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 Publish'd 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 begin­ing of Saint Augustins Rule in the twelveth age where in appeared such florishing Congregations of Ca­nons Regular. Neither does Hugh [Page 2]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 Brethern: but he be­gins his explication by those words which immediatly 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 ex­presly 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 advertisment concerning the indispensable duty of all Christians, [Page 3]and a declaration of all the vertues 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.

Whe 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 simple Preface; it would be to go wide of the chief designe of this work, should I undertake to explain in what sense it is Truly said that God is Charity, how this pas­sage [Page 4]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 vertue into our hearts, and how it alone will eternally subsist. Whe­ther Prophecies shal be made void; or tongues shall cease, or knowledge shall be destroy'd. 1. Cor. 13.8. When faith and hope shall be no more in use. Nay it is to be fear'd 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 inter'd 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 my self to something easier and more within my reach; as, to represent the motives which may ex­cite [Page 5]the desire of it in our hearts; to the end we may afterwards imi­tate that wise Marchant 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 na­turall things, why God has Created the World? why he has made Crea­tures so beautiful? why he has rank'd and ordered them whith so much wisdome? what was the design of this Excellent Operator, in creating man to his own image and likenes, 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 ack­nowledge 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 repair'd 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 Glorifie God for it (that is to say, to Love him: for one cannot Glorifie him but by Loving him) how can Christians who know that his Divine Majesty has not only enriched them with these general [Page 7]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 imagin that they sa­tisfie this essential duty by a lan­guishing Love: for tho' there should be Christians so insensible and un­gratefull as to content themselves with that: yet Persons Consecrated to God by a particular worship, Per­sons who make a Publick 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 preference, 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, [Page 8]and always, to do what may be most pleasing to his Divine Ma­jesty.

This is the Frst 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 wen 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, [Page 9]Pleasures, Honours; more than Pa­rents, Friends, Liberty &c. I do'nt 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 actuall renun­ciation, so entire and absolute as to all that may withdraw us from that Sovereigne Good, that there may be no motion in our heart which is not referr'd 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 our selves a little, or of constraining our humours. By this [Page 10]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 perish'd.

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 com­ply'd 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 shew as much constancy as they did, or run the risque of our eternal ruin: the­refore the Wise-man Says, Many Waters cannot quench Charity, neither shall flouds overwhelm it. Cant. 8.7. But what are those great Waters, what are those Flouds? they are Cros­ses, [Page 11]afflictions, and tryals; they are disgusts, privations, and temp­tations to which the Servants of Jesus Christ ar expos'd in the way of salvation: for in all those assaults they ought to make their Charity so invincible, that they may remain faithfull 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 somtimes 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 Flame, which is in continual motion, we should not even yield to those Great Saints, who have done and suffered such Admirable things to testifie how much they Loved our Sovereigne 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 Ver­tues. 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 [Page 13]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 vertue 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 dayly see in so many secular people who spend their lives with­out complaint, in a state which would be to them as insupporta­ble [Page 14]as death, if they were not fustai­ned by the love they have for tem­poral gain, which comforts them in all hard occurences. 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 smal matter, because they are fixt to some occupation which pleases or inriches them? how many do we see subjected to the Gran­dees of the world, who are tyed 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 [Page 15]in their heads; yet do not ho­pe that God will account for their watchings? how many Gamestres debarr 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 satisfie 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 [Page 16]what they could have done here­tofore.

Now Charity wich 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 our selves 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 open'd our hearts to this Divine vertue, far from relaxing by an unhappy decay, we should in a little time get up again [Page 17]to a perfect state: for as Persons possest by some Passion, always find a thoufand pretences, and never Miss occasions when offer'd to satisfie themselves when they think it allow­able; so we should do the same in regard of Christian and Religious vertues, we should find more rea­sons to encrease watching, Fasting, Prayers, and Labours, than tepidity now suggests to make us excuse our selves 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 our selves in our weakness. But because the Cha­rity of many is grown cold, and they are no more sustained, nor ver­tues 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 [Page 18]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 indispensable solace; of which many make a point of Rule, contrary to ancient practice, 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 advantagious both for piety and learning. And would to God they had stop'd there, but alas! too Soon it was found that [...] passed further yet: [Page 19]the were Soon tired with recrea­tions always in the same place, and with the same company, and brought up the custome of going a broad to recreate with seculars, and by a dis­gust to the very exercises in which their Ancients found such sacred char­mes, 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 [Page 20]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 your self 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 practice the same vertues, and to abstain from the same vices, as others are, but that they are so bent of themselves to do good and avoid evill, 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, [Page 21]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 allow'd 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 call'd 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 vertue, are in a deplorable condition, and have need of an infinitude of laws. They must have commands or prohibitions [Page 22]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 Soloman says of wisdome, all Good things comes together with her. Wisd. 7.11. That is to say all the vertues. As Soon as we Love God we become chaste, 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 [Page 23]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 vertue, as other Rules do: but to inspire Charity which embraces them all, and cau­ses them to be practiced 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 [Page 24]fasting to every ones discretion, that they may practice it according to the knowledg they have of their infirmity or strength: it does not declare neither, what books we ought to apply our selves 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 vertue be always uppermost, he de­clars to us, that we are only faith­full to his Rule as much as renoun­cing our selves in all things, we seek nothing in it, but the Greater Glory of God, and the means to render our selves more pleasing in his Sight. O Charity! Charity which [Page 25]in God is God himself, enlighten then our minds, burn our hearts, purifie 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 Cross 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' [Page 26]they were entirely deprived of cha­rity. Seneca one of their wise men says ‘It is very agreable to do Good to ones Friends, but no­thing so Glorious as to do the same for those who have no kind­ness for us. The vertuous man has much more honour and joy prac­ticeing vertue 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 en­compass'd with an army to force it to surrender. There is much more pleasure, continues this Phy­losopher, 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 [Page 27]man; but to do any thing for the ungratefull 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 vertue 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 vertue 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 [Page 28]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 vertue 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, [Page 29]which is, to Love our Neighbour as our selves. Matt. 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 amass'd & mixt together; so to enter into his alliance, to be incorporated into his mistical 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 vertues, for which he has given them either precepts, or counsells, or exam­ples; he dos' 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, [Page 31]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 faithfull 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 consider'd what he possest as his own in particular.

Nevertheless those who have a great deal of self love cannot re­lish the commandment which o­bliges to the practice of this ver­tue, nor yet conceive the justice of it: they consider the obligation of loving their neighbour as an in­supportable yoak, when they expect no particular advantage by it; and [Page 32]the world is full of people, who being sensible to the quick, and in a heat for the smalest 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 vext, when any little thing is wanting or incommodious to them, yet are cold 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 our selves 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 our self Love; [Page 33]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 our selves that we have a Charity, which we have not, that we are in sentiments which we never give proofs of, we spend our lives wthout 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 [Page 34]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 your self, 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 Cross 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 [Page 35]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 it self 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 our selves: 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. [Page 36]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 acknowledge how justly Almighty God exacts my con­serving Charity with my Neighbour. I am not allow'd 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 designes both them and me for Eternal Glory: I ought to confide 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 [Page 37]Charity ought to be extreamly drea­ded, since almighty God reckons them as done against himself, and often when we think we have only separated our selves from one of our company, we are dreadfully aban­doned by God. When one branch of a tree is cut of and divided from another to which it was joyned, 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 tree which gives sub­sistance 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 [Page 38]we ought to have for our Neighbour▪ when we separate our selves from any one of them by sentiments of aversion, we must not imagin that we lose but one only; that loss might be easily repaired: but we lose them all at the same time: we cut our selves 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 bosome of the church: hea­ven it self 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, [Page 39]we shall never have any share with God.

But proportionably as this division is hurtfull 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 fulfill 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, [Page 40]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 rejoyce for their welfare, or for the vertue 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 vertue, re­joycing at the happyness of him who has more, makes his brother's goods his own, as if he possest them him­self.

It is also the Doctrine of S. Au­gustin, that if he who cannot fast, ap­proves and rejoyces in the vertue 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 rejoyces 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 vertues. 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 vertues prac­ticed by some, pass into the souls [Page 42]of others who rejoyce in them, and Glorifie Almighty God for the same?

But to enjoy so great a blessing, is it not just it should cost us som­thing? and since we get such great advantage by this vertue, is it not reasonable that we bear with pa­tience and meekness the little bit­ternesses that attend it? there is al­ways somthing 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 burthens, and so fulfil the law of Christ. Gal. 6.2. Brings a comparison of Deers: those beasts, says he, aiming to swim to [Page 43]certain Ilands where there is plen­tifull pasture, and it being hard for them to Cross 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, fulfill the Apostles command to the letter, by bearing one ano­ther's hurthen; and thus they ar­rive to the fertile places they aim'd 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 vertue by the example of beasts, if the holy Scripture had not taught us the [Page 44]way, by sending the sluggard to the Schoole of the Ant, to learn wis­dome. 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 infinit 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 condemn'd him thô convinced of his innocence; and to pray for his murderes with an infinit goodness, at the time they overwhelm'd him with torments and infamy: and [Page 45]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 somthing 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 my self! 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 alledged, but also for ano­ther still more forcible, which is, that having learn'd of a father of the church that the Christian has [Page 46]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 troublesome, or even outragious to them.

§ 3. For these are principal Precepts deliver'd 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 practice 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 carefull to avoid [Page 47]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 er­rour 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 occassion 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 begining of our Rule, are of the number of those [Page 48]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 ack­nowledgment 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. [Page 49]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 per­mited also to break with them; and to look upon them with the same contempt and hatred that his Divine Majesty shall shew 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 [Page 50]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 faithfull in the practice 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 practice by a strict obligation the Rules they have submitted to by a will entirely free: because 't is what [Page 51]a Person ought to expect who has once made her vows; such an one is to be justified or condemn'd 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 vertues, which are rather instituted by Allmighty 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 advertisments and coun­sels for those who are not profess'd 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 [Page 52]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 bor­row'd this) declares that the Rules that we have from men, however holy they have been, may somti­mes 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 superiours who by a Canonical 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 [Page 53]by the will of their superiour, 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 superiours are the dispen­sers, they ought to be judges of the dispensations: but they must not grant them upon the simple 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 lawfull, 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 bur­thens their conscience, and exposes them to the danger of perishing with [Page 54]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 superiour, who judges that in such an occasion necessity or pro­fit ought to take place of what is ordained. A toleration on the con­trary is somtimes 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 rectifie [Page 55]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 ask'd 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 press'd to grant contrary to the Rules. Neither can they be igno­rant that in such occasions the Per­sons who address to them are in temptation, [Page 56]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 supe­riours had to do with tractable per­sons, far from permiting them what would but encrease their weakness and make them go backward in the way of Salvation; they would La­bour to sustain them against the Temp­tation, somtimes by representing how much it keeps them off from the per­fection of their state, somtimes 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 yoak of the [Page 57]Rule: finally by refusing them what they ask and praying for them. But because superiours are somtimes 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 evill 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 somtimes 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 superiours who thus use the toleration, must not cease to blame the evil and to declare openly that they disapprove it, for fear to [Page 58]great a silence be taken for con­sent, and they become accom­plices and guilty of the evil that others comitt. They ought also to be continually upon the watch that they may not let slip the favorable times and means that Al­mighty God shall offer them to work at the reestablishment of or­der: and when they see no appear­ance of succeeding therein, to practice 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 os being condemn'd with the remiss and timorous who will be one day cast with the greatest sinners into the lake of fire and bristome whih [Page 59]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 gain'd 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 superiours about it; so such leaves ought not to pass for real dispensations, but for simple 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 superiours with so great a simpli­city [Page 60]that they may be entirely at liberty to act according to their own sense and wisdome: and then their de­termination would be to the infe­riours a source of peace infinitly more comfortable than the so short sweetness of following their own inordinate appetites.

But not to engage my self 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 practice 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 submiting to be at certain nours, [Page 61]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 fixt 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 solide 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, [Page 62]ought nevertheless always to love the Rule, conserve the spirit of it, to desire it may be fulfill'd, to la­ment and deplore interiourly 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 lyes 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 [Page 63]of Piety and Justice in all States, is the seting dispensations above laws; giving more force to custome 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 smal part of the re­flexions 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 [Page 64]is now time to hear what Hugh of S. Victor will say to us concer­ning the precepts contain'd 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 sence of it, since he was so replenish'd with the doctrine and spirit of his holy Institutor that he pass'd for the Au­gustin of his age, and says nothing in his whole work which he did not practice 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 study'd the truth in things which others emplo­yed only for their diversion. At eigh­ten years old he projected the de­signe of renouncing all that he might [Page 65]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 Arch-deacon of the Church of Hal­berstad, and very rich: so both to­gether they left their country; and as the Abby 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 schoole to the first places of the church, and that to the great benefit of it, by communicating to others the lights they had borrow'd of him.

This excellant Master teaching the truth to his Disciples forgot nothing to settle himself in the most perfect [Page 66]vertue. 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 finish'd 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 compleat model of a most holy, and most perfect life. And the Rule is so calld because it gives us documents conformable to the verity which is the soverigne righteousness: and conducts us there­unto without suffring us to ramble [Page 2]either to the right or left hand, by any irregularity. What is calld 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 communely given to those who dwelling in Monastrys, live there in a Canonical and Apostoli­cal manner, conforming 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 shews the reason why these excellent precepts are read 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, [Page 3]we may practice them with an in­violable fidelity. Nay we are obli­ged to it, to avoid the effect of that dreadfull 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 mindfull 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 deed. Jam. 1.25. Or as our [Page 4]saviour himself says in the Gosel, blessed are they who hear the word of God, and keep it. Luk. 11.28. Let us then harken once again, but with an attention full of respect, to the things which are commanded us, and which we cannot doubt being address'd to us, since we are the persons settled in the Monastery.

§ 2.
First you must know that the cause why you are gather'd to­gether in the Cloister is, that you live all together in unity with one heart, and one soul in God.

The first advertisment that S. Au­gustin gives us, is to live with u­nion and concord with one anothe 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 somthing most excellent to be united and agree [Page 5]to seek the only true good, to practise vertue, and to serve God. It is for that we are assembled in this holy place, where we are obli­ged to employ our selves 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 signifie 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 [Page 6]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 our selves to him with all our heart and with all our soul, and to love our neigh­bour as our selves.

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 conforming to him who has [Page 7]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 reigne 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 signe of a great humility than this self denyal: It is this voluntary devesting our sel­ves which breeds obedience, it augments Charity, maintains peace, makes justice unmoveable; and in a word, it is what gives motion to all the great vertues 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 quarells will break out, which S. Paul calls the works of [Page 8]the flesh, and of which he says. That they who do such things shall not obtain the kingdome of God. Gal. 5.21.

It is a deplorable thing that even in regular communities there is to be seen of those who are obstinatly fixt 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 comply'd 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 darken'd; for professing themselves wise they are become fools. Rom. 1.21. Pride does indeed very [Page 9]much darken the heart; for as to truth there is no body more mi­serably seduced than a man who prefers himself to others, and is conceited of a false wisdome 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 sens­less in this manner, who deserve the name of wise; for according to God, it is a great wisdome to think one has less than others, which made the wise man say. The greater thou art, humble thy self 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 preeminency, made use of humility to bring them back to charity and peace, saying to them: He who would be the first among [Page 10]you, shall be your servant, as the son of man came not to be served, but to serve, and give his life a ransome 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 [Page 11]peace and charity, are not in a con­dition to offer agreable Sacrifices to Almighty God. And can there be any thing more strong to con­vince us of the excellence of this vertue, than to see that the very Sacrifices establish'd 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 our selves 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 our selves by a General re­nunciation of all our goods; the devil is not much affraid of that, because he possesses nothing: if we [Page 12]fast, that does not frighten him, because he has the advantage over us, that he never eats: if we watch that do's not much terrifie 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 dreadfull 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 cover'd with the arms of all the vertues, and who have also the advantage of living in a per­fect [Page 13]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 wisdome 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 our selves; because when we are [Page 14]drawn to God, the first bonds of that attract holds to our heart, and our will is gain'd the first of all. It is not enough to be corporaly se­parated from the world, we must also labour to unite our selves 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 [Page 15]in us, she unites us to God, she se­parates us from the world, she as­sembles 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 ver­tue 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 [Page 16]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 possest 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 it self 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 happyness we aspire to, by our union in the house of our Lord. We are the sons of God; Says the beloved Apostle and [Page 17]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 graspe 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: [Page 18]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 somthing 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 possest 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 covetuous 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 [Page 19]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 perswaded 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 tythes; and serving the Altar I get my subsisstance from the goods that are offer'd 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 kingdome 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 superiour food and cloathing.

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 supe­riours and inferiours, that some might govern whilst other remained in submission. It is the office of superiours to supply the corporal wants of their subjects; and it is the duty of inferiours 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 exteriour things, which [Page 21]might distract 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 work'd like faith­full, 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 [Page 22]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, exteriourly shew 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 somtimes 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, [Page 23]they incur the anger of the sovereigne 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 alwayes in mind the obligation lin­ked to that distribution which is made us of temporal goods for food and cloathing, and to apply our sel­ves entirely to seek first the king­dome 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 read 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 faithfull 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 [Page 25]Apostles served God in hunger and thirst, in many fastings, in cold, 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. ô! you then who have renoun­ced your selves for the love of Jesus Christ, learn by this example to overcome the weakness of na­ture, by the strength of the spirit: exercise your selves 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 faithfull with so great [Page 26]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 cover'd, with these we are content. Ibid. 8. And can we wonder that after the publication of the Gospell, 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. Tob. 5.25.

In corporal solaces then, we ought not to consider what the flesh re­quires to satisfie its appetites; but [Page 27]what strength nature has to suffer want: for sensuality always asks more than necessity does, and there needs much less to satisfie 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 [Page 28]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 sub­sistance. 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 chearful 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 kingdome of heaven pro­mised to the poor is unvaluable; that it is always incomparably worth more than can be given for it; [Page 29]and that nothing costs less when pur­chased, nor nothing of greater va­lue when possess'd? 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 exteriour goods, and the second the will: because it is not sufficient to forsake exteriour things, if we do not also cut off the infe­riour 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 Monastry that which they were not able to enjoy in the world

Those very persons who had no­thing [Page 30]in the world may find in these holy places somthing 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 examins 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 clogg, may run with more swiftness and vigour to the conquest of heaven. But for fear that thus forbidding those, who enter poor into the Mo­nastry to seek temporal convenien­ces there, it might seem as if there [Page 31]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 cloyster they have found such food and cloathing 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 ap­prehend: 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 fill'd. Jo. 6.26. Those who [Page 33]are markd by so ill a character, place all their happyness in an applica­tion to the being well fed, well clad, well accomodated 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 judg­ment, what he has already said of such in his Gospel: Amen I say to you, they have received their reward, upon earth. Matt. 6.16.

Therefore we ought to apply our selves most carefully to find out the bent of our heart, and be bery 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 [Page 34]our desires, and the whole capacity of our heart, ought to be fill'd, 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 solide 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 cry'd out to Almighty God: I shall be fill'd when thy Glory shall appear. Psal. 16. In this infinit contentment we ought also to place our happy­ness, [Page 35]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 Monastry 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, [Page 36]to hold up their heads, it is as if he said to them: forget not your first condition, and do'nt exalt your selves by vain thoughts. If heaven it self was not advantagious to the proud Angels, the Monastry 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 [Page 37]God teaches them his verities, and discovers his secrets to them, as it stands written: he will teach the meek his wayes. Psal. 24. And again: you send 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 ver­tues, the good works they practice are alwayes 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 favorably 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 writen, every one that exalteth himself, shall be hum­bled, and he that bumbleth himself, [Page 38]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 distinguish'd 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 wisdome than some others of the religious, yet they ought to avoid with great care, the conceiving a contempt [Page 39]for any. And the reason why all these advantages ought not to en­cline those who possess them, to exalt themselves above those who have them not, or who have them in an inferiour degree, is, because God hath chosen the foolissh things of the world, to confound 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 power­full because of his power, nor he who is wise because of his wisdome, 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 advertisment more conformable to true piety, than that of placing our Glory, not in the secular greatness of our parents, because they are [Page 40]noble and rich, but in the company of our sisters because they are poor: since even he who possesses all the infinit treasures of glory in the bo­some 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 en­compass'd with the poor, that we might also make our selves poor with him, and by the dispossession of earthly goods enter the king­dome of heaven which is promised to the poor? let us then leave to worldlings that vanity so ordinary [Page 41]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 happyness 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 [Page 42]pride, to which secular people are subject: but to exalt our sel­ves for the acts of charity we have done, or for the other good works we have practiced, is the motion of that spiritual pride which but too often corrupts the consci­ence of those very persons who have a value for vertue. Now ho­wever dangerous carnal vanity is, the spiritual pride is still more perilous: because to grow proud of vertue 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. Matt. 6.3.4. By the right hand he means the acts of vertue, and by the left, he signi­fys the praise of men, and vain [Page 43]glory: and it is an advertisment 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 lyes 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 vertues 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 [Page 44]us again in fresh conflicts. For when a servant of God has gain'd the victory over all the other sins, and is already mounted to the high­est pitch of the vertues, 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 exteriour, 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 our selves; 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 kingdome 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 [Page 46]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 vertue it self, 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 soar'd 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 your selves, and honour Almighty God in one another whose temples you are now become.

We shall comply with this pre­cept [Page 47]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 somthing 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 designe, 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 [Page 48]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 troublesome 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 [Page 49]the advertisment it gives us of ho­nouring Almighty God in one ano­ther; we shall do so if loving one another for the love of [...]is devine Majecty, we keep his precepts with due application; and we shall also have the happyness 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 our selves worthy of so considerable a blessing is to use our best endeavours to render the devine Majesty all the worship he expects of us, but it belongs to his goodness to compleat 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 our selves we ore cast down; and those who are puffed up with pride for the good works they prac­tice, ruin themselves by the very way which should serve them to work their salvation: because the vertuous action accompany'd 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 marvellous things above me. Psal. 112. happy he who has no secret [Page 51]pride at the bottom of his soul, nor apparent vanity in the exteriour of his actions; who is not vain in his countenance, nor in his cloathes, 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 prac­tice of religions duties, nor for the great sanctity he has received from Almighty God, and who does not for that more easily shew 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 [Page 52]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 thy self in all things. Eccle. 3.20.

Those who shall attentively read 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 lyes 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 vertuous actions, and lays snares to ruin all good. The [Page 53]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 [Page 45]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 presumptious 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 practice have no solidity nor value if hu­mility does not preserve them. Nay poverty it self is not in that distinguished from the other ver­tues; 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 kingdome of heaven. Matt. 5.3.

§ 8.
Live therefore I say, with con­cord and unity among your sel­ves, 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 signe 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 [Page 57]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 Marchandise 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 slothfull, nor to the tepide, nor to the remiss and fainthearted; but to those who are couragious and undertaking, as the Scripture tells us by these words, the kingdome 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 [Page 58]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 our selves 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 sul­ly'd [Page 59]by the impurity of some sin that we have committed either by thought, word, or deed, we must then add tears to our prayers, have recourse to the mercy of our Re­deemer with a profound humility, sollicite our pardon by continual weepings, and employ also the in­tercession of the Saints that we may be more favorably 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 errours, cleanse all our im­purities, and restore to us a tran­quillity and calme after the tossing storm: For he is faithfull & 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 call'd an oratory.

Our Lord heretofore cast the bu­yers and sellers out of the temple, saying. My house shall be call'd a house of prayer. Matt. 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 [Page 61]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 Misteries are cele­brated: and it is there the greatest Sa­craments are administer'd. 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 distract 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 fulfill 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 follow'd by some profit. But alas! we often pray, and our mind is fixt elsewhere; we speak, and do not so much as think of what we say: and it is that which makes our prayers unfruitfull; Almighty God not vouchsafing to harken to those that are addressed to him, when those that pray use no [Page 63]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 croud 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 designes: and the more we feel our selves overtaken by this multitude of crouding thoughts, the more we ought to fortifie 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, [Page 64]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 alwayes from unprofitable dis­courses, and our ears from hearing them; walking always in the law of God, and using our selves to fol­low his holy will with all our heart. For it necessarily 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 naturel 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 fiting that church-singing should be diversified according to the fancy of every new comer: it ought to be kept [Page 65]firm and invariable to what our fore­fathers have writen and ordained: the same may be said of the other customes 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 som­times an effect of pride and presump­tion. [Page 66]Now in a particular commu­nity as well as in a whole order what ought to be much esteem'd is the acting alwayes with a great deal of solide 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 somtimes one reso­lution and Somtimes 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 establish'd.

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. [Page 67]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 renew'd and recei­ves an encrease of vigour, but when the Rule adds, as much as your health may bear, it recommends the ver­tue of discretion, because even our good works have no solidity if they are not accompany'd with this ver­tue. 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 domestick enemy. The exact [Page 68]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 alwayes occasion'd by delicate and exquisite fare; but it somtimes tempts us by the most common and vile things; for the first man was not tempted to eat swines flesh, but a simple apple. Esau did not so greedily di­sire a wild fowl but a mess of po­tage: and our Lord himself in the desert, was not tempted to eat meat, [Page 69]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 sext; 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 [Page 70]for us to observe an exact tem­perance in eating & drinking as to the quantity and quality, we must also subject our selves 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 blameable 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 custome is read, 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 hungar after the word of God, is to desire to hear it: but all who hear or read holy books, are not so [Page 71]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 spi­rituall food. All that such per­sons hear, far from being to their advantage, it will but render their judgment more rigorous: whereas it is written of those who are in a better disposition; Blessed are they that hungar and thirst after Justice, for they shall be filld. Matt. 5.6. The reason why they shall be sa­tiated, is because they were hun­gry before, for it is by that very hungar that man is made worthy to be afterwards fill'd. The first thing then that we ought to do, is to endeavour to prepare our heart that it may feel that hun­gar and thirst, which is the de­sire of the word of God: and grace will not then fail to replenish us, [Page 72]and penetrate us interiourly 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 corporall. Every time we hear the holy Scrip­ture read 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, [Page 73]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 hun­gar 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 hid 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 allow'd better deit than the rest, others who from a different state of health are more strong, must not be con­cern'd thereat, nor think it injust.

It would be a great abuse in a re­gular [Page 74]house if thofe who are most strong and robust, should be con­cern'd 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 advantagious to abstain from the use of many things and reduce our selves to a little, than to make use of a grea­ter quantity to satisfie our wants; for that voluntary self denyal is the effect of courage and vertue, where­as [Page 75]the indulgence we grant our selves 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 rejoyce in his happyness, for the more the life he leads is strict and austere by cuting off concupiscence, which always takes a wide extent, the greater and more solide is his happyness, because the streight and narrow way is that which leads to life everlasting. Rejoyce then all you who can reduce your sel­ves for the love of Jesus Christ to live upon a little; because the fru­gal and austere life you lead has these advantages, it kills the vi­ces, extinguishes the ardours of concupiscence, nourishes the ver­tues, 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 Monastry, there be given any food, cloathing, bedding, or such like necessaries, which unto the stron­ger, and therefore more happy per­sons, is not allow'd: they to whom it is not given, ought to consider how much the other persons are come down from their worldly way of living, althô as yet they are not able to go thorough with so slight and spare diet, as they who are stron­ger of body.

Why all these reflexions? it is to the end we may be sensible how just it is that those who are of grea­ter quality receive also somthing 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 [Page 77]time learn to bear with the infirmi­ties of those who have less health and strength; for it is thus the Rule explains it self.

§ 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 borne withall: for there would arise a detestable disorder in the Monastry. 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 accusto­med to live poorly, forget their former condition so far as to seek delicate fare in a schoole of penance, where the rich forsake the sweets of their first manner of life to lead a laborious one; I mean hard by [Page 78]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 lead 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 vertue of the for­mer, seek to exalt themselyes, and satisfie 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 [Page 79]their belly, the second seek what is advantagious 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 cross, 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 [Page 80]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 custome. Almighty God will be mercyful to those who shew 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 mercyfull [Page 81]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 our selves we ought to practice 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 judgment, I was sick and you visited me, I was hungry and you gave me to eat, thirsty, and you gave me to drinck. Matt. 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 [Page 82]himself, he will put them in pos­session of the reward. Saying, possess the kingdome prepared for you from the foundation of the world. Matt. 25.34. To this ample recompense we are call'd, and when we render neces­sary assistances to our neighbour, we procure the kingdome of heaven for our selves: 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 custome to be con­tinually cutting off the carnal desires which fight against the soul: it is a happy custome to observe absti­nence and voluntarily deprive our selves of the use of many things: again I say it is a happy custome [Page 83]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 ne­cessarily be taken when it is actually infirm and sufficient solace must be given it, to get out of that condition: but when it has recover'd strength, that care must be laid aside, for fear the servants of God should be stop'd 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 encreases, the more [Page 84]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 ver­tues 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 wholsome mortification and affliction of the irregular appe­tites of gluttony: and none can ever keep firm enough to sustain the assaults of this interiour war if they have not first overthrown the carnal and domestick 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 [Page 85]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 som­times 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 choak up all the great vertues they had endeavour'd 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 [Page 86]vertues which served us for defen­ce, when we once cease to resist it's appetites, and make our selves 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 potage? it is not, that food is evil in it self, 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 our selves 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 wonderfull power to destroy the vices of the flesh: and those vices being quell'd and mortified, pre­sently the beautifull vertues 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 somthing for the love of God, than to be in plenty which gives us beyond the necessary: be­cause the poverty which makes us want somthing to be more confor­mable [Page 88]to Jesus, produces humility in us, which is the source of all good, whereas abundance brings forth pride which is the begining 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 exteri­our man ought to be of our side in the affair of Salvation, and lend a hand to the good intentions of the interiour 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 interiour man which is the chief, must do the office of an [Page 89]equitable Judge between himself and the exteriour man, and so or­der matters, that the exteriour 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 trough negligence sticking out, or put up in any set form on purpose.

SAint Augustin gives us nothing here for Rule but what he practiced himself; for is is written in his life that his habit and shooes [Page 90]were neither too neat not too ne­gligent, but decent, and equaly remote from either excess. We read also that he said of himself: I own I am ashamed to wear too rich a garment; it does not suit 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: Matt. 11.8. And he calld such garments soft appa­rel because they soften the souls of those who wear them: but if it be agreable to see persons so dress'd 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 [Page 91]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 imbellish our selves, 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 exteriour adornments and beau­ty but grace and vertue which are somthing interiour, 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 our selves all the other advantages, and should possess all that the world thinks lovely, yet we should not come [Page 92]near the happyness 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 happyness to see him yet; but let us endeavour to please him by our actions, and not by our dress, that we may fulfill this pre­cept of the Apostle. Do not con­form your selves to this world, but be reform'd in the newness of your mind; for althô our outward man is liable to corruption; yet the inward man is renew'd 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 suit with your holy profession.

The hoy church in the perfect persons who doubtless make her holyest portion upon earth, is not only beautifull in the sight of Al­mighty God by the interiour splen­dor of piety and religion; but she has even sufficient to please men also, by the exteriour grace which gives her the comlyness and de­cency [Page 94]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 practice conformable to the spirit of religion, and to the de­cency with which all there, ought to be perform'd as in a schoole 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 rank'd 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 battallions; so our spiritual Army ought by orders of its head, to be always close to­gether, [Page 95]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 evill; but what may suit 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 [Page 96]deserve the reproaches of all that see them; since to them is address'd 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 employ'd and apply'd 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 Misteries 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 unblemish'd: for as much as our good life is necessary to our selves, [Page 97]so much is our reputation and the esteem of our vertue 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 our sel­ves, that our profession may be re­mark'd 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 [Page 98]and lightness. It is when our looks being pure, humble, and mo­dest, are not fixt upon any object which we are forbidden to desire. It is when our ears being chaste and discreet, are deaf to all vain and superfluous discourses, and delight only in those which move towards God. It is when our words season'd with the salt of wisdome, are never fluent in evil or unprofitable enter­tainments, but always insinuate som­thing 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 [Page 99]there must appear nothing that might tempt any one to evil, but what may suit 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 af any one; and to desire to be taken particular notice of by him; is ever sinfull.

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. Matt. 5.28. Now be­cause there needs but one evil look to excite this evill desire, they who would be faithfull to God, and be­ware of offending that sovereigne Master and dreadfull Judge, must of necessity redress the liberty of [Page 100]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 fixt his eyes too much upon a woman, if then a man of such eminent vertue 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 exteriour look, the soul might be corrupted, made an agreement with his eyes, that they might not so much as look by [Page 101]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 sodome, 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 vertues, that his in­nocence may be as much more se­cure as by the effort of his vertue, and distance from the objects, he avoids the occasions of losing it. That which follows shews 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 som­thing exteriour. We see it in the person of the royal Prophet, who ha­ving fixt his eyes upon a woman, thô he had lived till then in so holy a manner, yet he was dreadfully carry'd away by the temptation. Death is come up thrô our windows. Jerem. 9.21. Said the Prophet Je­remie. The death of the soul is concupiscence, our interiour house is our soul, and the windows of that house are the five senses of our body. Now death ascends by the [Page 103]windows, and enters into our hou­ses, whenever concupiscence, insi­nuating it self 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 exteriour objects, we must guard the windows of our house with so much care and vigilance, that we may keep our passions in a calme; and this we may easily do, if we leave no passage open, by which the mischief may enter our hearts to waste and spoyl them.

That which follows in the rule gives great cause for fear.

§ 5.
How then can any one say she has a chaste heart if she al­lows her eyes such liberties? For a light eye is the Mes­senger af a light heart.

That which is hidden at the bot­tom of the heart, is often discover'd [Page 104]by exteriour 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 al­wayes the same; that somtimes it is spiritual, and at others carnal: the spiritual impurity passes only with­in by the pleasure that arises from the fixt thought: carnal impurity is committed exteriourly by the senses: for somtimes 'tis by seeing, at other times by hearing, or by words, or touching, or by the action it self: for it is by all these detestable means, as by so many fire brands of hell, that the fire of voluptuousness enfla­mes a heart: it is by all these ways of darkness, the soul is separated from God, all castity and modesty [Page 105]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 discover'd by the eye to each other, and concupiscence move them to take pleasure in sinfull desires; thô the tougue be silent, and the body remains chaste, yet would the vertue of chastity depart from their soul.

Chastity is so nice a vertue that it draws back, and if I may say so, it flys from the manners and all the exteriour 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 [Page 106]fiery fuel which encreases the ardour of concupiscence, and raises it to a compleat malice. For the evil thought produces a pleasure, that pleasure wins consent, consent is soon fol­low'd by action, action passes into custome, and custome 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 custome we engage in by sinning, and from which we cannot afterwards free our sel­ves 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 rebuke, the least evils thus neglected pass soon to grieve­ous crimes, which draw down the wrath of God, as we learn by those words of the Prophet, they have pro­longed [Page 107]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 beheld by him in return, must not imagin 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 hide their faults; for whilst they imagin 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 cover'd with the darkest obscurity, appears visibly to the eyes of all.

§ 2.
But put the case, she is not discover'd, nor seen by any living creature, what can she do to hide her fault from the sight of God, who beholds all things? Can she think that he sees it not, because the more pa­tiently he suffer's it the more he shews his di­vine wis­dome?

In all the faults we committ ei­ther by thought, word, or deed, let us fear with a religious dread, the eyes of that terrible judge be­fore whom we are to appear: for thô we may somtimes 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 [Page 109]the dreadfull day of judgment, if they are not expiated in this life. Let us alwayes 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 solicites 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 [Page 110]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 crown'd 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 charmes enough to invite us, let the eternal torments imprint in our hearts a wholsome 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 my self 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, [Page 111]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 fixt 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 examins 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 aw­full a Majesty before whom the Angels tremble. This is the way of Justice, this gives entrance to wisdome, as it is writen. The be­ginning of wisdome 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 wich the holy scrip­ture so highly praises, is a vertue of an excellence and beauty which surpasses all that man's eloquence can say of it. It is a spiritual and celestial vertue, which also makes those who poffess it spiritual and celestial, whereas they would be carnal and terrene without it: it is a vertue which elevates us above the earth, makes us companions to the Angels, and unites us to Al­mighty God: it is a vertue which surpasses all the efforts of nature: and when a soul encompass'd with mortal flesh is so happy as to keep her self pure, it is not so much [Page 113]the effect of a humane strenth, as of a vertue 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 vertue 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 counsellor of all evil de­signes 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 somtimes gets [Page 114]the better of a person whose ver­tue and religion was most admired.

We must then be infatigably vi­gilant to live so with one another that we may alwayes conserve a very great purity, for if we lose it we lose all with it; and in losing our God we are lost our selves. Now what we aime 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 our selves in the wayes of justice, the success is not to be attri­buted to our strength, as if we could do any thing of our selves, 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 our selves 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 citty, 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 dwel in us, like that stronger arm'd Luk. 11.21. we can do by him what we cannot effect by our selves. Therefore we must endea­vour to be so faithfull in the practice of his commandments, that we abide in him, and he in us, and so perse­vere till death in justice and chastity, [Page 116]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 heal'd. 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 chastisment.

THis ordinance is very confor­mable to the words of the holy [Page 117]scripture; for the Apostle says in express termes, brethren, if a man be preingaged 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 sin'd against thee go and reprehend him betwixt thee and him alone: if he hear thee, thou shalt have gain'd 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 dreadfull 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 [Page 118]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 wisdome. 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 omited 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 som­times their duty to be importune; because that importunity is not an [Page 119]effect of anger, but a dispensation of charity. We also often see that those who have yeilded to trouble and impatience when reprehended, upon better reflexion 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 your selves malicious or ill min­ded when you make known such faults, for truly you would not be blameless your selves, if by your silence you permited your sister to be lost, whom you might have re­form'd 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 [Page 121]is in the soul of her sister? May we not say that she becomes guilty of her death, by that silence, and will be condemn'd 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 practice 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 mer­cyful, for they shal obtain mercy. Matt. 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 superiour, when the person admonish'd 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 pass'd: but if the person neglects to mind them, the supe­riour ought to be acquainted with the matter, that she may also re­prehend that person in secret; and that the fault may not be discover'd if it can be privately corrected. But if the person denys the fact, then [Page 123]let witnesses be brought, that being convicted by them, she may be more severely punish'd, 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 superiour, 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 applyed to the sick, what­ever pain they feel by them, when [Page 124]their wounds cannot be cured by more gentle fomentations. So when the sinner will not amend his faults for the private advertisments that are given him, he must be publickly reprehended, that however painfull it be to him, the evil may be openly remedy'd, since it could not be cu­red by more secret and gentle means.

As for those who sin publickly, 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 publickly 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 expell'd: 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 [Page 126]scandalise thee, cut it off and cast it from thee. Matt. 5.29.30. By the right eye and right hand, we may understand those of our friends whose services are most agreable and most necessary to us. For he who serves us and has care of our affaires, 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 establish'd, 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, [Page 127]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 errours, 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 errours, because they are sin. There are people enough [Page 128]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 satisfie 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 som­thing hard in the words, let mild­ness be always in the heart. This is what S. Paul orders, by these words. If any man be preingaged in any fault, you, that are spiri­tual, [Page 129]instruct such a one in the spirit of mildness, reflecting on thy self, 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 lyable by your frailty to fall into all sorts of excess: for fear that having reprehended your neighbour, you find your self 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 shew 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 yeild 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 superiours knowledge, be­cause to hide 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 establish'd in the order we are engaged in. If the holy Prophet Eliseus had not been perswaded that [Page 131]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 leprosie: but he taught us by that terrible chastisment with how much severity such faults ought to be punish'd. Yet if the guilty per­son confesses it of her felf, she must be pardon'd and prayed for: because the evill that is discover'd by the humility of a voluntary con­fession, becomes less, as David found by his own experience, when he spoke to Almighty God in these termes: 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 punish'd, 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 evill she has comitted sins in a grievious and mortal man­ner, augmenting by silence what she would have diminish'd 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 maintain'd 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 [Page 133]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 smal 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 vertue. We then who have this double obligation of li­ving holily for our selves, 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 disad­vantagious to the reputation we ought to have.

CHAPTER XI. Of keeping the cloathes in Common.

§ 1.
Your cloaths 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 mothes. And as you all receive food out of one common cellary, so shall you all receive cloaths 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 spoyl'd by mothes or otherways: the second, least we should think we possest as our own the very habit we wear, if we were allow'd to keep it apart. [Page 135]This explication conects with that which follows in the rule.

§ 2.
Moreover you must, as much as possible, not concern your selves about what is given you to put on, according to the season, whether you receive what you left off, or what ano­ther had worne 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 [Page 136]necessary for the body, and to be able to say with S. Paul: Having food, and wherewith to be cover'd, 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.

Humane nature as S. Augustin says, is content with a little for its conservation; custome adds much more, then sensuality over and a­bove requires so much that it is al­most impossible to satisfie it. Where­as if we loved God perfectly, and renounced the desires of the flesh as we ought, we should even cut off as superflous many things which in another disposition would seem to us of an inevitable necessity. Let us then exercise our selves in the [Page 137]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 superflous; 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 vertue does not seek her own interests, that she al­wayes preferrs 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 vertue 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 cloathed as her follow sisters; by that you may see how much you want of the interiour holy garment of your soul, who thus contend about the cloaths of your body.

Our soul has need of its proper garment, as well as our body; and that garment incomparably beauty­full, 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 vertues: for we ought to reckon nothing our real riches but good [Page 139]manners and the vertues, which are goods wholy interiour and spiritual. But if we begin to have disputes with one another, if we grumble and quarell, our soul is presently shamefully naked, and we remain unprovided of all the true goods; because vertue 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 examin her self, and be very vigilant to find out how much her soul wants of all the vertues; 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 [Page 140]such things shall not obtain the king­dome 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 your sel­ves. Each of you not considering your own things, but those that are another man's. Phil. 2.3.4. There is not a more efficatious means to keep off quarels and maintain peace, than to think ones self inferiour 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 vertues 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 admonish'd the most perfect and most advanced in the ways of God, stoops then in [Page 141]favour of the weak, and gives them precepts proportion'd to their con­dition.

§ 4.
However thô in consideration of your frailty you receive the same which you had worne 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 puting 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 cloathing, bedding, or other such like necessaries. But let all your work be done in com­mon, with a greater care and dili­gence, and more chearfully than if you work'd for your selves only: for it is written of charity that she seeks not her own wich 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 Apostle's. 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 [Page 143]than if each work'd 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 work'd for themselves? And if, thô he had no need of men, being infinitly 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 apprehend impoverishing our selves 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 [Page 144]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 prefer'd 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 our selves 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 [Page 145]it not any of our actions can be pleasing to God. Charity is the Mother of the good works, the root of the vertues, the source of all goods, the highway to heaven, of which the Apostle said: I am going to shew 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 express'd in the scripture with three characters, or three ac­tions [Page 146]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. Matt. 22.37. That is, to referr to Almighty God all the thoughts that are framed in it; secondy, 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. Tob. 4.16. And the second in these, all things therefore whatsoever you will that men do to you, do you also to them. Matt. 7.12. From this dou­ble [Page 147]vertue contain'd 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 satisfie neces­sity which is but transitory, charity which remains eternally must always be prefer'd; 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 [Page 148]that is written in the law and in the Prophets.

CHAPTER XII. Of puting the gifts in Common.

§ 1.
Wherefore if any person either man or woman, give his Daugh­ter, relations or friends settled in the Monastry 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 superiour 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 Superiour that she may give it to any that has [Page 149]a greater want of it. There is no better means to extinguish avarice than to cut off the use all that might be superflous. There is no securer way to lead 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 permited 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 affraid to disturb the whole peace of a house.

So dangerous an evil can only be attributed to the malicious per­swasion [Page 150]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 smal 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 wisdome and precaution as to avoid the snares he lays for us on every side, and links to all sorts of sub­jects: we ought couragiously 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 deliver'd; Psal. 123.7. But because there are always some imprudent enough to [Page 151]let themselves be catch'd 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 kingdome 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 determin'd 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 [Page 152]that the traytor 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, turn'd them to his own profit, and hid them. That unhappy wretch was carry'd 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 [Page 153]by a just judgment of the Almighty God, fall into death, and incur eternal damnation.

CHAPTER XIII. Of washing the cloathes.

§ 1.
Your cloaths shall be wash'd at a certain time, according to the appointment of the supe­riour, either by your selves or other persons, so as that the over desire of clean cloathes de­file not inwardly your souls.

Saint Augustin gives the reason himself, why he orders the cloaths to be wash'd 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 cloaths should in­wardly defile our souls: because [Page 154]the more we wash and cleanse the outside thrô a motive of vain glory, the more we defile and dirty the inward man. Superiours then ought to take care that their subjects do not sin by too great an affectation of neat and clean cloaths: 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 conform your selves to this world, but be reform'd in the newness of your mind. Rom. 12.2. For in reality those who have so great a mind to have that exteriour beauty, which pleases the world, have no great desire of that interiour 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? [Page 155]Isaiah teaches it by these words: wash your selves, 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. Matt. 5.8. Neverthe­less for fear any, pushing these maxims too far, should imagin 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 permited 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 deferr'd: but let it be done without murmuring, and by the counsel of the Physician, and al­thô the sick person should not be willing, yet when the superiour 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 ful­fill'd.

THis agrees with the words of the Apostle, who only for­bids taking care of the body, so far as to content sensuality, but [Page 157]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 consider'd as being profitable and having a good end: but that which comes from sensuality, is always a vice and can­not be referr'd to God. There are austere persons who pretend that in religion corporal medeci­nes ought not to be used: but if they observe, that cannot be main­tain'd, for when we eat, when we drink, when we cloath our selves, 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 [Page 158]that in necessity even those religious, who are not willing should be obliged to take such sort of so­laces, and that those should be hinder'd 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 som­times 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 hurt­full and sometimes mortal. We need seek no other reasons why [Page 159]holy writ condemns concupiscence in such weighty termes, 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 hurtfull.

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 car­ry'd 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, [Page 160]for the first desiring to mor­tifie their vices, and to live in a most spiritual manner, sometimes kill their flesh, not knowing that even vertue 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 rigide must be forced to do what is necessary for their health, and the remiss be hinder'd 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. Matt. 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 [Page 162]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 realy serve God, fear to offend him not only by ac­tions, but also by words, and the good opinion we ought to have of their vertue 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 [Page 163]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 vertue, 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 [Page 164]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 Phisician be consulted.

We must believe the sick whose vertue we are acquainted with; but we must not for that presently grant them all they desire: because the just themselves are somtimes 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 Phisician 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 counsell'd medicins, giving this prescription to his Disciple Ti­mothy, in the first Epistle he ad­dress'd to him Drink not yet water: [Page 165]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 faithfull 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 offer'd, we must always choose those which are most profitable: and it is upon this authority we ground our selves, when we say that we must have recourse to cor­poral [Page 166]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 supe­riour 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 our selves, 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, [Page 167]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 your self a living model of good woorks. 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 vertues in us to satisfie 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 poe­ple, ought with the assistance of our Lord Jesus Christ, so to con­serve our conscience, and keep up our reputation, that our friends may never blush for the honour they do us; and that our very enemies may be forced to own that there's no­thing blameable in us; but that our [Page 168]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 accompany'd, 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 warm'd? 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 superiour appoints, there is two advantages in this or­der, the first is, that the superiour by this means may have an eye to the security of the persons she must answer for, and that the inferiours may thereby practice obedience.

CHAPTER XV. Of the infirmarian and other Officers.

§ 1.
The care of the sick who either are upon recovery, or lye under any infirmity, or are attack'd with a feavour, 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 render'd 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 [Page 170]as much as you did it to one of these least of my brethren, you have done it to me. Matt. 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 practice the most divine vertue of charity, to which the A­postle exhorts us saying: bear one anothers burthens, and so shall you fulfill the law of Christ. Gal. 6.2. That law of Christ is love, the of­fice of love is to make us bear one anothers burthens, 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 ren­der'd for the love of God, reflect that it is for charity's sake they are [Page 171]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 render'd 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 purifie 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 [Page 172]their offices with murmuration, or by moving others to impatience by their carelessness. That sort of grumbling impatient complaint which is call'd murmuration, is a great sin. For according to S. Gregory, these two things are im­possible, that murmurers should enter the kingdome of heaven, or that those should murmure who are in that seat of bliss. The wise man has before hand given us an em­bleme but little advantagious 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 perish'd by the de­stroyer. 1. Cor. 10.10. And 'tis [Page 173]also for their instruction signified in the books of Moyses that God sent fiery serpents against the people who had murmur'd 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 venome, and they that mur­mur have the devils venome 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 poyson should cause our death and we perish for ever by such dangerous wounds.

§ 3.
The books shall be ask'd 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 hap­pyness, as the holy Ghost tells us in the Psalms, in these termes. You are happy because you shall eat [Page 175]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, shews that he intends we should read 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 practice: and the third, they discover the mark they are to aime at for the attaining their salvation. The roial 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 pathes. Psal. 118.105. For reading encreases the light of the mind, and clears the discer­ning faculty, reading prepares us for prayer, and teaches us what [Page 176]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 for­mes 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 happyness; they are instruments of an admi­rable proportion to perform the great work of eternal salvation; they are bright weapons which serve to curb all fort of vices. What shall I say more? Prayer, reading, and work, are celestial and divine aliments which nourish the vertues, and make them grow [Page 177]in our souls. If you addict your self to frequent lectures you will thereby at once learn what you ought to do your self in order to live holily, and what you are to teach others, to move them to vertue. 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 our selves 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 sa­tisfie 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 shewing the least ill humour, without puting them off from time to time; but in an obliging manner, and chearfully, because it is written: God loveth a chearful giver. 2 C. 9 7. [Page 179]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 shap'd in forme 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 [Page 180]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 superflous, would be­come a subject of death to them. Let them seriously reflect that the things they use and wear out, are offrings which the faithfull 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 joies: 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 accom­pany'd 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 read 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 realy evil. For sometimes we [Page 183]fall into murmurings, sometimes we pass to detractions, sometimes we excite contestations and quarrels, which beginning by anger, lead us at last to formal hatreds. This is what the wise man has remark'd, 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 stretch'd out and lengthen'd 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 prolong'd 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 advantagious 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 [Page 184]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 easyer 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 [Page 185]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 possest 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 [Page 186]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 our selves 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 Reconcilation.

§ 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 kingdome 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 [Page 188]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: [Page 189]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 it self a great sin. That servant of the Gospel who owed his Master ten thousand talents having express'd a grief which moved his Lord to compassion, presently ob­tain'd 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 heartily 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 [Page 190]and rejoyced 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 duely 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 [Page 191]the number of our sins, it rather encreases their weight, and makes us unworthy of pardon.

As for light faults which have no ill consequences, and which we daily committ; those faults, I say, which attend our present life, the prayer which the faithfull 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 call'd the small­est: it also even effaces the remain­ders of great sins in those who hav­ing for some time lead 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 [Page 192]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 remitt 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 vertue 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 ver­tue [Page 193]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. Matt. 5.44. So high a vertue belongs to those child­ren of God who have attain'd to perfection; and certainly ther's none of the faithfull who are not obli­ged to aime 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 termes, and who ne­vertheless we believe to be favo­rably 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 fulfill'd [Page 194]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 goe 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 concern'd, and repentant of the harm they have done, as to re­solve upon humbly asking pardon, they ought not to be consider'd so much as enemies, since they are no more so; neither ought we to have [Page 195]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 harken to him, and forgive him his offences, for it is impossible for truth to belye her self, and she has said: if you forgive others their offen­ses, your heavenly father will also for­give you your sins. But if you will not pardon men, neither will your father pardon you your sins. Matt. 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 [Page 196]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 [Page 197]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 thon learn his pathes, 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 cholerick 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 [Page 198]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 en­creases 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 formall hatred.

We are too proud to conserve meekness and peace; we cannot bear to be slighted by our neig­bour; an injury is an insupport­able torment to us; and if we hap­pen to have any difference with our companions we blush 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 [Page 199]cannot resolve to take the first steps. To get out of so hurtfull 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 confound and edifie 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 Embassadours to make us the most advantagious propositions; it is he who by the mouth of his Apostles and Prea­chers, entreats us to be reconci­led to him. Let us then blush at our pride, after such an example, and think we deserve the utmost confusion if we still think much to satisfie 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 [Page 201]which was in the heart of his brother. In the mean time we are neither touch'd 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 pa­cifie our neigbours when we have offended them; nor do we reflect, that if Almighty God punishes cholerick persons, and those who cherish the remembrance of inju­ries, he will not leave unpunish'd 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 pacifie them by a just satisfaction. It is not to be wonder'd at, if those who have suffer'd injuries, or imagin 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 [Page 202]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: shewing 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 consider'd 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 [Page 203]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 punish'd 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 seiz'd 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 repair'd, [Page 204]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 our selves the obligation of our reconciliation, nor deferr the the performance of it; we are much more obliged to this duty at other times.

But if it happens that we our selves 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. [Page 205]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 possest 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 mild answer breaks anger, and a [Page 206]hard word excites fury. Prov. 15.1. A gentle word multiplys friends, and appeases enemies. Eccle. 6.5. These are maxims of wisdome; and S. Paul had no others when he wrote to the Galatians; You that are spirituel, 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 [Page 207]words, make amends for the harsh ones we have utter'd, to the end that the disturbance and wound we have caused, may be cured by the remedy of an humble acknowledg­ment. 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 attack'd 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 practice 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 [Page 208]taken in an unskilfull word, and be confounded. Eccle. 5.14.

§ 7.
But if you superiours, who are obliged to keep up religious dis­ciplin, 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 [Page 209]capacity of their heart. Upon which we must here make the application of the commandment which Al­mighty God order'd 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 slip'd out of his hand; and the iron falling from the handle struck his friend and kill'd him: he shall flye into one of the cities aforesaid, and live. Deut. 19.4. Lest perhaps the next kindsman of him whose blood was shed, prick'd with sorrow, pursue, and apprehend 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 our selves 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 [Page 210]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 address'd; 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 kill'd his brother by an incon­siderate blow, must flye 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 vertues 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 [Page 211]our brother by uniting himself to our nature, will not seek the pu­nishment of that guilty person whom his mercy shall have conceal'd 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 determin'd will which with deliberation and reflexion 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 [Page 212]words, as the intention, and the fault, of those words is much soo­ner pardon'd 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 jeasting or playing indecently; it is so far from being allow'd of, in the chaste handmaids of Christ, or widows settled in the Monastry, 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 tyed to them with the bonds of flesh and blood: holy writ does not condemn this affection, but [Page 213]moves us to another much more perfect: for there is great difference between the love which is formed in the bosome 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 ver­tue 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 it self in regard of enemies, by an appearance [Page 214]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 [Page 215]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 expres'd 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. Tob. 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 practice meekness. By the first I say, each abstaining from doing the harm to others which he would not wil­lingly suffer himself, he stops the [Page 216]course of evil actions: and by the second, rendering to his neigh­bour the services he would wish to receive himself, he learns to practice vertue. But whilst out mind is applyed to the conside­ration of these two duties, our heart is prepared to put in practice many excellent vertues, 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: [Page 217]Anger vex it, and overheat his ill humour to make him utter in­jurious words: envy devour and wither 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 neigbour all the good offi­ces he would have render'd to him­self, what vertues does he not practice! he requites injuries with good turns, and recompenses the benefits he has received, with o­thers much greater: he always keeps an equal mild temper to­wards those who are most testy and subject to anger, and he treats with kindness even those whose faults are accompany'd with ma­lice: he procures reconciliation [Page 218]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 seet ready to follow their evil desires: he puts a stop to the threats of the powerfull, by prudent reasons, and solaces as much as he can those who are oppress'd: he op­poses his patience to the fury of those who resist him abroad: he by discreet proceedings reduces those who are troublesome at home by their pride: he in such sort moderates his zeal by sweetness in regard of his inferiours, that he notwithstanding never forgets the duty of justice: he knows how to arm himself so with zeal to re­venge [Page 219]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 [Page 220]enriches him with: and thus grief never obscures the beauty and splen­dor 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 admiting 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 formes, di­versifying it self 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 envyeth not dealeth not perversly, is not puff'd up, it is not ambitious, it seeketh not its own interest, it is not provoked to anger, it thinks no evil, it rejoyceth not upon ini­quity, but rejoyceth with Truth &c.

CHAPTER XIX. Of the Obedience.
Ʋnto your superiour as unto a Mo­ther, you must be truly obedient, shewing 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 vertue 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 des­troy'd for the honour of God. The obedient man shall speak victories, [Page 222]said Soloman; because by humbly submiting our selves to the word of another, we gain a victory over our selves, and our heart is the field of battle. Obedience is a vertue which we ought to practice couragi­ously 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 ordain'd 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 vertue it is important to know that accor­ding to S. Gregory ‘when obe­dience has something of us in it, it is sometimes reckon'd 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 [Page 223]obscure, may be clear'd by exam­ples. When we are commanded a thing which is advantagious 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 quite 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 agreable to sense: to the end that [Page 224]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 shelter'd from all sorts of dangers, since they have only yielded by a perfect submission to the will of God, who has raised them to honorable 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 superiours.

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 pass'd over; but the superiour, 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 judgment; it shall be referr'd to the Priest, or Bishop who has a superiour charge over you.

THese observances of regularity have been ordain'd to the end they be all put in practice. If then there is any one not observed, the fault must be remedy'd as soon as possible: because, since we have vow'd to keep them exactly, and [Page 226]sworne to conform 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 superiour who ought to maintain order, to referr to the Priest or Bishop who have greater authority, all the rising difficulties, the determination of which exceeds her power and judg­ment, according to the rules esta­blish'd 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 establish'd in the church to conserve whole and entire the things which have been well or­dain'd, to correct what is amiss, [Page 227]and by their words and examples to forme the lives and manners of their subjects, following the instruc­tion S. Paul gives them: urge in season and out of season: reprove, be­seech, rebuke 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 encline them to become still better, and to make greater progress in vertue; employ threaths, and even punishments in regard of those who behave with negligence, or in whom is remark'd disdainfulness or pride.

Pastors and superiours 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; [Page 228]having always in view the punishment that the high Priest Heli pull'd down upon his own head, on the account of his children. Nevertheless a simple advertisment 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 chastisments, according to the coun­sell 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 superiour, 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 rejoyce at their power, and delight in the practice 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 usefull, 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 condemn'd them by his words: Amen I say to you, they have [Page 230]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 ransome for many. Mat. 20.28. They may also say with the Apostle: When I was free as to all; I made my self 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 & ho­nour'd in the exteriour as your superiour.

The reason why we ought to bear so great respect to our supe­riour, is because in the Monastery she holds the place of Jesus Christ, as that Sovereigne 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 superiour, the more she is exalted exteriourly 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 lye prostrate at your feet.

The greater thou art, saith the wise man, humble thy self in all things. Eccl. 3.20. And again, have they made thee ruler, be not extoll'd, 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 superiour 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 [Page 233]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.
Ʋnquiet 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 paci­fie the cholerick; because the souls Phisician ought to strive to cure spiritual diseases which are sins, by the remedies he extracts from his own vertues. Therefore supe­riours are obliged carefully to con­sider at first what are the man­ners [Page 234]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 fear'd, ever remem­bring 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 conformably to what he ordains, and takes from his own stock the conduct he observes towards others to raise them to perfection. S. Paul said [Page 235]to the Hebrews, persevere under disciplin. God offereth himself to you, as to sons; for what son is there whom his father doth not correct? Hebr. 12.7. These words signifie 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 [Page 236]a superiour 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 fulfill his precepts, not for fear of chastisments, 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 reflexion is so [Page 237]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 your selves, 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 go­verment 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 [Page 238]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 en­crease 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 inferiours to pay a perfect obedience to their superiour, when they see the la­bours he is oppress'd with for love of them; and when they perform [Page 239]this duty, they have not only com­passion of themselves, but also of him. They have compassion of themselves, because they practice 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 odorife­rous 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 prays like one who covers with earth the good grain that has been sow'd. When a labourer has sow'd his field, if [Page 241]he lets the seed lye long unco­ver'd, the birds come flocking down, and carry away what he thought he had safe in the earth. So those who have sow'd 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 ver­tue 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 express'd; for we can ne­ver fulfill all the precepts of a Spi­ritual life, if we do not feel our selves moved and drawn by the sacred charmes of the spiritual beau­ty of Justice; for no man ever does good against his will, thô the ac­tion should be good of it self.

§ 3.
And become odoriferous 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 [Page 243]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 pour'd into our hearts by the holy Ghost who has been given us, and it is by this grace we fulfill 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 your selves 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 read unto you.

We are commanded to read the [Page 244]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 look'd 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 deed. Jam. 1.15. This little book is with reason calld a looking glass, because we may use it as a most faithful mirrour to consider the coun­tenance of our soul, and see if we are hansome 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 interiour man; it plainly shews us what there is of beautiful or difform'd in our soul: we by [Page 245]considering our selves therein, learn to conserve and maintain the beauty of justice; we thereby find out in what order the vertues are to be set, to have their full luster, 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 mirrour, they usualy co­ver up their faults, and hide their sins from themselves as well as from others; they never reflect upon their ways to examin them, and over­look the most evil actions by a dread­ful blindness, without concerning themselves for the judgment Al­mighty God bears against them. But the saints on the contrary, conti­nually confider there lives in rela­tion to the holy scripture; they daily examin their conduct by the word of God; they confront all their par­ticular actions with the model of perfection they see therein, and if [Page 246]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 interiourly and exteriourly 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 Apostle's method, who wrote to the faithfull of Ephesus: Be renew'd in the spirit of your mind. Ephes. 4.23. And to the corin­thians: The inward man is renew'd 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 [Page 247]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 wholsome 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 wisdome, which is so much recommended to us, is nothing else but that piety by which we pay to the father of [Page 248]lights, the worship which is due to him, and which is only render'd 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 fail'd 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 pardon'd, and that she may never be led into temptation Amen.

FINIS.

AN ABRIDGMENT 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 vertue the preheminence; he declares to us that we are only faithful to his rule, as far as denying our selves in all [Page 2]things, we seek nothing but the greater glory of God, and the means to make our selves more pleasing in his sight.

And then our Neighbour &c.

We ought to be extreamly af­fraid 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 our selves from one of our brethren, we fall into a dreadfull 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 fulfill 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 [Page 3]the reason why these excel­lent precepts are read 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 practice them with an inviolable fidelity.

First you must know that, &c.

We are obliged to employ our selves 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 our selves 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 coveteous 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 appointement of the supe­riour; and that we are indispensably obliged to employ our lives in the [Page 5]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 devest themselves of their goods; but he will have them do [Page 6]it with joy, and even be well content to have their substance put in common. Because our Lord loves a chearful 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 [Page 7]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 wholy taken up, and fill'd with those of heaven.

Neither may they carry themselves high &c.

If heaven it self avail'd not the proud Angels, doubtless the Mo­nastry 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 [Page 8]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 spoyl'd by that vice.

What then does it avail to give frely. &c.

It will avail us nothing to renounce [Page 9]our goods, if we do not also re­nounce our selves; 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, [Page 10]nor irregular, nor obstinate in her fancies, nor troublesome 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 wholy 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 de­signe 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 happyness to become his temples, when we shall carefully endeavour to draw his spi­rit into us, by doing our best to [Page 11]render Almighty God all the wor­ship his Divine Majesty expects from us: but it belongs to that sovereign Lord to compleat 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 signe 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 our selves with courage and re­double [Page 12]our instances and prayers in a more forcible manner, which is an agreable 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 administer'd: We must be carefull 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, [Page 13]to walk continually in the law of God, and accustome our selves 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 fiting 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 or­dain'd by predecessors. The same may be said of other customes 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 [Page 14]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 our selves 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 [Page 15]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 hungar af­ter, labouring to prepare our hearts for it, that what we hear may not render our judgment 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 [Page 16]contented with the common life, who seek neither delicacies nor superfluities, ought to rejoyce in their happyness; for the more the life they lead is strict and austere, the greater and solider is their happyness: for streight and narrow is the way which leads to eternal life. Rejoyce then you, who for the love of Jesus Christ, can re­duce your selves to live upon a little: for it kills vices, extinguish­es the ardours of concupiscence, it nourishes vertues, 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 somthing more than the rest; and we at the same ti­me must learn to support the in­firmities [Page 17]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 for­geting 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 kingdome of heaven for our selves; 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 our selves, we must be charitable [Page 18]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 recover'd. &c.

It is a happy custome, continu­ally to cut off the carnall desires which fight against the soul: 't is a happy custome to abstain from, and willingly deprive our selves of the use of many things: again I say, 't is a happy custome 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 interiour war, if they have not first overthrown the carnal and domestick enemy which is in themselves. I mean the [Page 19]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 somtimes 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 choak up the great vertues we have endeavour'd to produce. Let us then content our selves 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 enrich'd 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 begining 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 accomodated even in food and cloathing, 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, [Page 21]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 our selves 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 [Page 22]to be faithfull to Almighty God, and to be carefull not to offend that soverigne Master and dreadfull judge, must necessarily 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 conceal'd in the heart, but they also often take their rise from looks which is something ex­teriour.

And if it should happen that the evil inclination of the heart. &c.

We must correct the least faults [Page 23]against chastitity as soon as they first peep out; for if we make a custome 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 discover'd. &c.

In all the faults we commit ei­ther by thought, word, or deed, let us fear with a religious fear, the eyes of that dreadful judge before whom we are to appear; for thô we may sometimes hide our faults from the eyes of men, yet all is naked and open to the sight of God. Let us avoid all sin wihout 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 charmes enough to invite us, let the torments of hell imprint a wholsome 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 af­faires, 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 begining of wisdome is the fear of our Lord.

Whensoever therefore, you are together, &c.

Chastity is a vertue, 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 our selves. 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 prac­tice 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 your selves 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 [Page 27]point of losing it: and doubtless they that do so will receive an am­ple reward of the Almighty who has said, blessed are the mercyfull. &c.

But if she denys the fact. &c.

They that will not amend for a mild 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 apply'd 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 errours 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 exteriour 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. [Page 29]The fault of the religious who re­ceive any thing without their supe­riour's knowledge; because so to hide what one receives, or has re­ceived, is to break order. And it is to commit a great evil to become prevaricator of the rules establish'd in the order one is engaged in. Nevertheless the evil which is dis­cover'd 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 grieveous and mortal manner, encreasing by their silence what they should have di­minish'd 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 maintain'd by little presents, and those that are pleased [Page 30]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 our selves, and of giving others edify­ing example, let us look upon fooleries as unworthy of us.

Your cloathes shall be kept, &c.

One reason why our holy father will have our habit put in common, is for fear any should think they pos­sess'd 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 duely renounce the desires of the flesh, cut off many things from their own use, as superfluous, which [Page 31]in another disposition would seem to them, of an inevitable necessity. Let us then exercise our selves 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 preferrs 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 vertue 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 quarell, our soul is presently left in a shamefull nakedness: for vertue 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 our selves inferiour to all, and to seek rather the interest of others than our own. Humility and charity have the property not only [Page 33]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 work'd for her self? And if Jesus prefer'd the common good of men before his own, ought we not to apply our selves 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 [Page 34]works, the root of vertue, the source of all good. And they make great progress in charity who excited by the love of Jesus Christ, contemn all wordly 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 prefer'd 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 [Page 35]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 our selves 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 it self, 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 determin'd it; and in reality the religious person who hides and [Page 36]keeps secret what has been given him, holds the place in the church that the traytor 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 yeil­ding to the suggestions of the devil.

Your cloathes shall be wash'd at a. &c.

The more one washes and clean­ses the exteriour by a motive of vain glory, the more one sully's and dirty's the interiour. 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 exteriour beau­ty which pleases the world, are not moved with the desire of that inte­riour beauty which is so pleasing to [Page 37]God. But for fear that any one, should advance these maximes 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 consider'd, as being profita­ble, and having a good end; but that which proceeds from sensuality is always a vice and cannot be re­ferr'd to God.

But let all be done without murmuring, &c.

Our holy father by a spirit of wis­dome ordains that in necessity, e­ven those who are not willing, be constrain'd to take solaces, and that those who seek them meerly to please sensuality, be hinder'd from them. For 't is a general rule that one must yeld to necessity, and not obey sen­suality, which we ought to mistrust [Page 38]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 curb the irregularities of the flesh, by the prudent seve­rity of the spirit. There are some people who let themselves be car­ry'd 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 [Page 39]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 lead 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 vertue 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 [Page 40]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 our selves, 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 superiour appoints, that she may be vigilant for the se­curity of the persons she must an­swer for, and that we may practi­ce the vertue 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 practiced that all divine vertue charity, and the law of Jesus Christ fulfill'd, 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 [Page 42]to purifie 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 comitted, 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 ask'd 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 happy­ness. [Page 43]Our holy father by ordering us to ask the books daily, shews that he intends we should read 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 enclines those persons to vice whom he finds idle.

But as for your habit or shoes &c.

This has been already sayd, 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, chearful manner. And let those take care to whom necessaries are given, not to ask with too great [Page 44]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 encrease 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 begining by a little anger, leads us in fine to formal hatreds. Where­fore to avoid so great an evil, we [Page 45]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 blush to make the [Page 47]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 confound and edifie 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 offring, 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 de­ferr to perform the duty of recon­ciliation, we are certainly more o­bliged [Page 48]to it at all other times.

If Almighty God punishes cho­lerick 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 mild word multiply's friends and appeases enemies. These are the maxims of wisdome, [Page 49]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 mild and obli­ging words opposite to the hard ones, which perhaps we utter'd 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 attack'd by injuries, or defamed by calumnies.

There must not be any sen­sual love &c.

There's great difference between [Page 50]the love which is framed as it were in the bosome 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 vertue 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.

Ʋnto your superiour, as unto a Mother &c.

Obedience is a vertue which pro­duces all other vertues in the soul, and having produced them, she is [Page 51]the faithfull 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 vertue 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 ordain'd us by obedience, has no­thing displeasing in it; that we may not lose the merit of so great a vertue 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 agrea­ble 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 [Page 52]by consequence shelter'd from all danger, as he only yields by a per­fect submission to the will of God, which has raised him to some ho­norable 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 su­periours.

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 practice; if then any of them be not well observed, the fault must be reme­dy'd [Page 53]as soon as possible: for since we have vow'd to keep them exact­ly, and sworne to conform our lives to them, we cannot neglect them, but at the peil of our souls.

She who is your superiour 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 honour'd in the exteriour.

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 [Page 54]obedience; for superiours hold the place of Jesus Christ.

But in the sight of God she shall lye &c.

The more superiours are exal­ted exteriourly, 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 superiours 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.

Ʋnquiet 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.

Superiours ought at once to in­spire a respectful fear, and have a compassionate love; they must make themselves be fear'd by the proud and rebellious', but exert a tender love to those who serve God willingly, and live in piety and humility: and when superiours live conformably 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.

Inferiours ought in all occasions to pay a perfect obedience to their superiours, whom they see op­prest with labours for love of them: in which they have compassion of themselves because they practice 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 vertue and efficacy [Page 57]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 express'd here; for we can never perform all the precepts of a regular life if we do not feel our selves moved, and drawn to it by the charmes 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 odoriferous 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 fulfill the com­mandments [Page 58]by a motive of love, are free children under the liberty of grace.

But to the end that you see your selves 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 call'd a looking glass, because we may use it as a faithful mirrour to consider the aspect of our soul; and see if we are hansome 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 [Page 59]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.

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