the same precept is also intended for women.  
THus the vices make great progress by little, and little for when we will not restrain the liberty of our tongue as to unprofitable words, we afterwards speak others, which are really evil. For sometimes we fall into murmurings, sometimes we pass to detractions, sometimes we excite contestations and quarrels, which beginning by anger, led us at last to formal hatreds. This is what the wise man has remarked, he that contemneth small things shall fall by little into greater. Eccl. 19.2. So that one sin springing from another by an unhappy fecundity, the iniquity is stretched out and lengthened so far, as to bind us on all sides; and drag us to our ruin. Woe be to you that draw iniquity in cords of vanity. Isai. 5.18. said the Prophei Isai: and the royal Prophet, They have prolonged their iniquity, our just Lord will cut the necks of sinners. Psal. 128.3.  
Our first care ought to be, not to commit any sin whatsoever; because it is more advantageous to take heed, and not to fall into it, than to correct it when committed. But if thrô frailty we happen to fall into some fault, we ought to do our best to rise again, and to get out of it by a real amendment, and the sooner we go about it, the easier it will be to us. This is what our Lord would teach us, when he said to the serpent speaking of the woman, he had deceived, She shall bruise thy head in pieces. Genes. 3.15. For, to correct sin as soon as it is committed, is to crush the head of the serpent. And thence we learn that as soon as we perceive our fault, the most secure and best way for us, is to rise again upon the spot, without deferring our conversion by delays, which will only serve to make it more hard and difficult.  
There is as much difference between anger and hatred, as there is between a mote and a beam. Hatred is properly an old anger: for anger is changed into hatred when the ill will, the resentment, and the contempt which at first was but passing, and as one may say, only took up the surface of the heart; stays still, even ofter the emotion is past; and remains long enough to take deep roots, and to a degree of malice, that neither reason nor time can correct. You may sometimes find excuses for anger, as when you are only angry to correct those who are under your charge; but you can never be without sin when you hate any one, because hatred does not tend to better the person, but destroy him. Anger has this evil that it troubles the eye of the soul, this is easily known, for that a man possessed by this passion, does not find out till after he is freed from it, how unjust his thoughts were, whatever reason he thought he had. But hatted goes still further, and is much more fatal, for it entirely extinguishes the light of our soul, as the beloved disciple teaches us, who says: He that saith he is in the light, and heateth his brother, is in darkness even until now. 1. Jo. 1.9. To avoid all these misfortunes, let us strive to resist even the first motions of anger, however just they seem to be; and as soon as we feel ourselves moved, let us presently endeavour to regain our first calmness; because these emotions and impatiences, if not appeased, quickly change into aversion and hatred against the person, we would not forgive soon enough.   

CHAPTER XVII. Of reconciliation.  

§ 1.  
Whosoever should offend another by injurious language, by evil wishes, or by reproaching her of any former fault, she shall be careful to make amends by due satisfaction as soon as possible; and the party injured must pardon the offence without making words.  
THey do very ill who offend others by injurious language, since the Apostle says: Railers shall not possess the kingdom of heaven; 1. Cor. 6.10. And before him our saviour had already pronounced this sentence: Whosoever shall say thou fool, shall be guilty of hell fire. Mat. 5.22. As then persons who have offended in this manner, have committed a great fault, they ought to perform a great penance, ask pardon with all their hearts, much regreat, and a profound humility, of those they have offended, and the injured persons ought to pardon the offence without reproaches, or disputes. A christian who is a great while before he will be reconciled to his brother, is also a long time before he appeases Almighty God in his own regard; and he in vain seeks to return to the grace and favour of his creator, after having offended him, if he neglects speedily to appease his neighbour, whom he has injured.  
There are some who confiding in their own merits, and thinking they have no great faults upon their conscience, on that account are very close and reserved towards those who offend them, and are more hard and slow in pardoning injuries: but to such persons it signifies nothing their not having other great faults, if they are not disposed to forgive the injuries that are done them, since the delay of reconciliation is of itself a great sin. That servant of the Gospel who owed his Master ten thousand talents having expressed a grief which moved his Lord to compassion, presently obtained the entire remission of all that great sum; but because he would not also forgive his fellow servant the hundred pence he owed him, he was put into the hands of the executioners to be tormented till he had paid the ten thousand talents which had been forgiven him. A terrible example which must teach us that if we do not hearty forgive the faults that are committed against us, Almighty God will require a new account of the past, and make us suffer the pain of the sins for which we had done penance and rejoiced for having obtained the pardon of them.   

§ 2.  
But in case both have offended each other, they both must mutually pardon one another: the reason of this is, that you may be duly disposed for prayer, which the oftener you frequent, the more holy it should be.  
We daily say to Almighty God: Forgive us our debts, as we forgive our debtors. Mat. 6.12. If then we do not forgive the injustices that are done us, this conditional prayer convicts us as criminal, and turns to our own damage: it irritates the divine anger against us: it draws down his malediction upon our heads in place of his benediction: and thence it happens that the prayer which should be to us a source of salvation, becomes the cause of our perdition; because instead of diminishing the number of our sins, it rather increases their weight, and makes us unworthy of pardon.  
As for light faults which have no ill consequences, and which we daily commit; those faults, I say, which attend our present life, the prayer which the faithful daily make, is also a satisfaction which expiates them. They have right to make this prayer, and to say: Our Father who art in heaven, Mat. 6.9. Since they are truly the children of this heavenly Father, by the second birth they have received from the water and from the holy Ghost. Now this prayer entirely blots out those daily sins which are called the smallest: it also even effaces the remainders of great sins in those who having for some time led a criminal life, have forsaken it by a real penance; and therefore the use of it is excellent for all those who will take care of their salvation. But as we speak according to the truth when we say. Forgive us our debts, Mat. 6.12. because as we have always sins, the pardon of them is necessary for us; so we must with truth say, we forgive our debtors, Ibid. And let our actions agree with our words. Acting in this manner will be as an Alms we give to our neighbour; for there are many sorts of Alms which are powerful to remit sins: but now more considerable, nor a greater efficacy, than this charity by which we pardon injuries; for in reality it is the most excellent Almns we can give, to bestow our heart upon him that asks it, after having grieveously offended us.  
It is not a very rare virtue to wish well, or even to do good to one who has never done us any harm: but to love our enemy, to wish him well who would willingly do us a mischief, is the mark of a much greater sanctity, and of a virtue much more generous, because it makes us the disciples, and perfect imitators of Jesus Christ, who has said: Love your enemies, do good to those that hate you: and pray for those who persecute you, and utter calumnies against you. mat. 5.44. So high a virtue belongs to those children of God who have attained to perfection; and certainly ther's none of the faithful who are not obliged to aim at this happy state, and to direct their prayers, their good works, and their conflicts, to acquire this excellent disposition of heart. But because so considerable a blessing is not common to that great number of people who pray in the same terms, and who nevertheless we believe to be favourably heard when they say, forgive us our debts as we forgive our debtors; Mat. 6.12. We must suppose that the conditional words of this prayer, have their effect, and are fulfilled at least in some degree, when a person who is not yet perfect enough to love his enemy, yet freely pardons the injuries he has received, when the offender asks it: for that is all' we ask of Almighty God when we say. Forgive us our debts as we forgive our debtors. Ibid. Since these words mean no other thing, but forgive usour sins when we beseech you to pardon them, as we forgive those who have offended us, when they ask pardon for the injuries they have done us.  
As for those who go to beg pardon of the persons they have offended and who humble themselves before them, this must be said in their favour, that since they are so concerned, and repentant of the harm they have done, as to resolve upon humbly asking pardon, they ought not to be considered so much as enemies, since they are no more so; neither ought we to have the same difficulty to love them in that condition, as, when they acted and behaved as enemies. Now whosoever does not forgive with all his heart a repentant offender, who asks pardon for the offence, must not in any sort hope that Almighty God will hearken to him, and forgive him his offences, for it is impossible for truth to belie her self, and she has said: if you forgive others their offences, your heavenly father will also forgive you your sins. But if you will not pardon men, neither will your father pardon you your sins. mat. 6.15.13.   

§ 3.  
But a person who is often tempted to anger, and as speedily asks pardon of the party she acknowledges she has injured, is better than one who is not so soon moved to anger and yet is more hardly inclined to ask pardon.  
Some are more easily moved to anger than others, but they are also appeased with more facility: there are other on the contrary who are not soon moved to anger, but then it remains longer with them: there are also some( which is much more dangerous) who presently take fire, and are not appeased in a long time; and there are of those who are not so soon angry, and yet are very easily pacified. Now among all these, the judicious reader may plainly see that the last comes nearer than the first to the happy stare of peace and tranquillity, and that the third surpass the second in malice. What mischiefs shower down upon us when we let this furious passion domineer! Anger defaces the image of God in us by making us lose meekness which is a stroke of his resemblance. Anger makes us go out of the ways of Justice, as it is written: a man's anger worketh not the Justice of God. Jam. 1.20. Anger deprives us of all the benediction and advantage of living in a community: which made the wise man say: be not friend to an angry man, lest perhaps thou learn his paths, and take scandal to thy soul. Prov. 22.24. In fine anger makes us unworthy of the society of men: for he that knows not how to moderate his passions by the reason Almighty God has given to all men, ought to be deprived of their company, and live alone like the beasts.  
A choleric man does not always go so far as to lift up his arm to strike, but he uses his tongue to dart maledictions and injuries like so many arrows against the person who has offended him: sometimes, thô the mind fired with fury retains the tongue and hinders it from breaking out, yet he departs entirely from the love of his neighbour, and renounces charity. For he nourishes bitter thoughts which like as many envenomed needles thrust into the wound, hinder it from healing: then there starts up fresh subjects of discontent which still more increases the bad disposition: and thus, that which was at first but a mote, swells to the bigness of a beam, and the anger by all these unhappy degrees becomes at last a formal hatred.  
We are too proud to conserve meekness and peace; we cannot bear to be slighted by our neighbour; an injury is an insupportable torment to us; and if we happen to have any difference with our companions we blushy to make the first satisfaction. Our carnal heart loves present glory; it shuns humiliation as much as possible, as an evil it cannot bear; and this pride goes so far, that often the person who is to blame in the quarrel, would be glad to be reconciled with the party offended, but cannot resolve to take the first steps. To get out of so hurtful a disposition, let us think of what Jesus Christ our head and our King has done; let the consideration of his charity discover to us the greatness of our malice, and his example confounded and edify us. Our sins have raised a terrible war between him and us, all the wrong is on our side, all the Justice on his; nevertheless it is he who sues first for peace; it is he who first sends his ambassadors to make us the most advantageous propositions; it is he who by the mouth of his Apostles and Preachers, entreats us to be reconciled to him. Let us then blushy at our pride, after such an example, and think we deserve the utmost confusion if we still think much to satisfy our neighbour when we know we have offended him.   

§ 4.  
She that will not forgive her sister must not hope to obtain what she asks of God in her prayers. If there be any one who will never ask pardon, or at least does not ask it from her heart, thô she should not be put out of the Monastery, yet her Monastical life would avail her nothing.  
Jesus Christ who is our peace, takes so much care to reunite and reconcile us to our neighbour, that he permits us to leave before his Altar the present we were ready to offer: and is willing to have the sacred ministry of his worship interrupted, and the ceremony left imperfect, till he who would honour him by his offerings has been to disperse the subjects of misunderstanding, and break the enmity which was in the heart of his brother. In the mean time we are neither touched with gratitude nor respect for so great a goodness. We long maintain our animosities; we spin out our quarrels to a great length; we do not pacify our neighbours when we have offended them; nor do we reflect, that if Almighty God punishes choleric persons, and those who cherish the remembrance of injuries, he will not leave unpunished those who offend them, and who having been cause of their fall will not go a step to help them up again, that is, to pacify them by a just satisfaction. It is not to be wondered at, if those who have suffered injuries, or imagine they have, have difficulty to make the first advances; the pain they feel presses their heart, and takes from them part of the liberty of body and mind: but those who have done the injury having not that to suffer, and being in no pain which captivates their liberty, have ne pretence to excuse them. Therefore Almighty God addresses to him who has done the injury, as to the person who being exempt from trouble and anger, is by consequence at liberty and possesses himself. And his divine Majesty orders him to go to the injured person, who is not entirely free, because of the grief that presses him, and anger that has seized him: showing by this so wise and just a proceeding, that he who is the cause of the sin is the most guilty of the two; and that he is to bear the pain of it, if that can be considered as a pain, which is recompensed by so great a good as charity and peace.  
But insensible as we are! all these considerations are not sufficient to correct us: we still continue to give causes of grief and anger to our neighbour, and that for matters of no importance to us: and as if we did no harm in it, we neglect to make them satisfaction; we forget our fault as soon as we have committed it; leave our neighbour in bitterness; and if we do sometimes think of making amends, we are so long about it, without considering that the longer the discord lasts, which we thus neglect to remove, the more severely we shall be punished for it. As long as friendship lasts between two or many persons, they do not easily open their hearts to mistrust, nor soon believe things that might produce coldness, and break a right understanding: but when once enmity has seized the minds and hearts, all things are taken ill: they misconstre all they see and hear, give an ill turn to the most innocent words and actions, and that in so smart a manner, that it only serves to widen the breach and make it harder to be repaired, because they only take what is ill in its improper sense. Now it is the will and orders of our saviour Jesus Christ, that he who comes to his Altars, should leave there his present, and before he offers it, go to be reconciled with his brother whom he has left in bitterness; to teach us that, if at the very time that the worship of God, and the ministry of his sacrifice requires his presence, he will not have us conceal from ourselves the obligation of our reconciliation, nor defer the the performance of it; we are much more obliged to this duty at other times.  
But if it happens that we ourselves are angry, another command obliges us to put an end to the motion of that passion, and to renounce all thoughts of enmity the same day, since it was to every body S. Paul said, speaking to the Ephesians: let not the sun go down upon your anger. Ephes. 4.26. Nevertheless, not content to violate this precept by keeping our resentments many days, we also set snares for one another, we make use of words and deeds to supplant our neighbour, we, as one may say, tear and eat one another by a reciprocal fury: what more can mad men, and people possessed by the devil do, than thus with their teeth to rent and tear in pieces their own members? They that are thus disposed in regard of their neighbour will get no advantage by a Monastical life, and it is in vain for their salvation, that they are mingled in society with many others, since in that state they can neither appease the wrath of God by Sacrifices, nor advance in perfection by good works.   

§ 5.  
Beware therefore of hard words.  
A mildred answer breaks anger, and a hard word excites fury. Prov. 15.1. A gentle word multiplys friends, and appeases enemies. Eccle. 6.5. These are maxims of wisdom; and S. Paul had no others when he wrote to the Galatians; You that are spiritual, instruct the persons in a spirit of mildness. Gal. 6.1. This is what ought to be a rule to persons who would acquire the perfection of sanctity, to move them to avoid all hard and offensive words in their discourses.   

§ 6.  
However if they should chance to escape your mouth, let the tongue that has caused the wound, procure the cure.  
We ought very carefully to avoid giving trouble or displeasure to any, by offensive words: but if we happen to sin that way, by surprise or by frailty, we must presently make satisfaction to those we have offended; and by gentle and obliging words, make amends for the harsh ones we have uttered, to the end that the disturbance and wound we have caused, may be cured by the remedy of an humble acknowledgement. But as we have already said, it is better to avoid the fault than to correct it when committed. Therefore the servants of God ought to set a vigilant guard upon their mouths, that they may not fall into the sins of the tongue: and if they are obliged to this at all times, they must be still more exact in it when sinners rise up against them; that is when they are attacked by injuries, or defamed by calumnies. For there will be always people either proud or envious, who will exercise and torment God's servants by their persecutions, and it is then they ought to practise the counsel of the wise man: If thou have understanding, answer thy neighbour, but if not, let thy hand be upon thy mouth, lest thou be taken in an unskilful word, and be confounded. Eccle. 5.14.   

§ 7.  
But if you superiors, who are obliged to keep up religious discipline, should in your corrections use hard words; thô you should perceive that you had exceeded due bounds therein, it is not required that you ask pardon of your subjectts; lest by having too great a regard to humility, you should weaken your authority in governing them who ought to he subjected to you.  
This is what often happens to the greatest Doctors, and to those who have care of souls, for in the corrections they are obliged to make by the duty of their charge, the zeal, which excites them, carrys them beyond that moderation they ought to observe, and they let slip some word too harsh; because the fire of charity does not yet fill the whole capacity of their heart. Upon which we must here make the application of the commandment which Almighty God ordered Moyses to publish. If some one goes without any evil design into the wood to cut wood with one of his friends: and in cutting of wood the Ax slipped out of his hand; and the iron falling from the handle struck his friend and killed him: he shall fly into one of the cities aforesaid, and live. Deut. 19.4. Lest perhaps the next kindsman of him whose blood was  shed, pricked with sorrow, pursue, and apprehended him, if the way be too long, and strike his life that is not guilty of death. We go with our fried to the wood says S. Gregory, when converting ourselves to God, we with our brethren attend to the consideration of our sins: we cut wood without having any ill design, when with holy intentions we labour to cut off the faults of the faulty. But the Axe slips out of our hands when too much heat carrys us on to an excessive severity; the iron falls from its handle when words too hard issue from our mouths, and it strikes our friend dead, because the outraging word makes charity die in him to whom it is addressed; and ones neighbour conceives sentiments of hatred when he finds himself overcharged by a rigorous reprehension which exceeds either his fault or his patience. But he who has thus killed his brother by an inconsiderate blow, must fly to one of the three towns of refuge to save himself from death, that is to say; if having recourse to the sighs and tears of penance, he hides himself in the unity of this Sacrament under the divine virtues faith, hope and charity, he will not be reputed guilty of the crime of murder; and the next kindsman of the deceased shall not kill him, because the sovereign Judge who is become our brother by uniting himself to our nature, will not seek the punishment of that guilty person whom his mercy shall have concealed under the refuge of faith, hope, and charity.   

§ 8.  
Notwithstanding you must ask pardon of Almighty God, who knows how well you love those very persons whom you have corrected more severely perchance than was reasonable.  
When we pass the bounds of moderation, it is sometimes thrô a bitter zeal of malice and envy; but sometimes also it happens thrô a true zeal of Justice. In some it is the effect of a determined will which with deliberation and reflection utters harsh words; in others they are only inconsiderate words, which slip out without any ill will. Now our Lord does not so much mind the words, as the intention, and the fault, of those words is much sooner pardoned when it was not a formal malice that produced them.    

CHAPTER XVIII. Of avoiding fond affections and immodest carriage.  
There must not be sensual love among you, all must be spiritual. As to what passes even betwixt women, who forget their modesty, either by jesting or playing indecently; it is so far from being allowed of, in the chased handmaids of Christ, or widows settled in the monastery, that it is not permitted even to married or single persons in the world.  
THere are people enough to be seen who love their neighbour when tied to them with the bonds of flesh and blood: holy writ does not condemn this affection, but moves us to another much more perfect: for there is great difference between the love which is formed in the bosom of nature, and the charity which proceeds from the obedience we owe to the commandments of God. Those who only love their neighbour for natural reasons, will not for that obtain the celestial rewards promised to those who love thrô a principle of charity: because their carnal love is not capable of a merit proportionable to such great blessings. It is charity only, which makes us disciples of Jesus Christ, who has said: by this all men shall know that you are my disciples, if you have love one for one another. Jo. 13.35. And this virtue has two characters which distinguishes it from carnal love: the first is to love our friends in God: and the second is to love our enemies for God. Nevertheless we must own that the spirit often cheats itself in regard of enemies, by an appearance of charity, and falsely believes it has charity when in reality it has not. For this it stands in need of some rules to undeceive it. But we may conclude without mistake that we truly love our enemies when we feel no uneasyness for their prosperity, nor any joy for their adversity.  
Charity at first gives us but two precepts: but from these two precepts which are general, she afterwards enlarges into a world of others more particular. These first precepts are to love God and our neighbour: but the love of God is presently divided into three essential obligations, which are to love him with all our heart, with all our soul, and with all our strength. Upon which we must remark that the law, in the first of it's commandments, does not only simply expose to us the necessity of this love, but also signify's what ought to be the measure of it, by ordering us to spend all our faculties in it: and certainly there is nothing more just than to give this extent to charity; because every one who would perfectly please Almighty God, ought to leave nothing of themselves which is not consecrated to him without reserve.  
The love of our neighbour contains also two precepts. The first is expressed by the sacred text in these words: that which thou hatest to be done to thee by another, see thou do it not to another at any time. tub. 4.16. And the second by these: all things therefore whatsoever you will that men do to you, do you also to them. Mat. 7.12. By the first of these precepts we put a stop to malice, and by the second we practise meekness. By the first I say, each abstaining from doing the harm to others which he would not willingly suffer himself, he stops the course of evil actions: and by the second, rendering to his neighbour the services he would wish to receive himself, he learns to practise virtue. But whilst out mind is applied to the consideration of these two duties, our heart is prepared to put in practise many excellent virtues, either by hindering our soul from making others suffer the uneasyness it ought not to give them, or by exciting it to be fervorous in the succours she is obliged to give them.  
For when a man would avoid doing the evil to others which he would not willingly suffer himself, he presently uses great vigilance, with an exact circumspection over himself, lest pride should swell his heart and make him contemn his neighbour: ambition rent it and move him to desire either the glory or goods of another: Luxury corrupt it, and subjecting it to impurity make his life scandalous: Anger vex it, and overheat his ill humour to make him utter injurious words: envy devour and whither it up at the sight of his brothers prosperity: or that his tongue should exceed due bounds and make him sin: and above all, lest hatred should excite fury in him, and move him to misuse him for whom he ought to have true charity.  
But on the other side whilst this charitable man seeks occasions to do his neighbour all the good offices he would have rendered to himself, what virtues does he not practise! he requites injuries with good turns, and recompenses the benefits he has received, with others much greater: he always keeps an equal mildred temper towards those who are most testy and subject to anger, and he treats with kindness even those whose faults are accompanied with malice: he procures reconciliation and peace for those who are at variance, and profits by the union he sees among others to move them to the desire of true peace: he gives necessary things to those who are in want: he brings back to the right way those who wander from justice: he comforts the afflicted by demonstrations of a tender compassion: he checks by powerful reprehensions those he seat ready to follow their evil desires: he puts a stop to the threats of the powerful, by prudent reasons, and solaces as much as he can those who are oppressed: he opposes his patience to the fury of those who resist him abroad: he by discreet proceedings reduces those who are troublesone at home by their pride: he in such sort moderates his zeal by sweetness in regard of his inferiors, that he notwithstanding never forgets the duty of justice: he knows how to arm himself so with zeal to revenge crimes, that he never loses sight of the limits that charity prescribes: he in such a manner bears in silence with the faults he cannot correct, that he takes care his silence may not be taken for consent: he so laments the evils he is obliged to suffer in slence, that the grief he feels for the same does not degenerate into aversion against the sinner. In short, he gains the heart of the ungrateful by all sorts of good turns without deviating in the least from truth and justice: he renders to his neighbour all the assistances which are in his power without injuring himself by vain thoughts: he avoids such thoughts in his good works without diminishing the fervour they ought to be done with: he gives terrene goods without disquieting his mind by the apprehension of becoming too poor: he gives all he has to his brethren without losing due gratitude to Almighty God for the goods he enriches him with: and thus grief never obscures the beauty and splendour of the presents he makes to Jesus Christ.  
It is then with reason said of the law of God, that it contains many laws, since we see by this that has been said, that without admitting any change in its self, it perfectly agrees with all these different duties of charity, and remaining still the same, it seems to take an infinity of different forms, diversifying itself according to the states and conditions we are in. This is what the great Apostle meant writing to the corinthians: Charity is patient, is kind; Charity envieth not dealeth not perversely, is not puffed up, it is not ambitious, it seeketh not its own interest, it is not provoked to anger, it thinks no evil, it rejoiceth not upon iniquity, but rejoiceth with Truth &c.   

CHAPTER XIX. Of the Obedience.  
Unto your superior as unto a Mother, you must be truly obedient, showing her respect and honour; least by offending her you offend God: but much more unto the Bishop who hath the care of you all.  
OBedience is a virtue which alone is sufficient to produce all the others in our soul, and after having produced them there, is also the faithful Guardian of them: Obedience is better than sacrifice, 1. King. 5.22. Because in sacrifice the flesh of animals is immolated, whereas by obedience our own will is mortified, and in a manner destroyed for the honour of God. The obedient man shall speak victories, said solomon; because by humbly submitting ourselves to the word of another, we gain a victory over ourselves, and our heart is the field of battle. Obedience is a virtue which we ought to practise courageously even till death. Obedience must never move us to do ill; but sometimes we must for obedience sake, interrupt the good we are about. Now because it may happen that what is ordained us, has nothing displeasing to us, but on the contrary is very conformable to our inclination, that we may not lose the merit of so great a virtue it is important to know that according to S. Gregory when obedience has something of us in it, it is sometimes reckoned for nothing; and that in other occasions if there is not something of us in it, it is of very small merit. S. Greg. moral. L. 35.10.  
This proposition which is a little obscure, may be cleared by examples. When we are commanded a thing which is advantageous according to our natural taste, as when we are elevated to a post in which is glory and command; if we are already moved by our own inclination to seek that place with eagerness and heat, it is then we obey without any merit. On the contrary, when some contemptible employment is imposed upon us, which is disgustful to flesh and blood, as when we are exposed to reproaches and pain if the heart does not embrace and love that state, it much diminishes the merit of the obedience, and ruins it quiter if it is only by constraint it descends into the humilitation. Obedience then ought to have something of us as to what is disgustful to sensuality: and on the contrary it ought to have nothing at all of us, as to what is agreeable to sense: to the end that the obedient persons acquire as much more glory in adversity, as they freely submit to it for the love they bear to the divine orders; and in prosperity remain so much the more humble, and by consequence sheltered from all sorts of dangers, since they have only yielded by a perfect submission to the will of God, who has raised them to honourable places which they did not seek the glory of. Obedience is an ornament which always accompanys and sets off the beauty of innocent souls: obedience is the character that our Lord Jesus Christ has given to his sheep when he says: my sheep hear my voice: and I know them, and they follow me. Jo. 10.27. The obedience that this divine redeemer requires, always contains innocence of manners, and a person will never pass for innocent in the sight of God, who refuses to obey those he has given him for superiors.   

CHAPTER XX. Of correcting faults.  
Wherefore to the end all these things may be duly observed, if any point thereof is not well kept, it shall not be negligently passed over; but the superior, whose business chiefly it is, shall take care to see it mended, and corrected. But if there should happen any thing which should exceed her power and judgement; it shall be referred to the Priest, or Bishop who has a superior charge over you.  
THese observances of regularity have been ordained to the end they be all put in practise. If then there is any one not observed, the fault must be remedied as soon as possible: because, since we have vowed to keep them exactly, and sworn to comform our lives to them, we cannot neglect any but at the peril of our soul. Thou hast very much commanded thy commandments to be kept said David. Psal. 118. And the Apostle S. James; whosoever shall keep all the whole law, but offendeth in one point, he is become guilty of all. Jam. 2.10. Therefore it is the duty of the superior who ought to maintain order, to refer to the Priest or Bishop who have greater authority, all the rising difficulties, the determination of which exceeds her power and judgement, according to the rules established in the order; for if in a religious community it is not an Abbot, but the Bishop, who govern's; then it is the Bishop himself who is designed by the word Priest: for Prelates are established in the church to conserve whole and entire the things which have been well ordained, to correct what is amiss, and by their words and examples to form the lives and manners of their subjects, following the instruction S. Paul gives them: urge in season and out of season: reprove, beseech, rebuk 2. Tim. 4.4.  
In reality Pastors are obliged as times and occasions require, to use sometimes severe reprehensions, and sometimes kind carresses: they must correct in a more sharp manner those who are turbulent and hardly reduced to their duty; use entreaties to those who are obedient, meek, and patient, to incline them to become still better, and to make greater progress in virtue; employ threaths, and even punishments in regard of those who behave with negligence, or in whom is remarked disdainfulness or pride.  
Pastors and superiors ought not to dissemble the faults of the faulty, but use all their might to root up the evil as soon as it begins to appear; having always in view the punishment that the high Priest Heli pulled down upon his own head, on the account of his children. Nevertheless a simplo advertisement is sufficient for the first and second time, in regard of those who are of a good make and have more civility than others: but those who are malicious, proud or rebellious, must be kept under by the scourge of chastisements, according to the counsel of the wise man: A fool receiveth not the words of prudence: thou shalt strike the child with the rod, and deliver his soul from hell. Prov. 18.2.23.14.   

CHAPTER XXI. Of the superiour's Office.  

§ 1.  
She who is our superior, must not think her self happy for her authority in governing; but rather for her charity in serving others.  
THose who being placed over others rejoice at their power, and delight in the practise of their authority, are not true Pastors but hirelings: they are selfish people who like better to command than to profit, to be great than to be useful, who seek not the salvation of souls, but temporal gain, who have not heavenly glory, but earthly honour for the object of their desires. Woe be to them, because our saviour has already condemned them by his words: Amen I say to you, they have received their reward. Mat. 6.16. But the true Pastors are those who in eminent posts place their whole joy in rendering all the services and succours to others, they are capable of, who are not delighted in the charge; who do not affect the power, but love the charity; who seek not to be served but to serve others. Those I say, are perfect imitators of that good and true Pastor who came not to be served, but to serve, and give his life a ransom for many. Mat. 20.28. They may also say with the Apostle: When I was free as to all; I made myself a servant to all, that I might gain more persons. 1. Cor. 9.19. But thô on their side the charity they have in heart, thus debases them, yet the authority of their charge makes them be respected by their subjects. Therefore the rule adds.   

§ 2.  
She shall be respected& honoured in the exterior as your superior.  
The reason why we ought to bear so great respect to our superior, is because in the Monastery she holds the place of Jesus Christ, as that sovereign Lord makes it known himself by saying to Pastors: he that heareth you, heareth me; and he that despiseth you, despiseth me. Luk. 10.16. The servants of God then ought to bear great respect and honour to him who holds the place of their Master, since it is for the love of God they are subject to his government. But as for the superior, the more she is exalted exteriorly by testimonies of respect, the more she ought to fear at the bottom of her conscience, and conceive a contempt of her self, by considering as her betters those who pay her so much honour.   

§ 3.  
But in the sight of God, she shall lie prostrate at your feet.  
The greater thou art, saith the wise man, humble thyself in all things. Eccl. 3.20. And again, have they made thee ruler, be not extolled, amongst them, as one of them. Ibid. 32.1. And our Lord says also in the Gospel: Every one that exalteth himself, shall be humbled, and he that humbleth himself, shall be exalted. Luk. 18.14. because we are great before God, proportionably as we are little in our own eyes. But let us hear now what the superior ought to be in her person and manners.   

§ 4.  
She shall make her self a pattern of all good works to you all.  
As she is above all, in honour, in dignity, and in rank, so she ought to surpass all in Sanctity; that those who are subject to her may learn by her comportement as in an excellent book, in what manner they ought to square their lives.   

§ 5.  
Unquiet and busy persons she must correct, the dejected she must comfort, she must bear with the weak, and be patient with all.  
Those who are placed above others to govern them, ought to know the art of bearing evil, and never doing it to any body; that by their meekness they may pacify the choleric; because the souls physician ought to strive to cure spiritual diseases which are sins, by the remedies he extracts from his own virtues. Therefore superiors are obliged carefully to consider at first what are the manners and dispositions of each, that they may know what remedies they ought chiefly to use, and how to deal with them.   

§ 6.  
Let her willingly accept a correction, and warily give it: and although both love and fear be necessary, yet she must seek rather to be beloved than feared, ever remembering that she must account to God for you all.  
He that has quality of Doctor in the church, must be wise and regular in his manners: for it is then only that he is worthy to impose upon others the necessity of living according to the rule, when he lives himself comformably to what he ordains, and takes from his own stock the conduct he observes towards others to raise them to perfection. S. Paul said to the Hebrews, persevere under discipline. God offereth himself to you, as to sons; for what son is there whom his father doth not correct? Hebr. 12.7. These words signify two duties belonging to him who holds the place of father by the government he is charged with, and two obligations he has in regard of those who are under his tuition in quality of spiritual children; for he ought at once to inspire them with a respectful fear, and to have for them a compassionate love: make himself be feared by those who are proud, rebellious, and stubborn; but exert a tender love to those who serve God with a good heart, and live in piety, and humility.   

§ 7.  
And although both love and fear be necessary, yet she must seek rather to be beloved than feared.  
The reason of this advice is because a superior is much more willingly heard when she is beloved; and Almighty God is better pleased with the obedience that is paid him for love, than with that which is forced by fear. Therefore our saviour Jesus Christ, that Master of an incomparable meekness, said to his Disciples: I will not call you servants but friends, Jo. 15.14. Because he would not have us act by constraint, but love him as children love their father: and fulfil his precepts, not for fear of chastisements, but for the love of Justice. On the other side, he who is appointed to Judge souls in this world, ought to remember that he has God above him who will Judge him in the next; and tend the more carefully to the conduct of those confided to him, since the account he must give of them to that severe and clear sighted Judge, will be strict and terrible. This reflection is so necessary, that even our good works ought to be done with a continual eye upon our last end, according to that important advice of the wise man: In all thy works remember thy later end, and thou wilt not sin for ever. Eccl. 7.40.   

§ 8.  
Therefore you should be more tractable, having compassion not only of yourselves, but also of her, who is the more in danger, the higher she is placed in authority over you.  
These who are raised to an eminency which gives them the government of souls, are exposed to great danger, and the higher their rank is, the more dangerous their fall will be, if they chance to stumble: because, more shall be demanded of him, to whom much was recommended. Luk. 12.48. It is to be in great danger, to live at once both for ones self and for others; to be obliged to extend ones forecast and cares both upon temporal and spiritual things, he that is in so perilous a state, ought to take care of his own conscience in such a manner, as not to omit due vigilance over those of others, and so tend to the conduct of others, as not to forget his own sanctification: he must take care that the temporals be conserved, and distributed in due manner. Without failing as to the entire application necessary to advance the spirituals: and finally he must burn with such an ardour to increase the spiritual riches in souls, as not to neglect the economy of the temporal goods which are for the nourishment of the body. This ought to move the inferiors to pay a perfect obedience to their superior, when they see the labours he is oppressed with for love of them; and when they perform this duty, they have not only compassion of themselves, but also of him. They have compassion of themselves, because they practise what is written, have mercy on thine own soul, pleasing God. Eccle. 30.24. And they have also compassion of their superior, because by obeying all his orders they lighten the burden he is charged with, according to these words of the scripture: a wise son maketh the father glad; for spiritual fathers bear more easily the labours of their charge when they see their spiritual children obediently submit to their conduct.    

CHAPTER XXII. Of observing the Rule, and reading thereof.  

§ I.  
Our Lord grant that you, as affecting spiritual beauty, may observe all these things by a motive of love, and become odiferous with the sweet odour of christ, by a holy conversation; not as slaves under the servitude of the law, but as free children under the liberty of grace.  
THere could be nothing more proper after the lecture of all these rules, than the addition of this prayer: for a man who reads or preaches the word of God, is like another who sows a field, and he who preys like one who covers with earth the good grain that has been sowed. When a labourer has sowed his field, if he lets the seed lie long uncovered, the birds come flocking down, and carry away what he thought he had safe in the earth. So those who have sowed in the field of their heart the excellent seed of the word of God, either by reading good books, by sermons, or by singing Psalms, if they do not cover it presently, and as it were bury it in themselves, by prayer, the birds come in flocks, that is to say, the ideas of the world, the fleeting and vain thoughts of the age, which cover the surface of the heart, and carry away all that had been sown in it. Therefore as often as we leave reading, or go from a sermon, we must have recourse to prayer, that the virtue and efficacy of the word of God may abide in our heart, and spiritual fruits may be seen to grow in our actions.   

§ 2.  
As affecting Spiritual beauty &c.  
It is with reason that the rule is thus expressed; for we can never fulfil all the precepts of a Spiritual life, if we do not feel ourselves moved and drawn by the sacred charms of the spiritual beauty of Justice; for no man ever does good against his will, thô the action should be good of itself.   

§ 3.  
And become odiferous with the sweet odour of Christ, by a holy conversation. &c.  
This which is here added, regards a holy life, and a good reputation, to teach us that these two things ought always to be together, that we may be able to say with the Apostle: We are a sweet odour of Christ to God in every place. 2. Cor. 2.15. Those who only serve God by a spirit of fear, are slaves under the law, but those who perform his commands by a motive of love, are free children under the liberty of grace. Now this grace is a gift of God, which is poured into our hearts by the holy Ghost who has been given us, and it is by this grace we fulfil the law. Not that the law has been imposed upon the just, since where the spirit of the Lord is, there also is charity. But when that charity has given full extent to our heart, we run without impediment, entirely at liberty, in the royal way of God's commandments.   

§ 4.  
But to the end that you may see yourselves in this little book, as in a looking-glass, and that nothing may be neglected out of forgetfulness; let it evermore once a week be red unto you.  
We are commanded to red the rule often, to the end that by the frequent lecture, having it well engraven in our memory, it may come often into our mind, and appear in our actions, because according to S. James: He that hath looked into the perfect law of liberty, and hath continued in it, becoming not a forgetful hearer, but a doer of the work; this man shall be happy in his dead. Jam. 1.15. This little book is with reason called a looking glass, because we may use it as a most faithful mirror to consider the countenance of our soul, and see if we are handsome or ugly, just or unjust, if we live regularly, if we advance or go backward in the way of perfection; finally if we are pleasing to Almighty God, or so unhappy as to displease him.  
Holy writ represents to us the image of our interior man; it plainly shows us what there is of beautiful or difform'd in our soul: we by considering ourselves therein, learn to conserve and maintain the beauty of justice; we thereby find out in what order the virtues are to be set, to have their full lustre, and how we may blot out the blemishes of sin, to repair in us the resemblance of God. The wicked do not like to consider themselves in this pure mirror, they effectually cover up their faults, and hid their sins from themselves as well as from others; they never reflect upon their ways to examine them, and overlook the most evil actions by a dreadful blindness, without concerning themselves for the judgement Almighty God bears against them. But the saints on the contrary, continually consider there lives in relation to the holy scripture; they daily examine their conduct by the word of God; they confront all their particular actions with the model of perfection they see therein, and if it happen that they perceive in them any thing diform'd, misplaced, or contrary to order, they presently strive to redress it by the idea of perfection they study, that they may be interiorly and exteriorly sound and spotless in the sight of God. This prudent way of proceeding was used by the Royal Prophet who said to Almighty God in his sacred canticles: then shall I not be confounded, when I shall look thoroughly in all thy commandments. Psal. 118. It was also the great apostles method, who wrote to the faithful of Ephesus: Be renewed in the spirit of your mind. Ephes. 4.23. And to the corinthians: The inward man is renewed from day to day,   

§ 5.  
And when you find that you have observed all that is written therein, give thanks to Almighty God the giver of all good.  
We ought to render continual thanks to the father of lights, because from him descends all excellent grace, and all perfect gifts: for no man will ever become happy by the very gifts he receives from God, however great they are, if he is ungrateful to his divine benefactor. Therefore the Apostle said: what hast thou, that thou hast not received? 1. Cor. 4.7. For the sense of these words is this: never cease to render thanks to our Lord and our God, from whose goodness and liberality you have all things. We ought also to profit by this wholesome advice, acknowledging that every one who lives well is indebted to the grace of Almighty God for that advantage; and that it is also by the same succour they can grow and profit in the love of justice. Such thoughts breed piety, and even wisdom, which is so much recommended to us, is nothing else but that piety by which we pay to the father of lights, the worship which is due to him, and which is only rendered him by the sacrifice of praises and thanksgiving, but so, that he who adores the Divine Majesty, never Glory's in himself, but in our Lord only.   

§ 6.  
But when any of you perceiceives that she has failed in any point, she must be sorry for what is past, take better care for the future, beseeching our Lord that her fault may be pardoned, and that she may never be lead into temptation Amen.    
FINIS.   

AN abridgement Of the Exposition of the Rule of S. AUGUSTIN.  We ought above all things to Love. &c. 
OUr holy father S. Augustin by leaving us charity for guide in all things, which goes directly to Almighty God, without seeking proper satisfaction or interest, by expressly ordaining us to give this virtue the pre-eminence; he declares to us that we are only faithful to his rule, as far as denying ourselves in all things, we seek nothing but the greater glory of God, and the means to make ourselves more pleasing in his sight.  
And then our Neighbour &c.  
We ought to be extremely afraid of the very least faults against fraternal charity, since Almighty God holds them as done against himself; and often when we think we only separate ourselves from one of our brethren, we fall into a dreadful abandonment of God himself. But as much as this division is hurtful to us, so much is the love of our neighbour most profitable to us; for it enriches us with all sorts of graces, it unites us to God; that is, he abides in us, and we in him, by it we fulfil all the law, and maintain the life of the soul, which is the holy Ghost.  We command all who are settled. &c. 
Our holy father by this demonstrates the reason why these excellent precepts are red to us, which is, that by this lecture we may have an entire knowledge of them; and that our minds being taken up with the same, we may practise them with an inviolable fidelity.  First you must know that, &c. 
We are obliged to employ ourselves here in the service of God with as great a corespondancy of charity, as if we had but one heart, and one soul. We must be united in all by one only intention towards good, and one and the same love for God. It is not sufficient to be separated from the world, we must also labour to unite ourselves to Almighty God with all our heart, and all our soul. The only means to have but one heart, and one soul in God, is to have charity; it is to love God with all our hearts and souls: because God is charity.  You shall not therefore call any &c. 
Charity having the property not to seek her own interest, we must not so much as call any thing our own, but let our words express that we have nothing in particular. God himself is the portion of the saints, and they that would have Almighty God for their possession, ought not to seek nor love any thing out of him. He is too covetous whom God suffices not.  And every one shall receive &c. 
But as however great our disingagement is, we cannot live upon earth without many necessaries for the body, so we must remember that we must receive those necessaries by the appointment of the superior; and that we are indispensably obliged to employ our lives in the service of the Almighty whose bounty and providence gives us wherewith to maintain those lives, if we would with security of conscience share of the goods which are distributed amongst us.  But that is not to be distributed, &c. 
When the rule appoints that to each be given according to her need. That must be understood in such a manner, that the flesh may have sufficient nourishment not to fail us in the discharge of our duties, but that the appetites be resisted stoutly enough to hinder them from rising up against the spirit.  Such persons therefore as in the world, &c. 
Our holy father is not content that those who embrace his rule, only barely divest themselves of their goods; but he will have them do it with joy, and even be well content to have their substance put in common. Because our Lord loves a cheerful giver. And we must forsake the power to possess, and the will to have.  And those who were poor before &c. 
Even those who had nothing in the world, may in religion leave something, to wit, the will to have.  Notwithstanding they also shall have, &c. 
It is just that all who engage in the service of Jesus Christ, should live of the revenues of Jesus Christ, whether they have been poor or rich; for the workman is worthy of his hire.  Yet for all that, they must not, &c. 
We must most carefully endeavour to find out on which side the bent of our heart gives, and continually watch to hinder it from fixing upon transitory things; for thô we are forced, to use some of them, yet all our desires, and all the capacity of our heart ought to be wholly taken up, and filled with those of heaven.  Neither may they carry themselves high &c. 
If heaven itself availed not the proud Angels, doubtless the monastery will not be profitable to those who shall imitate them in their sin.  But again such persons as were of a &c. 
Almighty God makes no excepof persons, and there is but one and the same Lord, who is rich to all that invoke him; therefore, let us not place our glory in the secular greatness of our parents; but in the company of our poor sistes.  Neither shall they be proud, &c. 
To exalt ones self for acts of charity, or good works, is the motion of spiritual pride; which is the worst and most dangerous.  For all other vices tend to make us do evil works, &c. 
When we have done any good work which may be remarkable, let us preserve our hearts from the vain complajsance, which presently starts up to destroy and corrupt it; for there is no work however holy it may appear which can please the divine Majesty, when spoyled by that 'vice.  What then does it avail to give freely. &c. 
It will avail us nothing to renounce our goods, if we do not also renounce ourselves; for our Lord does not say blessed are the poor in goods; but Blessed are the poor in spirit. Happy is the soul which moved by the love of Jesus Christ, gives all to the poor, for to live afterwards in a profound humility; but woe be to those who make of that generous renunciation a subject of vanity and presumption.  Live therefore I say with concord &c. 
When the rule requires union of minds that regards the intention and the will, which ought to be the same in all; but when it demands union of hearts, that is still some thing more, for it reaches even to all the actions and conduct of our life. A religious person who desires to live up to this spirit of union, must break her self of all her ill habits, and be neither malicious, nor irregular, nor obstinate in her fancies, nor troublesone to others by her unquietness; and then she must use so much circumspection in her actions, and so square her life that she may be in perfect concord with the rest to tend wholly to God. For the order we ought to observe to attain to the perfection of our state; is first to have but one and the same will and design to save our souls, and then act still in concert by the motion of the same heart; so that all the different functions both spiritual and temporal, may be done with an entire corespondancy of charity to one another. We honour God in one another, when loving each other for the love of him, we with all possible care observe his precepts; and we shall have the happiness to become his temples, when we shall carefully endeavour to draw his spirit into us, by doing our best to render Almighty God all the worship his Divine Majesty expects from us: but it belongs to that sovereign Lord to complete the work by debasing his grandor to honour us with his presence, and enlighten us with his grace.  Be attentive to prayer at the &c. 
To prevent the time of prayer is a sign of forecast, to pray in the times appointed for it, is an act of obedience, but to miss the time of prayer is a fault of negligence. If our prayers ought to be assiduous, it is not less important that they be ardent and fervorous; for the blessings that Almighty God promises us, are so great and considerable that they require a purchaser earnest and full of desires. And when the divine Majesty seems not to be moved with our first vows, we must arm ourselves with courage and redouble our instances and prayers in a more forcible manner, which is an agreeable violence to God.  In the place of prayer, &c. 
The church is the house of God, and the gate of heaven; it is there sinners are reconciled, receiving pardon of their sins; it is there the just are more and more sanctified, receiving fresh increases of grace: it is there the divine misterys are celebrated: and in fine there the greatest Sacraments are administered: We must be careful not to do any thing in that sanctuary, which may offend the eyes of the Divine Majesty who resides there, or hinder those who would pray therein.  And when you serve Almighty God. &c. 
To render our prayers pure, and shelter them from distractions, a means as excellent as necessary is, to walk continually in the law of God, and accustom ourselves to follow his holy will with all our heart; for what we hear, what we see, what we say and do often, must of necessity come often into our minds, and there, without our reflecting of it, take place as in their proper and natural dwelling.  You shall not sing any other thing. &c. 
It is neither fitting nor decent that the choir song should be diversified according to every ones fancy, but it must be kept firm and invariable to what has been written and ordained by predecessors. The same may be said of other customs of the house, which ought to be regulated with authority and discretion.  Subdue your flesh and keep it under. &c. 
We ought to have so much care of our bodies that they may not want strength to discharge their duties; but we must tame, and afflict them sufficiently by abstinences and other austerities, to hinder revolts, and to keep them from mastering the spirit.  And if any one cannot fast. &c. 
We must not only observe an exact temperance in eating, and drinking as to the quantity and quality, but also subject ourselves to the hours appointed; thô we cannot fast; except we are sick.  When you are set at table. &c. 
In our meals, it is not sufficient to be seated at a material table, we must also be present at a spiritual one. We must not only feed our bodies, but our souls also; and we ought to be as much more delighted with the spiritual food, than with the corporal, as the soul surpasses the body in excellence, and dignity. This food proper to the soul, is what we should hunger after, labouring to prepare our hearts for it, that what we hear may not render our judgement more rigorous  When such persons as are by a former and constant ill health. &c. 
Those who have most strength and health, ought to take upon them the rigour of abstinence, and observe it exactly; compassionately bearing with the weakness of others.  But rather be glad that they. &c. 
They to whom Almighty God has given strength enough to be contented with the common life, who seek neither delicacies nor superfluities, ought to rejoice in their happiness; for the more the life they led is strict and austere, the greater and solider is their happiness: for streight and narrow is the way which leads to eternal life. rejoice then you, who for the love of Jesus Christ, can reduce yourselves to live upon a little: for it kills vices, extinguishes the ardours of concupiscence, it nourishes virtues, gives strength to the mind, and an elevation to the soul which makes it capable of divine things.  And if unto those persons who from a &c. 
It is just and reasonable that those who are of a higher degree should receive something more than the rest; and we at the same time must learn to support the infirmities of those who have less health and strength.  Neither should they take it ill. &c. 
It is an evil not less pernicious than detestable, that the poor forgetting their first condition should seek delicacies and repose, where the rich for the love of God strive to overcome themselves by austerities and abstinence.  As 'tis necessary sick persons should. &c. 
When without exception of persons, we render necessary assistances to our neighbour, we procure the kingdom of heaven for ourselves; for thô our good works are passing as well as their necessities, yet the reward of them will last for eternity: and if we would have the love of God in ourselves, we must be charitable to our neighbours: for we may be sure that when we are so, we render our services not to them, but to Jesus Christ himself.  But as Soon as they have recovered. &c. 
It is a happy custom, continually to cut off the carnal desires which fight against the soul: 't is a happy custom to abstain from, and willingly deprive ourselves of the use of many things: again I say, 't is a happy custom to chastise ones body, and bring it into subjection.  Which best becomes the servants. &c. 
There are none who can keep themselves firm enough to bear the assaults of the interior war, if they have not first overthrown the carnal and domestic enemy which is in themselves. I mean the inordinate appetite of eating and drinking; because if we don't begin by the utter destruction of the obstacles which are nearest to us, it will be ever in vain to undertake those which are furthest off. Nay thô we should sometimes do brave actions, yet being subject to the sensuality of so base and unworthy a pleasure, we should lose the fruit of our generous deeds, and choke up the great virtues we have endeavoured to produce. Let us then content ourselves with food necessary to maintain life, and not seek what sensuality desires to flatter its delicacy.  Let every one think her self most. &c. 
Those who know how to moderate themselves in the use of terrene things, are enriched with heavenly blessings; and get treasures of graces which recompense them a hundred fold.  For tis better to need less. &c. 
It is better to suffer the want of something for the love of God, than to have an abundance which gives us beyond what is necessary; for the poverty which makes us want something thereby to be conformable to Jesus Christ, produces humility in us, which is the source of all good: whereas abundance brings forth pride, which is the beginning of all evil. Now the least that a servant of God can do, to tend to this holy disposition, is, to wish to be worse accommodated even in food and clothing, than necessity requires.  You shall not be particular in your habit &c. 
Let us endeavour to please our Lord by our actions, and not by our dress, adorning our souls with the spiritual ornaments of chastity, humility, meekness, obedience, patience, and charity, for those are the gems which make our souls amiable to the king of heaven.  In all your behaviour there must appear nothing &c. 
Let us so behave ourselves that our profession may be seen by our works, which will be when we have purity in our hearts, modesty in our countenances, gravity in our gate, circumspection in our postures, maturity in our gestures, the spirit of religion in the air of our dress; so that our sanctity may shine on all fides, decency regulate us in all things, and humility never forsake any of our actions.  If you chance to cast your eyes, &c. 
An evil look is sufficient to excite an ill desire so they that desire to be faithful to Almighty God, and to be careful not to offend that soverigne Master and dreadful judge, must necessary repress the liberty of their eyes: for it is impossible to overcome a 'vice entirely, if we do not avoid, not only what is the cause of it, but also that which breeds the occasion of it.  Because not only by deeds but also, &c. 
The disorders and sensible irregularities of concupiscence, are not only excited by that secret bent to evil which is concealed in the heart, but they also often take their rise from looks which is something exterior.  And if it should happen that the evil inclination of the heart. &c. 
We must correct the least faults against chastitity as soon as they first peep out; for if we make a custom to suffer them either upon our own conscience, or on those of the persons under our charge, the least evils so neglected will soon grow to great crimes, which will provoke the wrath of God.  But put the case she is not discovered. &c. 
In all the faults we commit either by thought, word, or dead, let us fear with a religious fear, the eyes of that dreadful judge before whom we are to appear; for thô we may sometimes hid our faults from the eyes of men, yet all is naked and open to the sight of God. Let us avoid all sin without distinction of great and little, there being none which can escape just vengeance, if not expiated in this life.  A religions person then ought to fear. &c. 
If the love of God is not strong enough to disengage us from our evil inclinations, let his fear at least keep us in. And if the joys of heaven have not charms enough to invite us, let the torments of hell imprint a wholesome fear in our hearts. If you would open your heart to the fear of God, reflect often that he sees all things, and has an indefatigable attention upon you; so in all your actions, in all your words, in all your affairs, think of that divine eye which never sleeps, and you will fear to do any thing which may displease so dreadful a Majesty, before whom the Angels tremble. The beginning of wisdom is the fear of our Lord.  Whensoever therefore, you are together, &c. 
Chastity is a virtue, the excellency and beauty of which surpasses all that man's eloquence can express; we must then use an indefatigable vigilance to render our lives such with one another, that we may always preserve it most pure; for if we lose it, all is lost with it; and in losing our God we also lose ourselves. Yet no body can conserve it, either in himself or in others without the assistance of Almighty God. Therefore we ought to be so faithful to the practise of his commandments, that we may abide in him, and he in us; and so persevere till death in justice and chastity, by the Almighty succours of him who being God liveth, and reigneth, world without end, Amen.  And if you perceive in any of your companions. &c. 
If we are engaged in the conduct of others, we ought to use all possible care to discover faults, and to correct them; for if we do not in this world apply a remedy to them, we shall suffer for it in the next. Wonder not therefore if those who are obliged to reprehend faults, think it their duty sometimes to be importune: for that importunity is not an effect of anger, but a dispensation of charity.  Neither ought you to think yourselves malicious. &c. 
They are truly excited with the spirit of charity and mercy who conceal not the spiritual wounds of their neighbour by their silence, since one cannot do a greater act of mercy to a miserable creature, than to save his life when he is upon the point of losing it: and doubtless they that do so will receive an ample reward of the Almighty who has said, blessed are the merciful. &c.  But if she denys the fact. &c. 
They that will not amend for a mildred reprehension, ought to be chastised with more severity; for the art of curing souls resembles that of curing bodies; since in each the sharpest remedies must be applied however painful they are, when the wounds cannot be healed by more gentle fomentations.  And in case she refuses the penance. &c. 
It is better that severe condemnation should fall upon one criminal to save many persons, than to put the salvation of a whole community in danger by tolerating the ill example of one only.  The same method I here prescribe. 
We must in such sort love our neighbour, as not to love their vices; for there is a great deal of difference to be made between what they are, and what they do: in short we must love them because they are the work of God, and hate their errors because they are sins. Let us remember that we are all sinners, and by our frailty capable of falling into all sorts of excess, and therefore we must reprehend as the rule ordains, with gentleness and charity towards the guilty, when we exert an exterior zeal, and even hatred against the crime; for in reality we ought always to hate the one, and never cease to love the other.  But if any one should yield so far to evil. 
Our holy father calls a great evil. The fault of the religious who receive any thing without their superiour's knowledge; because so to hid what one receives, or has received, is to break order. And it is to commit a great evil to become prevaricator of the rules established in the order one is engaged in. Nevertheless the evil which is discovered by the humility of a voluntary confession, becomes less, and more pardonable.  But if she be taken in the fault, &c. 
They who conceal the evil they have done, sin in a grievous and mortal manner, increasing by their silence what they should have diminished by confessing it. Pure and holy love says S. Jerome, knows nothing of those billet doux which are reciprocally written and sent in secret; it is not maintained by little presents, and those that are pleased with such trifles, the more satisfaction they find in them, the more they reject the possession of that which is truly great and high. We therefore who have the double obligation, of living holily for ourselves, and of giving others edifying example, let us look upon fooleries as unworthy of us.  Your clothes shall be kept, &c. 
One reason why our holy father will have our habit put in common, is for fear any should think they possessed as their own the very habit they wear, if they were permitted to keep them in a particular place.  Moreover you must as much as possible, not concern. &c. 
They that perfectly love God, and duly renounce the desires of the flesh, cut off many things from their own use, as superfluous, which in another disposition would seem to them, of an inevitable necessity. Let us then exercise ourselves in loving Almighty God with all our heart, and endeavour by the strength of that love to be content with the necessary, and to retrench the superfluous: so that if on the one side charity allows us what we want, sensuality on the other, may not make us ask what we do not stand in need of. Charity ought to be our guide in all things, and she seeks not her own interest, she prefers the common good before private conveniency; she makes one love to be little and and abject in the house of our Lord: and experience teackes us that those who possess that virtue in a perfect degree, are so far from granting themselves superfluities, that they even find retrenchments to be made, in what is thought necessary.  But if here upon, contentions or murmurings arise. &c. 
The habit of our soul is the grace of God when it environs her: it is the presence of the holy Ghost when he abides in her: and one may say that our heart is perfectly and richly clad, when it has peace, charity, goodness, humility, patience, concord, meekness. &c. But if we begin to have disputes, to grumble, and quarrel, our soul is presently left in a shameful nakedness: for virtue and 'vice cannot dwell together in the same heart; wherefore there's not self interest which we ought not to sacrifice, nor no care which we are not obliged to take, in order to avoid disputes and quarrels; and the most efficacious means to do so, is to think ourselves inferior to all, and to seek rather the interest of others than our own. Humility and charity have the property not only never to excite any difference, but even to reunite and reconcile those who are at odds.  And this is to be observed to the end that no body may work any, &c. 
We cannot take a more excellent model of charity in all things, than our Saviour Jesus Christ, since he himself has commanded us to do what he has done: if then his Divine Majesty, thô he was Master and Lord, sought not his own, would it not be a great evil among us, if any worked for her self? And if Jesus preferred the common good of men before his own, ought we not to apply ourselves to the common work with more fervour and joy than if it was our own in particular?  Wherefore you must know that the more you take care, &c. 
Charity is the Mother of good works, the root of virtue, the source of all good. And they make great progress in charity who excited by the love of Jesus Christ, contemn all worldly things, are not moved with the least desire to reserve the smallest part of them; and who put all they have into the common mass to be distributed among their companions. Such walk I say, and run in that most high and excellent way, who treading under foot all terrene greatness and beauty, have their hearts already in heaven, and only sigh for the eternal blessings. When the rule says, because charity which is permanent, thus is preferred before those transitory things &c. it means, that in all our works and actions, the love of God and our neighbour ought to be our rule; and that in all the course of our life charity should ever enlighten us, always animitate us, and always guide us: because the fulfilling of these two precepts contains all that is written in the law, and in the Prophets.  Wherefore if any person either man &c. 
In the life we have embraced it is not allowable to receive any thing in secret, nor to possess it in propriety; and there is no better way to extinguish avarice, than to cut of all superfluity: nor no more certain way to bring our charity to a high perfection, than to keep ourselves within the bounds of holy poverty: because not having the power to retain earthly goods, the foul which cannot be without some object to occupy it, is forced to replenish itself, with the heavenly blessings.  And if any person hides what is &c. 
Theft is placed in the rank of great crimes, even the canons have so determined it; and in reality the religious person who hides and keeps secret what has been given him, holds the place in the church that the traitor Judas had in the company of the Apostles. The fruits of avarice being then so fatal and so mortal, let persons consecrated to God, renounce all desires of hoarding up temporal things; and let them never keep any thing in secret that has been given them, for fear of committing a detestable sin by yielding to the suggestions of the devil.  Your clothes shall be washed at a. &c. 
The more one washes and cleanses the exterior by a motive of vain glory, the more one sully's and dirty's the interior. It is not the beauty of the habit, but innocence of manners, that adorns the religious person; and those who have so great a desire of that exterior beauty which pleases the world, are not moved with the desire of that interior beauty which is so pleasing to God. But for fear that any one, should advance these maxims beyond their due sense there follows in the Rule.  Baths also for the body, when need is. &c. 
For that which is necessary ought to be considered, as being profitable, and having a good end; but that which proceeds from sensuality is always a 'vice and cannot be referred to God.  But let all be done without murmuring, &c. 
Our holy father by a spirit of wisdom ordains that in necessity, even those who are not willing, be constrained to take solaces, and that those who seek them merely to please sensuality, be hindered from them. For 't is a general rule that one must yeld to necessity, and not obey sensuality, which we ought to mistrust always as a deceitful enemy which so disguises things that it represents as good and profitable, things that are in themselves hurtful, and sometimes mortal.  For sometimes one thinks that which is pleasing, good for health. &c. 
We must kerb the irregularities of the flesh, by the prudent severity of the spirit. There are some people who let themselves be carried away by the rigour of the spirit, and others who abandon themselves to the delicacy of the flesh, by the excessive care they take of it, and each of these ought to be corrected.  Notwithstanding, if any one has &c. 
It is very reasonable, that those should be believed whose good manners, and holy life bear witness that they are servants of God; for it is not so much from the mouth of those who speak to us, as from their manner of life that the knowledge of the truth is found out. They who truly serve God, fear to offend him not only by their deeds, but also by their words, which ought to make us led our life in such a manner that our words may be believed without difficulty.  And if it be uncertain whether that &c. 
Thô we ought to believe those sick persons whose virtue we are acquainted with, yet we must not therefore presently grant them all they desire; for infirmity sometimes makes one desire what is contrary to ones recovery: and the just themselves are sometimes tempted with evil desires. Wherefore in uncertain cases it is necessary to consult the Physician, that is to say, a person who can decide the matter.  But if it be judged necessary that such persons should go to the bath &c. 
A good conscience is sufficient for ourselves, but for others we must also have an irreproachable reputation, which diffuses the sweet ardour of Jesus Christ on all sides. They who neglect their reputation, are cruel and injust to their neighbours whom they deprive of their due, especially if it be a person of note. Therefore we must go two and two together, to give authority to our reputation by the substantial witnesses of the innocency of our lives. And with whom the superior appoints, that she may be vigilant for the security of the persons she must answer for, and that we may practise the virtue of obedience.  The care of the sick who either are &c. 
The strongest ought to bear the weaknesses of the infirm, and not contemn the sick for the disguist there is in serving them. For thus is practised that all divine virtue charity, and the law of Jesus Christ fulfilled, which is a law of love. The office of love is to bear one another's burdens; and the different infirmities which happen sometimes to one, sometimes to another, offer us the occasions of performing the same. But on the other side, let the sick reflect, that it is thrô charity they are so carefully tended; and let them avoid as much as may be, to afflict and overcharge those who serve them. Let them on the contrary take care to humble themselves, and give thanks to God for the charity they receive; for fear the sickness which was sent them to purify their souls should serve only to make them fall into more considerable faults.  And such as are officers of the Cellary &c. 
Let those to whom offices are committed, behave themselves in such a manner, and serve their sisters with so much charity, that they may not offend Almighty God in the performance of them; either by murmuring or by moving others to impatience at their carelessness.  The books shall be asked at a certain &c. 
Here we learn to distinguish the times for prayer, reading, and work; for these are three exercises which the Rule appoints us as necessary to our salvation. Prayer because it purify's us; reading, because it instructs us; and work, because it is also a particular source of happiness. Our holy father by ordering us to ask the books daily, shows that he intends we should red often, from which we gain most considerable advantages: but we must remark that to give this exercise its due profit, we must not when we leave it, pass to idleness, but to work; for idleness is the soul's foe, and the ancient enemy of mankind easily inclines those persons to 'vice whom he finds idle.  But as for your habit or shoes &c. 
This has been already said, that those who have offices, must force themselves to serve their sisters mildly for the love of God; and give them in proper times the things they want; without complaint, ill humour, or delay; but in an obliging, cheerful manner. And let those take care to whom necessaries are given, not to ask with too great importunity any thing that is not suitable to their state; for all the superfluities they shall thus have, will become subjects of death to them. Besides how can we pretend to be the poor of Jesus Christ, or expiate our sins, if we do not patiently suffer some want, and retrench the use of things permitted proportionably to our past irregularities?  Let there be no contention among you &c. 
The vices increase by little and little, for when we will not hinder our tongue from many unprofitable words, we come at last to utter such as are entirely evil; for sometimes we pass to murmurings, sometimes to declarations, sometimes to contestations and quarrels, which beginning by a little anger, leads us in fine to formal hatreds. Wherefore to avoid so great an evil, we must strive to resist the first motions of anger however just and reasonable they seem to us, and recover our first serenity as soon as possible.  Whosoever should offend another by injurious language &c. 
As a person who has thus offended another, has committed a great fault, so she ought to do a great penance for it, and ask pardon with all her heart, a sincere regret, and profound humility, of the party offended; who ought to forgive it without reproaches or disputes. A Christian who is long before he will be reconciled to his brother, is also long before he can appease Almighty God in his own regard; and it is in vain for him to seek the favour of his creator, after having offended him, if he neglects to appease his neighbour speedily, whom he has offended.  But in case both have offended each other &c. 
If we do not pardon the injustices that have been done us: when we say to Almighty God, forgive us our debts, &c. that conditional prayer convicts us as criminal, and turns to our own damage; it provokes the wrath of God against us, and instead of being to us a source of salvation, it becomes the cause of our perdition.  But a person that is often tempted to anger &c. 
Anger effaces the image of God in us, it makes us go out of the ways of Justice; it causes us to lose all the benedictions and advantages of living in a community, and in fine, renders us unworthy the commerce of men. We are so proud that if we have any difference with any one, we blushy to make the first satisfaction, we cannot resolve to make the first steps, thô we would willingly be reconciled. That we may get out of so hurtful a disposition, let us think of what Jesus, our head and our king, has done for us: let the consideration of his charity, discover to us the greatness of our malice; and let his example both confounded and edify us.  She that will not forgive her sister &c. 
Jesus Christ wills, and ordains, that he who comes to offer at his altar, if he is at odds with his brother, leave there his offering, and go to be reconciled with him, whom he has left in bitterness; to teach us that if at the very time when the worship of God, and the ministry of his sacrifice requires our presence, he will not have us defer to perform the duty of reconciliation, we are certainly more obliged to it at all other times.  
If Almighty God punishes choleric persons, and those who retain the remembrance of injuries, he will doubtless chastise those, who having been the cause of their fall, will not take one step to help them up again, that is, to appease them by a just satisfaction. They will get no advantage by being in the Monastery who will not ask forgiveness at all; and 'tis in vain for their salvation that they are mingled in the society of many others, since they are not in a condition, neither to appease the wrath of God by their sacrifices, nor to advance in perfection by good works.  Beware therefore of hard words. &c. 
A Soft answer breaks anger, and a hard word raises up fury. A mildred word multiply's friends and appeases enemies. These are the maxims of wisdom, and ought to be the rule of those who would get the perfection of sanctity.  However if they should chance to escape your mouth &c. 
In such cases we must presently make satisfaction by mildred and obliging words opposite to the hard ones, which perhaps we uttered by surprise, or by frailty; to the end that the disturbance and wound we had caused, may be cured by the remedy of an humble acknowledgement. And if the servants of God are obliged to set a vigilant guard over their mouths at all times, that is still more necessary when they are attacked by injuries, or defamed by calumnies.  There must not be any sensual love &c. 
There's great difference between the love which is framed as it were in the bosom of nature, and charity which springs from the obedience we owe to God's commandments. Those who love their neighbour for natural reasons, will not on that account obtain the heavenly rewards promised to those who love thrô a principle of charity. It is charity only, which makes us disciples of Jesus Christ; and that virtue has two characters which distinguishes it from carnal love. The first is to love our friends in God, and the second to love our enemies for God; and we may truly say we love our enemies when we have no grief for their prosperity, nor joy in their adversity.  Unto your superior, as unto a Mother &c. 
Obedience is a virtue which produces all other virtues in the soul, and having produced them, she is the faithful Guardian of them. Obedience is better than sacrifice. The obedient man gains victories over himself, which is the greatest of conquests. We ought to persevere in the virtue of obedience even till death. Obedience must never move us to do ill, but sometimes for the sake of it, we ought to interrupt the good we are about. But because it may happen that what is ordained us by obedience, has nothing displeasing in it; that we may not lose the merit of so great a virtue in the like occasions, it is expedient to know that obedience ought to have something of us, in what is disgustful to sensuality, and on the contrary it must have nothing at all of us, in what is agreeable to sense: to the end that the obedient man may get so much the more glory in adversity as he willingly submits to it for the love of God; and that in prosperity he may remain as much more humble, and by consequence sheltered from all danger, as he only yields by a perfect submission to the will of God, which has raised him to some honourable post, the glory of which he never sought for.  
Obedience is an ornament which accompany's and sets off the beauty of innocent souls; it is the character that Jesus gave of his sheep: but the obedience which that divine redeemer requires, always includes innocence of life, and they will never pass for innocent in the sight of God, who refuse to obey those he has given them for superiors.  Wherefore to the end all these things. &c 
These observances of regularity have been set down, to the end they may be all put in practise; if then any of them be not well observed, the fault must be remedied as soon as possible: for since we have vowed to keep them exactly, and sworn to comform our lives to them, we cannot neglect them, but at the peil of our souls.  She who is your superior must not &c. 
The true Pastors are those who in high dignities have no joy but in rendering to others all the services and succours they are capable of: who delight not in the honour, but in the charge: who affect not power, but love charity: who seek not to be served, but to serve.  She shall be respected and honoured in the exterior. 
But thô on their side the charity they have in heart so debases them, yet the authority of their charge should move the respect of those who are under their obedience; for superiors hold the place of Jesus Christ.  But in the sight of God she shall lie &c. 
The more superiors are exalted exteriorly, the more they ought to fear at the bottom of their souls; and conceive a real contempt of themselves, considering as their betters those who pay them such great honours.  She shall make her self a pattern &c. 
As superiors are above all in honour and dignity, so they ought to surpass all in sanctity; to the end that their subjects may learn by their manner of life, as in an excellent book, how they ought to regulate theirs.  Unquiet and busy persons she must correct &c. 
They are obliged to consider carefully, what are the manners and dispositons of each, that they may know how to deal accordingly with them.  Let her willingly accept a correction &c. 
superiors ought at once to inspire a respectful fear, and have a compassionate love; they must make themselves be feared by the proud and rebellious', but exert a tender love to those who serve God willingly, and live in piety and humility: and when superiors live comformably to what they ordain, then they are fit to impose upon others the necessity of living according to the rule.  Therefore you should be more tractable &c. 
inferiors ought in all occasions to pay a perfect obedience to their superiors, whom they see oppressed with labours for love of them: in which they have compassion of themselves because they practise that which is written: have mercy on thine own soul, pleasing God. And they have compassion of their superious, because by obeying their orders they ease them of the burben they are charged with.  Our Lord grant that you, as affecting &c. 
Nothing could be more proper after the reading of these rules, than the addition of this prayer. And as often as we leave reading, or the divine office &c. we should have recourse to prayer, to the end that the virtue and efficacy of the word of God may remain in our hearts, and bring forth spiritual fruits in our actions.  As affecting spiritual beauty &c. 
It is with reason that the rule is thus expressed here; for we can never perform all the precepts of a regular life if we do not feel ourselves moved, and drawn to it by the charms of the spiritual beauty: for no man can do good against his will, thô the action he does be good in its self.  And become odiferous with the &c. 
This that here is added, regards a holy life, and a good reputation; to teach us that these two things should always go together. Those who only serve God thrô a spirit of fear, are slaves under the law: But they who fulfil the commandments by a motive of love, are free children under the liberty of grace.  But to the end that you see yourselves in this little book &c. 
The reading this rule often, is recommended to us, that thereby having it well imprinted in our memory; it may come often into our mind, and appear in our actions. It is with reason called a looking glass, because we may use it as a faithful mirror to consider the aspect of our soul; and see if we are handsome or ugly, just or unjust: if we advance, or go back in the way of perfection: in fine, if we are pleasing to God, or so unfortunate as to displease him.  And when you find that you have observed all that is written &c. 
We ought to render continual thanks to the father of lights; for all excellent grace and perfect gifts descends from him: and no body will ever become happy even by Almighty God's gifts, however great they are, if they are ungrateful to their divine benefactor. For the sense of these words is this. Never cease to pay thanks to our Lord and our God, from whose bounty and liberality, you receive all things.  
FINIS.