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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72216	The second booke of the dialogues of S. Gregorie the Greate the first pope of that name containing the life and miracles of our Holie father S. Benedict. To which is adioined the fule of the same holie patriarche translated into the Englishe tonge by C.F. priest & monke of the same order.; Dialogi. Part 2. English	Gregory I, Pope, ca. 540-604.; Batt, Antonie.; Fursdon, John, d. 1638.; Gregory I, Pope, ca. 540-604. Short treatise touching the confraternitie of the scapular of St. Benedicts order.	1638 (1638)	STC 12350.5; ESTC S125237	72,895	252

soule that beholdeth the Creatour all creatures appeare but narrow for should we partake neuer so litle of the light of the Creatour what soeuer is created would seeme very litle because the soule is enlarged by this beatificall vision and so delated in the Diuine perfections that it far transcendes the world and it selfe also The soule thus raptin the light of God is in her interiour lifted vp and enabled aboue it selfe and while thus eleuated it contemplates it selfe it easely comprehendet how litle that is which before it was not able to conceiue So the Blessed man who in the tower saw that fiery globe with the Angels retourning to heauen could not possibly haue beheld these things but onely in the light of God What wonder then if he saw the world at one view who was in mind exalted aboue the world But whereas I said that the whole world compacted as it were together was represented to his eyes it is not meant that heauen and earth were streigtened by contraction but that the mind of the beholder was dilated which raysed to the sight of Allmighty God might easely see all things beneath him It followeth therefore that the exteriour light which appeared to his senses proceeded from an inward illumination of mind by which he was eleuated to hygher misteries taught how meanely these inferior things are to be esteemed Peter I Blame not now my ignorance which hath bin the occasion of so large and profitable discourse But since you haue clearely explicated these things vnto me I pray goe forward with your discourse How St. Benedict wrote à Rule for his Monkes CHAP. XXXVI I Would willingly Peter relate more concerning this holy father but that I must of purpose omit many things to speake of the acts of others onely this I would not haue you to be ignorant of that the man of God amongst so many miracles where with he shined to the world was also very eminent for his doctrine for he wrote à Rule for Monkes as cleare in stille as excellent for discretion And if any man desire to know more exactely the life and conuersation of this holy Father he may there behold it as in à mirrour for the Blessed man could not possibly teach otherwise then he liued How he prophetically foretold his death to his Brethren CHAP. XXXVII THe same yeare in which he departed out of this life he foretold the day of his death to some of his Disciples who conuersed with him and to others who were far of giueing strict charge to those who were present to keepe in silence what they had heard and declaring to the absent by what signe they should know when his soule departed out of his body Six dayes before his departure he caused his graue to be opened and immediately after he fell into à feuour by the violēce where of his strength began to decay and the infirmity dayly encreasing the sixt-day he caused his Disciples to carie him in to the oratorie Where he armed himselfe with the pretious body bloode of our sauiour then supporting his weake limbes by the armes of his Disciples he stood vp his handes lifted towards heauen and with wordes of prayer breathed forth his holy soule The very same day two of his Disciples the one liueing in the Monastery the other in à place far remote had à reuelation in one and the selfe same manner For they beheld à glorious way spred with pretious garments and enlightned with innumerable lampes stretching directly eastward from his cell vp to heauen A man of à venerable aspect stood aboue and asked them whose way that was but they professing they knew not This saith he is the way by which the beloued of God Benedict ascended Thus as the Disciples who were present saw the departure of the holy man so also those who were absent vnderstood it by this signe foretold them He was buryed in the oratorie of St. Iohn Baptist which himselfe had built vpon the ruines of Apolloes altar In the caue also in which he formerly liued euen to this day miracles are wrought vpon such as repaire thither with true faith How à madde woman was cured in St. Benedict his caue CHAP. XXXVIII FOr very lately happened this which I now relate A certaine woman bereft of reason and altogeather distracted in her senses runne madde ouer mountaines and vallies through woodes and plaines day and night neuer resting but when she was forced for wearie somenesse to ly downe one day as she ranged thus madly vp and downe she light vpon the caue of Blessed Benedict and by chance entred and remained there The next morning she came out as sound and perfect in her senses as if she neuer had bin out of them and from that time remained all her life in health and quiet of mind which she there recouered Peter VVHat should be the reason that we experience euen in the patronages of martyrs that they doe not bestow so great fauours by their bodies as by some of their reliques yea and doe greater miracles where their bodyes are not at least not whole and entyre Gregory VVHere the bodyes of holy Martyrs lye no doubt Peter but there they are able to shew many miracles as they doe For to such as haue recourse vnto them with pure intention they shew many marueilous fauours But in regard weake soules may doubt whether they be present to heare them or no in such places where men know their whole bodyes are not it is necessary for confirmation of their presence to shew more miracles were the weake of faith may haue occasion to doubt But they who doe stedfastly beleeue in God encrease their merit in that although theire bodyes lye not there yet they assure themselues to be heard by them Wherefore Trueth it selfe to encrease the faith of his Disciples said vnto them if I goe not the Paraclete shall not come to you For where as it is vndoubtedly certaine that the Holy Ghost the comforter alwayes proceedeth from the father and the sonne why doth God the sonne say he will goe from them that the Paraclete may come who neuer departeth from the sonne But because the Disciples conuersing with our Lord in flesh did desire alwayes to behold him with their corporall eyes it was rightly said vnto them vnlesse I goe away the Paraclete shall not come As if he had said plainely If I withdrawe not my bodily presence I doe not shew you the loue of the soule and vnlesse you cease to see mee carnally you shall neuer learne to loue me spiritually Peter YOu say well Gregory NOw let vs rest a while that by silence we may be the better enabled for further conference if we intend to prosecute the miracles of other Saints The ende of the second booke of the life of St. Benedict FINIS The approbation of the Rule giuen by St. Gregorie the great I Gregorie Prelat of the holy Roman sea wrote the life of Blessed Benedict I

sight of him who seeth all things Peter I Doe not well vnderstand what you meane he liued with him selfe Gregory IF the Holy man had bin longer constrained to gouerne those mōkes who had all conspired against him and were so contrary to him in life and manners it might peraduenture haue diminished his owne vigour and feruour of deuotion with drawing his mind from the light of contemplation so that ouer much busied in correcting the faults of others he might haue neglected his owne and so perhaps lost himselfe yet not gained others For as often as by contagious motions wee are transported out of our selfes we remaine the same but not with ourselfes because not looking in to our owne actions wee are wandring about others things for doe we thinke that he was with himselfe who went in to à far countrie consumed the portion allotted to him and after he had put himselfe in to the seruice of à citizen of that country kept his hogges and was glad to fill his belly with the huskes they eate not with standing when he began to consider what he had lost as the scripture testifieth being come to himselfe he said How many of my fathers hirelings haue plenty of bread For if he were before with himselfe how was it true that he retourned to himselfe I may well say therefore that this holy man liued with himselfe because he neuer turned the eye of his soule from himselfe but standing alwayes on his guard with great circumspection he kept himselfe continually in the sight of the all seeing eye of his Creatour Peter HOw is it then to be vnderstood which is written of St. Peter the Apostle when he was led by the Angell out of the prison Who retourning to himselfe said now I know assuredly that our Lord hath sent his Angell hath deliuered me out of the handes of Herod and from all he expectation of the people of the Iewes Gregory TWo wayes Peter we are caryed out ef our selues for either by ●ubricity of thought wee fall beneath ourselfes or by the grace of contem●lation we are raysed aboue our selfes He therefore that kept the hogges by his inconstancy of minde and vncleanesse fell beneath himselfe but he whom the Angell loosed and rauis●ed in to an extasie was indeed also out of himselfe but yet aboue himselfe But both of them retourned to thē selfes the one when reclaming his ●ewd life he was conuerted at heart ●he other when from the height of contemplation he retourned to his naturall and ordinary vnderstanding Thus venerable Benedict in that solitude dwelt with himselfe for as much a● he kept himselfe with in his thoughts for as often as by the feruour of contemplation he was eleuated with ou● doubt he left himselfe as it were beneath himselfe Peter I Like well this you say but resolue me I pray you should he haue left those Monkes of whom he had once taken charge Gregory IN my opinion Peter a bad cōmunity may be tollerated where there are found at least some good which may be helped but where there is no benefitt to be expected of any good labour is many times lost vpon the bad especially if there be any other present occasions whereni we may do God better seruice Now who was there whom the holy man should haue staied to gouerne when they had all conspired against him And many things are considered by the perfect which ought not to be passed in silence for they perceiuing their endeauors to be without effect depart to some other place there to employ thēselues more profitablely Wherefore that famous Preacher who desireth to be dissolued and be with Christ vnto whom to liue is Christ and to dye is gayne did not onely desire himselfe to suffer but did also animate and encourage others to vndergoe the like He I say being persecuted at Damascus caused himselfe to be let downe from the wall by a cord and basket whereby he escaped priuately Shall we say then that Paul feared death which he earnestly desired for the loue of Christ as appeareth by his owne testimony No surely but whereas he fore saw that his endeauors there would profitt litle with much hazard and difficulty he reserued himselfe to labour in an other plac● with better successe For this valian● champion of Allmighty God would not be confined to so narrow limitts but enlarged himselfe to seeke battel● in the open field So you may obserue that the holy man Benedict lefte not so many incorrigibile in that place a● he conuerted to à spirituall life el● where Peter YOu say true as both reason and the example alleadged prooues but I pray retourne to prosecute the life of this holy Father Gregory THe Holy man for many yeares encreased wonderfully in vertues and Miracles whereby agreat number in those parts were gathered together in the seruice of God So that by the assistance of our Lord Iesus he buil● there twelue Monasteries in each of which he put twelue Monkes with their Superiours and retained a few with himselfe whom he thought to instruct further Now began diuers Noble and deuout personages from Rome to resort to him and commended their children to be brought vp by him in the seruice of God At the same time Eunicius brought vnto him Maurus and Tertullius à Senatour his sonne Placidus both very hopefull children of which two Maurus although young yet by reason of his forewardenes in the schoole of vertue began to assist his Maister but Placidus was as yet à child of tender yeares How he reclamed An indeuout Monke CHAP. IV. IN one of those Monasteries which the holy man had built there about was à certaine Monke that could not stay at his prayers but so soone as he saw his brethren knele and dispose themselues for their mentall prayer he would goe out and there spend his wandering thoughts vpon wordly and transitory things For which hauing bin often admonished by his Abbot he was brought before the man of God who also sharpely reprehended him for his folly but retourning to his Monastery he scarce remembred two dayes what had bin said vnto him for the third day he fell to his old custome and at the time of prayer went out againe where of when the holy man was informed by the Abbot the second time he said I will come my selfe and reforme him And when he was come to the same Monastery and the Brethren after the Psalmes ended at the accoustomed time betooke themselfes to prayer He perceued à litle black boy who pulled this Monke out by the hemme of his garment which he insinuated secretly to Pompeianus Abbot of the Monastery and to Maurus saying see you not there who it is that draweth this Monke out who answered noe Let vs pray replyed he that you may likewise see whom this Monkefolloweth After prayer continued for two dayes Maurus saw but Pompeianus cold not perceiue any thing The next day when the man of God had finished his prayer

are foure kindes of Mōkes The first is of Coenobites that is monasteriall or conuentuall liuing vnder a Rule or Abbot The second kinde is of Anachorits that is Hermits who not by à Nouitiall feruour of deuotion but by long probation in a monasticall kinde of life haue learnt by the comfort and encouragement of others to fight against the Deuill and being well armed secure now without the help of any are able by Gods assistance to fight hand to hād against the vices of the flesh and euill cogitatiōs and soe proceed frō the fraternall army to the single combat of of the wildernes The third and worst kinde of Mōks are the Sarabaits who hauing not beene tryed vnder any Rule by the experience of a skilfull maister as gold vseth to be tryed in the furnace but softned according to the nature of lead by their workes adhering yet to the world are knowne by their tonsure to be disloyall to God who two or three or perhaps single without a shepheard are shut vp not in our Lords sheepfolds but in theire owne and the pleasure of their desiers is to them a lawe and whatsoeuer they like or make choise of this they will haue to be holy and what they mislike that not to be lawfull The fourth kinde of mōks be those which are called Girouagi or wanderers who all their life time wander through diuers prouinces and guest wise stay two or three days in one Monastery and then in another and are allways wandering and neuer setled and giuing themselues alltogether to their owne pleasures and to the inticements of gluttony are generally in all things worse then the Sarabaits Of the miserable conuersation of all which it is better to be silent then to say much And therfore leauing these let vs by Gods assistance set downe a Rule for Coenobits or Conuentualls which is the principall sort of all What kind of man the Abbot ought to bee CHAP. II. AN Abbot who is worthy to haue charge of a monastery ought allways to remember what he is called and to expresse in his actiōs the name of Antient. For in the monastery he representeth the person of Christ seing he is called by his name or title as the Apostle saith Ye haue receiued the spirit of adoption of children in which wee cry abba father And therfore the Abbot ought to teach ordaine or cōmand nothing but what is conformable to the commandes of our Lord and God forbid he should do otherwise But let his commands and doctrine be mingled in the minds of his disciples with the leauen of the diuine iustice Let the Abbot allways be mindefull that in the dre●dfull iudgement of God he is to giue account both of his doctrine and of the obedience of his disciples And let him know that it will be found the sh●pheards fault what want of profit soeuer the maister of the family shall find in his sheep But if he haue bestowed all diligence on his vnquiet and disobedient flocke and haue employed the vttermost of his care for curing of their corrupt manners then shall he be discharged in the iudgement of our Lord and may say with the Prophet I haue not hidden thy iustice in my hart I haue told thy truth and thy saluation but they contemning despised me And then finally death as a iust punishment shall be inflicted vpon the disobediēt sheepe When therfore any one taketh vpō him the name of an Abbot he ought to gouerne his disciples with a twofold doctrine that is To shew them all vertue and sanctity more by deeds then by words and to capable disciples he may declare the commandements of God by words but to the hard harted persons and to such as are more simple he must shew them by his actions and life And all things which he shall teach his disciples to be vnfitting by his owne actions let him shew that they ought not to be done least preaching well to others hee himselfe be foūd reprobate and God say vnto him sinning Why doest thou declare my iustices and takest my testament in thy mouth Thou hast hated discipline and hast cast my speeches behind thee And Thou who hast seene a moate in thy brothers eye hast not seene a beame in thy owne Let there be no acception of persons in the monastery Let not one be loued or fauoured more then an other except such a one as in good workes and obedience shall be found to surpasse others Let not a free mā or of better parentage coming to Religion be preferred before him who is of seruile or meaner condition except there be some other reasonable cause for it But if vpon iust considerations the Abbot shal soe think fitting let him doe it in any rancke or degree what soeuer otherwise let euery one keepe their owne places Because whether bondman or free man wee are all one in Christ and beare an equall burthen of seruitude vnder one Lord for with God there is noe acceptiō of persons Onely in this he maketh a difference if in good workes and humility wee surpasse others Therefore let the Abbot beare equall loue to wards all and let all be subiect to the same orders and discipline according to their deserts For the Abbot ought all wayes in his doctrine to obserue that Apostolicall forme where it is sayd Reprooue intreate reprehend that is tempering as times and occasions require faire speeches with terrours Let him shew both the seuerity of a maister and the pious affection of a father that is he ought sharply to reproue such as are disordered and vnquiet and of the other side to deale by intreaty with tuch as ar obedient mild and patient exhorting them to goe forwards in vertue But by all meanes the negligent and contumacious persons let him seuerely reprooue and chastise Let him not dissemble the sinnes of delinquēts but as soone as they appeare let him vse all possible endeuour vtterly to roote them out remembring the danger of Hely Priest of Silo. The more honest and vnderstanding dispositions let him for the first and second time admonish by words but the stubborne hard harted proud and disobedient euen in the very beginning of sinne let him chastise with stripes and bodily punishment knowing that it is written The foole is not corrected with words And againe Strike thy sōne with the rod and thou shalt deliuer his soule from death The Abbot ought always to remember what he is and what he is called and that to whom more is committed from him more is exacted And let him consider what a difficult and hard taske he hath vndertaken to gouerne soules and to accommodate himself to the humors of many Whereof some ar to be led by faire speeches others by sharp reprehensions and others by sharp reprehensions and others by perswasions Therefore let him soe conforme himself to each one according to their quality and vnderstāding that he may not onely suffer noe losse in the flock committed to him

but may also reioyce in the increase and profit of his vertuous flocke Aboue all things let him take heede least he dissemble or litle regard the saluation of the soules committed to him and haue more care of transitory and worldly things but let him alwayes consider that he hath vndertakē the gouernment of soules of which he is also to giue an account And that he may not complayne for want of temporall meanes let him remember what is written Seeke first the kingdome of God and his iustice and all these thinges shall be giuen v●to you And againe Nothing is wanting to such as feare him And let him know that he who vndertakes the gouernment of soules must prepare himselfe to giue an account of them And what the number of brethren vnder his care is let him certainly know that at the day of Iudgment he is to giue an account to our Lord of all their soules besides the accoūt he is to giue for his owne And so alwayes fearing the future account of a pastour for the flock committed to his charge whilst he is sollicitous for other mēs accounts he is also made care full of his owne And whi●st he reclaymeth others by his admonitions himselfe is freed from vices Of calling the Brethren to counsell CHAP. III. AS often as any principall matter is to be donne in the monastery let the Abbot call togeather all the cōgregation and let him declare what the matter is And hearing the counsell of his brethren let him consider prudently with himselfe and doe what he shall iudge most expedient And the reason why wee ordaine that all be called to counsell is because our Lord often reuealeth to the younger that which is best And let the brethren giue counsell with all subiection and humility and not presume stifly to defend their owne opinions but let them refer it to the Abbots discretion and what he shall thinke expedient to that let them all submit And as it belongeth to the disciples to obey their maister so it behoueth him to dispose all things prouidently and iu●●ly In all thinges therefore let all follow the Rule as their mistris and let no man rashly swarue from it Let none in the monastery follow their owne wills Neither let any one presume with in or with out the monastery peruersly to contend with his Abbot which if he doe let him be subiect to regular discipline Not with standing let the Abbot doe all thinges with the feare of God and obseruance of the Rule knowing that he shall ūdoubtedly giue an accoūt of all his iudgements to God our most iust Iudge And if any lesser thinges are to be donne for the benefit of the Monastery let him onely vse the counsell of the Seniours as it is written Doe all thinges with counsell and thou shalt not afterwards repent thee of it Which bee the instruments of good workes CHAP. IV. FIrst of all to loue our Lord Go● with all his hart with all his soul● with all his strength Then his neighbour as him selfe Then not to kill No● to commit adultery Not to steale No● to couet Not to beare false witnesse To honour all men And what he will no● haue donne to himselfe let him not do● to another To deny himselfe to himselfe that he may follow Christ To chastize his body Not to seek after delights To loue fasting To releeue the poore To cloth the naked To visit the sicke To bury the dead To help those that are in tribulation To comfort the sadd To withdraw himselfe from worldly businesses To preferre nothing before the loue of Christ Not to giue waye to anger Not to beare reuenge in his mind Not to foster guile or deceipt in his hart Not to make fayned peace Not to forsake charity Not to sweare ●t all least perhaps he forsweare himselfe To speake the truth from hart and ●outh Not to doe euill for euill Not ●o doe any injury Yea and patiently to ●uffer an injury donne To loue his ene●yes Not to speake ill of such as speake ●●l of him but rather to speake Well of them To suffer persecution for ius●ice Not to be proud Not a louer of wine Not a great eater Not drowsie Not slouthfull Not a murmurer Not ● detracter To put his trust in God Whē he shall see any good thing in himselfe let him attribute it to God not to himselfe But let him always know ●hat euill is donne by him selfe and therfore let him attribute it to him selfe To feare the daye of iudgement To be affraid of Hell To dester life euerlasting with spirituall th●rst To haue death always before his eyes To obserue eue●y houre the actiōs of his life To know for certaine that God beholdeth him in euery place Presently with the remembrance of Christ to put away euill thoughts entering into his hart and to reueale them to his spirituall father T● keepe his mouth frō euill and naughty words Not to loue much talking Not to speake vaine words and such a mooue laughter Not to loue muc● and dissolute laughter Willingly t● heare holy readings To praye ofte● deuoutly To conses dayly to God i● praier euills past with tears and sighes To amend those euills for the time t● come Not to fullfill the desiers of th● flesh To hate his owne will To obey the commandements of the Abbot i● all things although he him selfe whic● God for bid should doe other wise being mindefull of that precept of ou● Lord what they saye doe yee bu● what they doe doe yee not Not to desier to bee called holy till he be soe an● first to be soe that he may truly becalled so Dayly to fullfill in deeds th● commaundemēts of God To loue chastity To hate noe man To fly enui● and emulation Not to loue contention To fly haughtines To reueren his elders To loue his inferiours for Christ his sake To praye for his eni●yes To make peace with his aduer●●ry before the setting of the sonne ●nd neuer to dispare of Gods mercy Behold these are the instruments of ●pirituall prosession which things when they shall night and day con●tantly be performed by vs and layd ●pen in the day of Iudgement that reward shall be giuen vs in recompence ●y our Lord which he hath promised that eye hath not seene nor eare ●eard nor hath ascended in to the ●art of man what God hath prepared for those that loue him The worke house where all these things ●re to be done is the cloyster of the monastery and stability in the Congregation Of the obedience of the disciples CHAP. V. THe first degree of obedience is obedience with out delay This beseemeth those who esteeme nothing more deare to them then Christ by reason o● the holy profession they haue made o● for the ●eare of Hell or glory of life euerlasting Presently as soone as any thinge shall be commanded them by the superiour as if it weare commanded by God they make noe delay in doeing it Of whom

amendment least he say to vs hereafter These thinges thou hast done I haue held my peace The second degree of humility is If not louing his owne will he seeke not to satisfie his desiers but imitate that saying of our Lord I came not to doe my owne will but the will of him who sent me The scripture likwise saieth The will hath punishment and necessity purchaseth à crowne The third degree of humility is If for the loue of God he submit himselfe with all obedience to his superiour imitating our Lord of whom the Apostell sayth He was made obedient euen to death The fourth degree of humility is If that in obedience hard and contrary things also iniurious beinge done to him he imbrace them patiently with a quiet conscience and suffering growe not wearye and giue ouer according to that of the scripture Who perseuereth vntill the end he shall be saued And againe let thy hart be comforted expect our Lord. And shewing that the faithfull man ought for our Lord to beare all thinges though neuer so contrary he sayth in the person of the sufferers For thee we suffer death all the daye longe wee are esteemed as sheep of the slaughter And being assured by hope of à reward at Gods handes they goe on reioycing saying But in all these thinges we ouercome by the help of him who hath loued vs. And likewise in another place the scripture saith Thou hast p●oued vs o Lord thou hast tried vs with fire as siluer is tried Thou hast brought vs into the snare Thou hast laid tribulation vpon our backs And to shew that we ought to be vnder a Prior or superiour he followes on saying Thou hast placed men ouer our heads Fulfilling also by patience the precept of our Lord in aduersityes iniuries being struck on the one cheeke they offer the other leaue their cloakes to him who takes awaye their coate being cōstrayned to carry a burden one mile goe two miles And with Paule the Apostle suffer false brethren persecutions and blesse those who reuile and speake ill of them The fift degree of humility is to manifest to his Abbot by humble confession all the ill thoughts of his hart and secret faults committed by him The scripture exhorteth vs hereunto saying Reueale thy waye to our Lord and hope in him And againe Confesse to our Lord because he is good because his mercy is for euer And furthermore the Prophet saith I haue made knowne vnto thee mine offence I haue not hidden my iniustices I haue said I will declare openly against my selfe to our Lord mine iuiustices and thou hast pardoned the wickednes of my hart The sixt degree of humility is If a monke be content with all basenes and extremity in all thinges which are inioyned him he thinke himselfe an euill and vnworthy seruant saying with the Prophet I haue beene brought to nothing knew not I haue beene made like a beast with thee and I always with thee The seuenth degree of humility is that he not onely pronounce with his tongue but also with his very hart beleeue himselfe to be inferiour to all most abiect and humbling himselfe saye with the Prophet I am a worme and not a man the reproch of men the outcast of the People I am exalted humbled and confounded And againe It is good for me that thou hast humbled me that I may learne thy commandements The eight degree of humility is That a monke doe nothing but what the common Rule of the monastery or the examples of his seniors teach and exhort him The ninght degree of humility is For a monke to refraine his tongue frō speaking and be silent till a question be asked him remembring the saying of the scripture In many words sinne shall not be auoided that a talking man shall not be directed vpon earth The tenth degree of humility is Not to be facile and prompt to laughter for it is written The foole exalteth his voice in laughter The eleuenth degree of humility is For a monke when he speaketh to speake gently and with out laughter humbly with grauity or fewe words and discreetly and not be clamorous in his voice for it is written A wise man is knowne by speaking few words The twelfth degree of humility is For a monke not only to haue humility in his hart but also to shew it in his exteriour to all that behold him at worke in the Monastery in the Oratorie in the Garden in the fielde in the waye or where soeuer sitting walking or standing that he haue alwayes has head inclined his eyes fixed on the grownde thinking himselfe euer guilty for his sinnes and ready to be presented before the dreadfull iudgemēt of God and so saying to himselfe with the Publican of the Ghospell Lord I a sinner am not worthy to life mine eyes vp to heauen And againe with the Prophet I am bowed downe and humbled on euery side And thus all these degrees of humility being ascēded a monke shall presently come to that loue of God which is perfect and expelleth feare whereby all things which at the beginnīg he obserued through feare he shall now begin to doe by custome without any labour as it were naturally not for the feare of Hell but for the loue of Christ and out of à good custome and a delight in vertue which our Lord will by the holy Ghost voutchsafe to worke in his seruant now cleare from vice sinne Of the diuine office in the nightes CHAP. VIII IN the winter time that is from the kalends of Nouember till Easter according to à reasonable consideration let them rise at the eight hower of the night that they may rest till a little after midnight and then after disgestion rise As for the time that remaines after Mattines let the Brethren who want some thing of the Psalter or lessons bestowe it on meditation But from Easter to the Kalends of Nouember let the houre for Mattines soe be ordered that a litle time being left for the Brethren to goe forth to the necessities of nature by and by the Laudes which are to be said about the breake of daye may beginne How many Psalmes are to be saide in the night howres CHAP. IX IN winter time hauing first said the verse Deus in adiutorium moum intende Domine ad ad●uuandum me festina then Domine labia mea aperies os meum annunciabit laud●m tuam is to be repeted thrise To which is to be added the third Psalme after it à Gloria Then the 94. Psalme with an Anthym is to be sayd or sōge Next after let a Hymne follow and then six Psalmes with Anthymes which being said with à verse let the Abbot giue blessing Thē all sitting doune on benches let the brethren read three Lessons by turnes the booke lying on à trill and after euery lesson let à responsory be song Let two responsaries be said with out a