site: migne

title: Expositio in regulam S. Augustini

author: Hugh of Saint Victor

languages: en la

source_edition: Migne, Patrologia Latina, vol. 176, coll. 881A–924D

source_text:
## CAPUT PRIMUM. DE CHARITATE DEI ET PROXIMI. DE UNITATE CORDIUM, ET COMMUNITATE RERUM.

[0881A]

Haec praecepta quae subscripta sunt ideo regula appellantur, quia videlicet in eis nobis recte vivendi norma exprimitur. Regula autem dicitur, eo quod recte regat, vel quod recte doceat. Et quod nos dicimus regulam, Graeci canonem appellant. Unde etiam Graeco nomine canonici, id est regulares, appellati sunt hi qui in monasteriis constituti juxta regularia praecepta sanctorum Patrum canonice atque apostolice vivunt, quibus dicitur.

*Haec sunt quae ut observetis praecipimus in monasterio constitutis.*

Ad haec nobis divina praecepta leguntur, quatenus [0881B] lecta intelligantur et impleantur. Metuenda illa sententia, qua dicitur: *Servus qui scit voluntatem domini sui et non facit, plagis vapulabit multis [n: (Luc. XII)]*. Hinc Paulus ait: *Non enim auditores legis, sed factores justificabuntur [n: (Rom. II)]*. Audiamus ergo sacra praecepta pii domini, et memores simus mandatorum ipsius ad faciendum ea. Quia sicut dicit beatus Jacobus: *Si quis in lege perfectae perspexerit libertatis, et permanserit in ea, non auditor obliviosus factus, sed factor operis, hic beatus in facto suo erit [n: (Jacob. I)]*. Et Dominus in Evangelio: *Beati qui audiunt verbum Dei et custodiunt illud [n: (Luc. XI)]*. Igitur quae praecipiuntur nobis in monasterio constitutis humiliter attendamus.

*Primum propter quod in unum estis congregati, ut [0881C] unanimes habitetis in domo, et sit vobis anima una et cor unum in Deo.*

Primo nobis admonitio fit de unitate et concordia; [0882A] et tali concordia quae in Deo fit. Nam concordia ad faciendum peccatum mala est; concordia vero ad faciendum bonum, et sectandam justitiam, et serviendum Deo bona est. Hoc est propter quod in unum sumus congregati, scilicet ut in servitio divino unum spiritum et unam animam omnes hain domo, et sit nobis anima una et cor unum in Deo. Oportet enim si in unum congregati sumus corporaliter, ut simul habitemus et spiritualiter. Non enim prodest si nos continet una domus, et separat diversa voluntas. Plus enim attendit Deus unitatem animi quam loci. Ecce in una domo sumus plures homines, diversi mores, diversa corda, diversae animae. Haec omnia debet conjungere in unum una intentio et unus amor in Deum. Debemus [0882B] ergo in hoc esse unius animi et unius voluntatis, ut serviamus Deo et diligamus Deum ex toto corde et ex tota anima, et proximum sicut nos. Necessaria itaque est nobis virtus concordiae, quae sic haberi potest si frater dum venit ad monasterium incipit se spoliare propria voluntate, atque illum imitari, qui ait: *Non veni facere voluntatem meam [n: (Joan. VI)]*. Et iterum: *Pater, non sicut ego volo, sed sicut tu [n: (Matth. XXVI)]*. Hoc est enim quod maxime adducit concordiam, si quisque non suam, sed alterius veluntatem facere studeat in bono. Et hoc est magnae humilitatis judicium. Inde generatur obedientia, crescit charitas, et pax atque justitia, et Ecclesiae virtutes; quod si volo facere voluntatem meam, et iste suam, fiunt divisiones, oriuntur lites, irae quoque [0882C] et rixae, quae sunt opera carnis. Et sicut ait Apostolus: *Qui talia agunt regnum Dei non consequentur [n: (Galat. V)]*. Sunt quidam in congregatione [0883A] beamus. Et ideo praecipit ut unanimes habitemus obstinati in suo sensu, sapientes in oculis suis; nam, quod in animo conceperint, hoc quasi ex ratione defendunt; nec se aliis, sed alios sibi applicari contendunt. Et si viderint sibi non obtemperari, statim commoventur, et perturbantur. Tales solent esse rebelles mandatis seniorum; plurimumque in eis regnat passio inobedientiae et impatientiae. Isti non sunt idonei ad concordiam. *Nam,* juxta Apostoli vocem, *evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum, dicentes enim se esse sapientes, stulti facti sunt [n: (Rom. I)]*. Magna quippe obscuritas cordis est superbia, et valde stulta sapientia est, aliis se velle praeferre. Quo contra idem Apostolus ait: *Si quis videtur inter [0883B] vos sapiens esse, stultus fiat, ut sit sapiens [n: (I Cor. III)]*. Stultus enim sapiens est, et secundum Deum magna sapientia est omnibus se judicare inferiorem. Inde scriptum est: *Quanto major es, tanto te humilia in omnibus [n: (Eccli. III)]*. Hinc Dominus discipulos suos inter quos contentio erat, quis eorum videretur esse major, statim ad humilitatis concordiam revocat dicens: *Qui major est vestrum, erit ipse vester servus. Et ipse Filius hominis non venit ministrari, sed ministrare, et animam suam dare redemptionem pro multis [n: (Matth. XX)]*. Ergo unanimes habitemus in domo. *Bonum est enim et jucundum Deo habitare fratres in unum [n: (Psal. CXXXII)]*. Nec tam placent ei nostra jejunia, nostrae orationes, quam concordia. Ideo dicit in Evangelio: *Vade [0883C] prius reconciliari fratri tuo, et tunc veniens offeres munus tuum [n: (Matth. V)]*. Ex quibus verbis patet quia qui concordiam non habet, omnipotenti Deo sacrificium offerre non valet. Pensare ergo debemus quanta sit apud Deum concordiae virtus, sine qua non placent ipsa sacrificia quibus delentur peccata. Et sciendum est quia cum ad conversionem venimus, contra diabolum certamen assumimus. Nihil est autem, quod ipse tantum timeat, quantum charitatis unitatem. Nam si distribuimus totum, quod habemus, propter Deum, hoc diabolus non timet, quia ipse nihil possidet. Si jejunamus, hoc ipse non metuit, quia cibum non sumit. Si vigilemus, inde non terretur, quia somno non utitur. Sed si charitate [0883D] conjungimur, inde vehementer expavescit, quia hoc tenemus in terra, quod ipse in coelo contempsit servare. Hinc est quod sancta Ecclesia terribilis esset ut castrorum acies ordinata describitur, quia sicut hostes timent quando aciem castrorum bene ordinatam et conjunctam ad bellum vident, ita nimirum diabolus expavescit, quando spirituales viros virtutum armis accinctos in unitate concordiae vivere conspicit; victusque vehementer dolet, cum eos per discordiam dividere, et penetrare non valet. Hinc de Domino scriptum est: *Factus est in pace locus ejus [n: (Psal. LXXV)]*. Ibi confregit potentias, arcum, scutum, gladium, et bellum. Ex quibus verbis patet, quod omnia diabolica arma frangit concordia.

[0884A] *Et sit vobis anima una et cor unum in Deo.*

Hae sunt primitiae spiritus, qua ex primordio nostrae conversionis offerre omnipotenti Deo debemus, sicut ipsa Sapientia praecepit, dicens: *Fili, da mihi cor tuum [n: (Prov. XXIII)]*. Prius enim corde et voluntate trahimur ad Deum. Ergo si corpore separamur a saeculo, corde et anima jungamur Deo, ut possimus veraciter dicere: *Mihi autem adhaerere Deo bonum est. Nam qui adhaeret Deo, unus spiritus est cum eo [n: (Psal. LXXII; I Cor. VI)]*. Adhaereamus ergo ei, ut simus fortes per ipsum, ut simus unum in ipso, et beati cum ipso dicamus ei: *Adhaesit anima mea post te [n: (Psal. LXII)]*. Charitas separat nos a mundo, et ipsa nos conjungit Deo. Sic erit nobis anima una, et unum cor in Deo, si ex toto [0884B] corde, et ex tota anima diligamus Deum. *Deus* enim *charitas est, et qui manet in charitate in Deo manet, et Deus in eo [n: (I Joan. IV)]*. Et quia charitas non quaerit quae sua sunt, recte subjungitur:

*Et non dicatis aliquid proprium, sed sint vobis omnia communia.*

Non enim debemus aliquid habere proprium, aut quidquam dicere meum, sed nostrum, ut dicatur nostra cappa, nostra tunica, nostra domus, et in caeteris similiter. Omnia enim in communi debemus habere, et omnia communi nomine appellare.

Sed in hoc pensandum est quanta differentia sit inter carnales fratres et spirituales. Nam illi, quod [0884C] commune est eis, dividunt: isti quod divisum erat, in communi ponunt. Ibi quisque, quod suum est, quaerit: isti non quae sua sunt, quaerunt, sed quae Jesu Christi. Plus ergo valet ista propinquitas quam illa; quia illa deficit, ista crescit. Illa habet divisionem, ista unitatem. Illa transit cum saeculo, ista permanet cum futuro. Ad hoc enim simul modo in ista domo vivimus, ut postmodum in coelesti regno maneamus. *Filii Dei sumus,* ait Apostolus, *sed nondum apparuit quid erimus. Sciemus autem cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est [n: (I Joan. III)]*; et Paulus: *Non habemus hic manentem civitatem, sed futuram requirimus [n: (Hebr. XIII)]*. Ergo non debemus habere propria, sed sint [0884D] nobis omnia communia. Partes sibi faciunt homines in hoc saeculo: alius argentum et aurum; alii domos et familias: alius nomen grande, potentiam et gloriam; iste hoc: alius aliud, diversi diverso modo. Pars vero piorum est ipse Deus. Et nos si volumus habere talem partem, talem haereditatem ut est Dominus, tales nos oportet exhibere, ut digni simus eum possidere et possideri ab ipso. Ergo si volumus in haereditatem possidere Deum, nihil debemus habere extra Deum. Nam nimis est avarus cui non sufficit Deus. Quia si quidpiam aliquid quaerimus verbi gratia aurum, argentum, possessiones, cum istis partibus pars fieri Dominus dedignatur. Verba sunt Hier.: *Ego,* inquit, *non accipio haereditatem inter caeteras tribus; sed quasi sacerdos et levita vive [0885A] decimis; et altari serviens, altaris oblatione sustentor: habens victum et vestitum, his contentus ero.--Beati enim pauperes spiritu, quoniam ipsorum est regnum coelorum [n: (Matth. V)]*. Et quia quandiu hic vivimus, corporali necessitate indigemus, recte subjungitur.

*Et distribuatur unicuique vestrum a praeposito vestro victus et vestimentum.*

## CAPUT PRIMUM. DE CHARITATE DEI ET PROXIMI. DE UNITATE CORDIUM, ET COMMUNITATE RERUM. (cont.)

Sic enim Dominus voluit ordinari Ecclesias suas, ut alii vacarent spiritualibus, alii eis temporalia ministrarent. Et ideo alios voluit esse praepositos, alios subditos. Praepositorum officium est subditis corporalia ministrare. Subditorum ministerium est spiritualibus studiis insistere: lectioni, orationi, contemplationi vacare, in psalmis, hymnis et canticis [0885B] spiritualibus coelesti Domino deservire. Tanto ergo opus est ut circa se sollicitius vivant, quanto eos aliena cura non implicat. Constitutum est a Domino, ut qui altari serviunt, de altari vivant: *Dignus est operarius,* sicut ipse ait, *mercede sua [n: (Luc. X)]*. Et ideo si vivimus de annona Christi, et justum est ut laboremus in servitio Christi: et tunc digne mercedem accipimus, si prius boni operarii fuerimus. Dicit enim apostolus Paulus: *Qui non vult operari, non manducet [n: (II Thess. V)]*. Quia si non laboramus et manducamus, tanto majoris criminis efficimur rei, quanto Dei beneficia suscipimus indigni. Oportet ergo ut serviamus ei a quo pascimur, si sine periculo animae volumus sumere hoc quod distribuitur, et tanto plus debemus esse solliciti [0885C] in bono opere, quanto ea percipimus sine magno labore. Nam quid mirum, si hi, qui temporalibus occupantur, minus studiose et religiose vivunt, si frequenter in cogitationibus et sermonibus atque actionibus suis offendunt? Usus enim saeculi hominem ad peccatum etiam quandoque invitum trahit. Hi vero quibus et cura mundi, et occasio peccandi deest, quanto minus religiose vivunt, tanto magis supernum judicem offendunt: nec sine gravi periculo animae etiam in minimis negligentiis offendunt. Pensemus ergo ad quid nobis victus, et tegumentum tribuitur: ut sit totum desiderium nostrum, *primum quaerere regnum Dei et justitiam ejus, propter quod haec omnia adjiciuntur nobis [n: (Matth. VI)]*. Qualiter autem distribuendum sit, ostenditur cum [0885D] subinfertur.

*Non aequaliter omnibus distribuatur, quia non aequaliter valetis omnes, sed potius unicuique prout cuique opus fuerit.*

Et hoc auctoritate apostolica roborat, dicens:

*Sic enim legitis in Actibus apostolorum, quia erant illis omnia communia, et distribuebatur unicuique sicut unicuique opus erat [n: (Act. IV)]*.

Hoc non est ita intelligendum, ut unicuique quod opus erat, sic abundanter distribueretur quod non haberent indigentiam. Cum enim scriptum sit, quod *inter eos nullus egens erat [n: (Act. IV)]*, scriptum etiam legimus esse de ipsis apostolis, quod serviebant Deo *in fame et siti, in frigore et nuditate [n: (II Cor. XI)]*. [0886A] Ex quibus verbis colligendum est quod multi corpore indigent, non animo. Sed qui semetipsos abnegant propter Christum, animi virtute ipsam superant naturam. Dei namque dilectio quae fortis est ut mors, non solum illicita desideria, verum etiam ipsos corporales et naturales exstinguit affectus. In primitiva quippe Ecclesia tanta erat gratiae spiritualis abundantia, ut non solum modico contenti essent sed hoc ipsum quod nihil habebant, pro summis deliciis deputarent. Unde Apostolus ait *Nihil habentes et omnia possidentes [n: (II Cor. VI)]*. Hinc etiam quidam vir sanctus ait: *Sufficiebat nobis paupertas nostra, ut* divitiae computarentur [n: (Tob. V)]. Item ait Apostolus: *Magnus,* inquit, *quaestus est pietas cum sufficientia; habentes,* inquit, *victum et vestitum his [0886B] contenti simus [n: (I Tim. VI)]*. In hujusmodi ergo non debemus attendere voluntatem carnis, sed valetudinem naturae. Plus enim appetit carnalis voluntas quam necessitas. Quamobrem in eo quod dicitur, quod unicuique quod opus est tribuatur, iste modus servandus est quatenus sic nutriatur caro ut serviat, et iterum sic reprimatur ut non superbiat; sic servetur necessitas naturae, ut abscindatur superfluitas concupiscentiae.

*Qui autem aliquid habebant in saeculo quando ingressi fuerint monasterium, libenter velint illud esse commune.*

Hoc fecerunt primitivae Ecclesiae fratres. Dignum enim eis videbatur, ut qui communem habebant gratiam, communem haberent et substantiam; et [0886C] quibus unus erat spiritus, unus esset et sumptus. Bene autem additum est hoc verbum *libenter,* quia *hilarem datorem diligit Deus [n: (II Cor. IX)]*. Libenter debemus terrena dare, ut possimus coelestia comparare. Regnum enim coelorum tantum valet, quantum habes. Nihil vilius cum emitur, nihil charius cum possidetur. Duo sunt quae relinqui oportet propter Deum, facultatem scilicet possidendi, et voluntatem habendi: Hinc est quod Dominus ait in Evangelio: *Qui non renuntiat omnibus quae possidet, non potest meus esse discipulus [n: (Luc. XIV)]*. Et iterum. *Qui vult venire post me, abneget semetipsum [n: (Luc. IX)]*. Illud pertinet ad substantiam, hoc ad voluntatem. Non enim sufficit exteriorem relinquere substantiam, nisi interiorem abscindamus concupiscentiam. [0886D] Unde et subditur:

*Qui autem non habebant, non ea quaerant in monasterio, quae nec foris habere potuerunt.*

Etiam illi qui nihil habebant foris, habent intus quod relinquere possunt propter Deum scilicet voluntatem habendi. Unde scriptum est: *Non concupisces [n: (Exod. XX)]*. Plus enim attendit affectum Deus quam censum. Hinc per Sapientem dicitur: *Fili, da mihi cor tuum [n: (Prov. XXIII)]*. Quod fieri non potest nisi prius carnalis appetitus resecetur. Primum ergo jubemur habita deserere; deinde terrena non quaerere, ut postea liberius ad coelestia possimus anhelare. Et ne videretur pauperibus saeculi qui convertuntur, necessaria non debere ministrari, [0887A] quia nihil in monasterio quaerere praecipiuntur, subjunctum est:

*Sed tamen eorum infirmitati quod opus est tribuatur, etiam si paupertas eorum, quando foris erant, nec ipsa necessaria poterat invenire.*

Sive enim divites sint, sive pauperes, sive nobiles, sive ignobiles: quicunque accedunt ad servitium Christi; justum est ut vivant de annona Christi. *Dignus est enim operarius mercede sua [n: (I Tim. V)]*.

*Tamen non ideo putent se esse felices, quia invenerunt victum et tegumentum, quale foris invenire non potuerunt.*

Multi enim ad conversionem veniunt non tam propter animae salutem, quam propter corporis necessitatem; [0887B] qui non Deum colunt, sed ventrem suum, de quibus ait Apostolus. *Quorum Deus venter est [n: (Philipp. III)]*. Talibus Dominus dicit in Evangelio: *Amen dico vobis, quaeritis me non quia vidistis signa, sed, quia manducastis ex panibus meis [n: (Joan. VI)]*. Horum talium tota est intentio atque felicitas ut bene pascantur, bene vestiantur, et bene sit eis temporaliter. Et quia terrena appetunt, coelestibus privantur. *Receperunt enim,* sicut Dominus ait, *mercedem suam [n: (Matth. VI)]*. Unde summopere cavendum est, ne temporalibus adhaereamus bonis. Ideo Psalmista nos admonet, dicens: *Divitiae si affluant, nolite cor apponere [n: (Psal. LXI)]*. Terrena quidem nobis in usu esse debent, coelestia autem in desiderio. Est enim quaedam admirabilis et magna multitudo [0887C] dulcedinis Dei quam habet in se, de qua dictum est: *Quia oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se [n: (I Cor. II)]*. Unde scriptum est: *Satiabor cum apparuerit gloria tua [n: (Psal. XVI)]*. Illa ergo satietas debet esse nostra felicitas.

## CAPUT II. DE HUMILITATE.

*Nec erigant cervicem, quia sociantur eis ad quos foris accedere non audebant; sed sursum cor habeant et terrena vana non quaerant, ne incipiant monasteria divitibus esse utilia non pauperibus, si divites illic humiliantur et pauperes inflantur.*

Cervicem erigere signum superbiae est. Si superbis [0887D] angelis non fuit utile coelum, constat quia superbis hominibus non erit utile monasterium. Et si sanctus sit locus, si sanctus sit habitus, si sancta opera videantur, totum ex vitio superbiae inutile habebitur. Superbia enim casum habet. Ideo sanctus David orat ad Dominum ut *non veniat ei pes superbiae, quia ibi ceciderunt qui operantur iniquitatem: expulsi sunt nec potuerunt stare [n: (Psal. XXXV)]*. Quo contra utilia sunt humilibus monasteria. Ipsi enim sunt docibiles Dei, sicut scriptum est: *Docebit mites vias suas [n: (Psal. XXIV)]*. Itemque: *Qui* emittit *fontes in convallibus [n: (Psal. CIII)]*; id est gratiam suam praestat humilibus. Ipsi quidem bona quae faciunt non amittunt, quia custodem virtutum humilitatem non deserunt. Et quia juxta evangelicum praeceptum [0888A] recumbunt in novissimo loco, et secundum prophetam eligunt abjecti esse in domo Domini; ideo ab ipso merentur exaudiri sicut scriptum est: *Omnis qui se exaltat humiliabitur; et qui se humiliat exaltabitur [n: (Luc. XVIII)]*. Et iterum: *Superbis Deus resistit; humilibus autem dat gratiam [n: (I Petr. V)]*.

*Rursus etiam illi, qui aliquid videbantur esse in saeculo, non habeant fastidio fratres suos, qui ad illam sanctam societatem ex paupertate venerunt. Magis autem studeant non de parentum divitum dignitate; sed de pauperum fratrum societate gloriari.*

Summopere cavere debent fratres, qui ad sanctam societatem et communem vitam venerunt, ut non habeat alter alterum fastidio, quamvis eo ditior sit, [0888B] sive nobilior, sive sapientior. Quoniam sicut dicit Apostolus: *Infirma mundi elegit Deus et ignobilia et contemptibilia, ut non glorietur omnis caro in conspectu ejus [n: (I Cor. I)]*, scilicet neque potens in potentia sua; neque sapiens in sapientia sua, neque dives in divitiis suis. *Non* enim *est personarum acceptio apud Deum [n: (Colos. III)]*. Nam idem Dominus dives in omnes qui invocant eum. Bene autem non de dignitate divitum parentum, sed de societate pauperum fratrum praecipimur gloriari, quoniam ipse qui dives est in gloria sua pauper factus est pro nobis. Non divitibus sed pauperibus dignatus est sociari; ut et nos pauperes simus propter ipsum, quoniam pauperibus promissum est regnum coelorum. Gloriari quidem de divitiis pertinet ad vanitatem [0888C] mundi; de paupertate vero gloriari pertinet ad beatitudinem.

*Nec extollantur si communi vitae aliquid de suis facultatibus contulerint; nec de suis divitiis magis superbiant, quia eas monasterio partiuntur, quam si in saecuto fruentur.*

Ex praecedenti sententia et iis quae sequuntur, nobis duo genera superbiae designantur. Unum carnale, aliud spirituale. Nam pauperes fastidire et de nobilitate gloriari ad superbiam pertinet, quae inter homines saeculares frequenter solet evenire. De operibus misericordiae se extollere superbia spiritualis, quae solet etiam spirituales corrumpere. Magis autem timenda est superbia spiritualis quam carnalis, [0888D] quia se extollere de bono opere aut de virtute, ab alto cadere est. Et quanto altior est ascensus, tanto periculosior est casus. Dominus dicit in Evangelio: *Cum facis eleemosynam, nesciat sinistra tua quid faciat dextera tua, ut sit eleemosyna in abscondito; et ille qui videt in abscondito reddet tibi [n: (Matth. VI)]*. Per dexteram recta operatio; per sinistram favor mundi atque elatio designatur; ex his verbis admonemur ut recta quae agimus abscondere ab elatione studeamus, alioquin mercedem non habebimus apud Patrem nostrum. Deinde ostendit quantum sit vitium superbiae; cum subjungit.

*Alia quippe quaecunque iniquitas in malis operibus exercetur, ut fiant; superbia vero etiam bonis operibus insidiatur, ut pereant.*

[0889A]Ex hoc apparet quia caeteris, vitiis major est superbia. Per vitia enim et virtutes exterminat humanam mentem; superbia Deo et hominibus odibilis est, de qua scriptum est: *Initium omnis peccati superbia [n: (Eccli. X)]*. Prima est in peccando; ultima remanet in conflictu. Nam cum servus Dei caetera vitia superavit; et jam ad virtutum alta conscenderit; adhuc habet pugnam contra superbiam, quam nisi expugnaverit, in caeteris frustra laboravit. Cum ergo foris bona agimus, intus cor ab elatione custodiamus; quia nulla Deo placet cum superbia operatio. Unde Scriptura nos admonet dicens: *Omni custodia* custodi *cor tuum, quia mors et vita ab ipso procedit [n: (Prov. IV)]*.

*Et quid prodest dispergendo dare pauperibus et [0889B] pauperem fieri, cum anima misera superbior efficitur divitias contemnendo, quam fuerat possidendo?*

Non prodest nobis nostra relinquere, nisi relinquamus et nos. Non enim dicit Dominus: *Beati pauperes* rebus, sed *spiritu, quoniam ipsorum est regnum coelorum [n: (Matth. V)]*. De contemptu rerum quisque debet esse humilior non superbior, et melius esset ut eas in saeculo retineret quam sic relinqueret, ut inde in monasterio superbiret. Sicut ergo illa anima est beata quae sua propter Dominum pauperibus dividit ut humilietur, ita est illa misera quae inde extollitur. Infelix profecto est qui per iter virtutum tendit ad vitia, et unde praemium habere debuit, inde tormentum incurrit. Omnis quippe superbus tanto in [0889C] imo est, quanto in altum se erigit, tantoque profundius labitur, quanto excelsius elevatur. Resecatis quibusdam vitiis ad unanimitatem redit, quam primo commendavit, dicens.

*Omnes ergo unanimiter et concorditer vivite, et honorate in vobis Deum invicem, cujus templa facti estis.*

Unanimiter vivimus si unum in Deo animum habeamus, quemadmodum primitiva Ecclesia, cui cor erat unum et anima una. Quod ait *unanimiter,* pertinet ad voluntatem. Quod vero subdit *concorditer,* pertinet ad bonos mores. Hic est rectus ordo vivendi, primum ut sit voluntas una, deinde concors vita. Frater qui vult concorditer vivere, prius debet pravos mores deponere, ne sit perversus, inordinatus, [0889D] indisciplinatus, ne anxietate sua caeteros premat, deinde ita debet librare actus suos et totam vitam suam, ut concordare possit secundum Deum cum quibus vivit. Sunt ergo nonnulli qui, postquam saeculum relinquunt, proprias voluntates sequi volunt. Et rursus sunt plerique qui in suis actibus appetunt saecularibus apparere. Ideo dictum est: Omnes ergo unanimiter et concorditer vivite. Deum autem in nobis invicem honoramus, si nos invicem propter ipsum diligamus, si praecepta ejus sollicite custodimus et efficimur sanctum templum ejus per inhabitationem Spiritus ejus in nobis. Nostrum est Deum honorare, Dei est nos inhabitare et illustrare per gratiam

[0890A] *Nec extollantur si communi vitae aliquid de suis facultatibus contulerint,* etc., usque *fruerentur.*

Melius est res suas in saeculo tenere, quam eas ita in monasterio distribuere, ut velint se inde extollere. Nam si extolluntur, dejiciuntur. Quisquis enim in eo quod bene agit intumescit, eo ipso tramite quo proficit cadit. Bona quippe actio cum elatione non elevat, sed gravat. Beata est ergo illa anima quae potest dicere cum Propheta: *Domine, non est exaltatum cor meum, neque elati sunt oculi mei, neque ambulavi in magnis, neque in mirabilibus super me [n: (Psal. CXXX)]*. Felix plane est qui non habet occultam superbiam in corde, nec apertam corpore, nec in vultu, nec in habitu, neque in sermone, neque in opere, neque in caeteris motibus suis. Et si non [0890B] ambulat in magnis, id est si se non reputat inter magnos, quod nobilis fuerit aut potens, aut quod divitias suas communi vitae contulerit, aut quod in aliquo officio sit utilis. Et si non ambulat in mirabilibus super se, ut de religione et sanctitate desuper a Deo sibi collata non velit apparere tanquam admirabilis atque laudabilis. Raro tamen invenitur aliquis, qui ex his aliquam commotionem non habeat. Ut autem ista omnia superbiae genera possit servus Dei superare, semper de se debet humiliter sentire et non exaltare animam suam, sed in humilitate reprimere, juxta quod scriptum est: *Quanto* major *es, tanto humilia te in omnibus [n: (Eccli. III)]*. Valde enim timenda sunt verba quae sequuntur: *Alia enim quaecunque [0890C] iniquitas,* etc. Avaritia enim non exercetur nisi in malis operibus. Luxuria non exercetur nisi malis operibus, similiter et caetera vitia. Sola superbia etiam bonis operibus insidiatur ut pereant. Ideo Pharisaeus perdidit bona sua, quia se egisse jactanter protulit. Augustinus: Sunt quidam qui de contemptu vanae gloriae vanius gloriantur. Similiter sunt plerique qui de contemptu divitiarum vanius extolluntur, de quibus subjungitur:

*Et quid prodest dispergendo dare pauperibus et pauperem fieri, cum anima misera superbior efficitur divitias contemnendo quam fuerat possidendo?*

Ac si aperte diceret. Quid prodest paupertas cum superbia? Melior est dives humilis quam superbus pauper. Melior est peccator humilis quam justus [0890D] elatus. Debet ergo in omnibus esse servus Dei providus et circumspectus, primum ne mala agat, deinde ne bona negligat, postmodum ne in nobis quae facit intumescat; quia tunc sunt veraciter bona quae agimus, si ea semper in humilitate custodimus Et tunc veraciter sumus pauperes Christi, si humiles sumus pro amore Christi. Et: *Beati pauperes spiritu, quoniam ipsorum est regnum coelorum [n: (Matth. V)]*. Unde aperte subjungitur:

*Omnes ergo unanimiter et concorditer vivite, et honorate in vobis Deum invicem, cujus templa facti estis.*

Paupertas quippe, et humilitas generant charitatem. Charitas vero unitatem nutrit; unitas vero et [0891A] concordia efficiunt nos templum Dei. Et tunc veraciter Deum honoramus, quando unanimiter et concorditer vivimus. Tunc enim ostendimus quia sumus discipuli Christi si tenemus unitatem charitatis Christi. Hinc est quod Dominus ait: *In hoc cognoscent omnes quia mei estis discipuli, si dilectionem habueritis ad invicem [n: (Joan. XIII)]*.

## CAPUT III. DE ORATIONE ET JEJUNIO.

*Orationibus instate horis et temporibus constitutis.*

Ante tempus orare est providentia. In tempore constituto orare est obedientia. Tempus orandi praeterire est negligentia. Tanto crebrior debet esse oratio, quanto utilior. Instanter et ardenter orare debemus. Magna enim sunt bona quae promittit nobis [0891B] Deus. Nam *oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae preparavit Deus diligentibus se [n: (I Cor. II)]*. Non vult bona sua quaerendi et inveniendi facilitate vilescere. Pretiosa et desirabilis merces avidum negotiatorem inquirit. Ideo nos Dominus hortatur in Evangelio dicens: *Petite et dabitur vobis, quaerite et invenietis, pulsate et aperietur vobis [n: (Matth. VII)]*. Non enim otiosis, tepidis et negligentibus promittitur regnum Dei, sed sicut dicit Scriptura: *Regnum coelorum vim patitur, et violenti rapiunt illud [n: (Matth. XI)]*. Amat Deus instantiam et importunitatem in prece. Si magna sunt bona, non debent esse desideria parva. Cum magnitudine praemiorum concordare debet magnitudo desideriorum. Quod si ad primas lacrymas non exaudit Dominus; nec sic quidem [0891C] a quaerendo et pulsando desistendum est; sed tanta potius perseverandum instantia tantoque obstinato clamore frequentandus est Salvator, donec impleat orantis desiderium. Quod si quisquam nostrum conscientiam suam vel cogitationem suam aut actionem vitiorum sorde sentit inquinatam; misericordiam Redemptoris continuis debet flagitare lamentis, sanctorumque intercessiones et auxilia postulare, quod si ad exemplum Chananeae mulieris in orando persistamus, fixique maneamus, aderit gratia Redemptoris nostri quae cuncta in nobis errata corrigat, immunda sanctificet, turbulenta serenet. Fidelis enim et justus est ut remittat nobis peccata nostra, ut emundet nos ab omni iniquitate, si ad illum sedula montis voce clamemus. Et ut secrete et [0891D] quiete possint orare fratres, ideo subjungitur:

*In oratorio nemo aliquid agat nisi ad quod factum est, unde et nomen accepit, ut si etiam forte aliqui praeter horas constitutas (si eis vacat) orare voluerint, non eis sint impedimento, qui ibi aliquid agendum putaverint.*

Ideo Dominus noster vendentes et ementes ejecit de templo dicens: *Domus mea domus orationis vocabitur [n: (Matth. XXI)]*; ut doceat in Dominica domo nihil aliud esse agendum quam orandum. Ad hoc enim omnis ecclesia constituitur ut in ea oretur. Ipsa enim est domus Dei et porta coeli. Ibi peccatores reconciliantur, et justi sanctificantur; ibi explentur divina mysteria et tractantur coelestia sacramenta. [0892A] Unde Salomon ait: Domine, si conversus fuerit populus tuus et oraverit ad sanctuarium tuum, tu exaudies eos et dimittes peccata eorum [n: (III Reg. VIII)]. Et ideo summopere cavendum est ne aliquid in sanctuario fiat quod aut oculos divinae majestatis offendat aut ibi orare volentes impediat. Qualiter autem orare debemus ostenditur cum subinfertur.

*Psalmis et hymnis cum oratis Deum: hoc versetur in corde quod profertur in voce.*

Psallentium in ecclesia mens concordare debet cum voce, ut impleatur illud Apostoli: *Psallam spiritu; psallam et mente [n: (I Cor. XIV)]*. Orandi perseverantia ita solum meretur esse fructifera; si quod ore precamur, hoc mente meditemur. Saepe namque oramus et alibi corde intendimus, nec ipsum quod [0892B] dicimus recolimus. Sed illam Deus non exaudit orationem, cui qui orat non intendit; quod instinctu diaboli saepe fieri solet. Sciens autem utilitatem orandi, et nobis invidens gratiam impetrandi, immittit orantibus cogitationum tumultus, ut mentem ab oratione dividat et fructum orationis tollat. Contra cujus malitiam debemus habere mentis constantiam, ut quanto plus cogitationum turba nos impugnat, tanto robustius mens nostra in sui status rectitudine fixa permaneat. Multum enim juvat ad orationis puritatem si in omni loco et tempore nos ab actibus illicitis temperemus; si semper ab otiosis sermonibus auditum pariter castigemus et linguam; si in lege Dei ambulare et testimonia ejus assuescamus toto corde scrutari. Quaecunque saepius agere [0892C] loqui, audire, solemus; eadem necesse est ad animum quasi solitam propriamque recurrant sedem.

*Et nolite cantare nisi quod legitis esse cantandum. Quod autem ita scriptum est ut non cantetur, non cantetur.*

Non enim decet ut cantus ecclesiasticus fieri debeat secundum arbitrium diversorum, sed firmiter servandum est secundum scripta et instituta majorum. Similiter caeterae consuetudines monasterii cum auctoritate et discretione ordinandae sunt. Si quid autem mutari oportet aut constitui, non debet hoc cito fieri aut leviter; nec arbitrio tantum duorum vel trium, sed convocatis fratribus sicut sanior pars canonicae congregationis decreverit ordinandum [0892D] est. Et sciendum quod auctoritas ecclesiastica in omnibus magis imitanda est quam ratio, quoniam auctoritas semper obedientiae et humilitatis est; ratio vero nonnunquam praesumptionis. Hoc autem servandum est in ordine ut semper maturitas ac gravitas teneatur. *Nunquid levitate usus sum,* ait Apostolus, *ut apud me sit est et non? [n: (II Cor. I.)]* Honestum quippe est et religiosum non facile quidquam aut leviter variare.

*Carnem vestram domate jejuniis et abstinentia escae et potus, quantum valetudo permittit.*

Caro quidem concupiscit adversus spiritum, et spiritus adversus carnem; sed, ne caro possit praevalere, spirituales viri per virtutem spiritus eamdem concupiscentiam debent reprimere; quia, [0893A] quando caro domatur, spiritus roboratur. Sed cum adjungitur quantum valetudo permittit, virtus discretionis commendatur. Pereunt enim ipsa bona nisi cum discretione fiant. Tantum ergo debet quisquae carnem suam domare per abstinentiam, quantum valetudo permittit naturae. Qui carnem suam supra modum affligit, civem suum occidit. Si plus quam oportet alimentis reficit, hostem nutrit. Sic ergo nutrienda est ut serviat; sic domanda ut non superbiat. In omni abstinentia hoc semper attendendum est ut vitia exstinguantur, non caro.

*Quando autem aliquis non potest jejunare: non tamen extra horam prandii aliquid alimentorum sumat, nisi cum aegrotat.*

Primum vitium ex septem principalibus vitiis est [0893B] gula. Tentatio hujus vitii aliquando fit de parvis rebus et vilibus. Nam primus homo tentatus est non de porco, sed de pomo; Esau non de gallina, sed de lenticula. Ipse Salvator noster non de carne, sed de pane. Sunt autem hujus vitii tria genera. Unum genus est quando cibo vel potu quis immoderate utitur. Alterum genus est quando nimis delicatum cibum vel potum quis desiderat. Tertium genus quando extra horam cibum vel potum vult quis sumere. Extra horam credimus esse usque ad tertiam. Nam usque ad istam horam non decet fratrem comedere aut bibere nisi aegrotet. Aegrotanti omni hora licet. Infirmis enim non est lex posita. Non jejunantibus nec tamen infirmantibus rectam reficiendi intelligimus ab hora tertia usque ad sextam; jejunantibus vero ab [0893C] hora nona usque ad vesperam. Cum Apostolus praecipiat ut *omnia honeste et secundum ordinem fiant [n: (I Cor. XIV)]*. Nec tantum cibo et potu temperate uti oportet; sed etiam horas constitutas observare, ne cui de vita nostra praebeamus offendiculum. Valde indecens est si nos reprehensibiliter vivimus, qui formam recte vivendi aliis demonstrare debemus.

## CAPUT IV. DE REFECTIONE UTRIUSQUE HOMINIS.

*Cum acceditis ad mensam, donec inde surgatis, quod vobis secundum consuetudinem legitur, sine tumultu et contentionibus audite, ne solae vobis fauces sumant cibum, sed et aures esuriant Dei verbum.*

[0893D]Ille esuriunt Dei verbum qui desiderant audire. Multi sacram lectionem audiunt, qui tamen ab ipsa lectione vacui recedunt; nullum ubi affectum habent, nullum saporem sentiunt: quidquid audiunt facile amittunt. Judicium est illis audire quod audiunt. Quo contra scriptum est: *Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur [n: (Matth. V)]*. Ideo saturabuntur quia prius esurierunt. Esuriendo enim homo dignus efficitur ut postmodum satietur. Primum ergo praeparare debemus cor nostrum ad esuriendum et desiderandum verbum Dei; aderit divina gratia quae nos intus perfundat et dulcedine atque sapore spirituale reficiat, et delectet nos cantare, quam dulcia faucibus meis eloquia tua, [0894A] Domine, super mel ori meo, et *Bonum mihi lex oris tui super millia auri et argenti [n: (Psal. CXVIII)]*. Non solum debemus esse participes mensae corporalis sed spiritualis, nec tantum sumere cibum corporis sed animae. Et quanto melior est anima quam corpus, tanto amplius nos delectare debent alimenta animae quam corporis. Quoties nobis divina Scriptura legitur aut exponitur, cogitare debemus quia esca spiritualis est, quae a Deo nobis mittitur ad reficienda corda nostra ne deficiamus in via, et ad roborandos nos contra tentationes diaboli et pericula hujus saeculi. Talem cibum nos oportet incessanter esurire atque in mente jugiter retinere, ut possimus dicere cum Propheta: *In corde meo abscondi eloquia tua ut non peccem tibi [n: (ibid.)]*. Qui in corde suo sacrum [0894B] eloquium abscondit, vitalis ei cibus animae est, qui a morte, id est a peccato defendit, et insuper ad vitam aeternam perducit. Jam quid de infirmis subjungat audiamus.

*Qui infirmi sunt ex pristina consuetudine si aliter tractantur in victu, non debet aliis molestum esse, nec injustum videri eis, quos aliqua consuetudo fecit esse fortiores.*

Ac si aperte dicat, fortiores non debent contristari si infirmos vident misericordius tractari; imo, quia fortiores sunt, in se debent abstinentiae servare rigorem, et aliorum imbecillitatem aequanimiter portare per compassionem.

*Nec illos ditiores putent, quia sumunt quod non [0894C] sumunt ipsi, sed sibi potius gratulentur, quia valent quod non valent illi.*

Melius est enim abstinere quam plus sumere. Nam illud est virtutis, hoc infirmitatis. Gratulari quisque sibi debet qui domo gratiae divinae tam sanus est et validus, ut possit sibi sufficere communis aliorum cibus et potus, qui nihil delicatum quaerit, it superfluum. Quanto enim quisque minus appetit, quanto arctius vivit, tanto beatior existit. Arcta enim et angusta est via quae ducit ad vitam. Gaudeat igitur qui potest parce vivere propter Christum. Parca enim vita occidit vitia, libidinem exstinguit, virtutes nutrit, animum roborat, mentem ad coelestia sublevat.

*Et si eis qui venerunt ex moribus delicatioribus ad [0894D] monasterium aliquid alimentorum, vestimentorum, operimentorum datur, quod aliis fortioribus et ideo felicioribus non datur; cogitare debent quibus non datur, quantum de sua saeculari vita illi ad istam vitam descenderint, quamvis usque ad aliorum qui sunt corpore firmiores frugalitatem pervenire non potuerint.*

Quare haec debent cogitare? scilicet ut ex ratione cognoscant, quia justum est, ut hi qui plus descenderunt plus accipiant. Et cum hoc justum esse cognoverint, non velint omnes accipere quod paucos viderint accipere. Tolerandi enim sunt qui minus possunt. Et hoc est quod subjungit.

*Nec debent omnes velle quod paucos vident amplius, [0895A] non quia honorantur, sed quia tolerantur, accipere; ne contingat detestanda perversitas, ut in monasteriis, ubi quantum possunt fiunt divites laboriosi, fiant pauperes delicati.*

Valde quippe detestabile est, ut ibi fiat pauper delicatus, ubi fieri appetit dives laboriosus, id est abstinens. Quod tamen saepe videmus fieri in pluribus vel contingere. Multi enim quanto nobiliores et delicatiores fuerint in saeculo, tanto postmodum abjectius et districtius vivunt in monasterio. Et plerique quanto abjectores et pauperioris fuerunt, tanto plus deinde in monasterio extollentiam et delicationes quaerunt. Sed, sicut diximus, valde detestabile et perversum est, ibi pauperem delicias quaerere, ubi dives pro amore Dei abstinendo [0895B] nititur laborare. Ille servit ventri, iste spiritui; ille per latam et spatiosam viam tendit ad poenam, site per arctam et angustam viam tendit ad gloriam.

## CAPUT V. DE INFIRMIS PROCURANDIS.

*Sane quemadmodum aegrotantes necesse habent minus accipere ne graventur, ita et post aegritudinem sic tractandi sunt ut citius recreentur, etiamsi de humillima saeculi paupertate venerint, tanquam hoc illis contulerit recentior aegritudo quod divitibus anterior consuetudo.*

Sed quaedam aegritudines sunt in quibus si cibus sumitur non juvat sed gravat, et tunc necesse habent [0895C] aegrotantes minus accipere ne graventur. Exposita autem aegritudine sic tractandi sunt ut citius recreentur. Et in hac recreatione fratrum non debet esse acceptio personarum, non debet contemni humillima paupertas in his quae postulat humana necessitas, cum hoc eis tribuat recens aegritudo, quod divitibus anterior consuetudo. Qui enim misericors est in alium, Deus misericors est in illum. Unde ipse ait: *Beati misericordes, quoniam ipsi misericordiam consequentur [n: (Matth. V)]*. Beatus quoque Joannes dicit: *Qui viderit fratrem suum necessitatem habere et clauserit ab eo viscera sua, quomodo charitas Dei manet in eo? [n: (I Joan. III.)]* Si ergo charitatem Dei volumus habere, debemus in fratribus nostris misericordiae opera exercere. Quod cum agimus, procul dubio ei [0895D] servimus qui electis suis dicturus est in judicio: *Infirmus fui et visitastis me; esurivi et dedistis mihi manducare [n: (Matth. XXV)]*, etc., his similia. Quibus merces inde impenditur, cum dicitur: *Percipite regnum quod vobis paratum est ab origine mundi [n: (ibid.)]*. Cum ergo fratribus nostris propter Deum servimus, ipsum regnum coelorum requirimus; et si opera sunt transitoria, merces tamen manet aeterna.

*Sed cum vires pristinas reparaverint, redeant ad feliciorem consuetudinem suam.*

Felix consuetudo est carnalia desideria quae militant adversus animam, abscindere, felix consuetudo est abstinere, felix consuetudo corpus suum castigare et in servitutem redigere.

[0896A] *Quae famulos Dei tanto amplius decet, quanto minus indigent, ne cibi eos teneat voluptas jam vegetatos, quos necessitas levarat infirmos.*

Ad levandam infirmitatem necessarium est carnis curam agere, quae videlicet caro postquam vegetata fuerit, oportet eamdem curam carnis resecare, ne famulos Dei teneat cibi voluptas, ne serviant gulae qui debent animae deservire. Quanto ergo minus indigent, tanto amplius decet ne cibi eos voluptas teneat, ne gulae vitium animae virtutes tollat. Nullus palmam spiritualis certaminis apprehendit, qui non in semetipso prius per afflictam ventris concupiscentiam carnis incentiva devicerit. Neque enim ad conflictum spiritualis certaminis assurgitur, si non prius intra nosmetipsos hostis positus gulae videlicet [0896B] appetitus edomatur, quia si non prius ea quae nobis viciniora sunt, prosternimus, inaniter ad ea quae longe sunt impugnanda transimus. Multi ordinem certaminis ignorantes edomare gulam negligunt, et ad spiritualia bella consurgunt, qui etiam aliquando multum quae magnae fortitudinis sunt faciunt. Sed dominante gulae vitio per carnis illecebram omnia quae fortiter egerunt, perdunt, et dum venter non restringitur, per carnis concupiscentiam simul cunctae virtutes obruuntur. Hoc signat quod muros Hierusalem princeps cocorum destruxit, quia virtutes animae, dum non restringitur venter, perdit. Ex Aegypto populus adductus in eremo occubuit, quia despecto manna cibos carnium petiit. Primogenitorum [0896C] gloriam Esau amisit, quia magno astu desiderii vilem cibum, id est lenticulam, concupivit. Neque enim cibus, sed appetitus in vitio est. Unde et lautiores cibos plerumque sine culpa sumimus, et abjectiores non sine reatu conscientiae degustamus. Ea itaque sumenda sunt quae naturae necessitas quaerit, et non ea quae edendi libido suggerit.

*Illos aestiment ditiores qui in sustinenda parcitate fuerint fortiores.*

Ex fortitudine parcitatis deprimuntur vitia carnis, ex mortificatione vitiorum procedit pullulatio virtutum. Ipsae sunt verae divinae quibus ditantur animae continentium. Unde et subditur:

*Melius est minus egere quam plus habere.*

Melius est aliquid egestatis propter Dominum [0896D] sustinere., quam superabundare. Nam egestas quae propter Dominum est, generat humilitatem; quae est initium omnium honorum; abundantia vero parit superbiam, quae est initium omnium malorum. Servus ergo Dei ut voluntatem atque appetitum carnis possit reprimere, semper debet ad minus tendere ut ipsorum alimentorum et vestimentorum minus velit habere etiam quam necesse sit. Adjutorem quippe habemus internae intentionis hunc hominem quem exterius gestamus, et si ipsi insunt lasciviae, ipsi tamen affectus suppetunt operationis bonae. Unde necesse est ut interior homo noster aequus quidem arbiter praesideat inter se et eum quem exterius gestavit, quatenus ei homo suus exterior et semper ad [0897A] debitam ministerium servire sufficiat, et nunquam superbe libera cervice contradicat.

## CAPUT VI. DE HABITU EXTERIORI ET INTERIORI

*Non sit notabilis habitus vester, nec affectetis vestibus placere sed moribus.*

Fecit iste vir sanctus quod docuit: scriptum est enim quia vestimenta ejus et calceamenta nec nitida nimium, nec abjecta plurimum, sed ex moderato et competenti habitu erant. Ipse quoque de se legitur dixisse. Fateor quia de pretiosa veste erubesco. Non decet hanc professionem, nec decet hanc admonitionem; non decet haec membra, non decet hos canos. Hinc Dominus in Evangelio: *Ecce qui mollibus [0897B] vestiuntur in domibus regum sunt [n: (Matth. XI)]*. Mollia dicuntur vestimenta eo quod mollem efficiunt animum. Mollibus vestimentis regia delectatur domus, asperis et humilibus Christi delectatur Ecclesia. Talia debent esse vestimenta clericorum, in quibus nihil notari possit novitatis, nihil quod pertineat ad superbiam et inanem gloriam. Non tenera vestis sacerdotem, sed munditia mentis ornat clericum. Ornemus ergo nos spiritualibus ornamentis scilicet castitate, humilitate, mansuetudine, obedientia, patientia, charitate. Haec sunt indumenta, quibus anima potest coelesti imperatori placere, non enim exteriorem sed interiorem pulchritudinem requirit invisibilis sponsus. Sicut scriptum est: *Omnis gloria ejus filiae regis ab intus [n: (Psal. XLIV)]*. Nostrae ergo divitiae, [0897C] nostra pulchritudo boni mores sunt. Et beata illa anima cui dicitur in Cantico canticorum: *Quam pulchra es, amica mea, et macula non est in te! [n: (Cant. IV.)]* Studeamus ergo invisibili Domino placere non vestibus sed moribus, ut impleatur in nobis quod per Apostolum praecipitur: *Nolite conformari huic saeculo, sed reformamini in novitate sensus vestri [n: (Rom. XII)]*. Etsi enim exterior *noster homo* corrumpitur, interior *tamen renovatur de die in diem [n: (II Cor. IV)]*. Deinde subjungit de incessu, statu et caeteris motibus, dicens:

*Quando procedetis simul ambulate, cum veneritis quo itis simul state. In incessu, statu et omnibus motibus vestris nihil fiat quod cujusquam offendat aspectum, sed quod vestram deceat sanctitatem.*

[0897D]Sancta ergo perfectorum Ecclesia non solum floret honore religionis, sed etiam honestatis decore pollet, sicut scriptum est: *Flores mei fructus honoris et honestatis [n: (Eccl. XXIV)]*; religiosum quippe et honestum est, ut sicut simul habitant fratres; ita quoque simul ambulent et simul stent. Et Apostolus praecepit ut *omnia honestate et secundum ordinem fiant [n: (I Cor. XIV)]*. Potest quoque in hac corporali conjunctione aliquid spirituale intelligi. Sanctorum quoque societas terribilis ut castrorum acies ordinata describitur. Castrorum namque acies cum ad bellum se praeparat, prius se conjungere atque ordinare festinat, ne ab hostibus interrumpi aut penetrari valeat. Sic nimirum nostra spiritualis acies [0898A] quae bene conjuncta et ordinata simul stare, simul ambulare praecipitur, contra diabolum quotidie munitur ad bellum, ut videlicet ex sua conjunctione terreat antiquum hostem, qui in servis Dei nihil tam timet quam concordiae unitatem. Sed valde notandum est quod dicitur

*In omnibus motibus vestris nihil fiat quod cujusquam offendat aspectum, sed quod vestram deceat sanctitatem,*

Sic vivere debent canonici ut a nemine juste valeant reprehendi. Valde enim incongruum est, ut ipsi reprehensibiliter vivant; quorum ordo exigit ut caeteris formam sanctitatis ostendant. Nam ad eos haec sententia pertinet, qua dicitur: *Estote sancti sicut et ego sanctus sum,* dicit Dominus [n: (Lev. XIX.)] [0898B] Vere sancti esse debemus qui nomen et habitum religionis et sanctitatis suscepimus, qui divino cultui sumus mancipati, sacrisque altaribus Christi consecrati, et divinis mysteriis ordinati. Ergo *sic nos existimet homo ut ministros Christi et dispensatores ministeriorum Dei [n: (I Cor. IV)]*. Non praecipit Apostolus tamen *ut ita simus, sed sic nos existimet,* inquit, *homo. Non enim sufficit nobis vita sancta, nisi sit et fama bona.* Nam vita bona nobis necessaria, propter nos, fama vero bona propter alios. Unde rursus ait Apostolus: *Oportet nos ab his, qui foris sunt habere bonum testimonium [n: (I Tim. III)]*. Sic ergo debemus vivere ut vita concordet cum nomine, et professio teneatur in opere, ut si sanctus est ordo, sancta sit conversatio, et sicut bene de [0898C] nobis dicitur, testimonio bonae actionis comprobetur. Tunc enim religiose vivimus, si illicitos motus sub disciplina coercemus, si membra et sensus nostros studeamus restringere, ut non possint lasciviae et levitati deservire, ut aspectus noster sit simplex et humilis, ne fixe aspiciat oculus quod illicite concupiscat animus, ut noster auditus sit purus et discretus, ea quae superflua sunt et vana respuens, ea quae Dei sunt gratanter suscipiens, ut sermo noster sit sale conditus, otiosa et nocua detestans, bona et vilia commendans, ut sit in corde munditia, in vultu pudicitia, in incessu gravitas, status cum reverentia, motus cum maturitate, habitus cum religione, quatenus ubique resplendeat sanctitas, superemineat honestas, servetur humilitas, in [0898D] omnibus motibus vestris nihil fiat quod cujusquam offendat aspectum, sed quod vestram deceat sanctitatem.

*Oculi vestri, etsi jaciantur in aliquam feminarum, in nulla figantur. Neque enim quando proceditis feminas videre prohibemini, sed appetere vel ab ipsis appeti velle criminosum est.*

Unde Dominus in Evangelio: *Qui viderit mulierem ad concupiscendum eam, jam maechatus est in corde sua [n: (Matth. V)]*. Et quia per illicitum visum concupiscentia oritur per quam integritas mentis violatur, necesse est ut semper servus Dei visum suum reprimat, ne per concupiscentiam et per immunditiam cordis Deum offendat. Sanctus David [0899A] quia oculos in feminam jecit et fixit, illicito appetitu devictus adulterium et homicidium perpetravit. Si ergo tantus vir per incuriam oculorum cecidit, nos qui longe ab ejus sanctitate distamus, tam mortale praecipitium summopere timere debemus. Teneamus ergo sententiam beati Job qua dicitur: *Pepigi foedus cum oculis meis ut non cogitarem de virgine [n: (Job. XXXI)]*. Quia enim sensit sanctus vir quod per exteriorem visum interior animus corrumpitur, fecit pactum cum oculis suis ne incaute aspicerent quod illicite concupisceret. Non enim profecto vitium vincitur, nisi sollicite causa et opportunitas vitii caveatur. Hinc est quod Lot a Sodomis fugienti praecipitur ut non retrospiciat, neque remaneat in omni circa regione, sed in monte salvum [0899B] se faciat. Quisquis enim perfecte appetit incentiva vitiorum fugere, ab aspectu et vicinitate ipsorum se debet alienum facere, atque ad alta virtutum conscendere, ut tanto a vitiis remaneat extraneus, quanto ab eis virtute et corpore elongatur. Et quod visus sit causa concupiscentiae ostenditur cum subditur.

*Non solum tacito affectu, sed affectu et aspectu quoque appetitur et appetit concupiscentia feminarum.*

Ac si aperte dicat: Non solum tacita voluntate intus concupiscentia oritur, sed etiam per exteriorem aspectum generatur. Nisi enim sanctus David feminam fixe inspexisset, in tantam carnis tentationem [0899C] minime incidisset. Hinc per prophetam dicitur: *Ascendit mors per fenestras* nostras [n: (Jer. IX)]. Mors animae est concupiscentia, domus interior mens nostra est, fenestrae hujus domus sunt quinque corporis sensus. Mors ergo per fenestram ascendit atque domos ingreditur, quando concupiscentiae vitium per sensus prorumpit ad interiora mentis. Quapropter ne vitalis sensus per exteriorem appetitum intus intereat, opus est ut fenestras domus nostrae tanta diligentia custodiamus, ut ipsum appetitum tanto facilius possimus compescere quanto nullum vitiis permittimus ingressum patere. Valde enim timenda est sententia quae subditur.

*Nec dicatis vos habere animos pudicos si habeatis oculos impudicos, quia impudicus oculus impudici [0899D] cordis est nuntius.*

Saepe enim quae intus lateant exteriora membra denuntiant, et frequenter per habitum corporis cognoscitur habitus mentis. Minor est autem culpa dum jacet in occulto, sed jam major efficitur dum incipit apparere in publico.

Et sciendum quia impudicitia alia est carnalis, alia spiritualis. Spiritualis est quae per delectationem cogitationum intus tantum agitur. Carnalis vero est quae corporaliter completur. Fit autem multis modis. Nam, modo per visum, modo per auditum, modo per tactum, modo per cogitationem, modo per locutionem, modo per operationem talibus fomentis nutritur et exercetur libido, et separatur anima a [0900A] Deo, fugitque castitas de moribus, exercetur in mentibus luxuria. Unde et subditur:

*Et cum se invicem sibimet etiam tacente lingua conspectu mutuo corda nuntiant impudica, et secundum concupiscentiam carnis alterutro delectantur ardore, etiam intactis ab immunda violatione corporibus, fugit ipsa castitas de moribus.*

Castitas quippe de moribus fugit, dum libidinosa voluntas conspectibus mutuis magis magisque inardescit. Etsi corpus ab immunda violatione non tangitur, ipsa tamen immunda violatio, visu, affectu, cogitatione, delectatione perpetratur, ipsisque fomentis quasi quibusdam gradibus crescit peccatum. Cogitatio parva delectationem parit, delectatio consensum, consensus operationem, operatio consuetudinem, [0900B] consuetudo necessitatem. Apostolus enim *legem peccati* dicit *esse in membris [n: (Rom. VII)]*, quae lex consuetudo est, quam peccando concipimus, et ab ea cum volumus non discedimus, quia necessitatis vinculo per consuetudinem retinemur. Bonum est ergo culpam corrigere cum incipit apparere, quia si morari coeperit, immanitatem sceleris facit, et quid dicit Psalmista de hujusmodi? *Prolongaverunt iniquitatem suam; Dominus justus concidet cer vices peccatorum [n: (Psal. CXXVIII)]*.

*Nec putare debet, qui in feminam figit oculum et illius in se diligit fixum, ab aliis se non videri cum hoc facit, videtur omnino et a quibus se videri non arbitratur.*

Hoc videmus frequenter de his qui culpas suas [0900C] volunt abscondere, quod dum vitia quasi caute et latenter agere existimant, ipsi seipsos dum nesciunt demonstrant, et culpa quae occulta esse creditur, ab aliis manifeste cognoscitur.

*Sed ecce lateat et a nemine hominum videatur, quid faciet de illo desuper inspectore, quem latere nihil potest? An ideo putandus est non videre, quia tanto videt patientius quanto sapientius?*

In cunctis ergo quae vel agendo vel loquendo vel cogitando delinquimus, aspectum superni judicis vehementer formidare debemus, quia, si aliquando non apparent hominibus vitia nostra, illius tamen oculis nuda sunt omnia et aperta. Et hoc nos a culpa reprimere debet quia in ejus judicio nihil [0900D] inultum poterit remanere. Contra vitiorum incentiva debemus opponere inferni tormenta, et contra transitoriam delectationem perpetui ignis dolorem. Valde stultus est qui pro eo quod parvo tempore luxuriae deservit, suumque miserum desiderium parvis delectationibus pascit, et coelestem perdit amoenitatem et incurrit aeternam damnationem.

*Ille ergo vir sanctus timeat displicere, ne velit feminae malae placere. Illum cogitet omnia videre, ne velit feminae male videri. Illius namque et in hac causa commendatus est timor ubi scriptum est. Abominatio est domino defigens oculum.*

## CAPUT VI. DE HABITU EXTERIORI ET INTERIORI (cont.)

Ex quibus verbis patet, quia si oculum in feminam figimus, Deo nostro, cui placere debuimus, abominabiles sumus. Et a quo debuimus recipere gloriam, [0901A] recipiemus poenam. Quapropter necesse est ut si a nostris vitiis divinus non separat amor, vel reprimat timor, etsi nos non delectant superna gaudia, vel terreant aeterna supplicia. Sic homo recedere a peccato incipit, si timeat displicere auctori suo.

Si dicit aliquis: Quomodo timebo Deum? Si vis Deum timere, illum cogita omnia videre. Titillat te mala conscientia, cogita quia Deus videt te. Quidquid in te malum fuerit, pensa quia Deus totum conspicit. Quidquid egerimus, aut dixerimus, aut mente tractaverimus, semper attendamus super nos oculos Dei, semper timeamus displicere illi. Haec est via justitiae, haec sunt primordia sapientiae, sicut scriptum est: *Initium sapientiae timor Domini [n: (Eccli. I)]*. [0901B] Sequitur: Quando ergo simul estis in ecclesia vel ubicunque ubi feminae sunt, invicem pudicitiam vestram custodite.

Magna est pudicitiae virtus et multum commendata in Scripturis divinis. Haec virtus coelestis et spiritualis est. Nam hominem a terra sublevat, angelis sociat, Deo conjungit, de terreno coelestem, de carnali spiritualem facit. Haec virtus etiam humanam naturam transcendit. Nam quod homo pudicus est, quod castus, non tam virtus humana facit quam divina. Per hanc nos amat invisibilis sponsus. Non enim placet Deo anima si non est casta, si non est pudica. Nam si immunditiae et luxuriae deservit, abominabilis est ei et reproba. Pudicitiae virtus acceptabilis est Deo et hominibus. Hanc nobis invidet, [0901C] hanc impugnare non cessat antiquus humani generis hostis. Ipse enim est persuasor immunditiae et luxuriae, plures corrumpit, non parcit clericis, non indulget monachis, et quod magis gemendum est, ipsos etiam religiosos prosternit.

Necesse est ergo summa vigilantia invicem nostram pudicitiam custodire. Nam, si eam perdimus, totuin perdimus, etiam nosmetipsos. Qui perdit pudicitiam perdit animam, perdit Deum, perdit et semetipsum. Sed ad hoc in unum habitamus, ut nos invicem custodiamus, invicem corrigamus, invicem erudiamur, ut quod quisque non potest per seipsum, possit per alium. Et quia nostra custodia non a nobis est, sed a Deo, bene subditur.

[0901D] *Deus enim, qui habitat in vobis, etiam isto modo custodiet vos ex vobis.*

Non enim sufficiens est nobis custodia nostra nisi etiam adsit divina. Unde scriptum est: *Nisi Dominus custodierit [n: (Psal. CXXVI)]*, etc. Nemo est qui pudicitiam possit custodire, aut in seipso, aut in alio, nisi per Deum. Sed si ipse habitaverit in nobis, poterimus per ipsum, quod non valemus per nos. Sic ergo studeamus vivere, ut nos in ipso et ipse in nobis dignetur habitare, ut justi et casti possimus esse per ipsum, quae vivit et regnat Deus per omnia saecula saeculorum. Amen.

## CAPUT VII. DE CORRECTIONE FRATRUM.

*Etsi hanc de qua loquor oculi petulantiam in aliquo [0902A] vestrum adverteritis, statim admonete ne coepta progrediantur, sed de proximo corrigantur. Si autem et post admonitionem iterum vel alio quocunque die idipsum eum facere videritis, jam velut vulneratum sanandum prodat, quicunque hoc potuerit invenire. Prius tamen est alteri vel tertio demonstrandum, ut duorum vel trium possit ore convinci; et competenti severitate coerceri.*

Haec sententia verbis apostolicis concordat et evangelicis. Ait enim beatus Paulus: *Si fuerit homo praeoccupatus in aliquo delicto, vos qui spirituales estis, instruite hujusmodi in spiritu lenitatis [n: (Gal. VI)]*. Et Dominus in Evangelio: *Si peccaverit in te frater tuus, corripe eum inter te et ipsum solum, si te audierit lucratus es fratrem tuum. Si te non audierit, [0902B] adhibe tibi duos vel tres, ut in ore duorum vel trium stet omne verbum [n: (Matth. XVIII)]*, Summa quidem diligentia investiganda et corrigenda est culpa. Nam, si eam non emendamus in hoc saeculo, damnabimur in futuro. Unde Apostolus: *Horrendum est incidere in manus Dei viventis [n: (Hebr. X)]*. Melius est ergo hic emendare vitam quam tunc perire. Qui amat corripi sapiens est. Unde scriptum est: *Corripe sapientem et amabit te. Stultus autem si corripitur irascitur.* Sed quid dicit Apostolus ad discipulum? *Insta,* inquit, *opportune, importune [n: (II Tim. IV)]*. *Opportune* dicebat propter eos qui libenter audiebant verbum praedicationis. *Importune* propter eos qui inviti audiebant. Similiter eos qui culpas redarguunt, quandoque oportet esse importunos, sed ista importunitas [0902C] non est ex ira, sed ex charitate, et saepe is qui conturbatur quia corripitur, cum cogitare coeperit, quanto eum amore frater suus reprehenderit, gaudet de reprehensione, et quod deliquit studet emendare.

*Nec vos judicetis esse malevolos quando hoc indicatis. Magis quippe innocentes non estis, si fratres vestros quod indicando corrigere potestis, tacendo perire permittitis. Si enim frater tuus vulnus habet in corpore quod velit occultari, cum timet secari, nonne crudeliter abs te sileretur, et misericorditer indicaretur? Quanto ergo potius debes manifestare, ne deterius putrescat in corde*

Si crudelis est qui vulnus in corpore fratris celat, multo magis crudelis est, qui peccati vulnus in anima [0902D] fratris non indicat, et reus mortis illius existit, quem tacendo perire permittit. Sicut enim ille ex opere, ita iste damnatur ex taciturnitate. Quia si is crudelis est qui culpam non detegit, econtra ille misericors est qui eam non abscondit. Nec majorem potest erga miserum misericordiam agere, quam pereunti vitam praestare. Magna quoque illi merces debetur ab Omnipotente a quo dictum est: *Beati misericordes quoniam ipsi misericordiam consequentur [n: (Matth. V)]*. Et Jacobus ait: *Qui converti fecerit peccatorem ab errore viae suae, salvabit animam ejus a morte, et operiet multitudinem peccatorum [n: (Jacob. V)]*. Quo autem ordine culpa debeat demonstrari, ostendit cum subjungit:

*Sed, antequam aliis demonstretur per quos convincendus [0903A] est si negaverit, prius praeposito debet ostendi si admonitus neglexerit corrigi, ne forte possit secretius correctus non innotescere caeteris.*

Culpa cum occulte committitur, ab aliis fratribus, qui ejus culpae conscii sunt, hic qui deliquit frater secreto debet corrigi; quos si neglexerit audire, patri monasterii debet indicari, ut et ipse fratrem secreto corrigat, quatenus culpa, quae adhuc latens est, si forte secretius corrigi potuerit, non omnibus innotescat. Si autem negaverit tunc testes adhibeantur, ut convictus districtius judicetur. Et hoc est quod subditur.

*Si autem negaverit, tunc neganti adhibendi sunt alii etiam coram omnibus, ut possit non ab uno teste argui, sed a duobus vel tribus convinci. Convictus vero [0903B] secundum arbitrium praepositi vel etiam presbyteri ad cujus dispensationem pertinet arbitrium, debet emendatoriam subire vindictam.*

Qui blande castigatus non corrigitur, necesse est ut acrius corrigatur. Cum dolore enim abscindenda sunt quae leniter sanari non possunt. Qui autem admonitus secreto de peccato corrigi negligit, publice arguendus est, ut vulnus, quod occulte sanari nescit manifeste valeat emendari. Manifesta autem peccata non sunt occulta ratione purganda. Palam enim arguendi sunt qui palam peccant, ut dum sanantur aperta objurgatione, ii qui eos imitando deliquerunt corrigantur. Hic ergo qui secreto corrigi noluit, publice convictus debet emendatoriam subire vindictam.

[0903C] *Quam si ferre recusaverit, etiam si inde non abscesserit, de vestra societate projiciatur. Non enim et hoc fit crudeliter sed misericorditer, ne contagione pestifera plurimos perdat.*

Melius est enim, ut pro multorum salvatione condemnetur unus, quam per unius exemplum plurimi periclitentur. Hinc Dominus ait in Evangelio: *Si oculus tuus scandalizaverit te, erue eum et projice abs te. Expedit enim tibi ut unum membrorum tuorum pereat, quam totum corpus tuum mittatur in gehennam. Et si dextera manus tua scandalizaverit te, abscinde eam et projice abs te [n: (Matth. V)]*. Per dextrum oculum aut dextram manum possumus intelligere aliquem nostrum necessarium amicum. Qui providet [0903D] in causis, oculus noster est; qui ministrat in necessariis, manus nostra est; qui si etiam providet in spiritualibus, noster dexter oculus est aut dextra manus. Talis et tam necessarius si caeteros in Dei servitio scandalizaverit, de corpore, id est de societate est abscindendus. Melius est enim unius solatium perdere quam per unum totum corpus perire.

*Et hoc quod dixi de oculo non figendo, etiam in caeteris inveniendis, prohibendis, indicandis, convincendis, judicandisque peccatis diligenter et fideliter observetur cum dilectione hominum et odio vitiorum.*

Hinc idem beatus doctor alibi dicit: Sic diligendi sunt homines ut non diligantur eorum errores. Aliud est enim amasse quod facti sunt, aliud vero [0904A] odisse quod faciunt. Sunt nonnulli qui aliorum redarguunt culpas non tam ex charitate quam ex odii amaritudine, non tam ut eos corrigi velint, quam ut odium quod in corde gestant exercere valeant. Et hoc non est secundum Deum. Magis aut ad vindictam pertinet quam ad disciplinam. Caveant ergo ut neminem cum ira et indignatione, sed potius cum dulcedine et charitate redarguant. Et si aliquando culpa exigente sonat in voce asperitas, semper tamen maneat in mente lenitas. Juxta quod Apostolus praecipit dicens: *Vos, qui spirituales estis, instruite hujusmodi in spiritu lenitatis [n: (Galat. VI)]*. Bene autem subjungit: *Considerans temetipsum, ne et tu tenteris [n: (ibid.)]*. Attende enim teipsum qui alium reprehendis, quia peccator existis et fragilis, ne graviter [0904B] tenteris si quem reprehendere conaris indignando potius quam compatiendo. Fiat ergo cum dilectione hominum et odio vitiorum, ita ut amor servetur in corde erga hominem, et odium adversus vitium, quia districtio debetur vitiis, compassio vero naturae. Sequitur:

*Quicunque autem in tantum progressus fuerit malum, ut occulte litteras ab aliquo vel quodlibet munus accipiat, si hoc ultro confitetur, parcatur illi et oretur pro illo.*

Ideo progressum esse in malum magnum dicit fratrem qui occulte aliquid recipit, quia aliquid occultare, est ordinem infringere. Magnum malum incurrit qui ordinis sui praevaricator existit. Nisi propheta [0904C] sanctus magnum malum esse sciret quod Giezi discipulus suus a Naaman Syro munus occultum accepisset [n: (IV. Reg. V)], nequaquam eum tam terribiliter passione leprae percuteret. Exemplo itaque suo nos docuit gravi correctione dignum esse qui committeret simile peccatum. Tamen, si hoc ultro confitetur, parcendum est ei et orandum pro eo. Nam culpa levior efficitur quae confessione voluntaria humiliter aperitur. Unde David dicit: *Dixi: Confitebor, et tu remisisti iniquitatem peccati mei [n: (Psal. XXXI)]*.

*Si autem deprehenditur et convincitur, secundum arbitrium presbyteri vel praepositi gravius emendetur.*

Quia si gravior est culpa, gravior competit disciplina. [0904D] Graviter quippe et mortaliter offendit, qui malum quod agit etiam abscondit. De occultis litteris et munusculis beatus Hieronymus ita scribit: *Occultas,* inquit, *litteras et sudariola et crebra munuscula sanctus amor non habet. Quisquis talibus delectatur, magna vanitate seducitur. Et quo plus delectatur infimis, eo amplius ejicitur a supernis.* Ex hujusmodi autem mala gravia solent generari. Sed qui perfecte vitia cavere desiderat, non solum studet ut ea quae per se mala sunt caveat, sed etiam illa refugit, unde etiam vel prava actio, vel mala opinio procedere possit. Nos vero quos oportet bene vivere et bonum exemplum aliis demonstrare, non convenit talia agere, unde quis possit vel malam suspicionem habere.

## CAPUT VIII. DE CUSTODIA RERUM COMMUNIUM.

[0905A]

*Vestes vestras in unum habeatis sub uno custode vel duobus, vel quot sufficere possint ad eas excutiendas ne a tinea laedantur. Et sicut pascimini ex uno cellario, sic induamini ex uno vestiario.*

Quia vestes praecipit reponi sub uno custode vel pluribus, duae videntur causae. Prima videlicet, ne per incuriam neglectae a tineis corrumpantur. Secunda, ne frater hanc ipsam vestem quam habet, in propriam se habere crederet, si in proprio loco sibi reponere liceret. Huic autem sententiae videntur verba concordare, quae sequuntur, ait enim:

*Et si fieri potest ad vos non pertineat, quod vobis indumentum pro temporum congruentia proferatur; [0905B] utrum hoc recipiat unusquisque, quod deposuerat, an aliud, quod alter habuerat; dum tamen unicuique prout cuique opus est non negetur.*

Ideo ait si fieri potest, ut si cui videatur difficile, liceat ipsum, quod deposuerat vestimentum suscipere. Ad majorem enim perfectionem pertineret si ad tantum contemptum sui quis pervenisset, ut eo solummodo, quod opus est corpori contentus esset, juxta quod ait Apostolus: *Habentes victum et vestitum, his contenti esse debemus [n: (I Tim. VI)]*. Non determinat quantum vel quale, sed tantum ea notat quae sufficiant naturae. Nam in imperfectis plus semper voluptas appetit, quam necessitas. Sicut autem ait beatus Augustinus, *Humana natura modico contenta est, sed consuetudo multa addidit: voluntas atque [0905C] voluptas plura copulavit.* Si quis Deum perfecte diligeret, si carnalibus desideriis omnino renuntiaret, multa resecaret superflua, quae modo tenet quasi necessaria. Discamus ergo Deum toto corde diligere, quatenus per ipsius amorem studeamus, et contenti esse necessariis, et superflua resecare, ut dum quod opus est unicuique non negatur, ultra quod opus est a nemine requiratur. Charitas non quaerit quae sua sunt; charitas communia anteponit; charitas facit esse abjectum in domo Dei. Hanc si quisquam perfecte possedit, etiam ex eo quod opus erit, sibimetipsi resecabit.

*Si autem hinc inter vos contentiones, et murmura oriuntur, cum quaeritur aliquis se deterius accepisse quam prius habuerat, et indignum se esse qui non ita [0905D] vestiatur sicut alius frater ejus vestiebatur; hinc vos probate quantum vobis desit in illo interiore sancto habitu cordis, qui pro habitu corporis litigatis.*

Habitus cordis vestri sanctificatur per gratiam Dei; per inhabitationem Spiritus sancti, quando inest pax, charitas, bonitas, humilitas, patientia, concordia, mansuetudo, et alia hujusmodi. Haec sunt nostrae interiores divitiae, scilicet boni mores et virtutes. Sed si incipimus inter nos contendere, murmurare et litigare, statim ab his spiritualibus bonis vacui remanemus. Virtutes enim cum vitiis remanere non possunt. Nam *fermentum modicum totam massam corrumpit [n: (I Cor. V)]*. Hinc se debet quisque probare, et sollicite pensare quantum illi intus desit, [0906A] et quam magnum damnum incurrit, qui pro rebus transeuntibus, hoc unde debet esse beatus, perdit. Valde ergo nobis cavendae sunt lites et contentiones, quia haec sunt opera carnis; et sicut ait Apostolus, *Qui talia agunt regnum Dei non consequuntur [n: (Galat. V)]*. Ideo nos admonet in alio dicens: *Nihil per contentionem aut inanem gloriam; superiores sibi invicem arbitrantes, non ea quae sua sunt singuli cogitantes, sed ea quae sunt alterius [n: (Philipp. II)]*. Plurimum enim valent haec duo ad removendas lites, et generandam concordiam, cum quis se inferiorem omnibus judicat, et ea quae sunt alterius, magis quam sua propria pensat. In his enim duobus humilitas et charitas commendatur; quae non solum non discordare solent, sed etiam discordantes ad concordiam [0906B] reducere. Et quia haec quae dicta sunt ad perfectiores pertinent, propter minus perfectos temperat sententiam cum subjungit:

*Tamen si vestra toleratur infirmitas, ut hoc recipiatis, quod deposueritis, in unum tamen locum sub communibus custodibus habete, quod ponitis.*

Ut videlicet dum in communi loco reponitur hoc ipsum, quod in proprium usum suscipitur, non proprium esse, sed commune credamus.

*Ita sane, ut nullus sibi aliquid operetur, sed omnia opera vestra in unum fiant majori studio, et frequentiori alacritate, quam si vobis singulis faceretis propria.*

Et inde apostolicam sententiam apponit, et exponit dicens:

*Charitas enim, de qua scriptum est: Quod « non [0906C] quaerit quae sua sunt, » sic intelligitur, quia communia propriis, non propria communibus anteponit.*

Haec est causa quare nullus sibi operetur, sed in communi fiant majori studio, et frequentiori alacritate, quam si essent propria. Haec causa, inquam, quia *charitas non quaerit quae sua sunt, sed communia propriis anteponit.* Si charitas Christi non quaerit quae sua sunt, nullus nostrum debet operari sibi Et si Christi charitas communia propriis anteponit, ergo majori studio et frequentiori alacritate debemus agere communia quam si essent propria. Major est enim fructus charitatis quam proprietatis. Nam *quod oculus non vidit nec auris audivit, hoc praeparavit Deus diligentibus se [n: (I Cor. II)]*.

*Et ideo quanto amplius rem communem quam propria [0906D] vestra curaveritis, tanto amplius vos proficere noveritis, ut in omnibus quibus utitur transitura necessitas superemineat, quae permanet, charitas.*

Transitura quippe necessitas utitur temporalibus rebus, temporalibus studiis, in quibus debet semper charitas eminere, quia nullus potest placere Deo sine charitate. In cunctis ergo quae agimus necesse est ut semper emineat charitas, quia ipsa est mater virtutum, ipsa est radix omnium bonorum. Haec est via sublimior qua tenditur ad coelum, de qua Paulus apostolus ait: *Adhuc excellentiorem vobis viam demonstro [n: (I Cor. XII)]*. Multum proficit in hac charitate qui pro amore Dei cuncta quae hujus mundi sunt despicit, nihil sibi retinere appetit, [0907A] quidquid habet in commune dividit. Vere per excelsam viam graditur, qui, calcatis terrenis, mente et desiderio ad coelestia sublevatur. Charitas in amore Dei constat et proximi. Amor autem Dei tribus modis exprimitur, ut nihil remaneat in homine quod non divinae dilectioni subdatur. Nam Deum praecipimur diligere *ex toto corde,* videlicet ut omnes cogitationes nostras referamus ad Deum; *ex tota mente [n: (Deut. VI)]*, ut omnem rationem qua intelligimus et discernimus habeamus in ipsum; *ex tota anima [n: (ibid.)]*, ut omnes affectiones animae dirigamus ad Deum. In dilectione proximi duo servanda sunt. *Ut quod tibi non vis fieri aliis ne feceris [n: (Tob. IV)]*. Et *quae vultis ut faciant vobis homines, et vos facite illis [n: (Matth. VII)]*. Ex hac gemina virtute dilectionis in [0907B] proximum omnes virtutes oriuntur, quibus aut utiliter quae sunt appetenda cupimus, et quae vitanda sunt vitamus. Ex his duobus articulis congrue diligitur proximus, dum et beneficiis fovetur et nulla malitia laeditur. In omnibus ergo quibus utitur transitura necessitas, debet semper eminere charitas. Quia quidquid agimus aut loquimur ad Dei charitatem debet respicere aut proximi, ut in omni nostra conversatione, nostrae intentionis summa versetur semper in charitate. *In his* autem *duobus praeceptis tota lex pendet et prophetae [n: (Matth. XXII)]*.

*Consequens ergo est ut etiam cum quis suis filiis aut aliqua necessitate ad se pertinentibus in monasterio constitutis aliquam contulerit vestem sive quodlibet aliud inter necessaria deputandum, non occulte accipiatur, [0907C] sed sit in potestate praepositi, ut in rem communem redactum, cui necesse fuerit praebeatur.*

In omni enim vita nihil licet occulte recipere vel recipi, nihil proprium retineri, sed si quid alicui datur reddendum est praeposito, ut cui necesse fuerit praebeatur. Sic exstinguitur avaritia, sic superfluitas resecatur. Sic nutritur charitas et paupertas sancta custoditur, quia dum non licet terrena retinere, cogitur animus coelestia cogitare. Sed sunt quidam qui graviter conturbantur, cum ea quae ab aliis suscipiunt, eis non permittuntur retineri. Amant munuscula, delectantur in propriis. Et saepe ex parvis et vilibus rebus tanto inardescunt desiderio, ut earum occasionibus concordiam fratrum soleant conturbare. Quod persuasione diabolica fieri dubium [0907D] non est. Callidus enim hostis omnium mores novit et qualitates, atque eorum affectus discernit, et in eo unumquemque tentat in quo se magis praevalere cognoscit. Nec curat utrum ex magno vel ex parvo decipiat, tantum ut charitatem fratris corrumpere valeat. Debemus contra hostem callidum cauti et vigilantes esse, atque ejus laqueos in omni rerum materia praecavere, et omnia terrena quibus decipere potest, animi virtute calcare, ut possimus cantare cum Propheta: *Laqueus contritus est et nos liberati sumus [n: (Psal. CXXIII)]*. Sed quia quidam in hoc capiuntur, ideo subjunctum est:

*Quod si aliquis rem sibi collatam celaverit, furti judicio condemnetur.*

[0908A]Apostolus dicit: *Fures et latrones regnum Dei non possidebunt [n: (I Cor. VI)]*. Furtum enim criminale peccatum est, sicut scriptum est: *Non adulterabis, non furtum facies, non falsum testimonium dices,* etc. [n: (Exod. XX.)] Quia ergo inter criminalia mala deputatur juxta canonum sententiam, sic judicare debet quisque de furto, quomodo de adulterio, quomodo de homicidio, quomodo de falso testimonio. Frater qui rem sibi collatam celaverit, Judae traditoris locum tenet in Ecclesia sancta, qui fur erat et latro et loculos habens, et ea quae mittebantur Domino, asportabat et abscondebat. Qui tanto cupiditatis et avaritiae vitio exarsit, ut Dominum suum sicut diabolus in cor miserat, venderet et traderet. Sed appetendo lucrum invenit mortem, sicut scriptum est: *Dum [0908B] sitit lucrum pervenit ad loqueum.* Tales sunt fructus avaritiae. Caveant ergo fratres ne lucra appetant, ne quamlibet rem abscondant, ne dum suadente diabolo tam detestabilem perpetrant culpam, justo omnipotentis Dei judicio mortis et damnationis perpetuae incurrant poenam.

## CAPUT IX. DE MUNDITIA VESTIUM ET CORPORUM.

*Indumenta vestra secundum arbitrium praepositi laventur sive a vobis sive a fullonibus, ne interiores animae sordes contrahat mundae vestis nimius appetitus.*

Quare vestimenta lavari secundum arbitrium praepositi jusserit, ipse idem causam exponit: ne videlicet [0908C] frater sordes in animo contrahat, si ultra modum vestes mundas habere concupiscit; tanto enim quisque polluitur intus, quanto ad inanem gloriam foris mundatur. Curare ergo debent praelati ne per nitorem vestium delinquant subjecti. Non enim nitor vestium, sed morum honestas ornat clericum. Unde Apostolus nos admonet dicens: *Nolite conformari huic saeculo, sed reformamini in novitate sensus vestri [n: (Rom. XII)]*. Nam qui formam hujus saeculi appetunt, formam interioris hominis non requirunt. Et quanto exterior pulchritudo diligitur, tanto interior minus curatur. Haec est autem vera, et spiritualis munditia quam requirit in nobis Deus, dicens: *Lavamini, mundi estote; auferte malum cogitationum vestrarum ab oculis meis [n: (Isa. I)]*. Non enim ait: Beati mundo [0908D] corpore, sed: *Beati mundo corde, quoniam ipsi Deum videbunt [n: (Matth. V)]*. Et ne quis putaret curam carnis similiter esse resecandam, adjungit:

*Lavacrum etiam corporis cum infirmitatis necessitas cogit minime denegetur. Fiat autem sine murmure de consilio medicinae; ita etiam si nolit jubente praeposito faciat, quod faciendum est pro salute. Si autem velit et forte non expedit, suae cupiditati non obediatur.*

Haec sententia verbis apostolicis videtur concordare, quae carnis curam fieri prohibet in desideriis non in necessitate. Multum enim interest inter necessitatem et cupiditatem. Nam quod ex necessitate est, utile est; quod autem ex cupiditate, vitium est. [0909A] Sunt autem quidam qui dicunt religioni non competere corporalem medicinam. Sed si diligenter attenderent, ipsi recognoscerent quia hoc quod manducamus et bibimus, quod vestibus operimur, et terrenis rebus ad necessitatem utimur, corporis medicina est.

*Fiat ergo sine murmure de consilio medicinae.*

Et bene ait: Nolens in necessitate cogatur, volens ex cupiditate reprimatur, quia necessitati non cupiditati obediendum est. Nam aliquando etiam si noceat, prodesse creditur, quod delectat. Ecce quare homo suae cupiditati obedire non debet, quia saepe sic ipse sua cupiditate decipitur, ut credat id sibi prodesse, quod nocet. Sic fallit homines mala cupiditas; sic simulat bonum esse, quod malum est et [0909B] perniciosum est. Ecce quare adeo damnant cupiditatem sacrae Scripturae, et carnalem delectationem, quia ad mortem trahunt homines dum ipsi nesciunt.

*Aliquando etiam si noceat, prodesse creditur quod delectat.*

Sed juxta Apostoli vocem oportet nos abstinere a carnalibus desideriis, quae militant adversus animam, quia caro quidem concupiscit adversus spiritum. Sed per disciplinam spiritus reprimenda est concupiscentia carnis. Sed sunt quidam qui rigorem spiritus; alii qui mollitiem carnis supra modum sectantur. Illi dum spiritualiter vivere appetunt, aliquando cum vitiis, et carnem exstinguunt. Sed [0909C] sciendum est quia virtus, si modum non habeat, in vitium vertitur. Illi vero qui carnaliter volunt vivere, cum cura carnis student et propria desideria nutrire. Ponendus est igitur utriusque modus, et cogendi sunt illi facere, quod faciendum est, pro salute. Hi vero reprimendi sunt ne faciant quod carnaliter concupiscunt. Salus quidem corporis ad serviendum Deo servanda est; cupiditas vero carnis exstinguenda est. Et quia de manifesta infirmitate locutus est, de latenti dolore subjungit, dicens:

*Denique si latens est dolor, famulo Dei dicenti quid sibi doleat, sine dubitatione credatur.*

Jure enim credendus est, quem boni mores, et conversatio sancta famulum Dei esse commendant. [0909D] Non enim ex ore loquentium cognoscitur veritas aut falsitas, sed a fructibus eorum cognoscetis eos, dicit Dominus. Non sunt fallaces, non sunt duplices; non sunt ex illis, qui in corde, et ore locuti sunt falsa. Famuli Dei quales sunt in corde, tales sunt in ore. Bona vita fidem dat verbis. Mala vita etiam ipsam veritatem facit esse ambiguam. Sine dubitatione ergo credantur qui sine dubitatione sunt boni. Alio modo: Si latens est dolor, sine dubitatione credatur. Famulus enim Dei timet Deum offendere non solum in opere, sed etiam in sermone. Tales nos exhibere debemus, ut quidquid dixerimus sine dubitatione credatur. Vita debet commendare sermonem, et opera bona testimonium perhibere veritati [0910A] sicut Salvator noster de se dicit: *Si mihi non creditis; vel operibus credite. Opera,* inquit, *quae facio, ipsa testimonium perhibent de me [n: (Joan. X)]*. Multi enim sunt quibus non creditur etiam si verum dicant, quia illi mali sunt aut in suspicione habentur ne mali sint. Sed si nostra vita sine suspicione coeperit esse bona, mox verba nostra sine dubitatione credentur esse vera. Quanto quisque minus bonus est, tanto minus ei creditur; quanto coeperit esse religiosior, tanto verbis ejus major fides praestatur. Sed quia infirmitatis necessitas aliquando appetit ea, quae sibi ipsi sunt contraria, ideo adjungit:

*Sed tamen utrum sanando illi dolori, quod delectat expediat, si non est certum, medicus consulatur.*

[0910B]Credendum est eorum verbis, nec tamen statim acquiescendum est eorum desideriis, nam et famulos Dei illicita tentant desideria; ergo si non est certum, medicus consulatur. Quaeratur ille qui de incerto faciat certum. Nec mirum si medicorum consilia quaerimus, cum apostolum Paulum consilio medicinae usum fuisse legamus. Nam per Epistolam suam Discipulo suo Timotheo praecipit dicens: *Modico vino utere propter stomachum et frequentes tuas infirmitates [n: (I Tim. V)]*. A rigore ergo abstinentiae discretus magister discipulum temperat, ne scilicet frequentibus passionibus fractus a bono praedicationis elanguescat. Bonum quippe erat ut discipulus ex infirmitate patientiae fructum redderet, sed utilius esse providebat Apostolus si usu medicinae aliquantulum [0910C] convalescens animas Deo lucrifaceret. Ex diversis autem bonis utiliora eligenda sunt. Hac autem auctoritate fulti ad haec medicinam corporalem quaerere debemus, ut inde majorem fructum Domino referamus.

*Nec eant ad balnea, sive quocunque ire necesse fuerit, minus quam duo vel tres.*

*Provideamus bona,* ait Apostolus, *non tantum coram Deo, sed etiam coram omnibus hominibus [n: (II Cor. VIII)]*. Propter nos conscientia bona sufficit nobis, propter alios fama nostra non pollui, sed pollere debet in nobis. Qui fidens conscientiae suae negligit famam suam, crudelis est, maxime in hoc loco positus, de quo dicit apostolus scribens ad discipulum: *Circa omnes teipsum bonorum operum praebe exemplum* [0910D] [n: (Tit. II)]. Rursus alibi dicit: *Speculum facti sumus mundo et angelis et hominibus. Qui nos amant quaerunt quid in nobis laudent, qui vero nos odiunt detrahunt nobis. Nos autem in utroque medio constituti adjuvante Domino nostro Jesu Christo, et vitam et famam nostram sic custodire debemus, ut non erubescamus a detractoribus laudari.* Simul ergo ire debent duo vel tres, et propter solatium et propter bonae famae testimonium. Unde Salomon ait: *Vae soli, si ceciderit non habet sublevantem; si fuerint duo, fovebuntur mutuo. [n: (Eccle. IV)]*. Bene autem ait, cum quibus praepositus jusserit ire debet, scilicet ut a praelato provideatur securitas personae et a subdito servetur virtus obedientiae.

[0911A] *Aegrotantium cura sive post aegritudinem reficiendorum, sive aliqua imbecillitate sive etiam febribus laborantium, alicui debet injungi, ut ipse de cellario petat, quod cuique opus esse prospexerit.*

Eligendus est frater timens Deum qui circa infirmos curam maximam gerat, et quod opus eis fuerit ministrare eis studeat, et eo studio et affectu eis deserviat, ac si ipsi Domino Jesu Christo deserviret. Ipse etenim dicturus est in judicio. *Infirmus fui, et visitastis me [n: (Matth. XXV)]*. Et iterum: *Quod uni ex minimis meis fecistis, mihi fecistis [n: (ibid.)]*. Debent ergo fortiores imbecillitatem portare infirmorum. Sic enim divina charitas adimpletur teste Apostolo qui ait: *Alter alterius onera portate, et sic adimplebitis legem Christi [n: (Galat. VI)]*. Lex Christi est dilectio. [0911B] Dilectionis officium est invicem onera nostra portare. Diversa vero tempora et diversae infirmitates faciunt ut onera nostra portemus invicem. Nihil autem sic probat amicum quam oneris amici portatio. Sed et ipse infirmus cui pro Dei amore servitur, debet pensare et summopere cavere ne superfluitate sua aut impatientia sibi servientem contristet. Studeat autem Deo gratias agere, ne infirmitas quae data est ei ad purgationem animae, vertatur ad augmentum culpa

*Sive autem qui vestibus sive qui codicibus praeponuntur, sine murmure serviant fratribus suis.*

Tales se exhibeant, et ea charitate fratribus suis deserviant, ne ipsi de ministerio sibi commisso peccent in murmure, nec alios per suam negligentiam [0911C] faciant murmurare. Grave peccatum est murmuratio testante Gregorio qui ait: *Regnum coelorum nullus qui murmurat accipit, nullus qui accipit murmurare poterit.* Et Salomon: *Praecordia fatui sicut rota carri [n: (Eccli. XXXIII)]*, fenum portat et murmurat. Tales ergo sunt in congregatione qui carne subditi non cessant a murmuratione. Apostolus: *Neque murmuraveritis, sicut quidam eorum murmuraverunt, et a* serpentibus *perierunt [n: (I Cor. X)]*. Quare a serpentibus, nisi quia serpens venenosus est, et omnis qui murmurat venenum diaboli habet in lingua. Jacobus.: *Lingua inquietum malum, plena veneno mortifero [n: (Jac. III)]*. *Cavendum est* ergo *nobis a murmure, ne mortifero et diabolico pereamus [0911D] veneno.*

*Codices certa hora petantur, extra horam qui petierit non accipiat.*

## CAPUT IX. DE MUNDITIA VESTIUM ET CORPORUM. (cont.)

Superius praecipit instare orationibus temporibus constitutis. Tempora ergo sunt distinguenda quibus debemus orare, et quibus debemus legere. De opere quoque alibi admonet ut nullus sibi aliquid operetur, sed omnia opera vestra in unum fiant. Haec tria commendat nobis regula quae animae nostrae valde sunt necessaria, scilicet orationem, lectionem, operationem. Nam oratione mundamur, lectione instruimur, operatione beatificamur, sicut Spiritus sanctus dicit in Psalmo: *Labores manuum tuarum quia manducabis, beatus es et bene tibi erit [n: (Psal. CXXVII)]*. Quia autem dicit ut codices singulis diebus petantur, [0912A] frequentia legendi commendatur. Frequenter debet legere servus Dei. Valde enim est utilis divina lectio. Nam per lectionem discimus quid cavere, quid agere, quo tendere debeamus. Hinc Psalmista ait: *Lucerna pedibus meis verbum tuum [n: (Psal. CXVIII)]*. Perfectionem sensus et intellectus augentur. Lectio ad orationem nos instruit et ad operationem, et nos informat ad contemplativam vitam et activam. Ideo in Psalmo: *Beatus vir,* scribitur, *qui in lege Domini* meditatur *die ac nocte [n: (Psal. I)]*. Haec sunt arma, videlicet oratio, lectio et operatio quibus diabolus expugnatur. Haec sunt instrumenta quibus aeterna beatitudo acquiritur. His armis vitia comprimuntur, his alimentis virtutes nutriuntur. Sed, etsi a lectione cessatur, debet manuum operatio subsequi, quia [0912B] otiositas inimica est animae, et antiquus hostis quem a lectione sive ab oratione vacantem invenerit, facile ad vitia rapit. Per usum namque lectionis discetis qualiter et vos vivatis et alios doceatis; per manuum operationem, et corporis macerationem, et vitiis alimenta negabitis, et vestris necessitatibus subvenietis, et habebitis unde necessitate patientibus aliquid porrigatis.

*Vestimenta vero, et calceamenta quando fuerint indigentibus necessaria dare non differant sub quorum custodia sunt, quae poscuntur.*

Hoc est quod superius dictum est, ut sine murmure serviant fratribus suis. Nequando differunt necessaria dare, faciant fratres murmurare, et sint occasio peccati. Studeant ergo servire fratribus suis [0912C] propter Deum, et necessaria congruis temporibus ministrare. Et hoc faciant sine murmure, sine tristitia, sine dilatione, cum gaudio et hilaritate, quia *hilarem datorem diligit Deus [n: (II Cor. IX)]*, ut omne quod opus est eis secundum modum congregationis, et possibilitatem loci habeant; et eis qui serviunt sit major ex inde merces a Domino. In indumentis vero et calceamentis clericorum congruus servandus est modus, ne pretiosa, vel nitida sint supra modum aut nimis abjecta et vilia; nec habentia compositionem plusquam decet, nec incompositionem ultra quam oportet. Talia ergo sint ut religionem simul commendent et honestatem. Caveant ergo fratres quibus necessaria ministrantur, ne quid expetant [0912D] importune, aut quod non deceat eorum religionem. Nam quidquid superfluum habent, mortiferum est illis. Perpendant ergo quoniam ea quae expendunt, oblationes sunt fidelium pro redemptione peccatorum. Et ideo non glorientur talibus uti, sed magis timeant, quod in Veteri Testamento de sacerdotibus dictum est, iniquitatem populi eos debere portare. Et ideo cum magno timore solliciti sint super eos quorum donis participant, quia magnum est periculum. Salubrius est autem pauperes Christi, sicut jam praedictum est, semper minus egere quam plus habere. Nam unde pauperes erimus nisi penuriam propter Deum aequanimiter portemus? Quantum ergo meminimus nos illicita commisisse, tantum oportet a licitis abstinere. Per angustam enim [0913A] portam intrare debemus, ut ad latitudinem coelestium gaudiorum pertingere valeamus. Nam quanto arctiorem vitam hic agimus, tanto majorem gloriam possidebimus in coelo.

*Lites autem nullas habeatis aut quam celerrime finiatis, ne ira crescat in odium, et trabem faciat de festuca, et animam faciat homicidam. Sic enim legitis: Qui odit fratrem suum homicida est [n: (I Joan III)]*.

Sic paulatim saepe crescunt vitia. Sane cum ab otioso verbo linguam restringere nolumus, ad noxia dilabimur; inde aliquando ad murmura et detractiones decidimus; plerumque etiam usque ad lites et contentiones; inde ad iram et odium, et juxta Salomonis vocem dum negligimus corrigere minima, prolabimur ad majora [n: (Eccli. XIX)]. Dum ergo [0913B] vitium ex vitio oritur, iniquitas prolongatur. Hinc propheta ait: *Vae qui trahitis iniquitatem in funiculis vanitatis! [n: (Isa. V.)]* Et Psalmista: *Prolongaverunt iniquitatem suam: Dominus justus concidet cervices peccatorum [n: (Psal. CXXVIII)]*. Primum est ergo omnino cavendum peccatum. Melius est enim praecavere quam emendare. Quia si per fragilitatem peccare contigerit, facile culpa corrigitur, quae cito cognoscitur. Hinc est, quod Dominus de muliere ad serpentem dicit: *Ipsa conteret caput tuum [n: (Gen. III)]*; caput serpentis conteritur, quando peccatum ibi corrigitur ubi nascitur. Debet ergo quisque esse sollicitus, ut mox ibi se studeat emendare ubi se noverit deliquisse. Quantum interest inter festucam [0913C] et trabem, tantum interest inter iram et odium. Odium enim est inveterata ira, quae quasi ex vetustate tantum accepit ut merito vetus appellaretur. Fieri enim potest ut si irascaris homini, velis etiam corrigi; si autem oderis, non potes eum velle corrigi. Per iram mentis oculus turbatur; per odium etiam exstinguitur. Unde Apostolus: *Qui odit fratrem suum in tenebris est [n: (I Joan. II)]*. Nulli irascenti videtur ira sua injusta. Unde de omni indignatione cito redeundum est ad mansuetudinis lenitatem. Nam pertinax motus facile in ejus odium transit cui non celeriter ignoscitur. Unde subditur:

## CAPUT X. DE VENIA POSTULANDA ET OFFENSA REMITTENDA.

[0913D] *Quicunque convicio, vel maledicto, vel etiam criminis objectu aliquem laeserit, meminerit satisfactione quam primum curare quod fecit, et ille qui laesus est sine disceptatione dimittere.*

Graviter offendit, qui convicio vel maledicto aliquem laedit. Apostolus ait: *Maledici regnum Dei non possidebunt [n: (I Cor. VI)]*. Et Dominus in Evangelio: *Qui dixerit fratri suo fatue: reus erit gehennae ignis [n: (Matth. V)]*. Debet ergo sicut graviter deliquit, graviter poenitere, atque ab eo quem laesit toto corde, tota humilitate veniam postulare; et ille qui laesus est sine disceptatione dimittere. Isidorus: *Qui fratrem suam tardius reconciliat, Deum sibi tardius placat.* [0914A] Frustra enim sibi Deum reconciliari atque propitiari quaerit, qui cito placare suum proximum negligit. Sed sunt quidam qui de suis meritis confidentes pigre in se delinquentibus veniam praestant; sed nihil proficit esse illaesum qui non est paratus ad veniam, dum potius haec magna sit culpa quando tardius laxantur fraterna delicta. Veritate testante didicimus quia servus, qui decem millia talenta debebat, cum poenitentiam ageret, absolutionem debiti a Domino accepit; sed quia conservo suo centum denarios sibi debenti debitum non dimisit, et hic est jussus exigi quod ei fuerat jam dimissum [n: (Matth. XVIII)]. Ex quibus verbis constat quia si hoc quod in nobis delinquitur ex corde non dimittimus, et illud rursum exigitur quod nobis jam per poenitentiam [0914B] dimissum fuisse gaudebamus.

*Si autem invicem se laeserint; invicem sibi debita relaxare debebunt propter orationes vestras, quas utique quanto crebriores habetis, tanto saniores habere debetis.*

Quotidie dicimus Deo: *Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris [n: (Matth. VI)]*, quod si debitoribus nostris, id est eis qui in nos peccant nos dimittimus, cum dicimus Deo: *Dimitte nobis debita nostra, sicut et nos dimittimus,* ipsa nostra oratione inculpamur, et Deum adversum nos ad iracundiam incitamus, et ipsi super nos inducimus maledictionem potius quam benedictionem. Sicque fit ut oratio quae debebat nobis esse salubris, sit noxia, et peccata nostra quae debuimus minuere, orando augeamus. [0914C] De quotidianis autem levibus brevibusque peccatis sine quibus haec vita non ducitur quotidiana oratio fidelium satisfaciet. Eorum est enim dicere: *Pater noster qui es in coelis [n: (ibid.)]*, qui jam tali Patri regenerati sunt ex aqua et Spiritu sancto. Delet omnino haec oratio minima quotidianaque peccata. Delet et illa a quibus vita fidelium etiam scelerate gesta, sed poenitendo in melius mutata discedit. Sed quemadmodum veraciter dicitur: *Dimitte nobis debita nostra* (quoniam non desunt quae dimittantur), ita veraciter dicatur, *sicut et nos dimittimus debitoribus nostris.* Idem fiat quod dicitur; quia et ipsa eleemosyna est veniam petenti homini ignoscere. Multa quidem genera sunt eleemosynarum, quae cum facimus adjuvamur ut dimittantur nobis peccata [0914D] nostra. Sed ea nihil est majus qua ex corde dimittimus quod in nos quisque peccavit. Minus magnum est erga eum benevolum esse sive etiam beneficum qui tibi nihil mali fecerit, illud multo grandius et magnificentissimae bonitatis est ut tuum quoque inimicum diligas, et ei qui tibi malum vult semper bonum velis, facias quoque quod possis audire dicentem Jesum: *Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro eis qui vos persequuntur [n: (Matth. V)]*. Sed quoniam perfectorum sunt ista filiorum Dei quo se debet omnis fidelis extendere, et humanum animum ad hunc affectum orando Deum et secum agendo luctandoque perducere; tamen quia hoc magnum bonum tantae multitudinis [0915A] non est quantum nos creamus exaudiri cum in oratione dicitur: *Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris,* procul dubio sponsionis hujus verba implentur si homo qui nondum ita proficit ut etiam diligat inimicum, tamen quando rogatur ab homine qui peccavit in eum ut ei dimittat, dimittit, ex corde, quia etiam sibi roganti utique vult dimitti cum orat et dicit: *Dimitte nobis sicut et nos dimittimus debitoribus nostris,* id est sic dimitte nobis rogantibus debita nostra, sicut nos dimittimus rogantibus debitoribus nostris. Jam vero qui eum in quem peccavit hominem rogat, si peccato suo movetur ut roget, non est adeo deputandus inimicus, ut eum sic diligere sit difficile, ut difficile erat cum inimicitias exercebat. Quisquis autem roganti [0915B] et peccata sua poenitenti ex corde non dimittit, nullo modo existimet a Domino peccata sua dimitti, quoniam mentiri Veritas non potest, quae ait: *Si dimiseritis hominibus peccata eorum, dimittet vobis et Pater vester coelestis delicta vestra [n: (Matth. VI)]*.

*Melior est autem qui, quamvis ira saepe tentetur, tamen impetrare festinat ut sibi dimittat cui se fecisse agnoscit injuriam, quam qui tardius irascitur et ad veniam petendam tardius inclinatur.*

Nonnullos ira citius ascendit et facilius deserit, nonnullos vero tarde commovet, sed diutius tenet. Alius autem (quod nequius est) et citius iracundiae flammas accipit et tardius deponit. Nonnulli vero has et tardius suscipiunt et citius amittunt. In quibus [0915C] nimirum liquido lector agnoscit quia ad tranquillitatis bonum ultimus plus quam primus accedit, et in malo secundum tertius superat. Quanta sit ergo iracundiae culpa pensemus, per quam dum mansuetudo amittitur, similitudo supernae imaginis vitiatur. Per iram justitiam relinquitur, sicut scriptum est: *Ira viri justitiam non operatur [n: (Jac. I)]*. Per iram gratia vitae socialis amittitur, sicut scriptum: *Noli esse* assiduus *cum homine iracundo, ne forte discas semitas ejus et sumas scandalum animae [n: (Prov. XXII)]*. Nam qui se humana ratione non temperat, necesse est ut bestialiter solus vivat. Aliquando autem ira manus non exerit, sed in maledictionis jacula linguam vertit. Nonnunquam vero [0915D] dum accensus animus a consueta locutione restringitur, per accessum temporis penitus a proximi dilectione separatur, et acriores stimuli ad mentem veniunt, causaeque quae gravius exasperent oriuntur, atque in irati oculo festuca in trabem vertitur, dum ira in odium permutatur. Veremur a proximis despici, dedignamur injurias verbi tolerare, si contingat jurgium fortasse cum proximo, erubescimus priores satisfacere. Cor quidem carnale dum hujus vitae gloriam quaerit, humilitatem respuit, et plerumque ipse homo qui irascitur discordanti sibi reconciliari appetit, sed ire ad satisfaciendum prior erubescit. Pensemus ergo facta capitis nostri, ut videamus quo jaceant nostrae pravitatis errores. Ecce inter nos et Deum peccando discordiam fecimus, [0916A] et tamen ad nos Deus suos negatos prior misit, ut nosipsi qui peccavimus ad pacem Dei revocemur. Erubescat ergo humana superbia, et confundatur quisque si non satisfaciat proximo, quoniam post culpam nostram ut ei reconciliari debeamus, et ipse qui offensus est legatis intervenientibus obsecrat Deus.

*Qui autem non vult petere veniam aut non ex animo petit, sine causa est in monasterio, etiamsi inde non projiciatur.*

Cum Dominus tantum curae reconciliationis nostrae habeat, ut patiatur munera sua derelinqui ante altare et imperfecta manere atque interrumpi ministeria sua, donec eas et resolvas iracundiam et disjungas inimicitias cum fratre tuo, nec nos ipsum [0916B] erubescimus, sed dies multos patimur manere inimicitias, et trahimus sicut funem longam discordiam. Non iracundos tantum et malitiae memores punit Deus, sed et eos qui irascentes offendunt aut placare negligunt atque contemnunt. Quoniam quidem hi qui passi sunt et videntur pati injurias, necessario dolent et irascuntur; qui vero fecerunt, nec doloris aliquid nec iracundiae gerunt. Ob hoc ergo hunc qui ab iracundia liber est adducit ad illum qui in dolore est, et liber non est, ostendens quia criminis hujus noxa penes hunc magis est qui causam peccati dedit. Sed nec sic quidem emendamur. Persistimus enim pro rebus nullis contristare fratres nostros, et quasi nil mali fecerimus de satisfactione negligimus, et oblivioni tradimus culpam atque in [0916C] longum tempus protrahi patimur, ignorantes quod tanto largior nobis erit poena, quanto largior discordia. Ubi enim amicitia permanet, nihil facile recipitur, nihil facile creditur quod dissidium possit operari. Si vero semel inimicitiae occupaverint, omnia quae fiunt, quae dicuntur, quae audiuntur, ita accipiuntur et ita intelliguntur ut ad majores et longiores proficiant inimicitias. Si quid autem mali, hoc solum creditur et confirmatur. Jubet ergo Dominus relinqui donum ante altare et prius reconciliari fratri, ut ex hoc discamus quia si nec illo in tempore quo ad ministerium Dei jubemur accedere, reconciliationem dissimulari ac differri patitur Deus, quanto magis curanda sit haec in aliis temporibus. [0916D] Si forte accidat irasci, mandatur ut sub die aut iracundiam nostram vel inimicitias nostras finiamus. In hoc constringimur praecepto quo ait: *Sol non occidat super iracundiam vestram [n: (Ephes. IV)]*. Nos contra nec hoc contenti sumus ut iracundiam ultra solis terminum producamus, sed et insidias invicem instruimus sive rebus sive verbis supplantare cupientes proximos, mordentes invicem et comedentes, quod utique aperta insania est. Quid enim aliud faciunt insani et daemone repleti, nisi membra sua morsibus dilaniant? Frustra est ergo in monasterio qui discordat cum fratre suo, quia nec Deum placat sacrificiis nec proficere valet operibus bonis.

*Proinde vobis a verbis durioribus parcite.*

Salomon: *Responsio mollis frangit iram sermo [0917A] durus excitat furorem [n: (Prov. XV)]*. Itemque: *Dulce verbum inimicos mitigat, et amicos multiplicat [n: (Eccli. VI)]*. Et Paulus: *Vos qui spirituales estis, instruite hujusmodi in spiritu lenitatis [n: (Galat. VI)]*. Caveant ergo viri sancti a verbis duris.

*Quae si emissa fuerint ex ore vestro, non pigeat ex ore proferre medicamenta, unde facta sint vulnera.*

Primum quidem summopere caveamus ne duris verbis aliquem conturbemus, quod si aliquando peccamus ex fragilitate, oportet continuo ad satisfactionem venire, et contra sermonem durum proferre dulcem atque placabilem, ut vulnus commotionis sanet medicina humilis confessionis. Sed sicut praediximus: *Melius est ante cavere vitium quam postea emendare commissum.* Ideo servus Dei debet [0917B] semper ponere custodiam ori suo, ut non delinquat in lingua sua, et tunc maxime quando adversus eum consistit peccator, videlicet aliquis calumniosus ac injuriosus, sicut scriptum est: *Sunt multi superbi et invidi qui non cessant irritare famulos Dei [n: (Eccli. V)]*. Ergo si est tibi intellectus, responde proximo tuo: *Sin autem, sit manus tua super os tuum ne capiaris verbo indisciplinato et confundaris [n: (Eccli. V)]*.

## CAPUT X. DE VENIA POSTULANDA ET OFFENSA REMITTENDA. (cont.)

*Quando autem necessitas disciplinae moribus coercendis dicere vos dura verba compellit, si etiam ipsi modum vos excessisse sentitis, non a vobis exigitur ut a vobis subditis veniam postuletis, ne apud eos quos oportet esse subjectos, dum nimium servatur humilitas, regendi frangatur auctoritas.*

Plerumque hoc magnis doctoribus contingit ut [0917C] dum coacta correctione fervent, modum correctionis exaggerent, et lingua aliquid, quae non debet, dicat, quia mentem dilectio quantum debet non inflammat. Unde bene per Moysem Dominus praecepit, dicens: *Si quis abierit cum amico suo simpliciter in silvam ad ligna caedenda, et in succisione lignorum securis fugerit manum, ferrumque lapsum de manubrio amicum ejus percusserit et occiderit, hic ad unam supradictarum urbium confugiet, et vivet, ne forte proximus ejus cujus est effusus sanguis doloris stimulo prosequatur et apprehendat eum et percutiat animam ejus [n: (Deut. IX)]*. Ad silvam quippe cum amico imus quoties cum quolibet proximo ad intuenda delicta nostra convertimur, et simpliciter ligna [0917D] succidimus, cum delinquentium vitia pia intentione resecamus. Sed securis manum fugit, cum sese increpatio plusquam necesse est in asperitatem protrahit, ferrumque de manubrio prosilit, cum de correctione sermo durior excedit, et amicum percutiens occidit, quia auditorem suum prolata contumelia a spiritu dilectionis interficit. Correcti namque mens ad odium proruit si hunc immoderata increpatio plusquam debuit addicit. Sed is qui incaute lignum percutit et proximum exstinguit, ad tres necesse est urbes fugiat ut in una earum defensus vivat. Quia si ad poenitentiae lamenta conversus in unitate sacramenti sub spe, fide et charitate absconditur, reus perpetrati homicidii non tenetur, eumque exstincti proximus cum invenerit non occidit. Quia [0918A] et justus ille judex qui se pro nobis per naturae suae consortium conjunxit, ab eo procul dubio vindictam de culpae reatu non expetit, quem sub ejus venia fides, spes et charitas abscondit. Ideo subjungitur:

*Sed tamen petenda est venia ab omnium domino, qui novit eos quos plus justo forte corripitis, quanta benevolentia diligatis.*

Aliquando exceditur modus zelo malitiae, aliquando zelo justitiae, plerumque ex studio per deliberatam locutionem, plerumque per excessum locutionis. Dominus vero non tam attendit sermonem quam intentionem. Citius ergo culpa dimittitur quae nequaquam malitiae studio perpetratur.

*Non autem carnalis sed spiritualis inter vos debet [0918B] esse dilectio.*

Sunt nonnulli qui diligunt proximos, sed per affectum cognationis et carnis, quibus tamen in hac dilectione sacra eloquia non contradicunt. Sed aliud est quod sponte impenditur naturae, aliud quod ex praeceptis Dominicis ex charitate debetur obedientiae. Hi nimirum et proximum diligunt, et tamen illa sublimia dilectionis praemia non assequuntur, quia amorem suum non spiritualiter, sed carnaliter impendunt. Omnipotentis Dei esse discipulos sola custodia charitatis probat. Unde ipse ait: *In hoc cognoscent omnes quia discipuli mei estis, si dilectionem habueritis ad invicem [n: (Joan. XIII)]*. Quae dilectio si cor nostrum veraciter replet, duobus modis ostendi solet, si amicos in Deo et inimicos diligimus propter [0918C] Deum. Saepe in dilectionis imagine erga inimicum animus fallitur, seque illum diligere falso arbitratur. Sed tunc inimici dilectio veraciter custoditur, cum nec de profectu addicimur nec de ruina laetamur. A duobus quidem praeceptis incipit charitas, sed sese ad innumera extendit. Hujus namque initium dilectio est Dei et proximi, sed Dei dilectio per tria distinguitur, quia ex toto corde et ex tota anima et ex tota fortitudine conditor diligi jubetur.

Qua in re notandum est quod divinus sermo cum Deum diligere praecipit, non solum narrat, sed etiam informat ex quanto cum subjungit: Ex tota fortitudine, ut videlicet qui perfecte Deo placere desiderat, sibi de se nihil relinquat. Proximi autem dilectio [0918D] ad duo praecepta derivatur. Unde dicitur: *Quod tibi non vis fieri vide ne tu alteri facias [n: (Tob. IV)]*. Et per semetipsam Veritas dicit: *Quae vultis ut faciant vobis homines et vos facite illis [n: (Matth. VII)]*. Quibus duobus scilicet utriusque Testamenti mandatis per unum malitia compescitur, per aliud benignitas praerogatur, ut quod non vult malum pati quisque, non faciens cessat a nocendi opere; et rursum bonum quod sibi fieri appetit, impendens ad utilitatem proximi exerceat ex benignitate. Sed haec nimirum duo dum sollicita intentione cogitantur, cor ad innumera virtutum ministeria tenditur, ne vel ad inferenda quae non debet in desideriis inquieta mens ferveat, vel erga exhibenda quae debet otio resoluta [0919A] torpescat. Nam cum cavet alteri facere quod nequaquam vult ab altero tolerare, sollicita se intentione circumspicit, ne superbia elevet et usque ad despectum proximi animum dejiciens exaltet. Ne ambitio cogitationum laniet, cumque hanc ad appetenda aliena dilatat, angustet; nec luxuria polluat et subjectum desideriis per illicita corrumpat. Ne ira exasperet et usque ad proferendam contumeliam inflammet. Ne invidia mordeat, et alienis felicitatibus aemula sua se face consumat. Ne immoderate linguam loquacitas pertrahat, eamque ad lasciviam obtrectationis extendat. Ne odium malitia excitet, et os usque ad jaculum maledictionis irritet. Rursumque cum cogitat ut ea alteri faciat quae sibi ab altero fieri exspectat, nimirum ut malis bona, ut [0919B] bonis meliora respondeat, ut erga procaces mansuetudinem longanimitatis exhibeat, ut malitiae peste languentibus gratiam benignitatis impendat, ut discordes pace muniat, ut concordes ad concupiscentiam verae pacis accendat, ut indigentibus necessaria tribuat, ut errantibus viam rectitudinis ostendat, ut afflictos verbo et compassione mulceat, ut accensos in hujusmodi desideriis increpatione restringat, ut minas potentium ratiocinatione mitiget, ut oppressorum angustias quanta praevalet ope levet, et foris obsistentibus opponat patientiam, ut intus superbientibus exhibeat cum patientia disciplinam, ut erga subditos sic mansuetudo zelum temperet, quatenus a justitiae studio non declinet, si ad ultionem zelus ferveat, ne tamen pietatis limitem [0919C] fervendo transcendat, ut ingratos quosque ministeriis in amorem attrahat, ut proximorum mala cum corrigere non valet taceat, ut quaecunque corrigi possunt consensum esse silentium pertimescat, ut sic ea quae tacet toleret, nec tamen in animo virus doloris occultet, ut sic malevolis munus benignitatis exhibeat, ne tamen per gratiam a jure rectitudinis excidat, ut cuncta proximis quae praevalet impendat, sed impendendo non tumeat, ut sic in bonis quae exhibet tumoris praecipitium caveat, ne tamen et boni exercitio torpescat, ut sic quae possidet tribuat, ut quanta sit largitas remunerantis attendat, nec cum terrena largitur suam plus quam necesse est inopiam cogitet, et in oblatione muneris claritatis lumen tristitia obscuret. Bene ergo lex Dei multiplex [0919D] dicitur, quia nimirum una eademque charitas si mentem plene coeperit, ad innumera opera multiformiter accendit. Multiplex ergo ista lex est Dei quae singulis hic rerum articulis non permutata congruit, et causis se variantibus non variata conjungit. Cujus nimirum legis multiplicitatem bene Paulus ostendit, dicens: *Charitas patiens est, benigna est,* etc. [n: (I Cor. XIII)].

## CAPUT XI. DE OBEDIENTIA.

*Praeposito tanquam Patri obediatur, multo magis presbytero qui omnium vestrum curam gerit.*

Obedientia sola virtus est quae caeteras virtutes inserit menti, insertasque custodit. Samuel: *Melior [0920A] est obedientia quam victima [n: (I Reg. XV)]*; quia per victimas aliena caro, per obedientiam vero voluntas propria religatur. Salomon: *Vir obediens* loquitur victorias [n: (Prov. XXI)], quia dum voci alienae humiliter subdimur, nos in corde superamus. Nobis quippe obedientia usque ad mortem servanda praecipitur. Per obedientiam malum nunquam fieri, aliquando autem etiam debet per obedientiam bonum quod agitur, intermitti. Sed quia nonnunquam nec jubentur adversa, sciendum summopere est quod obedientia aliquando si de suo habeat aliquid, nulla est, aliquando autem si de suo non habeat aliquid, minima est. Nam cum hujus mundi successus praecipitur, cum locus superior imperatur, is qui ad percipienda haec ex proprio desiderio anhelat, obedientiae [0920B] sibi virtutem evacuat. Rursum cum mundi despectus praecipitur, cum probra et contumeliae adipisci jubentur, nisi haec ex semetipso animus appetat, obedientiae sibi meritum minuit, quia ad ea quae in hac vita despecta sunt, invitus nolensque descendit. Debet ergo et obedientia in adversis aliquid ex suo habere, et rursum in prosperis ex suo aliquid omnino non habere, quatenus et in adversis tanto sit gloriosior, quanto divino ordini etiam ex desiderio jungitur, et in prosperis tanto sit vilior, quanto a praesenti ipsa, quam divinitus percipit, gloria funditus ex mente separatur. Innocuis autem mentibus ornamentum semper obedientiae jungitur, Domino attestante qui ait: *Oves meae vocem meam audiunt, et ego agnosco eas, et sequuntur me [n: (Joan. X)]*. [0920C] Profecto Redemptori obedit qui innocens est; et innocens esse non potest qui obedire contemnit.

*Ut ergo cuncta ista serventur, et si quid minus servatum fuerit non negligenter praetereatur, sed ut emendandum corrigendumque curetur, ad praepositum praecipue pertinebit, ut ad presbyterum, cujus est apud vos major auctoritas, referat quod modum vel vires ejus excedit.*

Ad hoc quidem data sunt ista regularia praecepta ut cuncta serventur, et si quid minus servatum fuerit, oportet ut cito emendetur. Non enim possumus aliquid praeterire negligenter sine periculo animae nostrae. Etenim vovimus specialiter tenere, et secundum ea vivere juravimus. Et Psalmista ait: *Tu mandasti mandata tua custodiri nimis [n: (Psal. CXVIII)]*. Et [0920D] apostolus Jacobus: *Si quis autem totam legem servaverit, offendat autem in uno, factus est omnium reus [n: (Jac. II)]*. Pertinebit ergo ad praepositum et ad eum qui custos est ordinis, ut ad presbyterum cui major est auctoritas, id est ad abbatem referat quidquid per se secundum canonicam regulam non potest definire. Quod si in congregatione ubi est ordo canonicus non est abbas sed episcopus, ipse episcopus presbyteri nomine designatur. Ad hoc enim praelati constituti sunt in Ecclesia ut bene ordinata custodiant, errata corrigant, vitam et mores subditorum verbo et exemplo componant, Apostoli formam sectantes qui ait: *Argue, obsecra, increpa [n: (I Tim. IV)]*. Immiscentes temporibus tempora, terroribus blandimenta, [0921A] indisciplinatos et inquietos debent durius arguere, obedientes, mites et patientes ut in melius proficiant obsecrare. Negligentes, contemnentes, et superbos aut increpent aut puniant. Neque dissimulent peccata delinquentium, sed mox ut coeperint oriri, radicitus ut praevalent, amputent, memores periculi Heli sacerdotis de filiis suis. Honestiores atque intelligibiliores prima et secunda admonitione corripiant; improbos et duros corde, superbos et inobedientes verbere et castigatione coerceant, reducentes illud in memoriam: Stultus verbo non corrigitur, percute filium tuum virga, et liberabis animam ejus a morte [n: (Prov. XXIII)].

*Ipse vero qui vobis praeest non se existimet potestate dominante, sed charitate serviente felicem.*

[0921B]Nam qui ita praesunt ut gaudeant de potestate dominii, non sunt veri pastores, sed mercenarii; hi magis praeesse appetunt quam prodesse, non quaerunt animarum fructum, sed temporale lucrum; non coelestem gloriam, sed terrenum honorem. De talibus ait Dominus in Evangelio: *Amen dico vobis, receperunt mercedem suam [n: (Matth. VI)]*. Qui vero ita praesunt ut gaudeant de servitute charitatis, ipsi tenent exemplum veri pastoris, qui non venit ministrari sed ministrare et animam suam dare redemptionem pro multis. Illi vere praelati sunt et secundum Deum curam regiminis agunt, qui ad hoc tantum laborant, ut plures ad Deum secum trahant, quos delectat onus non honor, charitas non potestas, servitus impensa aliis, non suscepta ab aliis. [0921C] Juxta quod Apostolus ait: *Cum essem liber in omnibus, omnium me servum feci, ut omnes lucrifacerem [n: (I Cor. IX)]*. Qui tamen propter auctoritatem regiminis honorandus est a subditis. Unde et subditur:

*Honore coram vobis praelatus sit vobis.*

Ideo scilicet, honorari debet, quia Christi vocem in monasterio tenet. Unde et ipse Dominus pastoribus ait: *Qui vos audit me audit, et qui vos spernit me spernit [n: (Luc. X)]*. Debent ergo servi Dei suum honorare magistrum, cujus pro amore Dei supra se susceperunt magisterium. Qui tamen quanto plus honoratur exterius, tanto oportet ut amplius timeat, atque semetipsum despiciens eos a quibus honor impenditur sibi in cogitatione praeponat. Unde subjectum est:

[0921D] *Timore coram Deo sit substratus pedibus vestris.*

Hinc scriptum est: *Quanto major es, humilia te in omnibus [n: (Eccli. III)]*. Et iterum: Fili, te ducem constituerunt, *noli extolli,* sed *esto in* eis *quasi unus ex* illis [n: (Eccli. XXXII)]. Et Dominus in Evangelio: *Omnis qui se exaltat humiliabitur, et qui se humiliat exaltabitur [n: (Luc. XVIII)]*. Tanto quippe est major quisque apud Deum, quanto humilior fuerit apud semetipsum. Sed qualis debeat esse in moribus audiamus.

*Circa omnes seipsum bonorum operum praebeat exemplum.*

Sicut enim praecellit honore et dignitate et ordine, ita eos praecedere debet sanctitate, ut ejus exemplo discant subditi qualiter vivere debeant.

[0922A] *Corripiat inquietos, consoletur pusillanimes, suscipiat infirmos, patiens sit ad omnes.*

Qui locum tenet regiminis, mala inferre non debet sed tolerare, ut ex sua mansuetudine iracundos valeat mitigare. Quia medicus animarum contra passiones vitiorum debet opponere medicamenta virtutum, ita scilicet ut prius mores omnium diligenter inquirat, ut quid cuique inferre debeat agnoscat.

*Disciplinam libens habeat, metuendus imponat. Et quamvis utrumque sit necessarium, tamen plus a vobis amari appetat quam timeri, semper cogitans Deo se pro vobis redditurum esse rationem.*

Oportet ut doctor ecclesiasticus sapiens sit et disciplinatus, quia tunc aliis recte disciplinam imponit, cum ipse disciplinate vivit, cum ex seipso trahit [0922B] magisterium quod exercet in alio. Verba sunt Apostoli dicentis ad Hebraeos: *In disciplina perseverate, tanquam filiis offert se vobis Deus. Et quis filius quem non corripit pater? [n: (Hebr. XII.)]* Sunt autem haec duo necessaria ut rector suis exhibeat subditis, timorem scilicet et amorem. Timorem iis qui superbi hac rebelles et durae mentis sunt. Amorem vero eis qui libenter, humiliter et devote serviunt Domino Deo.

*Et quamvis utrumque sit necessarium, tamen plus a vobis amari appetat quam timeri.*

Quia praelatus, quanto plus diligitur, tanto plus auditur. Et magis placet Deo illa servitus, quae ex voluntate et amore fit, quam illa quae fit ex timore. Propterea dulcis magister discipulis suis ait: *Jam [0922C] non dicam vos servos, sed amicos [n: (Joan. XV)]*. Non enim vult Dominus ut eum tanquam Dominum timeamus, sed vult ut eum diligamus tanquam patrem filii, et ut praecepta ejus faciamus, non timore poenae sed amore justitiae. Hoc semper autem cogitare debet qui judex est animarum, quia super se judicem habet Deum, ut regiminis curam tanto sollicitus agat, quanto strictius se redditurum rationem pro sibi commissis apud districtum judicem pensat. Valde enim sollicitus debet esse quisque in bono opere, ut in cunctis quae agit semper cogitet de extremo fine. Unde scriptum est: *In omnibus operibus tuis memorare novissima tua, et in aeternum non peccabis [n: (Eccli. VII)]*.

*Unde vos magis obediendo non solum vestri, sed etiam [0922D] ipsius miseremini, qui inter vos quanto in loco superiori, tanto in majori periculo versatur.*

In periculo magno versatur, quisquis in regiminis loco sublimatur. Nam quanto superior gradus, tanto periculosior casus, et cui plus committitur, plus ab eo exigitur. Grande periculum est sibi et aliis vivere, temporalia simul et spiritualia providere. Sic debet sui curam agere, ut alios non negligat, sic de aliis cogitare, ut semetipsum obliviscendo non derelinquat; sic temporalia procurare, ut non refrigescat a spiritualibus. Sic inardescere ad spiritualia, ut sit sollicitus de temporalibus. Inde ergo magis subditi praelato obedire debent, unde magis eum pro ipsis vident laborare. Quod cum faciunt non sui, sed etiam [0923A] ipsius magis obediendo miserentur. Sui videlicet; quia animas suas salvant. Scriptum est enim: *Miserere animae tuae placens Deo [n: (Eccli. XXX)]*. Ipsius quoque qui praeest miserentur; quia onus ejus alleviant obediendo. Cum enim scriptum sit: *Filius sapiens laetificat patrem [n: (Prov. X)]*; tanto plus gaudent et liberius laborant Patres spirituales pro filiis, quanto magis eos vident spiritualibus obtemperare disciplinis.

*Donet Dominus ut observetis haec omnia tanquam spiritualis pulchritudinis amatores, et bono Christi odore de bona conversatione fragrantes, non sicut servi sub lege, sed sicut filii sub gratia constituti.*

Apte subditur post lectionem oratio. Sic enim est legere et praedicare, quomodo agrum seminare; [0923B] sic orare, quomodo semen operire. Sicut qui seminant in agro si hoc operire dissimulaverint, veniunt volucres, et totum quod seminatum esse videbatur diripiunt; ita quidem isti qui in agro sui cordis semina verbi. Dei psallendo, legendo, praedicando, asperserint, nisi postea orando in corde recluserint et quodammodo sepelierint, veniunt volucres, id est cogitationes hujus saeculi volatiles inanes et vacuae, et rapiunt quod in corde fuerit seminatum. Ideo post lectionem et praedicationem semper orandum est, ut virtus verbi Dei maneat in corde, et fructus spiritualis crescat in operatione. Bene autem ait:

*Tanquam spiritualis pulchritudinis amatores.*

Non enim possunt implere haec omnia regularia praecepta nisi per amorem justitiae, quae est spiritualis [0923C] pulchritudo animae. Nemo enim invitus bene agit, etiam si bonum est quod agit. Quod vero subdit:

*Et bono Christi odore de bona conversatione fragrantes.*

## CAPUT XI. DE OBEDIENTIA. (cont.)

Pertinet ad bonam vitam et bonam famam. Unde Apostolus: *Christi bonus odor sumus Deo in omni loco [n: (II Cor. II)]*. Servi sunt sub lege, qui ex timore Domino serviunt; liberi sub gratia, qui ex amore implent divina mandata. *Gratia Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis [n: (Rom. V)]*: implet legem: *Justo non est lex posita [n: (I Tim. I)]*; *ubi enim spiritus Domini, ibi libertas [n: (II Cor. III)]*. Sic autem viam mandatorum Dei curremus libere, si dilatatum cor nostrum in charitate [0923D] Dei habeamus.

## CAPUT XII. DE JUGI MEDITATIONE REGULAE.

*Ut autem vos in hoc libello tanquam in speculo possitis [0924A] inspicere, ne per oblivionem aliquid negligatis, semel in septimana vobis legatur.*

Ideo legi praecipitur, quatenus memoriter frequenter teneatur. Beatus enim Jacobus dixit: *Qui perspexerit in lege perfectae libertatis, et manserit in ea, non auditor obliviosus factus sed factor operis; hic beatus in facto suo erit [n: (Jac. I)]*. Et bene hunc libellum dicit speculum; quia in eo tanquam in speculo inspicere possumus quales sumus, sive pulchri, sive foedi, sive justi, sive injusti; utrum quisquam nostrum regulariter vivat; utrum proficiat, an deficiat; utrum Deo placeat an displiceat. Scriptura quippe nobis sacra nostram interiorem repraesentat imaginem; ostendit quid formosum, quid deforme sit in anima, et qualiter pulchritudo justitiae debeat observari, qualiter [0924B] debeat virtutum decor componi; quomodo vitiorum macula debeat abstergi. Pravorum usus est mala semper tegere, et quae egerint nunquam retractare. Quidquid faciunt caeca mente pertranseunt. At contra sancti viri in Scripturis sacris quotidie non cessant inspicere vitam suam, moresque suos vigilanter pensare. Et si quid deforme vel incompositum aut inordinatum invenerint, mox quod secundum scriptum vident, reformare et componere se student: quatenus sancti et immaculati coram Deo tam in corpore inveniantur quam in anima. Ideo Psalmista ait: *Tunc non confundar cum perspexero in omnibus mandatis tuis [n: (Psal. CXVIII)]*. Et Apostolus admonet, dicens: *Renovamini spiritu mentis vestrae [n: (Ephes IV)]*. Et iterum: *Noster homo interior renovatur de die in [0924C] diem [n: (II Cor. IV)]*. Unde aperte subjungitur:

*Et ubi vos inveneritis ea quae scripta sunt facientes, agite gratias Deo bonorum omnium largitori.*

Gratiarum actiones Patri *luminum* semper a nobis debentur, a quo *omne datum optimum et omne donum perfectum [n: (Jac. I)]*. Scriptura teste descendit. Nemo est enim donis Dei beatus qui donanti existit ingratus. Et Apostolus: *Quid habes quod non accepisti? [n: (I Cor. IV.)]* Merito ergo Domino Deo nostro gratias agere admonemur, ut agnoscat homo si quis bene vivit gratia Dei se habere, et ut proficiatur in dilectione justitiae non aliunde consecuturum. Quae cogitatio pium facit. Ipsa est enim sapientia quae pietas vocatur, qua colitur Pater luminum. Colitur autem sacrificio laudis gratiarumque actionibus, ut [0924D] cultor ejus non in seipso sed in Domino glorietur.

*Ubi autem sibi quicunque vestrum videt aliquid deesse, doleat de praeterito, caveat de futuro, orans ut ei debitum dimittatur, et in tentationem non inducatur.*

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## CHAPTER ONE. ON THE LOVE OF GOD AND OF NEIGHBOR. ON UNITY OF HEARTS, AND COMMUNITY OF GOODS.

[0881A]

These precepts which are written below are called a rule for this reason, namely because in them the norm of living rightly is set forth for us. And it is called a rule because it rules rightly, or because it teaches rightly. And what we call a rule, the Greeks call a canon. Whence also by a Greek name those have been called canons, that is, regulars, who, established in monasteries, live canonically and apostolically according to the regular precepts of the holy Fathers; and to them it is said.

*These are the things which we command you, who are established in the monastery, to observe.*

To this end the divine precepts are read to us, that [0881B] once read they may be understood and fulfilled. That sentence is to be feared in which it is said: *The servant who knows the will of his lord and does it not shall be beaten with many stripes [n: (Luc. XII)]*. Hence Paul says: *For not the hearers of the law, but the doers shall be justified [n: (Rom. II)]*. Let us therefore hear the sacred precepts of our loving Lord, and let us be mindful of his commandments so as to do them. For as blessed James says: *If any man hath looked into the law of perfect liberty, and hath continued therein, not becoming a forgetful hearer but a doer of the work, this man shall be blessed in his deed [n: (Jacob. I)]*. And the Lord in the Gospel: *Blessed are they who hear the word of God and keep it [n: (Luc. XI)]*. Therefore let us humbly attend to the things which are commanded us who are established in the monastery.

*First, the reason for which you are gathered into one is that [0881C] you may dwell of one mind in the house, and that there be for you one soul and one heart in God.*

First an admonition is made to us concerning unity and concord; [0882A] and concerning such concord as is made in God. For concord for the doing of sin is evil; but concord for the doing of good, and for the pursuit of justice, and for the service of God, is good. This is the reason for which we are gathered into one, namely that in the divine service we all may have [sic: *hain domo*] one spirit and one soul, and that there be for us one soul and one heart in God. For it behooves that, if we are gathered into one bodily, we should dwell together spiritually as well. For it profits nothing if one house contains us and a differing will divides us. For God attends more to unity of mind than of place. Behold, in one house we are many men, of different characters, different hearts, different souls. All these one intention and one love toward God ought to join into one. We ought [0882B] therefore to be of one mind and one will in this, that we may serve God and love God with our whole heart and with our whole soul, and our neighbor as ourselves. And so the virtue of concord is necessary for us, which can be had thus: if a brother, when he comes to the monastery, begins to strip himself of his own will, and to imitate him who says: *I came not to do my own will [n: (Joan. VI)]*. And again: *Father, not as I will, but as thou [n: (Matth. XXVI)]*. For this is what most of all brings in concord, if each man strives to do not his own but another's [sic: *veluntatem*] in what is good. And this is the judgment of great humility. Thence obedience is born, charity grows, and peace and justice, and the virtues of the Church; whereas if I wish to do my own will, and that man his, divisions arise, quarrels spring up, angers too [0882C] and brawls, which are the works of the flesh. And as the Apostle says: *They who do such things shall not obtain the kingdom of God [n: (Galat. V)]*. There are some in the congregation [0883A] [sic: *beamus*]. And therefore he commands that we dwell of one mind, obstinate in their own opinion, wise in their own eyes; for what they have conceived in their mind, this they defend as though from reason; and they contend not that they be joined to others, but that others be joined to themselves. And if they see that they are not complied with, they are at once stirred up and thrown into confusion. Such men are wont to be rebels against the commands of their elders; and in them the passion of disobedience and of impatience reigns most of all. These are not fit for concord. *For,* according to the Apostle's word, *they became vain in their thoughts, and their foolish heart was darkened; for professing themselves to be wise, they became fools [n: (Rom. I)]*. Pride indeed is a great darkness of the heart, and it is a very foolish wisdom to wish to prefer oneself to others. Against which the same Apostle says: *If any man among [0883B] you seem to be wise, let him become a fool, that he may be wise [n: (I Cor. III)]*. For the fool is wise, and according to God it is great wisdom to judge oneself inferior to all. Whence it is written: *The greater thou art, the more humble thyself in all things [n: (Eccli. III)]*. Hence the Lord at once recalls his disciples, among whom there was a contention which of them should seem to be the greater, to the concord of humility, saying: *He that is the greater among you, he shall be your servant. And the Son of man himself came not to be ministered unto, but to minister, and to give his life a redemption for many [n: (Matth. XX)]*. Therefore let us dwell of one mind in the house. *For it is good and pleasant to God for brethren to dwell in unity [n: (Psal. CXXXII)]*. Nor do our fastings, our prayers, please him so much as concord does. Therefore he says in the Gospel: *Go [0883C] first to be reconciled to thy brother, and then coming thou shalt offer thy gift [n: (Matth. V)]*. From which words it is plain that he who has not concord is not able to offer sacrifice to almighty God. We ought therefore to weigh how great is the virtue of concord in God's sight, without which not even those sacrifices are pleasing by which sins are blotted out. And it is to be known that when we come to conversion we take up a contest against the devil. But there is nothing that he fears so much as the unity of charity. For if we distribute all that we have for God's sake, the devil does not fear this, because he himself possesses nothing. If we fast, he does not dread this, because he takes no food. If we keep vigil, he is not terrified by it, because he uses no sleep. But if we are joined [0883D] in charity, at that he is vehemently afraid, because we hold on earth what he scorned to keep in heaven. Hence it is that holy Church is described as though she were terrible as an army of camps set in array, because just as enemies are afraid when they see the battle line of a camp well ordered and joined together for war, so without doubt the devil takes fright when he beholds spiritual men, girded with the arms of the virtues, living in the unity of concord; and being conquered he grieves vehemently, since he is not able to divide them through discord and to penetrate them. Hence it is written of the Lord: *His place was made in peace [n: (Psal. LXXV)]*. There he broke the powers, the bow, the shield, the sword, and war. From which words it is plain that concord breaks all the arms of the devil.

[0884A] *And let there be for you one soul and one heart in God.*

These are the firstfruits of the spirit, which from the beginning of our conversion we ought to offer to almighty God, as Wisdom herself commanded, saying: *Son, give me thy heart [n: (Prov. XXIII)]*. For first we are drawn to God by heart and by will. Therefore if we are separated in body from the world, let us be joined to God in heart and soul, that we may be able to say truly: *But for me it is good to cleave to God. For he who cleaves to God is one spirit with him [n: (Psal. LXXII; I Cor. VI)]*. Let us therefore cleave to him, that we may be strong through him, that we may be one in him, and blessed with him may say to him: *My soul hath cleaved after thee [n: (Psal. LXII)]*. Charity separates us from the world, and it is she who joins us to God. So there will be for us one soul, and one heart in God, if with our whole [0884B] heart and with our whole soul we love God. For *God* indeed *is charity, and he who abides in charity abides in God, and God in him [n: (I Joan. IV)]*. And because charity seeks not the things that are her own, it is rightly subjoined:

*And say not that anything is your own, but let all things be common to you.*

For we ought not to have anything as our own, nor to call anything "mine," but "ours," so that it is said our cope, our tunic, our house, and likewise in the rest. For we ought to have all things in common, and to call all things by a common name.

But in this it is to be weighed how great a difference there is between carnal brothers and spiritual ones. For those divide what [0884C] is common to them; these put into common what had been divided. There each man seeks what is his own; these seek not the things that are their own, but the things that are Jesus Christ's. This kinship therefore is worth more than that; because that one fails, this one grows. That has division, this unity. That passes away with the present world, this abides with the world to come. For to this end we now live together in this house, that afterward we may abide in the heavenly kingdom. *We are the sons of God,* says the Apostle, *but it hath not yet appeared what we shall be. But we shall know, when he shall have appeared, we shall be like him, because we shall see him as he is [n: (I Joan. III)]*; and Paul: *We have not here a lasting city, but we seek one to come [n: (Hebr. XIII)]*. Therefore we ought not to have things of our own, but let all things be [0884D] common to us. Men make portions for themselves in this world: one silver and gold; others houses and households: one a great name, power and glory; this man this, another another, different men in a different way. But the portion of the godly is God himself. And if we wish to have such a portion, such an inheritance as the Lord is, we must show ourselves such that we may be worthy to possess him and to be possessed by him. Therefore if we wish to possess God as our inheritance, we ought to have nothing outside God. For he is exceedingly greedy for whom God does not suffice. For if we seek anything whatever — gold, for example, silver, possessions — the Lord disdains to be made a portion along with such portions. The words are Jerome's: *I,* he says, *do not receive an inheritance among the other tribes; but as a priest and a levite live [0885A] by tithes; and serving the altar, I am sustained by the offering of the altar: having food and clothing, with these I shall be content.--For blessed are the poor in spirit, for theirs is the kingdom of heaven [n: (Matth. V)]*. And because, as long as we live here, we stand in need of bodily necessity, it is rightly subjoined.

*And let food and clothing be distributed to each of you by your prior.*

## CHAPTER ONE. ON THE LOVE OF GOD AND OF NEIGHBOR. ON UNITY OF HEARTS, AND COMMUNITY OF GOODS. (cont.)

For thus the Lord willed his Churches to be ordered, that some should have leisure for spiritual things, and others should minister temporal things to them. And therefore he willed some to be priors, others subjects. It is the office of priors to minister bodily things to their subjects. It is the ministry of subjects to devote themselves to spiritual studies: to be free for reading, for prayer, for contemplation, to serve the heavenly Lord in psalms, hymns and spiritual [0885B] songs. There is therefore all the more need that they live the more carefully with regard to themselves, inasmuch as the care of others' affairs does not entangle them. It has been established by the Lord that they who serve the altar should live by the altar: *The laborer is worthy,* as he himself says, *of his hire [n: (Luc. X)]*. And therefore, if we live on the provision of Christ, it is also just that we should labor in the service of Christ: and then we worthily receive our hire, if we have first been good laborers. For the apostle Paul says: *He who will not work, let him not eat [n: (II Thess. V)]*. Because if we do not labor and yet eat, we are made guilty of the greater crime the more we receive God's benefits unworthily. It behooves us therefore to serve him by whom we are fed, if without peril to the soul we wish to take what is distributed; and we ought to be the more careful [0885C] in good work, the more we receive these things without great labor. For what wonder is it if those who are occupied with temporal affairs live less studiously and religiously, if they frequently offend in their thoughts and words and actions? For the use of the world draws a man to sin even sometimes against his will. But those to whom both the care of the world and the occasion of sinning are lacking, the less religiously they live, the more they offend the judge on high: nor do they offend, even in the smallest negligences, without grave peril to the soul. Let us therefore weigh to what end food and covering are bestowed on us: that our whole desire may be *first to seek the kingdom of God and his justice, for the sake of which all these things are added unto us [n: (Matth. VI)]*. But in what manner it is to be distributed is shown when it is [0885D] added below.

*Let it not be distributed equally to all, because you are not all equally strong, but rather to each one according as each shall have need.*

And this he strengthens by apostolic authority, saying:

*For so you read in the Acts of the Apostles, that they had all things common, and it was distributed to each one as each had need [n: (Act. IV)]*.

This is not to be understood as though what was needful to each were distributed so abundantly that they should have no want. For although it is written that *among them there was none in want [n: (Act. IV)]*, we also read it written of the apostles themselves that they served God *in hunger and thirst, in cold and nakedness [n: (II Cor. XI)]*. [0886A] From which words it is to be gathered that many are in want in body, not in mind. But they who deny themselves for Christ's sake overcome nature itself by strength of mind. For the love of God, which is strong as death, extinguishes not only unlawful desires but even those bodily and natural affections themselves. In the primitive Church indeed there was so great an abundance of spiritual grace, that they were not only content with little but reckoned this very thing, that they had nothing, as the highest delights. Whence the Apostle says: *Having nothing and possessing all things [n: (II Cor. VI)]*. Hence also a certain holy man says: *Our poverty sufficed us, that* it should be reckoned riches [n: (Tob. V)]. Again the Apostle says: *Great,* he says, *is the gain of godliness with sufficiency; having,* he says, *food and clothing, with these let us be [0886B] content [n: (I Tim. VI)]*. In matters of this kind, therefore, we ought not to attend to the will of the flesh, but to the strength of nature. For the carnal will craves more than necessity does. Wherefore, in that which is said, that to each be given what he has need of, this measure is to be kept: that the flesh be so nourished that it may serve, and again so restrained that it may not grow proud; that the necessity of nature be so preserved that the superfluity of concupiscence be cut away.

*But let those who had anything in the world, when they have entered the monastery, willingly wish it to be common.*

This the brethren of the primitive Church did. For it seemed worthy to them that they who had a common grace should have a common substance also; and that they [0886C] whose spirit was one should have one expense also. And the word *willingly* is well added, because *God loves a cheerful giver [n: (II Cor. IX)]*. Willingly ought we to give earthly things, that we may be able to purchase heavenly ones. For the kingdom of heaven is worth as much as you have. Nothing is cheaper when it is bought, nothing dearer when it is possessed. There are two things which must be left for God's sake, namely the means of possessing and the will of having. Hence it is that the Lord says in the Gospel: *He who renounces not all that he possesses cannot be my disciple [n: (Luc. XIV)]*. And again: *He who will come after me, let him deny himself [n: (Luc. IX)]*. The former pertains to substance, the latter to the will. For it is not enough to leave outward substance, unless we cut away inward concupiscence. [0886D] Whence it is also added:

*But let those who had nothing not seek in the monastery those things which they could not have outside either.*

Even those who had nothing outside have within them something which they can leave for God's sake, namely the will of having. Whence it is written: *Thou shalt not covet [n: (Exod. XX)]*. For God attends more to the affection than to the assessment. Hence it is said by the Wise Man: *Son, give me thy heart [n: (Prov. XXIII)]*. Which cannot be done unless carnal appetite be first cut back. First, then, we are bidden to forsake what we have; then not to seek earthly things, that afterward we may be able the more freely to pant after heavenly ones. And lest it should seem that to the poor of the world who are converted the necessities ought not to be ministered, [0887A] because they are commanded to seek nothing in the monastery, it is subjoined:

*But nevertheless let what is needful be given to their weakness, even if their poverty, when they were outside, could not find even the necessities themselves.*

For whether they be rich or poor, whether noble or ignoble, whoever come to the service of Christ, it is just that they live on the provision of Christ. *For the laborer is worthy of his hire [n: (I Tim. V)]*.

*Yet let them not on that account think themselves happy, because they have found food and covering such as they could not find outside.*

For many come to conversion not so much for the soul's salvation as for the body's necessity; [0887B] who worship not God but their own belly, of whom the Apostle says. *Whose God is their belly [n: (Philipp. III)]*. To such the Lord says in the Gospel: *Amen I say to you, you seek me not because you have seen signs, but because you have eaten of my loaves [n: (Joan. VI)]*. The whole intention and happiness of such men is that they may be well fed, well clothed, and that it may go well with them in temporal things. And because they crave earthly things, they are deprived of heavenly ones. *For they have received,* as the Lord says, *their reward [n: (Matth. VI)]*. Wherefore it is above all to be guarded against, that we cleave not to temporal goods. Therefore the Psalmist admonishes us, saying: *If riches abound, set not your heart upon them [n: (Psal. LXI)]*. Earthly things indeed ought to be in our use, but heavenly things in our desire. For there is a certain wonderful and great multitude [0887C] of the sweetness of God which he has in himself, of which it is said: *That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what God hath prepared for them that love him [n: (I Cor. II)]*. Whence it is written: *I shall be satisfied when thy glory shall appear [n: (Psal. XVI)]*. That satisfying, therefore, ought to be our happiness.

## CHAPTER II. ON HUMILITY.

*Nor let them lift up the neck, because they are made companions of those whom they did not dare to approach outside; but let them have the heart on high and not seek vain earthly things, lest monasteries begin to be useful to the rich and not to the poor, if the rich are humbled there and the poor are puffed up.*

To lift up the neck is a sign of pride. If heaven was not useful to the proud [0887D] angels, it is certain that the monastery will not be useful to proud men. And though the place be holy, though the habit be holy, though the works appear holy, the whole will be held useless by reason of the vice of pride. For pride has a fall. Therefore holy David prays to the Lord that *the foot of pride come not to him, because there they fell who work iniquity: they were cast out, and could not stand [n: (Psal. XXXV)]*. On the contrary, monasteries are useful to the humble. For they are the teachable of God, as it is written: *He will teach the meek his ways [n: (Psal. XXIV)]*. And likewise: *Who* sends forth *springs in the valleys [n: (Psal. CIII)]*; that is, he bestows his grace on the humble. These indeed do not lose the good things they do, because they do not forsake humility, the guardian of the virtues. And because, according to the evangelical precept, [0888A] they recline in the lowest place, and according to the prophet choose to be abject in the house of the Lord, they therefore deserve to be heard by him, as it is written: *Everyone who exalts himself shall be humbled; and he who humbles himself shall be exalted [n: (Luc. XVIII)]*. And again: *God resists the proud; but to the humble he gives grace [n: (I Petr. V)]*.

*Again also let those who seemed to be something in the world not hold their brethren in disdain, who came to that holy society out of poverty. But rather let them study to glory not in the dignity of rich parents, but in the fellowship of poor brethren.*

Above all must the brethren guard, who have come to a holy society and a common life, that the one hold not the other in disdain, however much richer he be than him, [0888B] or nobler, or wiser. Since, as the Apostle says: *God hath chosen the weak things of the world and the ignoble and the contemptible, that no flesh should glory in his sight [n: (I Cor. I)]*, namely neither the powerful in his power; nor the wise in his wisdom, nor the rich in his riches. *For there is no respect of persons with God [n: (Colos. III)]*. For the same Lord is rich unto all who call upon him. And we are well bidden to glory not in the dignity of rich parents but in the fellowship of poor brethren, since he who is rich in his glory was made poor for us. He deigned to be made a companion not of the rich but of the poor; that we too may be poor for his sake, since to the poor the kingdom of heaven has been promised. To glory in riches indeed pertains to the vanity [0888C] of the world; but to glory in poverty pertains to blessedness.

*Nor let them be exalted if they have contributed something of their means to the common life; nor let them be prouder of their riches because they share them with the monastery, than if they will enjoy them in the [sic: *saecuto*].*

From the preceding sentence and from those which follow, two kinds of pride are marked out for us. One carnal, the other spiritual. For to disdain the poor and to glory in nobility pertains to that pride which is wont frequently to occur among worldly men. To exalt oneself over works of mercy is spiritual pride, which is wont to corrupt even spiritual men. And spiritual pride is more to be feared than carnal, [0888D] because to exalt oneself over a good work or over a virtue is to fall from a height. And the higher the ascent, the more perilous the fall. The Lord says in the Gospel: *When thou dost alms, let not thy left hand know what thy right hand doeth, that thy alms may be in secret; and he who seeth in secret will repay thee [n: (Matth. VI)]*. By the right hand is signified right working; by the left, the world's favor and self-exaltation; from these words we are admonished to be zealous to hide the right things we do from self-exaltation, otherwise we shall not have our reward with our Father. Then he shows how great is the vice of pride, when he subjoins.

*For any other iniquity whatsoever is exercised in evil works, that they may be done; but pride lies in wait even for good works, that they may perish.*

[0889A]From this it appears that pride is greater than the other vices. For through vices and virtues it drives out the human mind; pride is hateful to God and to men, of which it is written: *Pride is the beginning of every sin [n: (Eccli. X)]*. It is first in sinning; it remains last in the struggle. For when the servant of God has overcome the other vices, and has already climbed to the heights of the virtues, he still has a fight against pride, and unless he has vanquished her, he has labored in vain in the rest. When therefore we do good things outwardly, let us guard the heart within from self-exaltation; because no work with pride is pleasing to God. Whence Scripture admonishes us, saying: *With all watchfulness* keep *thy heart, because death and life proceed from it [n: (Prov. IV)]*.

*And what does it profit to scatter and give to the poor and [0889B] to become poor, when the wretched soul is made prouder by despising riches than it had been by possessing them?*

It profits us nothing to leave our own things, unless we leave ourselves also. For the Lord does not say: *Blessed are the poor* in goods, but *in spirit, for theirs is the kingdom of heaven [n: (Matth. V)]*. From the contempt of things each man ought to be more humble, not prouder; and it would be better that he keep them in the world than so to leave them that he grow proud of it in the monastery. Just as, therefore, that soul is blessed which divides its own goods among the poor for the Lord's sake, that it may be humbled, so is that one wretched which is exalted thereby. Unhappy indeed is he who by the way of the virtues makes for the vices, and from that whence he ought to have had a reward, from that he incurs a torment. For every proud man is as much in [0889C] the depth as he raises himself on high, and slips the more deeply the more loftily he is lifted up. Certain vices having been cut away, he returns to that oneness of mind which he commended first, saying.

*All of you therefore live of one mind and in concord, and honor God in one another, whose temples you have been made.*

We live of one mind if we have one mind in God, just as the primitive Church, whose heart was one and soul one. That he says *of one mind* pertains to the will. But that he adds *in concord* pertains to good manners. This is the right order of living: first that the will be one, then that the life be concordant. The brother who wishes to live in concord ought first to lay aside depraved manners, lest he be perverse, disordered, [0889D] undisciplined, lest by his anxiety he oppress the rest; then he ought so to balance his acts and his whole life that he may be able to be in concord, according to God, with those among whom he lives. There are therefore not a few who, after they leave the world, wish to follow their own wills. And again there are very many who in their acts desire to appear as worldly men. Therefore it is said: All of you therefore live of one mind and in concord. And we honor God in one another if we love one another for his sake, if we carefully keep his precepts and are made his holy temple by the indwelling of his Spirit in us. It is ours to honor God; it is God's to dwell in us and to enlighten us by grace

[0890A] *Nor let them be exalted if they have contributed something of their means to the common life,* etc., as far as *they were enjoying them.*

It is better to keep one's goods in the world than so to distribute them in the monastery as to wish to be exalted thereby. For if they are exalted, they are cast down. For whoever swells up in that which he does well, by that very path by which he advances he falls. For a good action with self-exaltation does not lift up but weighs down. Blessed therefore is that soul which can say with the Prophet: *Lord, my heart is not exalted, neither are my eyes lifted up, neither have I walked in great matters, nor in wonderful things above me [n: (Psal. CXXX)]*. Plainly happy is he who has no hidden pride in the heart, nor open pride in the body, nor in the countenance, nor in the habit, nor in speech, nor in work, nor in the rest of his motions. And if he does not [0890B] walk in great matters, that is, if he does not reckon himself among the great, on the ground that he was noble or powerful, or that he contributed his riches to the common life, or that he is useful in some office. And if he does not walk in wonderful things above himself, so as not to wish to appear as one admirable and praiseworthy on account of the religion and sanctity conferred upon him from above by God. Yet rarely is anyone found who has not some stirring from these things. But that the servant of God may be able to overcome all these kinds of pride, he ought always to think humbly of himself and not to exalt his soul, but to hold it down in humility, according to what is written: *The greater* thou art, *the more humble thyself in all things [n: (Eccli. III)]*. For the words that follow are greatly to be feared: *For any other [0890C] iniquity whatsoever,* etc. For avarice is not exercised except in evil works. Luxury is not exercised except in evil works, and likewise the other vices. Pride alone lies in wait even for good works, that they may perish. Therefore the Pharisee lost his good deeds, because he boastfully declared that he had done them. Augustine: There are some who glory the more vainly over the contempt of vain glory. Likewise there are very many who are the more vainly exalted over the contempt of riches, concerning whom it is subjoined:

*And what does it profit to scatter and give to the poor and to become poor, when the wretched soul is made prouder by despising riches than it had been by possessing them?*

As if he were openly saying. What does poverty profit with pride? Better is a humble rich man than a proud poor man. Better is a humble sinner than a just man [0890D] puffed up. In all things, therefore, the servant of God ought to be provident and circumspect: first, that he do no evil; then, that he neglect no good; afterward, that he swell not up in us over what he does; because those things which we do are truly good if we always guard them in humility And then we are truly the poor of Christ, if we are humble for the love of Christ. And: *Blessed are the poor in spirit, for theirs is the kingdom of heaven [n: (Matth. V)]*. Whence it is openly subjoined:

*All of you therefore live of one mind and in concord, and honor God in one another, whose temples you have been made.*

Poverty indeed and humility beget charity. And charity nourishes unity; and unity and [0891A] concord make us the temple of God. And then we truly honor God, when we live of one mind and in concord. For then we show that we are the disciples of Christ, if we hold the unity of the charity of Christ. Hence it is that the Lord says: *In this all men shall know that you are my disciples, if you have love one for another [n: (Joan. XIII)]*.

## CHAPTER III. ON PRAYER AND FASTING.

*Be instant in prayers at the appointed hours and times.*

To pray before the time is foresight. To pray at the appointed time is obedience. To let the time of praying pass by is negligence. Prayer ought to be the more frequent, the more useful it is. We ought to pray instantly and ardently. For great are the good things which God promises us. [0891B] For *eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what God hath prepared for them that love him [n: (I Cor. II)]*. He does not wish his good things to grow cheap through ease in seeking and finding them. Precious and [sic: *desirabilis*] merchandise seeks out an eager trader. Therefore the Lord exhorts us in the Gospel, saying: *Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you [n: (Matth. VII)]*. For the kingdom of God is not promised to the idle, the lukewarm and the negligent, but, as Scripture says: *The kingdom of heaven suffers violence, and the violent bear it away [n: (Matth. XI)]*. God loves instancy and importunity in prayer. If the good things are great, the desires ought not to be small. With the greatness of the rewards the greatness of the desires ought to agree. But if at the first tears the Lord does not hear, not even so [0891C] is one to desist from seeking and knocking; but rather one must persevere with such instancy, and the Saviour must be besought with so obstinate a cry, until he fulfils the desire of him who prays. But if any of us feels that his conscience or his thought or his action is defiled with the filth of vices, he ought to implore the mercy of the Redeemer with continual laments, and to ask the intercessions and help of the saints; and if after the example of the woman of Canaan we persist in praying and remain fixed, the grace of our Redeemer will be at hand, to correct all our errors in us, to sanctify unclean things, to calm troubled ones. For he is faithful and just to forgive us our sins, to cleanse us from all iniquity, if we cry to him with the assiduous voice of the mountain. And that the brethren may be able to pray secretly and [0891D] quietly, it is therefore subjoined:

*Let no one do anything in the oratory except that for which it was made, whence also it received its name, so that if perhaps some wish to pray outside the appointed hours (if they have leisure for it), those who think something is to be done there may not be a hindrance to them.*

Therefore our Lord cast the sellers and buyers out of the temple, saying: *My house shall be called the house of prayer [n: (Matth. XXI)]*; to teach that in the Lord's house nothing else is to be done but to pray. For to this end every church is established, that in it prayer be made. For it is the house of God and the gate of heaven. There sinners are reconciled, and the just are sanctified; there the divine mysteries are accomplished and the heavenly sacraments are handled. [0892A] Whence Solomon says: Lord, if thy people shall be converted and shall pray toward thy sanctuary, thou wilt hear them and wilt forgive their sins [n: (III Reg. VIII)]. And therefore it is above all to be guarded against, that nothing be done in the sanctuary which either offends the eyes of the divine majesty or hinders those who wish to pray there. But in what manner we ought to pray is shown when it is added below.

*When you pray God with psalms and hymns: let that be turned over in the heart which is uttered in the voice.*

The mind of those who sing psalms in church ought to agree with the voice, that the word of the Apostle may be fulfilled: *I will sing with the spirit; I will sing also with the mind [n: (I Cor. XIV)]*. Perseverance in praying only then deserves to be fruitful, if what we pray with the mouth we meditate with the mind. For often we pray and yet direct the heart elsewhere, nor do we recall the very thing which [0892B] we are saying. But God does not hear that prayer to which he who prays does not attend; which is often wont to happen at the devil's prompting. For knowing the usefulness of praying, and envying us the grace of obtaining, he sends upon those who pray tumults of thoughts, that he may divide the mind from prayer and take away the fruit of prayer. Against his malice we ought to have constancy of mind, so that the more the crowd of thoughts assails us, the more sturdily our mind may remain fixed in the uprightness of its own state. For it greatly helps toward purity of prayer if in every place and time we restrain ourselves from unlawful acts; if we always chasten hearing and tongue alike from idle words; if we accustom ourselves to walk in the law of God and to search his testimonies with the whole heart. Whatever things we are more often wont to do, [0892C] to speak, to hear, these same things must needs run back to the mind as to their accustomed and proper seat.

*And sing nothing except what you read is to be sung. But what is so written as not to be sung, let it not be sung.*

For it is not fitting that ecclesiastical chant should be made according to the judgment of various men, but it is firmly to be kept according to the writings and institutions of our elders. Likewise the other customs of the monastery are to be ordered with authority and discretion. But if anything must be changed or established, this ought not to be done quickly or lightly; nor by the judgment of only two or three, but with the brethren called together it is to be ordered as the sounder part of the canonical congregation shall have decreed. [0892D] And it is to be known that ecclesiastical authority is in all things more to be imitated than reason, since authority is always of obedience and of humility; but reason is sometimes of presumption. And this is to be kept in the order, that maturity and gravity be always held. *Did I use lightness,* says the Apostle, *that with me there should be yea and nay? [n: (II Cor. I.)]* It is indeed honorable and religious not to vary anything easily or lightly.

*Tame your flesh by fastings and by abstinence from food and drink, as far as health permits.*

The flesh indeed lusts against the spirit, and the spirit against the flesh; but, lest the flesh be able to prevail, spiritual men ought by the strength of the spirit to restrain that same concupiscence; because, [0893A] when the flesh is tamed, the spirit is strengthened. But when there is added as far as health permits, the virtue of discretion is commended. For good things themselves perish unless they are done with discretion. So much, then, ought each man [sic: *quisquae*] to tame his flesh by abstinence, as far as the health of nature permits. He who afflicts his flesh beyond measure kills his own fellow-citizen. If he refreshes it with more food than is fitting, he feeds an enemy. So then it is to be nourished that it may serve; so tamed that it may not grow proud. In all abstinence this is always to be attended to, that the vices be extinguished, not the flesh.

*But when someone cannot fast, let him nevertheless not take any food outside the hour of the meal, unless he is sick.*

The first vice of the seven principal vices is [0893B] gluttony. The temptation of this vice sometimes comes from small and cheap things. For the first man was tempted not by a pig, but by an apple; Esau not by a hen, but by a lentil dish. Our Saviour himself not by flesh, but by bread. And there are three kinds of this vice. One kind is when a man uses food or drink immoderately. Another kind is when a man desires food or drink that is too dainty. The third kind, when a man wishes to take food or drink outside the hour. We believe "outside the hour" to be up to the third hour. For up to that hour it is not fitting for a brother to eat or drink unless he be sick. To the sick man it is lawful at every hour. For to the infirm no law is set. For those not fasting, and yet not sick either, we understand the right [time] for taking refreshment to be from the third hour to the sixth; but for those fasting, from [0893C] the ninth hour to evening. Since the Apostle commands that *all things be done honorably and according to order [n: (I Cor. XIV)]*. Nor is it only in food and drink that one must be temperate; but the appointed hours also must be observed, lest we give anyone a stumbling-block from our life. It is exceedingly unseemly if we live reprehensibly, we who ought to show others the pattern of living rightly.

## CHAPTER IV. ON THE REFRESHMENT OF BOTH MEN.

*When you come to table, until you rise from it, hear without tumult and contention what is read to you according to custom, lest your jaws alone take food, but let your ears also hunger for the word of God.*

[0893D]That man hunger for the word of God who desire to hear. Many hear the sacred reading who nevertheless withdraw empty from that very reading; where they have no affection, they feel no savor: whatever they hear they easily lose. It is a judgment for them to hear what they hear. On the contrary it is written: *Blessed are they who hunger and thirst after justice, for they shall be filled [n: (Matth. V)]*. Therefore they shall be filled because they first hungered. For by hungering a man is made worthy to be filled afterward. First, therefore, we ought to prepare our heart to hunger for and to desire the word of God; the divine grace will be at hand to flood us within and to refresh us with spiritual sweetness and savor, and to delight us to sing, How sweet are thy words to my jaws, [0894A] O Lord, above honey to my mouth, and *Good for me is the law of thy mouth above thousands of gold and silver [n: (Psal. CXVIII)]*. We ought to be partakers not only of the bodily table but of the spiritual, nor to take only the food of the body but of the soul. And by how much the soul is better than the body, by so much the more ought the foods of the soul to delight us than those of the body. As often as divine Scripture is read or expounded to us, we ought to think that it is spiritual food, which is sent to us by God to refresh our hearts lest we fail on the way, and to strengthen us against the temptations of the devil and the perils of this world. Such food we must hunger for unceasingly and hold continually in mind, that we may be able to say with the Prophet: *In my heart have I hidden thy words that I may not sin against thee [n: (ibid.)]*. He who hides the sacred [0894B] word in his heart, to him it is the life-giving food of the soul, which defends from death, that is, from sin, and moreover leads through to eternal life. Now let us hear what he subjoins concerning the infirm.

*Those who are infirm from their former manner of life, if they are treated otherwise in their diet, this ought not to be troublesome to others, nor seem unjust to those whom some custom has made stronger.*

As if he were openly saying, the stronger ought not to be saddened if they see the infirm treated more mercifully; nay rather, because they are stronger, they ought to keep the rigor of abstinence in themselves, and to bear the weakness of others with an even mind through compassion.

*Nor let them think those richer, because they take what [0894C] they themselves do not take, but let them rather congratulate themselves, because they are strong for what those are not strong for.*

For it is better to abstain than to take more. For the one is of strength, the other of infirmity. Each man ought to congratulate himself who by the house of divine grace is so sound and vigorous that the common food and drink of the others can suffice him, who seeks nothing dainty, nothing [sic: *it*] superfluous. For by how much the less each man craves, by how much the more straitly he lives, by so much the more blessed does he stand. For strait and narrow is the way which leads to life. Let him rejoice, therefore, who is able to live sparingly for Christ's sake. For a sparing life kills the vices, extinguishes lust, nourishes the virtues, strengthens the mind, lifts the mind to heavenly things.

*And if to those who have come from more delicate ways of living to [0894D] the monastery something of food, of clothing, of coverings is given, which is not given to others who are stronger and therefore happier; those to whom it is not given ought to consider how far those men have come down from their worldly life to this life, although they have not been able to attain to the frugality of the others who are firmer in body.*

Why ought they to consider these things? Namely, that they may recognize from reason that it is just that those who have come down further should receive more. And when they have recognized this to be just, let them not wish all to receive what they have seen a few receive. For those who can do less are to be borne with. And this is what he subjoins.

*Nor ought all to wish to receive what they see a few receive [0895A] more abundantly, not because they are honored, but because they are borne with; lest a detestable perversity befall, that in monasteries, where as far as they can the rich become laborious, the poor become dainty.*

It is exceedingly detestable that a poor man should there become dainty, where a rich man craves to become laborious, that is, abstinent. Which nevertheless we often see done or happening in many. For the more noble and the more delicate many have been in the world, the more abjectly and strictly do they afterward live in the monastery. And very many, the more [sic: *abjectores*] and of poorer condition they were, the more do they afterward seek self-exaltation and dainties in the monastery. But, as we have said, it is exceedingly detestable and perverse that a poor man should there seek delicacies, where a rich man for the love of God strives by abstaining [0895B] to labor. The one serves the belly, the other the spirit; the one by the broad and spacious way makes for punishment, [sic: *site*] by the strait and narrow way makes for glory.

## CHAPTER V. ON CARING FOR THE INFIRM.

*Indeed, just as the sick must needs take less lest they be burdened, so also after sickness they are to be so treated that they may be restored the sooner, even if they have come from the lowliest poverty of the world, as though the more recent sickness had conferred on them what an earlier custom conferred on the rich.*

But there are certain sicknesses in which, if food is taken, it does not help but burdens, and then the sick must needs [0895C] take less lest they be burdened. But when the sickness has been laid aside, they are so to be treated that they may be restored the sooner. And in this restoring of the brethren there ought to be no respect of persons; the lowliest poverty ought not to be despised in those things which human necessity demands, since a recent sickness bestows on them what an earlier custom bestows on the rich. For he who is merciful toward another, God is merciful toward him. Whence he himself says: *Blessed are the merciful, for they shall obtain mercy [n: (Matth. V)]*. Blessed John also says: *He that shall see his brother in need and shall shut up his bowels from him, how doth the charity of God abide in him? [n: (I Joan. III.)]* If therefore we wish to have the charity of God, we ought to exercise the works of mercy toward our brethren. And when we do this, without doubt we serve [0895D] him who will say to his elect in the judgment: *I was sick and you visited me; I was hungry and you gave me to eat [n: (Matth. XXV)]*, etc., and things like these. To whom the reward is then paid out, when it is said: *Receive the kingdom which was prepared for you from the foundation of the world [n: (ibid.)]*. When therefore we serve our brethren for God's sake, we are seeking the very kingdom of heaven; and though the works are transitory, yet the reward abides eternal.

*But when they have repaired their former strength, let them return to their happier custom.*

It is a happy custom to cut away the carnal desires which war against the soul; it is a happy custom to abstain; it is a happy custom to chastise one's body and bring it into servitude.

[0896A] *Which so much the more becomes the servants of God, the less they are in need, lest the pleasure of food hold them now that they are strengthened, whom necessity had relieved when they were infirm.*

For the relieving of infirmity it is necessary to take care of the flesh, which flesh, after it has been strengthened, that same care of the flesh must be cut back, lest the pleasure of food hold the servants of God, lest those serve gluttony who ought to serve the soul. By how much therefore they are less in need, by so much the more does it become them that the pleasure of food not hold them, lest the vice of gluttony take away the virtues of the soul. No one lays hold of the palm of the spiritual contest who has not first, by afflicting the concupiscence of the belly, overcome in himself the incitements of the flesh. For neither does one rise to the conflict of the spiritual contest, unless first the enemy set within ourselves — namely the appetite of gluttony — [0896B] be tamed, because if we do not first lay low those things which are nearer to us, we pass in vain to the assaulting of those which are far off. Many, ignorant of the order of the contest, neglect to tame gluttony and rise up to spiritual wars, who even sometimes do much that is of great fortitude. But when the vice of gluttony holds mastery through the enticement of the flesh, they lose all that they have bravely done; and while the belly is not restrained, through the concupiscence of the flesh all the virtues together are overwhelmed. This is signified by the fact that the prince of the cooks destroyed the walls of Jerusalem, because, while the belly is not restrained, it loses the virtues of the soul. The people led out of Egypt fell in the desert, because, having despised the manna, they asked for the food of flesh. Esau lost the glory [0896C] of the firstborn, because by a great craft of desire he coveted a cheap food, that is, a lentil dish. For it is not the food but the appetite that is in fault. Whence we often take richer foods without guilt, and taste meaner ones not without a charge upon the conscience. Those things therefore are to be taken which the necessity of nature seeks, and not those which the lust of eating suggests.

*Let them esteem those richer who shall have been stronger in bearing sparingness.*

By the strength of sparingness the vices of the flesh are put down; from the mortification of the vices proceeds the sprouting of the virtues. These are the true divine ones with which the souls of the continent are enriched. Whence it is also added:

*It is better to need less than to have more.*

It is better to endure something of want for the Lord's sake., [0896D] than to superabound. For the want which is for the Lord's sake begets humility, which is the beginning of all honors; but abundance brings forth pride, which is the beginning of all evils. The servant of God, therefore, that he may be able to restrain the will and appetite of the flesh, ought always to tend toward the less, so that he may wish to have less even of those very foods and garments than is necessary. For we have as a helper of our inward intention this man whom we bear outwardly, and though wantonnesses are in him, yet in him affections for good working are at hand. Whence it is necessary that our inner man preside as an equitable arbiter between himself and him whom he has borne outwardly, so that his outer man may both always suffice to serve him for the due [0897A] ministry, and may never proudly contradict him with unbowed neck.

## CHAPTER VI. ON THE OUTWARD AND THE INWARD HABIT

*Let not your habit be conspicuous, and do not seek to please by garments but by manners.*

That holy man did what he taught: for it is written that his garments and his shoes were neither too shining nor for the most part abject, but of a moderate and fitting fashion. He himself too is read to have said of himself. "I confess that I blush over a precious garment. It does not become this profession, nor does it become this admonition; it does not become these limbs, it does not become these grey hairs." Hence the Lord in the Gospel: *Behold, they who are clothed in soft garments [0897B] are in the houses of kings [n: (Matth. XI)]*. Garments are called soft because they make the mind soft. In soft garments the royal house takes delight; in rough and humble ones the Church of Christ takes delight. Such ought to be the garments of clerics, in which nothing of novelty can be noted, nothing that pertains to pride and empty glory. It is not a delicate garment that adorns a priest, but cleanness of mind that adorns a cleric. Let us therefore adorn ourselves with spiritual ornaments, namely with chastity, humility, meekness, obedience, patience, charity. These are the garments by which the soul can please the heavenly emperor; for the invisible bridegroom seeks not outward but inward beauty. As it is written: *All the glory of her, the king's daughter, is from within [n: (Psal. XLIV)]*. Our riches therefore, [0897C] our beauty, are good manners. And blessed is that soul to which it is said in the Song of Songs: *How beautiful art thou, my love, and there is no spot in thee! [n: (Cant. IV.)]* Let us therefore be zealous to please the invisible Lord not by garments but by manners, that there may be fulfilled in us what is commanded through the Apostle: *Be not conformed to this world, but be reformed in the newness of your understanding [n: (Rom. XII)]*. For although our outward *man* is corrupted, the inward one *is nevertheless renewed from day to day [n: (II Cor. IV)]*. Then he subjoins concerning gait, bearing and the rest of the motions, saying:

*When you go forth, walk together; when you have come where you are going, stand together. In your gait, your bearing and all your motions let nothing be done that would offend anyone's sight, but what befits your holiness.*

[0897D]The holy Church of the perfect, therefore, not only flowers with the honor of religion, but is also strong in the comeliness of honorableness, as it is written: *My flowers are the fruits of honor and honorableness [n: (Eccl. XXIV)]*; for it is religious and honorable that, just as the brethren dwell together, so also they should walk together and stand together. And the Apostle commanded that *all things be done with honorableness and according to order [n: (I Cor. XIV)]*. Something spiritual too can be understood in this bodily joining together. The society of the saints also is described as terrible as an army set in array. For when the battle line of a camp prepares itself for war, it hastens first to join and order itself, lest it be broken through or penetrated by the enemy. So without doubt our spiritual battle line, [0898A] which, well joined and ordered, is commanded to stand together and to walk together, is daily fortified for war against the devil, so that by its very joining together it may terrify the ancient enemy, who fears nothing in the servants of God so much as the unity of concord. But it is greatly to be noted what is said

*In all your motions let nothing be done that would offend anyone's sight, but what befits your holiness,*

Canons ought so to live that they can be justly reproved by no one. For it is exceedingly unfitting that those should live reprehensibly whose order requires that they show to others the pattern of holiness. For to them belongs that sentence in which it is said: *Be holy as I also am holy,* says the Lord [n: (Lev. XIX.)] [0898B] Truly holy we ought to be, who have taken up the name and the habit of religion and holiness, who are made over to the divine worship, and consecrated to the sacred altars of Christ, and ordained to the divine mysteries. Therefore *let a man so account of us as of the ministers of Christ and the dispensers of the ministries of God [n: (I Cor. IV)]*. Yet the Apostle does not command *that we be so, but so let us be accounted,* he says, *by a man. For a holy life does not suffice us, unless there be also a good report.* For a good life is necessary to us for our own sake, but a good report for the sake of others. Whence again the Apostle says: *We must have a good testimony from those who are outside [n: (I Tim. III)]*. So then we ought to live that our life may agree with our name, and our profession be held to in our work; so that if the order is holy, our manner of life may be holy, and just as well is [0898C] said of us, it may be proved by the testimony of good action. For then do we live religiously, if we curb unlawful motions under discipline, if we are zealous to restrain our members and our senses, that they may not be able to serve wantonness and levity; that our gaze may be simple and humble, lest the eye look fixedly on what the mind unlawfully covets; that our hearing may be pure and discerning, rejecting the things that are superfluous and vain, gladly receiving the things that are of God; that our speech may be seasoned with salt, detesting idle and harmful things, commending good and lowly ones; that there may be cleanness in the heart, modesty in the countenance, gravity in the gait, bearing with reverence, motion with maturity, habit with religion, so that everywhere holiness may shine out, honorableness stand forth, humility be preserved, and in [0898D] all your motions nothing be done that would offend anyone's sight, but what befits your holiness.

*Your eyes, even if they are cast upon some one of the women, let them be fixed upon none. For neither are you forbidden to see women when you go forth, but to desire them or to wish to be desired by them is criminal.*

Whence the Lord in the Gospel: *He who shall look upon a woman to lust after her, hath already committed adultery in his heart [n: (Matth. V)]*. And because through an unlawful look concupiscence arises, by which the integrity of the mind is violated, it is necessary that the servant of God always restrain his sight, lest through concupiscence and through uncleanness of heart he offend God. Holy David, [0899A] because he cast and fixed his eyes upon a woman, being overcome by unlawful appetite committed adultery and homicide. If therefore so great a man fell through carelessness of the eyes, we who stand far off from his holiness ought above all to fear so deadly a precipice. Let us therefore hold to the sentence of blessed Job in which it is said: *I made a covenant with my eyes that I would not so much as think upon a virgin [n: (Job. XXXI)]*. For because the holy man perceived that through the outward sight the inward mind is corrupted, he made a pact with his eyes that they should not incautiously look upon what he would unlawfully covet. For a vice is not truly conquered unless the cause and occasion of the vice be carefully guarded against. Hence it is that Lot, fleeing from Sodom, is commanded not to look back, nor to remain in all the country round about, but to save himself [0899B] on the mountain. For whoever perfectly desires to flee the incitements of the vices ought to make himself a stranger to the sight and the neighborhood of them, and to climb up to the heights of the virtues, so that he may remain a stranger to the vices in proportion as he is removed from them in strength and in body. And that sight is the cause of concupiscence is shown when it is added.

*Not by silent affection only, but by affection and by gaze also, the concupiscence of women is desired and desires.*

As if he were openly saying: Not only by a silent will does concupiscence arise within, but it is also generated through the outward gaze. For unless holy David had gazed fixedly upon a woman, he would in no way have fallen into so great a temptation of the flesh. [0899C] Hence it is said through the prophet: *Death has ascended through the windows* of ours [n: (Jer. IX)]. Death of the soul is concupiscence; the inner house is our mind; the windows of this house are the five senses of the body. Death therefore ascends through the window and enters the houses, when the vice of concupiscence breaks through the senses to the inner parts of the mind. Wherefore, lest the vital sense perish within through outward appetite, it is needful that we guard the windows of our house with such diligence that we may be able to check that appetite the more easily, the more we allow no entrance to lie open to the vices. For the sentence which is added is greatly to be feared.

*Nor say that you have chaste minds if you have unchaste eyes, because an unchaste eye is the messenger of an unchaste [0899D] heart.*

For often the outward members announce what lies hidden within, and frequently by the habit of the body the habit of the mind is known. But the fault is less while it lies in secret, and it is already made greater when it begins to appear in public.

And it is to be known that one unchastity is carnal, another spiritual. The spiritual is that which is carried on only within, through the delight of thoughts. But the carnal is that which is completed bodily. And it comes about in many ways. For now by sight, now by hearing, now by touch, now by thought, now by speech, now by work, lust is nourished and exercised by such fuels, and the soul is separated from [0900A] God, and chastity flees from the manners, and luxury is exercised in the minds. Whence also it is added:

*And when, even with the tongue silent, they announce to one another by mutual gaze that their hearts are unchaste, and according to the concupiscence of the flesh take delight in one another with ardor, even though the bodies be untouched by unclean violation, chastity herself flees from the manners.*

Chastity indeed flees from the manners while a lustful will burns more and more with mutual gazes. And although the body is not touched by unclean violation, yet that same unclean violation is perpetrated by sight, by affection, by thought, by delight, and by these very fuels, as by certain steps, the sin grows. A small thought begets delight, delight begets consent, consent begets work, work begets custom, [0900B] custom begets necessity. For the Apostle says that *the law of sin is in the members [n: (Rom. VII)]*, which law is the custom which we conceive by sinning, and from which we do not depart when we will, because we are held by the bond of necessity through custom. It is good therefore to correct a fault when it begins to appear, because if it has begun to linger, it makes the enormity of a crime; and what does the Psalmist say of such men? *They have prolonged their iniquity; the just Lord will cut in pieces the [sic: cer vices] of sinners [n: (Psal. CXXVIII)]*.

*Nor ought he who fixes his eye upon a woman, and loves hers fixed upon himself, to think that he is not seen by others when he does this; he is seen altogether, and by those by whom he does not judge himself to be seen.*

This we frequently see in those who wish to hide their faults: [0900C] that while they suppose themselves to be doing their vices cautiously and secretly, they themselves display themselves while they know it not, and the fault which is believed to be hidden is manifestly known by others.

*But suppose it lies hidden and is seen by no man: what will he do about that beholder from above, from whom nothing can lie hidden? Or is he to be thought not to see, because he sees the more patiently the more wisely he sees?*

In all things, therefore, in which we offend either by doing or by speaking or by thinking, we ought vehemently to dread the gaze of the judge on high, because, though sometimes our vices do not appear to men, yet to his eyes all things are naked and open. And this ought to restrain us from fault, because in his judgment nothing [0900D] will be able to remain unavenged. Against the incitements of the vices we ought to set the torments of hell, and against transitory delight the pain of everlasting fire. Exceedingly foolish is he who, for the sake of serving lust for a little time, and feeding his wretched desire with little delights, both loses the heavenly loveliness and incurs eternal damnation.

*Let that holy man therefore fear to displease him, lest he wish to please an evil woman. Let him consider that he sees all things, lest he wish to be ill seen by a woman. For his fear is commended in this cause too, where it is written. He that fixes the eye is an abomination to the Lord.*

## CHAPTER VI. ON THE OUTWARD AND THE INWARD HABIT (cont.)

From which words it is plain that, if we fix the eye upon a woman, we are abominable to our God, whom we ought to have pleased. And from him from whom we ought to have received glory, [0901A] we shall receive punishment. Wherefore it is necessary that, if divine love does not separate us from our vices, at least fear may restrain us; and if the joys on high do not delight us, at least the eternal punishments may terrify us. So does a man begin to withdraw from sin, if he fears to displease his Maker.

If someone says: How shall I fear God? If thou wilt fear God, consider that he sees all things. An evil conscience tickles thee: consider that God sees thee. Whatever evil there shall be in thee, weigh it that God beholds it all. Whatever we do, or say, or turn over in the mind, let us always attend to the eyes of God above us; let us always fear to displease him. This is the way of justice, these are the first beginnings of wisdom, as it is written: *The beginning of wisdom is the fear of the Lord [n: (Eccli. I)]*. [0901B] There follows: When therefore you are together in church, or wherever women are, guard your chastity toward one another.

Great is the virtue of chastity, and much commended in the divine Scriptures. This virtue is heavenly and spiritual. For it lifts a man from the earth, makes him the companion of angels, joins him to God, makes him heavenly from earthly, spiritual from carnal. This virtue transcends even human nature. For that a man is chaste, that he is pure, no human virtue so much brings about as divine. Through this the invisible bridegroom loves us. For a soul does not please God if it is not pure, if it is not chaste. For if it serves uncleanness and lust, it is abominable to him and reprobate. The virtue of chastity is acceptable to God and to men. This the ancient enemy of the human race envies us, [0901C] this he ceases not to assail. For he himself is the persuader of uncleanness and lust; he corrupts very many, he spares not clerics, he indulges not monks, and — what is the more to be groaned over — he lays low even the religious themselves.

It is necessary therefore with the highest vigilance to guard our chastity toward one another. For if we lose it, we lose [sic: *totuin*], even our very selves. He who loses chastity loses his soul, loses God, loses himself also. But to this end we dwell together in one, that we may guard one another, correct one another, be instructed by one another, so that what each cannot do through himself he may be able to do through another. And because our guarding is not from ourselves but from God, it is well added.

[0901D] *For God, who dwells in you, will in this way also guard you from among yourselves.*

For our own guarding is not sufficient for us unless the divine guarding be present also. Whence it is written: *Unless the Lord shall guard [n: (Psal. CXXVI)]*, etc. There is no one who can guard chastity, either in himself or in another, save through God. But if he himself shall dwell in us, we shall be able through him what we cannot through ourselves. So then let us be zealous to live in such a way that he may deign to dwell — we in him and he in us — that we may be able to be just and chaste through him, who lives and reigns God through all ages of ages. Amen.

## CHAPTER VII. ON THE CORRECTION OF THE BRETHREN.

*And if you notice this wantonness of the eye of which I speak in any [0902A] of you, admonish him at once, that what has been begun may not go further, but be corrected at the nearest opportunity. But if, even after the admonition, you see him do the same thing again, whether on another day or on any other whatever, then let whoever has been able to discover this bring him forward as one wounded and to be healed. Yet first it must be shown to a second or a third, so that he may be convicted by the mouth of two or three, and restrained with fitting severity.*

This sentence agrees with the words of the Apostle and of the Gospel. For the blessed Paul says: *If a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of gentleness [n: (Gal. VI)]*. And the Lord in the Gospel: *If thy brother shall offend against thee, rebuke him between thee and him alone; if he shall hear thee, thou hast gained thy brother. If he will not hear thee, [0902B] take with thee two or three, that in the mouth of two or three every word may stand [n: (Matth. XVIII)]*, With the utmost diligence indeed must a fault be searched out and corrected. For if we do not amend it in this world, we shall be damned in the world to come. Whence the Apostle: *It is a fearful thing to fall into the hands of the living God [n: (Hebr. X)]*. It is better, therefore, to amend one's life here than to perish then. He who loves to be rebuked is wise. Whence it is written: *Rebuke a wise man, and he will love thee. But a fool, if he is rebuked, grows angry.* But what does the Apostle say to his disciple? *Be instant,* he says, *in season, out of season [n: (II Tim. IV)]*. *In season* he said on account of those who gladly heard the word of preaching. *Out of season* on account of those who heard unwillingly. In like manner those who reprove faults must sometimes be importunate; but that importunity [0902C] is not from anger but from charity; and often he who is troubled because he is rebuked, when he has begun to consider with how great love his brother has reproved him, rejoices at the reproof, and is eager to amend what he has done amiss.

*And do not judge yourselves to be ill-willed when you make this known. Rather indeed you are not innocent if, when by disclosing it you are able to correct your brothers, you allow them to perish by keeping silent. For if your brother has a wound in his body which he wishes to be hidden, since he fears to be cut, would it not be cruelly kept silent by you, and mercifully disclosed? How much more, then, ought you to make it known, lest it rot worse in the heart*

If he is cruel who conceals a wound in his brother's body, much more cruel is he who does not disclose the wound of sin in his brother's [0902D] soul, and he stands guilty of the death of that man whom by keeping silent he allows to perish. For as the one is condemned by his deed, so this one by his silence. For if he is cruel who does not uncover a fault, on the contrary he is merciful who does not hide it. Nor can he show a greater mercy toward a wretched man than to grant life to one who is perishing. A great reward too is owed him by the Almighty, by whom it was said: *Blessed are the merciful, for they shall obtain mercy [n: (Matth. V)]*. And James says: *He who shall cause a sinner to be converted from the error of his way shall save his soul from death, and shall cover a multitude of sins [n: (Jacob. V)]*. But in what order a fault ought to be disclosed, he shows when he adds:

*But before it is shown to the others by whom he must be convicted [0903A] if he denies it, it ought first to be shown to the prior, if after admonition he has neglected to be corrected, lest perhaps, being corrected more secretly, he be able not to become known to the rest.*

When a fault is committed in secret, the brother who has offended ought to be corrected secretly by the other brothers who are aware of that fault; and if he neglects to hear them, it ought to be made known to the father of the monastery, that he too may correct the brother in secret, so that the fault, which is still hidden, if perhaps it can be corrected more secretly, may not become known to all. But if he denies it, then let witnesses be brought in, so that, being convicted, he may be judged more strictly. And this is what is added.

*But if he denies it, then others are to be brought to him as he denies it, even before all, so that he may not be accused by one witness but convicted by two or three. And when convicted, [0903B] according to the judgment of the prior, or even of the priest to whose management the decision belongs, he ought to undergo corrective punishment.*

He who, gently chastised, is not corrected, must needs be corrected more sharply. For with pain must those things be cut away which cannot be gently healed. But he who, admonished in secret concerning his sin, neglects to be corrected, must be accused publicly, so that the wound which does not know how to be healed in secret may be able to be amended openly. But manifest sins are not to be purged in a hidden manner. For those who sin openly are to be accused openly, so that, while they are healed by open rebuke, those who have gone astray by imitating them may be corrected. This man, therefore, who was unwilling to be corrected in secret, when publicly convicted ought to undergo corrective punishment.

[0903C] *And if he refuses to bear it, even if he has not departed thence of himself, let him be cast out of your fellowship. For this too is done not cruelly but mercifully, lest by a pestilent contagion he destroy very many.*

For it is better that one be condemned for the salvation of many than that very many be endangered by the example of one. Hence the Lord says in the Gospel: *If thy eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell. And if thy right hand scandalize thee, cut it off and cast it from thee [n: (Matth. V)]*. By the right eye or the right hand we may understand some friend necessary to us. He who provides [0903D] in our affairs is our eye; he who ministers in things necessary is our hand; and he who provides also in spiritual things is our right eye or right hand. Such a one, and so necessary, if he scandalize the rest in the service of God, is to be cut off from the body, that is, from the fellowship. For it is better to lose the comfort of one than that through one the whole body perish.

*And this which I have said about not fixing the eye, let it be observed diligently and faithfully in the other sins also — in discovering, forbidding, disclosing, convicting, and judging them — with love of men and hatred of vices.*

Hence the same blessed doctor says elsewhere: Men are to be loved in such a way that their errors are not loved. For it is one thing to have loved what they were made, another [0904A] to hate what they do. There are some who reprove the faults of others not so much out of charity as out of the bitterness of hatred — not so much because they wish them to be corrected, as that they may be able to exercise the hatred they carry in their heart. And this is not according to God. Rather, or, it pertains to vengeance than to discipline. Let them therefore take care to reprove no one with anger and indignation, but rather with sweetness and charity. And if sometimes, as the fault requires, harshness sounds in the voice, yet let gentleness always remain in the mind. According to what the Apostle enjoins, saying: *You who are spiritual, instruct such a one in the spirit of gentleness [n: (Galat. VI)]*. And well does he add: *Considering thyself, lest thou also be tempted [n: (ibid.)]*. For attend to yourself, you who reprove another, since you are a sinner and frail, lest you be grievously [0904B] tempted if you attempt to reprove someone by growing indignant rather than by having compassion. Let it be done, therefore, with love of men and hatred of vices, so that love be kept in the heart toward the man, and hatred against the vice; for severity is owed to vices, but compassion to nature. There follows:

*But whoever shall have advanced so far into evil as to receive secretly letters from anyone, or any gift whatever, if he confesses this of his own accord, let him be spared and let prayer be made for him.*

He says that the brother who receives anything secretly has advanced into a great evil, because to conceal anything is to break the order. He incurs a great evil who becomes a transgressor of his own order. Unless the holy prophet [0904C] had known it to be a great evil that Gehazi his disciple had received a hidden gift from Naaman the Syrian [n: (IV. Reg. V)], he would by no means have struck him so terribly with the affliction of leprosy. And so by his example he taught us that whoever should commit a like sin is worthy of grave correction. Yet if he confesses this of his own accord, he is to be spared, and prayer is to be made for him. For a fault becomes lighter which is humbly laid open by voluntary confession. Whence David says: *I said, I will confess; and thou hast forgiven the iniquity of my sin [n: (Psal. XXXI)]*.

*But if he is caught and convicted, let him be more grievously corrected according to the judgment of the priest or of the prior.*

Because if the fault is graver, a graver discipline is fitting. [0904D] For he offends gravely and mortally who also hides the evil that he does. Concerning secret letters and little gifts the blessed Jerome writes thus: *Holy love,* he says, *does not have secret letters and handkerchiefs and frequent little gifts. Whoever takes delight in such things is seduced by a great vanity. And the more he delights in the lowest things, the further he is cast out from the things above.* But from things of this sort grave evils are wont to be generated. But he who desires perfectly to guard against vices is eager not only to guard against those things which are evil in themselves, but also flees those things from which either a depraved act or an evil report might proceed. But for us, who ought to live well and to show a good example to others, it is not fitting to do such things, from which anyone might even conceive an evil suspicion.

## CHAPTER VIII. ON THE KEEPING OF COMMON THINGS.

[0905A]

*Have your clothes in one place under one keeper, or two, or as many as may suffice to shake them out lest they be damaged by the moth. And as you are fed from one storeroom, so let you be clothed from one clothes-room.*

That he commands the clothes to be laid up under one keeper or several, there seem to be two reasons. The first, namely, lest, neglected through carelessness, they be ruined by moths. The second, lest a brother should believe that he has as his own this very garment which he has, if it were permitted him to lay it up for himself in a place of his own. And with this sentence the words that follow seem to agree; for he says:

*And if it can be done, let it not concern you what clothing is brought out to you according to the fitness of the seasons: [0905B] whether each one receive that which he had laid aside, or another which another had had; provided only that to each one what he needs be not denied.*

He says, if it can be done, for this reason: that if it seem hard to anyone, he may be allowed to take back the very garment which he had laid aside. For it would belong to a greater perfection if anyone had come to so great a contempt of himself as to be content with that alone which the body needs, according to what the Apostle says: *Having food and clothing, we ought to be content with these [n: (I Tim. VI)]*. He does not determine how much or of what kind, but only marks out those things which suffice for nature. For in the imperfect, pleasure always seeks more than necessity does. And as the blessed Augustine says, *Human nature is content with little, but custom has added many things; will and [0905C] pleasure have joined on more.* If anyone loved God perfectly, if he wholly renounced carnal desires, he would cut away many superfluous things which he now holds as though necessary. Let us learn, therefore, to love God with the whole heart, so that through love of him we may be eager both to be content with what is necessary and to cut away what is superfluous, so that, while what is needed is denied to no one, nothing beyond what is needed be sought by anyone. Charity seeks not the things that are her own; charity sets common things first; charity makes a man to be abject in the house of God. If anyone has perfectly possessed her, he will cut away from himself even out of what will be needful.

*But if from this contentions and murmurings arise among you, when someone complains that he has received worse than he had before, and that he is unworthy to be clothed [0905D] as another brother of his was clothed, then from this test yourselves — how much you lack in that inward holy habit of the heart, you who quarrel over the habit of the body.*

The habit of your heart is sanctified by the grace of God, by the indwelling of the Holy Spirit, when there is within peace, charity, goodness, humility, patience, concord, meekness, and other things of this kind. These are our inward riches, namely good character and the virtues. But if we begin to contend, to murmur and to quarrel among ourselves, at once we are left empty of these spiritual goods. For virtues cannot remain together with vices. For *a little leaven corrupts the whole lump [n: (I Cor. V)]*. From this each one ought to test himself, and carefully to weigh how much he lacks within, [0906A] and how great a loss he incurs who, for the sake of passing things, loses that whereby he ought to be blessed. Quarrels and contentions, therefore, are greatly to be guarded against by us, because these are works of the flesh; and, as the Apostle says, *They who do such things shall not obtain the kingdom of God [n: (Galat. V)]*. Therefore he admonishes us in another place, saying: *Nothing through contention or vainglory; esteeming one another as superiors, each one considering not the things that are his own, but the things that are another's [n: (Philipp. II)]*. For these two things avail very much to remove quarrels and to beget concord: when one judges himself lower than all, and weighs the things that are another's more than his own. For in these two, humility and charity are commended; and these are wont not only not to fall into discord, but even to bring those who are in discord back to concord [0906B]. And because the things that have been said pertain to the more perfect, he tempers the sentence for the sake of the less perfect when he adds:

*Yet if your weakness is borne with, so that you receive what you have laid aside, still keep in one place, under common keepers, what you put away.*

Namely that, while the very thing which is taken for one's own use is laid up in a common place, we may believe it to be not our own but common.

*In such wise, indeed, that no one work anything for himself, but that all your works be done in common with greater zeal and more frequent eagerness than if you were making your own things for yourselves singly.*

And thereupon he sets down the apostolic sentence and expounds it, saying:

*For charity, of which it is written, That it « does not [0906C] seek the things that are its own, » is thus understood: that it sets common things before its own, not its own before the common.*

This is the reason why no one should work for himself, but that things be done in common with greater zeal and more frequent eagerness than if they were his own. This is the reason, I say, because *charity seeks not the things that are its own, but sets common things before its own.* If the charity of Christ seeks not the things that are its own, none of us ought to work for himself And if the charity of Christ sets common things before its own, then with greater zeal and more frequent eagerness we ought to do the common things than if they were our own. For the fruit of charity is greater than that of ownership. For *what eye has not seen nor ear heard, this God has prepared for them that love him [n: (I Cor. II)]*.

*And therefore, the more you care for the common thing than for your own [0906D], the more you may know that you are advancing, so that in all the things which passing necessity uses, that charity which abides may stand out above them.*

For passing necessity uses temporal things and temporal pursuits, in which charity ought always to stand out, because no one can please God without charity. In all things, therefore, that we do, charity must always stand out, because she is the mother of the virtues, she is the root of all good things. This is the loftier way by which men press toward heaven, of which the apostle Paul says: *I show unto you yet a more excellent way [n: (I Cor. XII)]*. He advances much in this charity who for the love of God despises all things that are of this world, seeks to retain nothing for himself, [0907A] and divides in common whatever he has. Truly he walks by the lofty way who, treading earthly things underfoot, is raised in mind and desire to the heavenly. Charity consists in the love of God and of neighbor. But the love of God is expressed in three ways, so that nothing may remain in man which is not made subject to divine love. For we are commanded to love God *with the whole heart,* namely that we refer all our thoughts to God; *with the whole mind [n: (Deut. VI)]*, that we hold toward him all the reason by which we understand and discern; *with the whole soul [n: (ibid.)]*, that we direct all the affections of the soul to God. In the love of neighbor two things are to be kept. *That what you do not wish to be done to you, you should not do to others [n: (Tob. IV)]*. And *what you wish men to do to you, do you also to them [n: (Matth. VII)]*. From this twofold power of love toward [0907B] the neighbor all the virtues arise, by which we both usefully desire the things that are to be sought and avoid the things that are to be avoided. By these two articles the neighbor is fittingly loved, while he is both cherished with benefits and injured by no malice. In all things, therefore, that passing necessity uses, charity ought always to stand out. Because whatever we do or speak ought to look to the charity of God or of neighbor, so that in all our manner of life the sum of our intention may always turn upon charity. *And on these* moreover *two commandments hangeth the whole law and the prophets [n: (Matth. XXII)]*.

*It follows therefore that also, when someone has bestowed some garment, or anything else to be reckoned among necessaries, upon his own sons or upon any who belong to him by some necessity and are established in the monastery, it be not received secretly, [0907C] but be in the power of the prior, so that, being brought into the common stock, it may be supplied to him who has need of it.*

For in the whole of life it is lawful to receive nothing secretly, nor for anything to be so received, nor for anything to be retained as one's own; but if anything is given to anyone, it must be handed over to the prior, so that it may be supplied to him who has need of it. Thus is avarice extinguished, thus is superfluity cut away. Thus is charity nourished and holy poverty kept, because, while it is not lawful to retain earthly things, the mind is compelled to think on heavenly ones. But there are some who are gravely troubled when the things they receive from others are not permitted to be retained by them. They love little gifts; they take delight in things of their own. And often over small and worthless things they burn with so great a desire that, on occasion of them, they are wont to disturb the concord of the brethren. And that this happens by diabolical persuasion there is no [0907D] doubt. For the crafty enemy knows the characters and qualities of all, and discerns their affections, and tempts each one in that in which he knows himself to prevail the more. Nor does he care whether he deceives by a great thing or a small, so long as he may be able to corrupt the charity of a brother. We ought to be cautious and watchful against the crafty enemy, and to guard beforehand against his snares in every matter of things, and to tread down by strength of mind all earthly things by which he is able to deceive, that we may be able to sing with the Prophet: *The snare is broken, and we are delivered [n: (Psal. CXXIII)]*. But because some are caught in this, therefore it is added:

*But if anyone conceals a thing bestowed upon him, let him be condemned by the judgment for theft.*

[0908A]The Apostle says: *Thieves and robbers shall not possess the kingdom of God [n: (I Cor. VI)]*. For theft is a criminal sin, as it is written: *Thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness,* etc. [n: (Exod. XX.)] Since therefore it is reckoned among criminal evils according to the sentence of the canons, everyone ought so to judge concerning theft as concerning adultery, as concerning homicide, as concerning false witness. The brother who conceals a thing bestowed upon him holds in the holy Church the place of Judas the traitor, who was a thief and a robber and had the purse, and carried off and hid the things that were sent to the Lord. He blazed with so great a vice of cupidity and avarice that he sold and betrayed his own Lord, as the devil had put it into his heart. But in seeking gain he found death, as it is written: *While [0908B] he thirsts for gain he comes to the [sic: loqueum].* Such are the fruits of avarice. Let the brethren therefore take care not to seek gains, not to hide anything whatever, lest, while at the devil's prompting they perpetrate so detestable a fault, they incur by the just judgment of almighty God the penalty of death and everlasting damnation.

## CHAPTER IX. ON THE CLEANNESS OF CLOTHES AND OF BODIES.

*Let your garments be washed according to the judgment of the prior, whether by yourselves or by fullers, lest too great an appetite for clean clothing contract an inward filth of soul.*

Why he has ordered the garments to be washed according to the judgment of the prior, he himself sets out the reason: namely, lest [0908C] a brother contract filth in his mind if he desires beyond measure to have clean clothes; for each one is polluted within in the same measure as he is cleansed without for vainglory. Prelates ought therefore to take care that their subjects do not go astray through the sheen of clothing. For it is not the sheen of clothes but uprightness of character that adorns a cleric. Whence the Apostle admonishes us, saying: *Be not conformed to this world, but be reformed in the newness of your mind [n: (Rom. XII)]*. For those who seek the form of this world do not seek the form of the inner man. And the more outward beauty is loved, the less is the inward cared for. But this is the true and spiritual cleanness which God requires in us, saying: *Wash yourselves, be clean; take away the evil of your thoughts from my eyes [n: (Isa. I)]*. For he does not say: Blessed are the clean [0908D] in body, but: *Blessed are the clean of heart, for they shall see God [n: (Matth. V)]*. And lest anyone should think that care of the flesh must likewise be cut away, he adds:

*Let the bathing of the body also by no means be denied when the necessity of sickness compels it. But let it be done without murmuring, on the counsel of medicine; so that even if he be unwilling, he do at the prior's command what must be done for health. But if he wishes it and perhaps it is not expedient, let his own desire not be obeyed.*

This sentence seems to agree with the words of the Apostle, which forbid care of the flesh to be taken in its desires, not in necessity. For there is a great difference between necessity and desire. For what is from necessity is useful; but what is from desire is a vice. [0909A] But there are some who say that bodily medicine does not befit religion. But if they attended diligently, they would themselves recognize that this — that we eat and drink, that we cover ourselves with clothes and use earthly things for necessity — is medicine of the body.

*Let it be done, therefore, without murmuring, on the counsel of medicine.*

And well does he say: Let the unwilling be compelled in necessity, let the willing be restrained from desire, because necessity, not desire, is to be obeyed. For sometimes, even if it harms, what pleases is believed to profit. See why a man ought not to obey his own desire: because he is often so deceived by his own desire that he believes that to profit him which harms him. So does evil desire deceive men; so does it pretend that to be good which is evil and [0909B] pernicious. See why the Holy Scriptures so condemn desire and carnal delight: because they draw men to death while the men themselves know it not.

*Sometimes, even if it harms, what pleases is believed to profit.*

But according to the Apostle's word we must abstain from carnal desires, which war against the soul, because the flesh indeed lusts against the spirit. But by the discipline of the spirit the concupiscence of the flesh must be restrained. But there are some who pursue beyond measure the rigor of the spirit; others, the softness of the flesh. The former, while they seek to live spiritually, sometimes extinguish the flesh along with the vices. But [0909C] it must be known that virtue, if it has no measure, is turned into vice. But those who wish to live carnally are eager, together with care of the flesh, to nourish their own desires also. A measure must therefore be set for both, and the former must be compelled to do what must be done for health. But these latter must be restrained, lest they do what they carnally desire. The health of the body indeed is to be preserved for serving God; but the desire of the flesh is to be extinguished. And because he has spoken of manifest sickness, he adds concerning hidden pain, saying:

*Finally, if the pain is hidden, let the servant of God who tells what pains him be believed without hesitation.*

For rightly is he to be believed whom good character and a holy manner of life commend as a servant of God. [0909D] For truth or falsehood is not known from the mouth of those who speak, but by their fruits you shall know them, says the Lord. They are not deceitful, they are not double; they are not of those who in heart and mouth have spoken false things. The servants of God are in mouth such as they are in heart. A good life gives credit to words. An evil life makes even truth itself to be doubtful. Let those, therefore, be believed without hesitation who without hesitation are good. In another way: If the pain is hidden, let him be believed without hesitation. For the servant of God fears to offend God not only in deed but also in speech. We ought to show ourselves such that whatever we say may be believed without hesitation. Life ought to commend speech, and good works to bear witness to the truth, [0910A] as our Saviour says of himself: *If you do not believe me; believe the works. The works,* he says, *which I do, they bear witness of me [n: (Joan. X)]*. For there are many who are not believed even if they speak the truth, because they are evil, or are held under suspicion of being evil. But if our life has begun to be good without suspicion, presently our words will be believed without hesitation to be true. The less good anyone is, the less is he believed; the more religious he has begun to be, the greater credit is granted to his words. But because the necessity of sickness sometimes seeks the things that are contrary to itself, therefore he adds:

*But yet, whether what pleases be expedient for the healing of that pain, if it is not certain, let a physician be consulted.*

[0910B]Their words are to be believed, yet their desires are not at once to be complied with; for unlawful desires tempt even the servants of God; therefore, if it is not certain, let a physician be consulted. Let him be sought who may make certain out of the uncertain. Nor is it a wonder if we seek the counsels of physicians, since we read that the apostle Paul made use of the counsel of medicine. For through his Epistle he enjoins his disciple Timothy, saying: *Use a little wine for thy stomach's sake and thy frequent infirmities [n: (I Tim. V)]*. The discerning master therefore tempers his disciple away from the rigor of abstinence — namely, lest, broken by frequent sufferings, he grow faint from the good of preaching. For it was good that the disciple should render the fruit of patience out of his infirmity; but the Apostle foresaw it to be more useful if, growing somewhat stronger [0910C] by the use of medicine, he should gain souls for God. But out of diverse goods the more useful are to be chosen. Supported by this authority, we ought to seek bodily medicine to this end, that from it we may render a greater fruit to the Lord.

*And let them not go to the baths, or wherever it shall be necessary to go, fewer than two or three.*

*Let us provide good things,* says the Apostle, *not only before God, but also before all men [n: (II Cor. VIII)]*. For our own sake a good conscience suffices us; for the sake of others our reputation ought not to be polluted, but to prevail in us. He who, trusting in his own conscience, neglects his reputation is cruel — most of all one set in this place, of which the Apostle says, writing to his disciple: *In all things show thyself an example of good works* [0910D] [n: (Tit. II)]. Again elsewhere he says: *We are made a spectacle to the world, and to angels, and to men. Those who love us seek what they may praise in us; but those who hate us disparage us. And we, set in the midst between the two, with the help of our Lord Jesus Christ, ought so to guard both our life and our reputation that we may not blush to be praised by our detractors.* Two or three, therefore, ought to go together, both for comfort and for the testimony of good repute. Whence Solomon says: *Woe to him that is alone; if he fall, he has none to lift him up; if there be two, they shall keep each other warm. [n: (Eccle. IV)]*. And well does he say, he ought to go with those whom the prior shall have commanded — namely, that by the prelate the safety of the person may be provided for, and by the subject the virtue of obedience be kept.

[0911A] *The care of the sick, whether of those to be restored after sickness, or of those laboring under some weakness or even under fevers, ought to be laid upon someone, so that he himself may ask from the storeroom what he has foreseen to be needful for each one.*

A brother fearing God is to be chosen, who may bear the greatest care about the sick, and be eager to minister to them what shall be needful for them, and serve them with such zeal and affection as if he were serving the Lord Jesus Christ himself. For he himself will say at the judgment. *I was sick, and you visited me [n: (Matth. XXV)]*. And again: *What you have done to one of the least of mine, you have done to me [n: (ibid.)]*. The stronger, therefore, ought to bear the weakness of the infirm. For thus is divine charity fulfilled, the Apostle bearing witness, who says: *Bear ye one another's burdens, and so you shall fulfil the law of Christ [n: (Galat. VI)]*. The law of Christ is love. [0911B] The office of love is to bear one another's burdens. And diverse times and diverse infirmities bring it about that we bear one another's burdens. But nothing so proves a friend as the bearing of a friend's burden. But the sick man himself, who is served for the love of God, ought to weigh it and to take the utmost care lest by his own excess or impatience he grieve the one who serves him. But let him be eager to give thanks to God, lest the infirmity which was given him for the purging of the soul be turned, by fault, to an increase

*And whether those who are set over the clothes or those who are set over the books, let them serve their brethren without murmuring.*

Let them show themselves such, and serve their brethren with such charity, that they may not themselves sin by murmuring in the ministry committed to them, nor by their negligence make others [0911C] murmur. Murmuring is a grave sin, Gregory bearing witness, who says: *No one who murmurs receives the kingdom of heaven; no one who receives it will be able to murmur.* And Solomon: *The heart of a fool is like a cart wheel [n: (Eccli. XXXIII)]*, it carries hay and murmurs. Such, then, are those in the congregation who, being subject in the flesh, do not cease from murmuring. The Apostle: *Neither murmur ye, as some of them murmured, and by* serpents *perished [n: (I Cor. X)]*. Why by serpents, unless because the serpent is venomous, and everyone who murmurs has the venom of the devil on his tongue. James.: *The tongue is a restless evil, full of deadly venom [n: (Jac. III)]*. *We must beware,* therefore, *of murmuring, lest we perish by the deadly and diabolical [0911D] venom.*

*Let the books be asked for at a fixed hour; whoever shall ask outside the hour, let him not receive.*

## CHAPTER IX. ON THE CLEANNESS OF CLOTHES AND OF BODIES. (cont.)

Above he enjoins that they be instant in prayers at the appointed times. Times therefore must be distinguished in which we ought to pray, and in which we ought to read. Concerning work also he admonishes elsewhere that no one work anything for himself, but that all your works be done in common. These three things the rule commends to us, which are greatly necessary for our soul: namely prayer, reading, work. For by prayer we are cleansed, by reading we are instructed, by work we are made blessed, as the Holy Spirit says in the Psalm: *For thou shalt eat the labors of thy hands; blessed art thou, and it shall be well with thee [n: (Psal. CXXVII)]*. But because he says that the books are to be asked for on each several day, [0912A] frequency of reading is commended. The servant of God ought to read often. For divine reading is greatly useful. For through reading we learn what we ought to guard against, what to do, whither to press. Hence the Psalmist says: *Thy word is a lamp to my feet [n: (Psal. CXVIII)]*. Perfection, sense and understanding are increased. Reading instructs us for prayer and for work, and forms us for the contemplative life and the active. Therefore in the Psalm: *Blessed is the man,* it is written, *who in the law of the Lord* meditates *day and night [n: (Psal. I)]*. These are the arms — namely prayer, reading and work — by which the devil is beaten off. These are the instruments by which eternal blessedness is acquired. By these arms vices are suppressed; by these nourishments virtues are fed. But even if there is a pause from reading, the work of the hands ought to follow, because [0912B] idleness is the enemy of the soul, and the ancient enemy easily snatches into vices the man whom he shall have found free from reading or from prayer. For by the practice of reading you will learn both how you yourselves are to live and how you are to teach others; by the work of the hands and the mortification of the body you will both deny nourishment to vices and relieve your own necessities, and will have wherewith to hold out something to those suffering want.

*But when garments and shoes are necessary for the needy, let those under whose keeping the things that are asked for lie not delay to give them.*

This is what was said above, that they serve their brethren without murmuring. Lest at any time, by delaying to give what is necessary, they make the brethren murmur and be an occasion of sin. Let them therefore be eager to serve their brethren [0912C] for God's sake, and to minister necessaries at fitting times. And let them do this without murmuring, without sadness, without delay, with joy and cheerfulness, because *God loves a cheerful giver [n: (II Cor. IX)]* — so that they may have everything that is needful for them according to the manner of the congregation and the possibility of the place, and that for those who serve there may be a greater reward thence from the Lord. But in the clothing and the shoes of clerics a fitting measure must be kept, that they be not costly or glossy beyond measure, nor too abject and mean; having neither more trimness than is seemly, nor more untrimness than is right. Let them be such, then, as to commend at once religion and decency. Let the brethren, therefore, to whom necessaries are ministered, take care that they seek nothing [0912D] importunately, nor anything that does not befit their religion. For whatever superfluous thing they have is deadly to them. Let them therefore weigh that the things they spend are the offerings of the faithful for the redemption of sins. And therefore let them not glory in using such things, but rather fear what was said of the priests in the Old Testament, that they must bear the iniquity of the people. And therefore let them with great fear be solicitous over those whose gifts they share, because the danger is great. But it is more wholesome, as has already been said above, that the poor of Christ should always be in need of less than have more. For whence shall we be poor unless we bear penury for God's sake with an even mind? As much, therefore, as we remember that we have committed unlawful things, so much ought we to abstain from lawful ones. For through the narrow [0913A] gate we must enter, that we may be able to attain to the breadth of heavenly joys. For the straiter the life we lead here, the greater the glory we shall possess in heaven.

*But have no quarrels, or end them as quickly as possible, lest anger grow into hatred and make a beam out of a mote, and make the soul a murderer. For so you read: He who hates his brother is a murderer [n: (I Joan III)]*.

Thus do vices often grow little by little. Indeed, when we are unwilling to restrain the tongue from an idle word, we slip away into harmful ones; thence we sometimes fall into murmurings and detractions; very often even as far as quarrels and contentions; thence to anger and hatred; and, according to Solomon's word, while we neglect to correct the least things, we slide down to greater [n: (Eccli. XIX)]. While therefore [0913B] vice arises out of vice, iniquity is drawn out at length. Hence the prophet says: *Woe to you that draw iniquity with cords of vanity! [n: (Isa. V.)]* And the Psalmist: *They have lengthened out their iniquity: the just Lord will cut the necks of sinners [n: (Psal. CXXVIII)]*. First of all, then, sin must utterly be guarded against. For it is better to guard beforehand than to amend. Because if it happens that one sins through frailty, that fault is easily corrected which is quickly recognized. Hence it is that the Lord says of the woman to the serpent: *She shall crush thy head [n: (Gen. III)]*; the serpent's head is crushed when sin is corrected there where it is born. Each one, therefore, ought to be solicitous to be eager to amend himself at once there where he has known himself to have gone astray. As great as is the difference between a mote [0913C] and a beam, so great is the difference between anger and hatred. For hatred is inveterate anger, which has taken on so much, as it were from age, that it might deservedly be called old. For it can happen that, if you are angry with a man, you may also wish him to be corrected; but if you hate him, you cannot wish him to be corrected. By anger the eye of the mind is troubled; by hatred it is even extinguished. Whence the Apostle: *He who hates his brother is in darkness [n: (I Joan. II)]*. To no angry man does his own anger seem unjust. Whence from all indignation one must quickly return to the gentleness of meekness. For a persistent impulse easily passes into hatred of him who is not quickly forgiven. Whence it is added:

## CHAPTER X. ON ASKING PARDON AND ON REMITTING AN OFFENSE.

[0913D] *Whoever shall have injured anyone by reviling, or by cursing, or even by the charge of a crime, let him remember to heal by satisfaction, as soon as possible, what he has done; and let him who has been injured forgive without dispute.*

He offends gravely who injures anyone by reviling or by cursing. The Apostle says: *Revilers shall not possess the kingdom of God [n: (I Cor. VI)]*. And the Lord in the Gospel: *He who shall say to his brother, Thou fool, shall be guilty of the hell of fire [n: (Matth. V)]*. He ought therefore, as he has gravely offended, gravely to repent, and to ask pardon of him whom he injured with his whole heart and with all humility; and he who has been injured, to forgive without dispute. Isidore: *He who reconciles his brother too slowly, too slowly appeases God toward himself.* [0914A] For in vain does he seek that God be reconciled and made favorable to him, who neglects quickly to appease his neighbor. But there are some who, trusting in their own merits, grant pardon sluggishly to those who offend against them; but it profits nothing to be unhurt if one is not ready to pardon, since this is rather a great fault, when brotherly offenses are released too slowly. Truth bearing witness, we have learned that the servant who owed ten thousand talents, when he did penance, received from his lord the release of the debt; but because he did not forgive his fellow servant, who owed him a hundred pence, the debt, it was ordered that there be exacted from him too what had already been forgiven him [n: (Matth. XVIII)]. From which words it is established that, if we do not from the heart forgive that which is offended against us, that too is exacted again which we rejoiced had already, through penance, [0914B] been forgiven us.

*But if they have injured one another; they will have to release to one another their debts, for the sake of your prayers, which surely, the more frequent you have them, so much the sounder you ought to have them.*

Daily we say to God: *Forgive us our debts, as we also forgive our debtors [n: (Matth. VI)]*; and if we ourselves forgive our debtors, that is, those who sin against us, when we say to God: *Forgive us our debts, as we also forgive,* we are accused by our very prayer, and we stir up God to wrath against us, and we bring down upon ourselves a curse rather than a blessing. And so it comes about that the prayer which ought to have been wholesome for us is harmful, and that by praying we increase the sins which we ought to have diminished. [0914C] But for daily, light and brief sins, without which this life is not led, the daily prayer of the faithful will make satisfaction. For it belongs to those to say: *Our Father who art in heaven [n: (ibid.)]*, who have now been regenerated to such a Father out of water and the Holy Spirit. This prayer wholly blots out the least and daily sins. It blots out also those from which the life of the faithful departs — a life even wickedly led, but changed for the better by repentance. But as it is truly said: *Forgive us our debts* (since there is no lack of things to be forgiven), so let it be truly said, *as we also forgive our debtors.* Let the same be done as is said; because this too is an alms, to pardon the man who asks forgiveness. There are indeed many kinds of alms, and when we do them we are helped so that our sins [0914D] may be forgiven us. But than that one there is nothing greater, by which we forgive from the heart what anyone has sinned against us. It is a lesser thing to be well-wishing, or even beneficent, toward him who has done you no evil; that other is far greater and of a most magnificent goodness — that you love your enemy also, and always wish good to him who wishes you evil, and do also what you can, hearing Jesus say: *Love your enemies, do good to those who hate you, and pray for those who persecute you [n: (Matth. V)]*. But since these things belong to the perfect sons of God, toward which every faithful man ought to stretch himself, and to lead the human mind to this affection by praying to God and by dealing and wrestling with himself — yet because this great good is not of so great a multitude [0915A] as we create to be heard when it is said in prayer: *Forgive us our debts as we also forgive our debtors,* without doubt the words of this promise are fulfilled if a man who does not yet so advance as even to love his enemy nevertheless, when he is asked by the man who sinned against him to forgive him, does forgive, from the heart — because he too, when he asks, certainly wishes to be forgiven, when he prays and says: *Forgive us as we also forgive our debtors,* that is: so forgive us, who ask, our debts, as we forgive our debtors who ask. But now, he who asks the man against whom he sinned, if he is moved by his own sin to ask, is not to be reckoned an enemy to such a degree that to love him is as difficult as it was difficult when he was practicing enmities. But whoever does not forgive from the heart one who asks [0915B] and repents of his sins, let him by no means suppose that his own sins are forgiven by the Lord, since Truth cannot lie, who says: *If you forgive men their sins, your heavenly Father will also forgive you your offenses [n: (Matth. VI)]*.

*But better is he who, although he is often tempted by anger, yet hastens to obtain that he to whom he acknowledges he has done an injury forgive him, than he who is more slowly angered and is more slowly inclined to ask pardon.*

Anger mounts more quickly in some and leaves them more easily; but others it stirs slowly, yet holds longer. But another (which is worse) both takes on the flames of wrath more quickly and lays them down more slowly. But some both take these on more slowly and lose them more quickly. In which [0915C] the reader assuredly recognizes clearly that the last comes nearer to the good of tranquillity than the first, and that in evil the third surpasses the second. Let us weigh, then, how great is the fault of wrath, through which, while meekness is lost, the likeness of the heavenly image is marred. Through anger justice is abandoned, as it is written: *The anger of man worketh not justice [n: (Jac. I)]*. Through anger the grace of social life is lost, as it is written: *Be not* assiduous *with an angry man, lest perhaps thou learn his paths and take a scandal to thy soul [n: (Prov. XXII)]*. For he who does not temper himself by human reason must needs live alone, after the manner of a beast. But sometimes anger does not put forth the hand, but turns the tongue into darts of cursing. Sometimes indeed, [0915D] while the kindled mind is restrained from its accustomed speech, with the passing of time it is utterly separated from the love of neighbor, and sharper goads come to the mind, and causes arise which exasperate more grievously, and in the eye of the angry man the mote is turned into a beam, while anger is changed into hatred. We fear to be despised by our neighbors, we disdain to bear the injuries of a word; if perhaps a quarrel happens with a neighbor, we blush to make satisfaction first. The carnal heart indeed, while it seeks the glory of this life, spurns humility; and very often the very man who is angry desires to be reconciled to the one at variance with him, but blushes to go first to make satisfaction. Let us weigh, then, the deeds of our Head, that we may see how low the errors of our depravity lie. Behold, by sinning we made discord between ourselves and God, [0916A] and yet God first sent to us his denied ones, that we ourselves who have sinned might be recalled to the peace of God. Let human pride, then, blush, and let each be confounded if he does not make satisfaction to his neighbor, since, after our fault, that we might be reconciled to him, God himself, who is the one offended, entreats us through the intervening of legates.

*But he who is unwilling to ask pardon, or does not ask it from the heart, is in the monastery without cause, even if he be not cast out thence.*

Since the Lord has so great a care for our reconciliation that he suffers his own gifts to be left before the altar and his own ministries to remain unfinished and be broken off, until you go and dissolve your wrath and break off enmities with your brother, we do not even blush before him [0916B], but suffer enmities to remain many days, and drag out discord like a long rope. God punishes not only the wrathful and those who remember malice, but also those who offend men who are angry, or who neglect and despise to appease them. Since indeed those who have suffered and seem to suffer injuries necessarily grieve and are angry; but those who have done them carry neither any grief nor any wrath. For this reason, then, he leads the man who is free from wrath to him who is in grief and is not free, showing that the guilt of this crime rests rather with the one who gave the cause of the sin. But not even so are we amended. For we persist in grieving our brethren over nothing at all, and, as though we had done no evil, we are negligent about satisfaction, and hand the fault over to forgetfulness and suffer it to be drawn out over [0916C] a long time, not knowing that our punishment will be the more ample the more ample the discord. For where friendship endures, nothing is easily received, nothing is easily believed, that could work a breach. But if once enmities have taken hold, all things that are done, that are said, that are heard, are so received and so understood that they advance to greater and longer enmities. But if there is anything evil, this alone is believed and confirmed. The Lord therefore commands the gift to be left before the altar and the brother to be reconciled first, that from this we may learn that, if not even at that time when we are commanded to approach the ministry of God does God suffer reconciliation to be dissembled and deferred, how much more must this be cared for at other times. [0916D] If it perhaps happens that we grow angry, it is commanded that within the day we end either our wrath or our enmities. We are bound by this precept in which he says: *Let not the sun go down upon your wrath [n: (Ephes. IV)]*. We, on the contrary, are not content even with this, that we draw out our wrath beyond the sun's limit, but we even lay traps for one another, desiring to trip up our neighbors either by deeds or by words, biting and devouring one another — which surely is open madness. For what else do madmen and those filled with a demon do, but tear their own limbs with bites? In vain, therefore, is he in the monastery who is at variance with his brother, because he neither appeases God with sacrifices nor is able to advance by good works.

*Therefore spare yourselves from harsher words.*

Solomon: *A soft answer breaketh anger; a harsh [0917A] word stirreth up fury [n: (Prov. XV)]*. And likewise: *A sweet word softens enemies and multiplies friends [n: (Eccli. VI)]*. And Paul: *You who are spiritual, instruct such a one in the spirit of gentleness [n: (Galat. VI)]*. Let holy men, therefore, beware of hard words.

*And if these have gone forth from your mouth, let it not irk you to bring forth from the mouth the remedies whence the wounds were made.*

First indeed let us take the utmost care not to trouble anyone with hard words; and if sometimes we sin through frailty, we must come at once to satisfaction, and against a harsh speech bring forth a sweet and appeasing one, so that the medicine of humble confession may heal the wound of the disturbance. But as we have said before: *It is better to guard against a vice beforehand than afterwards to amend what has been committed.* Therefore the servant of God ought [0917B] always to set a guard upon his mouth, that he may not offend with his tongue — and then most of all when a sinner stands against him, namely someone slanderous and injurious, as it is written: *There are many proud and envious who do not cease to provoke the servants of God [n: (Eccli. V)]*. Therefore, if you have understanding, answer your neighbor: *But if not, let thy hand be upon thy mouth, lest thou be caught by an undisciplined word and be confounded [n: (Eccli. V)]*.

## CHAPTER X. ON ASKING PARDON AND ON REMITTING AN OFFENSE. (cont.)

*But when the necessity of discipline, for the restraining of morals, compels you to speak hard words, even if you yourselves feel that you have exceeded the measure, it is not required of you that you ask pardon of those subject to you, lest among those who ought to be subject, while humility is kept too much, the authority of ruling be broken.*

Very often this befalls great teachers: that, [0917C] while they grow hot in a correction forced upon them, they overdo the measure of the correction, and the tongue says something which it ought not, because love does not kindle the mind as much as it ought. Whence the Lord well commanded through Moses, saying: *If anyone shall have gone with his friend in simplicity into the wood to cut wood, and in the cutting down of the wood the axe shall have slipped from his hand, and the iron, having fallen from the handle, shall have struck his friend and killed him, let him flee to one of the aforesaid cities, and he shall live — lest perhaps the kinsman of him whose blood is shed, under the goad of grief, pursue and seize him and strike his soul [n: (Deut. IX)]*. For we go into the wood with a friend as often as we turn with any neighbor to look upon our offenses; and we cut down the wood [0917D] in simplicity when with pious intention we cut away the vices of those who offend. But the axe slips from the hand when the rebuke draws itself out into harshness more than is necessary; and the iron leaps from the handle when a speech too hard passes beyond correction; and it strikes the friend and kills him, because the insult uttered slays its hearer from the spirit of love. For the mind of the corrected man rushes into hatred if an immoderate rebuke condemns him more than it ought. But he who incautiously strikes the wood and extinguishes his neighbor must needs flee to three cities, that, defended in one of them, he may live. Because if, turned to the laments of penance, he is hidden in the unity of the sacrament under hope, faith and charity, he is not held guilty of the homicide committed, and the kinsman of the slain man, when he finds him, does not kill him. Because [0918A] that just judge also, who joined himself to us through the fellowship of his own nature, without doubt does not demand vengeance for the guilt of the fault from the man whom faith, hope and charity hide under his pardon. Therefore it is added:

*But yet pardon must be asked of the Lord of all, who knows with how great good will you love those whom you perhaps rebuke more than is just.*

Sometimes the measure is exceeded by a zeal of malice, sometimes by a zeal of justice; very often out of eagerness, through deliberate speech; very often through an excess of speech. But the Lord attends not so much to the speech as to the intention. More quickly, therefore, is that fault forgiven which is by no means perpetrated out of eagerness for malice.

*But among you love ought [0918B] to be not carnal but spiritual.*

There are some who love their neighbors, but through the affection of kinship and of flesh; yet the sacred words do not contradict them in this love. But one thing is that which is spent spontaneously upon nature, another that which is owed to obedience out of charity by the Lord's precepts. These indeed both love their neighbor and yet do not attain those sublime rewards of love, because they spend their love not spiritually but carnally. The keeping of charity alone proves men to be disciples of almighty God. Whence he himself says: *In this shall all know that you are my disciples, if you have love one for another [n: (Joan. XIII)]*. And if this love truly fills our heart, it is wont to be shown in two ways: if we love friends in God, and enemies for [0918C] God's sake. Often the mind is deceived under an image of love toward an enemy, and falsely judges that it loves him. But then is love of an enemy truly kept, when we are neither condemned over his advancement nor rejoice over his ruin. Charity indeed begins from two precepts, but extends itself to things innumerable. For its beginning is the love of God and of neighbor; but the love of God is distinguished by three things, because the Creator is commanded to be loved with the whole heart and with the whole soul and with the whole strength.

In which matter it is to be noted that the divine word, when it enjoins the loving of God, not only relates but also instructs out of how much, when it adds: With the whole strength — namely, that he who desires perfectly to please God should leave nothing of himself to himself. But the love of neighbor [0918D] is drawn out into two precepts. Whence it is said: *What thou wouldst not have done to thee, see that thou do not to another [n: (Tob. IV)]*. And Truth says through herself: *What you wish men to do to you, do you also to them [n: (Matth. VII)]*. By which two commandments, namely of both Testaments, through the one malice is checked, through the other kindness is put forth: so that the evil which each is unwilling to suffer, by not doing it he ceases from the work of harming; and again, the good which he desires to be done to himself, by spending it he may practise out of kindness for his neighbor's benefit. But while these two are pondered with anxious intent, the heart is stretched toward innumerable ministries of the virtues, so that the restless mind may neither boil up in desires to inflict what it ought not, nor, loosened in idleness, [0919A] grow torpid regarding the things which it ought to show forth. For when it takes care not to do to another what it by no means wishes to bear from another, it looks about itself with anxious intent, lest pride lift it up and, casting the mind down, exalt it even to contempt of neighbor. Lest ambition tear its thoughts, and, while it widens the mind to covet the things of others, straiten it; nor let luxury pollute it and, made subject to desires, corrupt it through unlawful things. Lest anger exasperate it and inflame it even to the uttering of insult. Lest envy bite it, and, jealous at the happiness of others, consume itself with its own torch. Lest talkativeness drag the tongue immoderately and stretch it to the wantonness of disparagement. Lest malice stir up hatred, and provoke the mouth even to the dart of cursing. And again, when it considers to do to another those things which it expects to be done to itself by another — namely, that it repay good for evil, and [0919B] better for good; that it show the meekness of long-suffering toward the insolent; that it spend the grace of kindness upon those languishing with the plague of malice; that it fortify the discordant with peace; that it kindle the concordant to a longing for true peace; that it grant necessaries to the needy; that it show the way of rectitude to those who err; that it soothe the afflicted with word and compassion; that it restrain with rebuke those inflamed with desires of this kind; that it mitigate the threats of the powerful by reasoning; that it lighten the straits of the oppressed with as much help as it can; and that it set patience against those who resist without; that it show discipline with patience to those who grow proud within; that toward its subjects meekness so temper zeal as not to turn aside from the pursuit of justice; that, if zeal grow hot for vengeance, it may not yet in its heat overstep the limit [0919C] of piety; that it draw the ungrateful into love by services; that it be silent about the evils of neighbors when it is not able to correct them; that it dread, in whatever things can be corrected, lest silence be consent; that it so bear the things about which it keeps silence as not to hide in the mind the poison of grief; that it so show the gift of kindness to the ill-willed as not, through favor, to fall away from the law of rectitude; that it spend upon its neighbors all that it can, yet in spending be not puffed up; that it so guard, in the goods it shows forth, against the precipice of swelling as not thereby to grow torpid in the exercise of the good; that it so bestow the things it possesses as to attend to how great is the bounty of the one who rewards; and that, when it bestows earthly things, it think not of its own want more than is necessary, and that sadness darken not the light of brightness in the offering of the gift. Well, therefore, is the law of God called manifold [0919D], because assuredly one and the same charity, if it has fully taken hold of the mind, kindles it in manifold ways to innumerable works. Manifold, therefore, is this law of God, which here fits each several article of things unchanged, and joins itself to varying cases unvaried. And the manifoldness of this law Paul well shows, saying: *Charity is patient, is kind,* etc. [n: (I Cor. XIII)].

## CHAPTER XI. ON OBEDIENCE.

*Let the prior be obeyed as a Father, much more the priest who bears the care of you all.*

Obedience is the one virtue that engrafts the other virtues in the mind and guards them once engrafted. Samuel: *Better [0920A] is obedience than a victim [n: (I Reg. XV)]*; because by victims another's flesh, but by obedience one's own will, is bound. Solomon: *An obedient man* shall speak of victories [n: (Prov. XXI)], because while we humbly submit to another's voice we overcome ourselves in the heart. For obedience is enjoined upon us to be kept even unto death. Through obedience evil is never to be done; but sometimes even the good that is being done ought to be broken off through obedience. But because sometimes adverse things are not even commanded, it must most especially be known that obedience is sometimes nothing if it has anything of its own, and sometimes is least if it has not something of its own. For when success in this world is enjoined, when a higher place is commanded, he who pants out of his own desire to obtain these things empties for himself the virtue of obedience [0920B]. Again, when contempt of the world is enjoined, when reproaches and insults are commanded to be sought, unless the mind desires these of itself it lessens for itself the merit of obedience, because it descends unwilling and reluctant to the things that are despised in this life. Obedience, therefore, ought both in adversity to have something of its own, and again in prosperity to have nothing at all of its own: so that in adversity it may be the more glorious the more it is joined to the divine ordinance even by desire, and in prosperity the more lowly the more it is utterly separated in mind from the present glory which it receives from God. But to harmless minds the ornament of obedience is always joined, the Lord bearing witness, who says: *My sheep hear my voice, and I know them, and they follow me [n: (Joan. X)]*. [0920C] Assuredly he who is harmless obeys the Redeemer; and he cannot be harmless who scorns to obey.

*That all these things, therefore, may be kept, and that, if anything shall have been less kept, it be not negligently passed over but cared for as a thing to be amended and corrected, this will pertain chiefly to the prior: that he refer to the priest, whose authority among you is the greater, what exceeds his own measure or his strength.*

For to this end have these precepts of the rule been given, that all things be kept; and if anything has been less kept, it must be quickly amended. For we cannot negligently pass over anything without peril to our soul. For indeed we have vowed to hold them especially, and we have sworn to live according to them. And the Psalmist says: *Thou hast commanded thy commandments to be kept exceedingly [n: (Psal. CXVIII)]*. And [0920D] the apostle James: *But if anyone shall keep the whole law, yet offend in one point, he is become guilty of all [n: (Jac. II)]*. It will pertain, therefore, to the prior, and to him who is keeper of the order, that he refer to the priest whose authority is the greater — that is, to the abbot — whatever he cannot determine by himself according to the canonical rule. But if in a congregation where there is the canonical order there is no abbot but a bishop, that bishop himself is designated by the name of priest. For to this end have prelates been appointed in the Church: that they keep what is well ordered, correct what has gone wrong, and by word and example compose the life and morals of their subjects, following the pattern of the Apostle, who says: *Reprove, entreat, rebuke [n: (I Tim. IV)]*. Mingling times with times, blandishments with terrors, [0921A] they ought to reprove the undisciplined and the restless more harshly, and to entreat the obedient, the mild and the patient, that they may advance to better things. The negligent, the contemptuous and the proud let them either rebuke or punish. Nor let them dissemble the sins of offenders, but as soon as these have begun to arise let them cut them off by the roots, so far as they prevail, mindful of the peril of Heli the priest concerning his sons. Let them rebuke the more honorable and the more intelligent by a first and a second admonition; let them restrain the wicked and hard of heart, the proud and disobedient, with the lash and with chastisement, calling this back to memory: A fool is not corrected by a word; strike thy son with a rod, and thou shalt deliver his soul from death [n: (Prov. XXIII)].

*But let him who presides over you not think himself happy in a lordly power, but in a serving charity.*

[0921B]For those who so preside as to rejoice in the power of lordship are not true shepherds but hirelings; these seek rather to be over others than to profit them; they seek not the fruit of souls but temporal gain, not heavenly glory but earthly honor. Of such the Lord says in the Gospel: *Amen I say to you, they have received their reward [n: (Matth. VI)]*. But those who so preside as to rejoice in the servitude of charity — these hold the example of the true shepherd, who came not to be ministered unto but to minister, and to give his life a redemption for many. Those truly are prelates and exercise the care of rule according to God who labor for this only, to draw many with themselves to God — men whom the burden delights and not the honor, charity and not power, service spent upon others and not service received from others. [0921C] According to what the Apostle says: *Whereas I was free in all things, I made myself the servant of all, that I might gain all [n: (I Cor. IX)]*. Yet he must be honored by his subjects on account of the authority of his rule. Whence it is also added:

*In honor before you let him be set over you.*

For this reason, namely, he ought to be honored: because he holds the voice of Christ in the monastery. Whence the Lord himself also says to shepherds: *He who hears you hears me, and he who spurns you spurns me [n: (Luc. X)]*. The servants of God, therefore, ought to honor their master, whose mastery over themselves they have taken up for the love of God. Yet the more he is honored outwardly, the more he must fear, and, despising himself, set before himself in thought those by whom the honor is paid him. Whence it is subjoined:

[0921D] *In fear before God let him be laid beneath your feet.*

Hence it is written: *The greater thou art, humble thyself in all things [n: (Eccli. III)]*. And again: Son, they have made thee a leader, *be not lifted up,* but *be among* them *as one of* them [n: (Eccli. XXXII)]. And the Lord in the Gospel: *Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted [n: (Luc. XVIII)]*. For each one is the greater with God the humbler he has been with himself. But let us hear what he ought to be in his character.

*In all things let him show himself an example of good works.*

For as he excels in honor and in dignity and in rank, so he ought to go before them in holiness, that by his example his subjects may learn how they ought to live.

[0922A] *Let him rebuke the restless, console the fainthearted, receive the weak, be patient toward all.*

He who holds the place of rule ought not to inflict evils but to bear them, that out of his own meekness he may be able to soften the wrathful. Because the physician of souls ought to set the medicines of the virtues against the passions of the vices — namely so that he first diligently inquire into the characters of all, that he may recognize what he ought to apply to each.

*Let him hold discipline willingly, and, being one to be feared, impose it. And although both are necessary, yet let him seek rather to be loved by you than to be feared, always thinking that he will render an account to God for you.*

The ecclesiastical teacher must be wise and disciplined, because he then rightly imposes discipline upon others when he himself lives in discipline, when he draws from himself [0922B] the mastery which he exercises upon another. These are the words of the Apostle saying to the Hebrews: *Persevere in discipline; God offers himself to you as to sons. And what son is there whom his father does not correct? [n: (Hebr. XII.)]* But these two are necessary for the ruler to show to his subjects: namely fear and love. Fear to those who are proud, by this rebellious, and of hard mind. But love to those who willingly, humbly and devoutly serve the Lord God.

*And although both are necessary, yet let him seek rather to be loved by you than to be feared.*

Because the more a prelate is loved, the more he is heard. And that service pleases God more which is done out of will and love than that which is done out of fear. Therefore the sweet master says to his disciples: *Now [0922C] I will not call you servants, but friends [n: (Joan. XV)]*. For the Lord does not wish that we fear him as a Lord, but wishes that we love him as sons love a father, and that we do his precepts not from fear of punishment but from love of justice. But he who is judge of souls ought always to think on this, that he has God as judge over himself, so that he may exercise the care of rule the more solicitously the more strictly he weighs that he will render an account for those committed to him before the strict Judge. For each one ought to be greatly solicitous in good work, so that in all that he does he may always think of the last end. Whence it is written: *In all thy works remember thy last end, and thou shalt never sin [n: (Eccli. VII)]*.

*Wherefore, by obeying the more, have mercy not only on yourselves but also [0922D] on him, who among you is engaged in the greater peril in proportion as he is in the higher place.*

In great peril is he engaged, whoever is raised up to the place of rule. For the higher the step, the more perilous the fall; and from him to whom more is committed, more is required. It is a great peril to live for oneself and for others at once, to provide for temporal and for spiritual things together. He ought so to take care of himself as not to neglect others; so to think of others as not, by forgetting, to abandon himself; so to see to temporal things as not to grow cold toward the spiritual. So to burn toward spiritual things as to be solicitous about the temporal. Subjects, therefore, ought to obey their prelate the more from that wherein they see him labor the more for them. And when they do this, by obeying the more they show mercy not on themselves, but also [0923A] on him. On themselves, namely, because they save their own souls. For it is written: *Have mercy on thy own soul, pleasing God [n: (Eccli. XXX)]*. They show mercy also on him who presides, because by obeying they lighten his burden. For since it is written: *A wise son maketh a father glad [n: (Prov. X)]*, spiritual Fathers rejoice the more and labor the more freely for their sons, the more they see them comply with spiritual disciplines.

*May the Lord grant that you observe all these things as lovers of spiritual beauty, and fragrant with the good odor of Christ from a good manner of life, not as servants under the law, but as sons established under grace.*

Fittingly is prayer added after the reading. For to read and to preach is as it were to sow a field; [0923B] to pray, as it were to cover the seed. As those who sow in a field, if they neglect to cover it, the birds come and snatch away all that seemed to have been sown, so indeed do those who shall have scattered in the field of their own heart the seeds of the word. Of God, by psalming, by reading, by preaching, unless afterwards by praying they have shut them up in the heart and in a manner buried them, the birds come — that is, the flighty, empty and vain thoughts of this world — and they snatch away what has been sown in the heart. Therefore after reading and preaching one must always pray, that the power of the word of God may remain in the heart, and spiritual fruit grow in work. And well does he say:

*As lovers of spiritual beauty.*

For they cannot fulfil all these precepts of the rule except through the love of justice, which is the spiritual [0923C] beauty of the soul. For no one acts well unwillingly, even if what he does is good. But as to what he adds:

*And fragrant with the good odor of Christ from a good manner of life.*

## CHAPTER XI. ON OBEDIENCE. (cont.)

This pertains to a good life and a good reputation. Whence the Apostle: *We are the good odor of Christ unto God in every place [n: (II Cor. II)]*. They are servants under the law who serve the Lord out of fear; free men under grace, who fulfil the divine commandments out of love. *The grace of God is poured forth in our hearts by the Holy Spirit who is given to us [n: (Rom. V)]*: it fulfils the law: *The law is not laid down for the just man [n: (I Tim. I)]*; *for where the Spirit of the Lord is, there is liberty [n: (II Cor. III)]*. And thus shall we run freely the way of the commandments of God, if we have our heart enlarged in the charity [0923D] of God.

## CHAPTER XII. ON THE CONTINUAL MEDITATION OF THE RULE.

*And that you may be able to look into this little book as into a mirror, [0924A] lest through forgetfulness you neglect anything, let it be read to you once in the week.*

Therefore it is commanded to be read, that it may be held often by memory. For the blessed James said: *He who has looked into the law of perfect liberty and has remained in it, not become a forgetful hearer but a doer of the work, he shall be blessed in his deed [n: (Jac. I)]*. And well does he call this little book a mirror; because in it, as in a mirror, we can look upon what sort we are — whether fair or foul, whether just or unjust; whether any one of us lives according to rule; whether he advances or falls short; whether he pleases God or displeases him. For Holy Scripture represents to us our inward image; it shows what is shapely, what is misshapen in the soul, and how the beauty of justice ought to be kept, how [0924B] the comeliness of the virtues ought to be composed, how the stain of vices ought to be wiped away. It is the practice of the depraved always to cover their evils, and never to review what they have done. Whatever they do, they pass over with a blind mind. But on the contrary holy men do not cease daily to look upon their life in the Holy Scriptures, and to weigh their own conduct watchfully. And if they find anything misshapen or uncomposed or disordered, at once, according to what they see written, they are eager to reform and compose themselves, that they may be found holy and unspotted before God as much in body as in soul. Therefore the Psalmist says: *Then shall I not be confounded, when I shall have looked into all thy commandments [n: (Psal. CXVIII)]*. And the Apostle admonishes, saying: *Be renewed in the spirit of your mind [n: (Ephes IV)]*. And again: *Our inward man is renewed from day to [0924C] day [n: (II Cor. IV)]*. Whence it is openly subjoined:

*And where you find yourselves doing the things that are written, give thanks to God, the bestower of all good things.*

Thanksgivings are always owed by us to the Father *of lights,* from whom *every best giving and every perfect gift [n: (Jac. I)]*. Scripture being witness, comes down. For no one is blessed by the gifts of God who stands ungrateful toward the giver. And the Apostle: *What hast thou that thou hast not received? [n: (I Cor. IV.)]* Deservedly, therefore, are we admonished to give thanks to the Lord our God, so that a man may acknowledge, if anyone lives well, that he has it by the grace of God, and that, for progress to be made in the love of justice, he will obtain it from nowhere else. Which thought makes a man pious. For this is the wisdom which is called piety, by which the Father of lights is worshipped. And he is worshipped with the sacrifice of praise and with thanksgivings, so that [0924D] his worshipper may glory not in himself but in the Lord.

*But where any one of you sees that something is lacking to him, let him grieve for the past, beware for the future, praying that his debt be forgiven him, and that he be not led into temptation.*

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