THE FIRST RVLE OF THE GLORIOVS VIRGIN S. CLARE.
AUDOMARI.
Typis Thomae Geubels, 1665.
Permiſſu Superiorum.
THE Rule or forme of life which the Religious woemen of the order of S. Clare promiſe and profeſſe to obſerue, is that, which Bleſſed S. Francis at the earneſt intreatie, and requeſt of S. Clare and her companions, did write and deliuer vnto them, about the yeare of our Lord 1224. and the 12. after her conuerſion vnto God; which ſhe at Aſſiſium,4 with ſome other few Monaſteries did carefully obſerue for about 30. yeares, although it was not as yet confirmed by Bull, vntil the yeare of our Lord 1253. the 11. of Pope Jnnocent the forth, and the laſt of her life. She at leaſt, had that comfort, ſome few days before her departure, to ſee that Rule confirmed by Bull, which her ſelf for diuers yeares, had freely and piouſly obſerued; which her ſucceſſours in their ſacred Profeſſiō, now promiſe by Vow to keep and follow, and which the ſeraphical Father S. Francis, had with much prayer and many5 teares framed and written.
The occaſion, or reaſon of her demanding, or his writing of this Rule, is mentioned by the R: F: Lucas Wadding, in the 1. Tome of his Annals on the yeare of our Lord 1224 and 9. of Honorius the Third.
S. Clare à deuout diſciple and true follower of the ſeraphical ſpirit of ſoe great à Maſter, diſdayning all things of this world, and emulating ſuch, as were more eminent; hauing vnderſtood in the yeare of our Lord 1223. and the 8. of Honorius the third, that that hard Rule of the Friar-Minors was giuen, and6 by him confirmed; ſhe, the yeare following, with her companions of Aſſiſium, made earneſt ſuit to S. Francis, that he would pleaſe to giue in writing vnto her alſo, and her ſiſters of S. Damian, ſome Rule, or forme of life, beſids what he had before deliuered vnto them, by word of mouth, conformable vnto that, which was cōfirmed to the Friar-Minors the yeare before, wherby [after the death of ſoe great à Maſter] as wel they, as thoſe, who were to ſucceed them, might be gouerned.He, after ſerious deliberatiō7 communicating the matter with Cardinal Hugoline, then Protector of the Order of Friar-Minors, and perceiuing the ſiſters feruour aſpired yet higher [as not cōtent with the Jnſtitution giuen them by the ſaid Cardinal Hugoline, ſome few yeares before, which the other Monaſteries not withſtāding [except this of Aſſiſiū] were contēt and ſatisfied withall, wrote for them, à proper Rule; and did accommodate the ſame to that of the Friar-Minors, ſoe far forth, as their weake ſexe would permitt thē; they both ouerſeeing the work, whilſt S. Francis ſtayed8 at ſome word or periode, Hugoline gaue him aſſiſtance and counſel, concerning the circumſpection or mitigation he eſteemed needfull to be vſed in a matter of ſoe high cōcernment; and in writing, they could not forbeare weeping; conſidering the Virgins zeale and feruour did exceed the ordinarie ſtraine, and weakneſſe of their ſexe.
This is commonly called the firſt Rule of S. Clare, not becauſe it was giuen firſt, for it was deliuered rather in the third place, and ſoe receiued by S. Clare; but it is called the firſt, by reaſon of fiue different9 Rules or formes of life, giuen and receiued at differēt times. For, three being almoſt antiquated, it may be called the firſt of the two remaining. for better vnderſtanding wherof, J ſhal in breef only, mention theſe fiue afore-named Rules, togeather with theire beginnings.
Jn the yeare of ourThe 1. Rule. Lord 1212. and 15. of Jnnocent the third, the moſt Holy Virgin S. Clare, began the order of poore Clares, the 18. yeare of her age, in a10 Monaſterie of S. Damian, without the gates of the Cittie of Aſſiſium, in the way towards Rome, whēce they were know'n anciently, by the name of Damiates or Aſſiſiates: wher S. Francis tought them a certain manner of liuing in common, and gaue them an vnpoliſh't Rule, ſuch an one, as was thē fitting for thoſe, that were newly conuerted from the vanities of the world; they liuing vnanimouſly, and deuoutly practiſing the ſaid forme of life for the ſpace of about ſix yeares.
Vntil the vertuousThe 2. Rule Cardinal Hogoline [who ſucceeded in the ſea of11 Rome by the name of Gregorie the 9.] wrote ſome directions with Jnſtructiōs annexed, which he firſt ſent by his owne autoritie vnto S. Clare and her deuout Companie, liuing in the Monaſterie of S. Damian, and being with zeale by them receiued, he reduced them into a better forme, and by authoritie of the ſea Apoſtolique, did adioyne theſe his Conſtitutions to the Rule of S. Benedict, and ſent them, the ſecond time, to the ſaid S. Clare and her ſiſters, which they vnanimouſly receiued, in the 4. yeare of the Popedome of Honorius the third, and of our Lord 1219.
12Jn the yeare of ourThe 3. Rule. Lord 1223. the Glorious Virgin S. Clare, with her Companions of the Monaſterie of Aſſiſium, zealouſly emulating the heigth of perfection, in moſt ſublime Pouertie, did hūbly requeſt that great Maſter of ſpirit S. Francis, that he would pleaſe to frame for them, a yet more ſetled Rule of life, for preſent ād future ages: which he wrote accordingly, and deliuered vnto them, in the yeare of our Lord 1224. they of Aſſiſium punctualy obſeruing it, for aboue 30. yeares, vntil it was confirmed by a Bull of Pope13 Jnnocent the 4. the 11. yeare of his Popedome, and ſome few days before the happie death of the Glorious Mother S. Clare. And this is the Rule which here we declare and treate of and the ſiſters of her Order, doe promiſe ſucceſſiuely in their Holy Profeſſion to obſerue and follow it; which though third in number, yet deſeruedly beareth the name of the firſt Rule of S. Clare, the two former being alreadie in a manner forgotten; hauing only been in vſe and practiſed about 12. yeares, beſids, that as in all beginnings, ſoe were thoſe more rude and vnpoliſh't.
14The 4. Rule, or formeThe 4. Rule. of life, deliuered vnto the Order of S. Clare, is that, which by ſollicitation of ſome Friar-Minors, without the cōſent, or knowledge of S. Clare, was vnderhand dealt for, to be cōfirmed by Jnnocent the 4. the 5. yeare of his Popedome; wherin diuers ſubſtantial points were changed, and new ons inſerted, concerning the auſteritie, Pouertie, ſubiection and ſuch like. J wil only touch in breife what Ludouicus Miranda a graue Author of the ſaid Order of Friar-Minors, doth mention concerning it, in his15 firſt part of the expoſition of the Rule of S. Clare 9. chapt. This Rule, 4. th in order, was procured, ſaith he, by the ſuggeſtion and ſollicitation of ſome Prelats of the Order of Friar-Minors; certaine Abbeſſes ioyning with them, without the priuitie or conſent of S. Clare; who, hauing vnderſtood the matter, and that the Prelats of the Order intended to bind her and her ſiſters of Aſſiſium, as they had inforced other Monaſteries, to the acceptance and obligation of this new Rule, ſhe with her ſiſters of Aſſiſium, highly16 reſenting it, that the ſaid Prelats had ſollicited and procured ſuch a ſubſtantial change of Rule, without her knowledge, and being greatly ſcandalifed at them, ſaith Miranda, and at all thoſe ſiſters that held with them, refuſed vtterly to admitt of it, and with all humilitie and modeſtie, preſenting theſe her grieuances vnto his Holineſſe Pope Jnnocent the 4. with much afflictiō and ſorrow, for that he gaue eare to the ſiniſter relations of the ſaid Prelats and Nunnes, that held with them, ſhe humbly requeſted,17 that he would graciouſly pleaſe to recale the ſaid Rule, and approue and confirme that, which the H. Father S. Francis had written and left them.She at length preuailed ſoe far, and with ſoe happie ſucceſſe, that after 5. or 6. years, that is, the 10. and the 11. yeare of his Popedome, he ſett forth two diſtinct Bulls, by the former expreſly commanding the ſaid Prelats, that in noe caſe they inforce the Nunnes of S. Damian, to accept this new Rule, which he declared to be voide and of noe effect. By which Bull here18 annexed, [beginning Recto aſſumpto tramite, faithfully trāſlated out of an Authentical copie, taken out of the great Conuent in Paris, of the order of Friar-Minors, by the Apoſtolical Nuntius, then reſiding in France 1628. and by him ſent to the Engliſh Monaſterie of poore Clares in Graueling] it appeareth manifeſt, that the ſuperiours and Prelats of the order of Friar-Minors, neither haue, nor ought to haue, or exerciſe any Juriſdiction, or Power, ouer the afore-ſayd Nunnes, ſeeing, as he ſaith, that abſolutely they haue none: And by the latter19 Bull, he approued and confirmed the Rule itſelfe, which S. Francis had made; declaring, that all the Nunnes of Aſſiſiū ought, by all means, to obſerue and keep it; this latter Bull is alſo ſett down at large, being the Rule it ſelf, and Confirmation therof.
The 5. Rule is thatThe 5. Rule. of Vrban the 4. who created Pope, 6. yeares only after Jnnocent the 4. being informed, the firſt yeare of his Popedome, by the Cardinal Protector of the Friar-Minors, that20 the Religious woemen of the Order of S. Clare, made differently their Profeſſion and Vow, in diuers Monaſteries, according to different Rules and formes of life, iudged it expedient to make a new Rule; collecting out of others, ſuch things, as ſeemed moſt conuenient for the condition and ſtate of thoſe Nunnes; endeauoring, as neer as might be, to reduce them to Vniformitie; and himſelf confirmed this ſaid Rule, by Apoſtolical autoritie, as may be ſeen in Marcus de Liſbona, in the 2. part of his Chronicles and 2. book.
21Hence it appeareth that of all theſe 5. Rules here mentioned, and at different times deliuered to the Religious woemen of the Order of S. Clare, two only remaine in obſeruance and vſe, to witt, this latter, drawn in order and deliuered by Vrban the 4. caled vſualy the 2. Rule of S. Clare, or of the Urbaniſts; and that other, which was written by S. Francis, as we haue ſayd and cōfirmed ſome few days before the death of the Glorious Virgin S. Clare, the 11. yeare of Pope Jnnocent the 4. and is know'n vſualy by the name of her firſt22 of her firſt Rule, as wel in reſpect of that of Vrban the 4. which was ordered and brought into a forme of Rule, 6. yeares after her death, as of the 3. others, which, euen at that time, were either antiquated, or annulled.
Here needeth noe further addition by way of Preface, vnto this firſt Rule of the Glorious Mother S. Clare; ſeeing that the following Conſtitutions or Declarations lately approued and confirmed by his Holineſſe Pope Alexander the 7. doe ſufficiently, according to their title, declare and explicate what might23 ſeeme obſcure and hidden in the text of the Rule.
This J only add, by way of note, that, as in all other, ſoe in this Holy Religious Order of S. Clare, ſuch reſpect and reuerence is due vnto the Holy Rule, and Author therof, as each word and letter is euer to remaine without change, and inuiolable in its primitiue and firſt integritie; although the Conſtitutions or Declaratiōs of the ſame, muſt needs admitt ſometimes varietie and change, according to the change and circumſtāces of time, place and perſons, eſpeacialy, when vniformitie24 and reference to the ſacred Canons, and Holy Councill of Trent ſhal ſoe require.
Hence it followeth that a law may be made voide, that is, by it ſelf, or by authoritie of higher power, may ceaſe to oblige; and yet, that ſame law or Rule ſhal remaine as it was firſt written, and without the change of one only letter; although in practice, it is become voide, out of vſe and with out force; as appeareth manifeſt in this very Rule of S. Clare, wherof we treate.
And to giue you ſome few inſtances and examples: we find in the beginning of the 2.25 chapt: that there is mention of not admitting Nouices, without the conſent and licence of the Lord Cardinal Protector; which, ſeeing in practiſe, it can not be complyed withall, by reaſon of diſtance of place, and other inconueniences, the leaue of the ſuperiour, or Biſhop of the Dioceſe doth ſuffice; and yet the words, or text of the Rule remaine intire, as they were firſt written, becauſe once they had their effect and force, though they be voide at preſent. Againe, in the end of the 3. chapt: it is lawfull for the Chaplain to celebrate within the Monaſterie, for communicating26 of the ſick, and yet, for many important reaſons, it hath been iudged needfull to alter it; ordering that Maſſe be celebrated without the Monaſterie, and that afterwards, the ſick within, if needfull, may be cōmunicated. Thirdly in the 8. chapt: it is mentioned, that ſome ſecular Perſons may enter the Monaſterie to viſit the ſick, which now, is expreſly forbidden by the H: Council of Trent in the 25. ſeſſion and 5. chapt: that none enter, but with ſuch reſtrained conditiōs as are there ſpecified. Laſtly, to omitt diuers other ſuch like inſtances and examples, which27 in this Holy Rule occurre frequently, J wil only mention one more, which by miſ-vnderſtāding, might proue a ſtūbling-block, in ſome ons way, if not fore-ſeen in time, and maturely preuented.
Jt is ſpecified, in the 1. chapt of the Rule, that, as S. Clare, in the beginning of her conuerſion, with her ſiſters promiſed obedience to the moſt Holy Father S. Francis, ſoe in like ſort, doth ſhe prcmiſe to obſerue the ſame obedience inuiolably vnto his ſucceſſours, and the other ſiſters are alwais obliged to obey the ſucceſſours of H: S. Francis. Theſe words are wrightly to be vnderſtood,28 not as written by the pen of the ſeraphical Father, [as appeares euident; for, he would neuer haue caled, or giuen him ſelf the title of the H: and moſt H: Father S. Francis] but litterally, of thoſe Monaſteries, or Cōuents only, which, by authoritie and leaue of the ſea Apoſtolique, are immediatly ſubiect to the Juriſdiction of the Friar-Minors; and not of thoſe, which by their owne requeſt, or appointmēt of his Holineſſe the Pope of Rome, or immediatly by them ſelues, are ſubiected to the gouernment and Juriſdiction of the Biſhops of the29 Dioceſſes: for, theſe rendring their dutie, and obedience to their Ordinarie, neither can, nor may, any ways, ſubmitt themſelues, to the Juriſdiction of the ſucceſſours of S. Francis.
And if we make reflection on the eminent high dignitie of a Biſhop in his Dioceſe, and the esteeme wee ought to haue of his ſoe ſingular and choice title of Ordinarie, we ſhal find, it doth import noe leſſe, then a Juriſdiction and power deliuered vnto him, both by the natural and writtē law of God: for God, hath ſoe diſpoſed in nature, that the30 members of a body be ſubiect vnto the head, and particular perſons to the cheef of the Communitie. ſeeing therfore all Chriſtians are members of that particular Church of Chriſt, in whoſe Dioceſe they are, of which Church the Biſhop is head and cheef; it followeth, that as members and parts of the ſame Church, they reuerence and obey him, as placed by God, for their head and guide; according to that ſaying of S. Cyprian It is eſtabliſhed by GodsS. Cyprian l. 4. epiſt:•. law, ſaith he, that Churches ſhould be conſtituted vpon Biſhops, and the parts of31 euery Church ſhould be gouerned by the ſame Prelats; and this authoritie, or power is founded in thoſe words of the 20. of the Acts of the Apoſtles, wher it's ſayd; The H: Ghost hath placed you Biſhops to rule the Church of God, which he hath purchaſed with his bloud; ſoe that, it is more euident then the light at mid-day, ſaith Dominicus Soto a learned author of that age libro 10. de Jure et Juſtitia quaeſtione prima, art. primo, that Chriſt did inſtitute the dignitie of Biſhops which now is floriſhing in the miliant Church of Christ our Lord God, at whoſe Conſecration ſhe32 vſeth this prayier: lett him be a faithfull and prudent ſeruant, whom thou Lord doſt appoint ouer thy familie, to giue it meatein due ſeaſon, and to make euery man perfect. Wherfore, to deſcēd to particulars, by way of Concluſiō, ſeeing the poore Clares are of them, which Chriſt purchaſed with his owne bloud, ſeeing they are parts of that houſe, which Chriſt built vpon the rock, ſeeing they are children of Chriſts familie wanting meate, and of them, who muſt be made perfect to Chriſt, they muſt therfore be alſo ſubiect onto him, who by God, is placed ouer them as Ordinarie, and33 Biſhop to rule the Church of God, vnleſſe by an extraordinarie and ſpeacial priuiledge of the ſupreme Uicaire of Chriſt, they ſhould chance to be exempted from this his Ordinarie Juriſdiction and power, which the Popes of Rome haue been ſoe farr from grāting, that euen the contrarie hath been at ſeueral times by them declared, in different and expreſſe Bulls, as occaſion required.
Which truth wil appeare more euident, if we reflect how the order of Friar-Minors eſpeacially in time of the Generalate of S. Bonauenture,34 procured of the Popes Holineſſe, an act, wherby he declared them to be exempt and wholy free, frō all charge and care of the ſaid religious woemen. Hence it followed, that the Friar-Minors would by noe means admitt, or acknowledge, that they had any power, or Juriſdiction ouer the ſaid Religious of S. Clare, but abſolutely refuſed to come neer their Monaſteries, or to adminiſter the H: Sacraments vnto them, vnleſſe the ſiſters had firſt aſſured them, by a publique Jnſtrumēt in writing, that their aſſiſting them, was out of Charitie, and not out35 of obligation of dutie.
Hence F: Emmanuel Rodericus, a graue and learned Authour of the ſaid Order, in his 3. tome of Regular queſtions 72. queſt: 1. Artic. 3. Conclus: plainly deliuered his opiniō and iudgment, in point of the Friars hauing charge of Monaſteries of Woemen, in theſe words, as followeth. I wiſh, ſaith he, that all Nunnes, of what Regular Jnſtitute ſoeuer, were ſubiect to the Ordinarie, eſpecially in our Religion of Friar-Minors, in which, we can not take care, of their poſſeſſions and rents, as others36 may.And the ſeraphical Father S. Francis him ſelf, doth in this point abundantly declare his intentiō and meaning, in thoſe his words cited by F: Wadding, in his Chronicles, on the yeare of our Lord 1219. S. Francis, ſaith he, intending his iourney vnto the Sultan in the Eaſt, the Cardinal Protector Hugoline conferred with him, concerning the care and gouernment of the poore Dames of S. Damian and other Monaſteries, which began to be multiplied. The H: Father replyed, that for his part, beſid's that Monaſterie37 only, in which he had encloſed ſiſter Clare, he neither had built, nor procured any to be built, and ſoe, had taken care of none, but of that only of S. Damian, in order vnto Regular diſcipline; prouiding them ſome poore temporal means, by begging for thē. He added further, that nothing did ſoe much diſpleaſe him, as that his Brethren in other parts, earneſtly endeauoured to haue houſes built for Religious Woemē, and to haue them vnder their gouernmēt and charge.S. Francis, it's true, neuer38 omitted to performe this charitable dutie, towards the Monaſterie of S. Damian, wherin S. Clare was incloſed, as F: Wadding wel noteth, and addeth further,that this his example gaue exteriourly occaſion vnto his Brethren, to aſſiſt other Monaſteries, who either by perſuaſion, or entreatie, did ſoe intrude thē ſelues into thoſe buſineſſes, that when the ſecret miſcheef broke forth ād ſhewed it ſelf [as it hapned to their owne great domage, vnder Urban the 4.] they could not withdraw in time, and ſhunne the inconueniences39 that inſued.F: Wadding in the ſame place, hath much more cōcerning this ſubiect, which for diuers reaſons, J purpoſely omitt.
Jt followeth cleerly, by what hath been ſayd, that neither S. Francis, the Authour of this H. Rule, euer intended to ſubiect theſe Religious Woemen, vnder the Obedience of his Order, [but rather the contrarie] nor that the Order euer accepted, but rather oppoſed and ſhaked off this great charge and burden; wheras, notwithſtanding, acceptance on both ſid's is neceſſarie to make a contract40 valid in Law, as all Doctors vnanimouſly doe profeſſe and teach: ſoe that, as Malderus wel noteth, lib. de Jure et Juſtitia: tract: 1. cap: 9. dub: 10. Although it were certaine, ſaith he, and the caſe ſuſppoſed as true, that S. Francis, and S. Clare had made a contract, one with the other, ſhe, in the name of her ſiſters, promiſing Obedience, and he in the name of his Brothers, to haue a perpetual care of the ſiſters, that by this means, they might the better obſerue their ſublime Pouertie; yet, becauſe his ſucceſſours did41 not fulfill and keep this his promiſe, as we haue ſeene in the time of S. Bonauenture, for this reaſon, the promiſe of S. Clare, hath long ſince ceaſed to oblige the ſiſters of theſe ages.
Neither muſt this ſeeme ſtrange vnto any: for the obligation of keeping a Law, doth ceaſe, ſaith Malderus, in the place afore-mentioned, when the occaſion, or cauſe for which the law was made, doth ceaſe: but the occaſion, or reaſon why S. Clare promiſed Obedience vnto S. Frācis and his ſucceſſours, was her earneſt deſire of moſt42 ſublime Pouertie ioyn'd with a ſtrict incloſure, which ſhe knew fullwell, could not be effected nor hoped for, without aſſiſtance and releef, by the begging of S. Francis and his Brethren for them; but the Friar-Minors after the departure of the ſaint, abſolutely refuſing this charge and burden, and procuring moreouer a declaration from his Holineſſe Pope Urban the 4. that they were to be exempt and wholy free from all care of the ſaid Religious Woemen, and by noe obligation bound to vndergoe it;it followeth by way of43 conſequence, that the ſaid ſiſters are in noe ways obliged to what ſoeuer cōtract, or promiſe S. Clare might chance to haue made in their behalf; ſeeing, that both the occaſion, or cauſe, why ſhe might haue made that promiſe, doth ceaſe, and the ſucceſſours of S. Frācis haue refuſed to accept the condition, and vndergoe the burden.
Laſtly, J conclude, that although all that can be obiected, were ſuppoſed and granted, yet, as all Doctors vnanimouſly affirme, a promiſe ceaſeth to oblige, whē an higher ſuperiour by lawfull44 autoritie doth releaſe it; and his Holineſſe the Pope of Rome, can releaſe promiſes made euen to God him ſelf, as is manifeſt: but different Popes, and in particular, Jnnocent the 4. by his Bull here annexed, beginning, Recto aſſumpto tramite, hath not only releaſed the ſaid Friar-Minors from all ſuperioritie, charge and care, which here-to-fore they migth pretend to haue had, ouer the Religious Woemen of the order of S. Clare, but doth alſo in Uertue of H: Obedience, ſtrictly commād and enioyne vnder paine of Excommunication, all and45 euery one of the Order of Friar-Minors, that hēce forth, they exerciſe noe Juriſdictiō whatſoeuer, ouer the aforeſaid Abbeſſes, Nunnes, or Monaſteries of S. Clare, ſeeing that abſolutly they haue none. Hence it followeth, that ſeeing the Friar-Minors haue noe Juriſdiction or power, ouer the Religious Woemen of the Order of S. Clare, that the ſaid ſiſters alſoe haue noe obligation of Obedience, or ſubiection towards the aforeſayd ſuperiours, or Prelats of the Order of Friar-Minors.
And to deſcend more to particulars, in the yeare of46 our Lord 1631. his Holineſſe Pope Urban the 8. was graciouſly pleaſed, to ſend a particular Breue, to the Abbeſſe ād Religious of the order of S. Clare reſyding in the Towne of Graueling, dated the laſt of May, in the 8. yeare of his Popedome; which being faithfully tranſlated, we haue alſo thought fitt here, to ſett down; where he declareth in expreſſe termes, the ſaid Religious Woemen, to be in noe wyes, ſubiect to the ſuperiours of the Order of Friar-Minors, but that they, and their Monaſteries are, by his expreſſe command, reſtoared to the47 Obedience and ſubiection of their Ordinarie the Lord Biſhop of S. Omers; they hauing been ſubiect vnto him from the very beginning of their ſettlement and admiſſion into that Towne; their admiſſiō being limited with this condition, to liue vnder the Obedience and Iuriſdiction of the Lord Biſhop of the Dioceſe: as appears in the letters of grant, giuen by his Highneſſe Arch-Duke Albertus, dated at Bruſſels the 7. of October 1608. as alſo in the letters of reception of the Baron Guernouual, then Gouernour of the Towne of Graueling, and48 Founder in part, of the ſaid Monaſterie; bearing date 26. of Auguſt. 1627. and laſtly in the letters of admiſſion of the ſaid Towne, dated the ſame yeare and day; all three inſerting, in expreſſe termes, this condition, as neceſſarie for their admittance, that they be euer ſubiect to the Ordinarie, the Lord Biſhop of S. Omers.
Lett it therfore remaine, as concluded and certaine, that thoſe Monaſteries of the order of S. Clare, which can not make appeare, by particular grant and priuiledge of the ſea Apoſtolique, their poſitiue exemption from the Juriſdiction49 of the Biſhop, that they are and ought to remaine ſubiect to the ſaid Biſhop of their Dioceſe, who therfore is know'n vnder the notion and title of Ordinarie: and ſeeing the Poore Clares in the Towne of Graueling, haue not only their admittance limited by the Prince, Towne and Goueruour, and by thē reſtrained to this obligation or condition of being ſubiect to the Ordinarie; but are more ouer, by a particular Breue ſent them by Pope Urban the 8. expreſly cōmanded to liue and remaine [as we haue ſayd] vnder the Obedience of the Lord Biſhop of50 S. Omers; excluding in expreſſe words, all whatſoeuer pretended power, the Friar-Minors haue, ore might ſeeme to haue ouer them; ſeeing, [as Pope Jnnocent the 4. aboue mentioned doth alſo declare] that abſolutely they haue none, it followeth, that they are, and ought to remaine ſubiect, and obedient to the ſaid Lord Biſhop, and that, the Obedience mentioned in the firſt Chapter of their Rule, remaines [as now it is] by ſupreme Authoritie, transferred, or reſtoared to the Perſon of the afore-ſayd Lord Biſhop, or Ordinarie.
THE BVLL OF POPE INNOCENT THE FOVRTH, declaring the Nunnes of the order of S. CLARE, not to be ſubiect to the Friar-Minors by their Rule giuen by S. FRANCIS, and forbidding the ſaid Friars to exerciſe any Iuriſdictiō ouer thē vnder what pretence ſoeuer.
THE trauailer that hath taken the right path, wherby he may conueniently attaine to his intēded ourneys end, ſhould labour53 in vaine, and vnprofitably endeauour to find out other trackes: for the more differēt wayes he tryeth, the more doth he delay his iourney, and whiles he doth haſten, he doth the more hinder himſelf, and the way which perchance is but ſhort, he maketh long by inconſiderate digreſſions; becauſe one, that tryeth diuers paths, may eaſily ſtray from the right, and ſoe wander out of his way; and he that ſoe trauaileth, arriueth ſtill late to his iourny's end; yea, his going on, in this ſort, is rather a going back from the end it ſelf. Hence the varietie and54 noueltie of wayes is to be auoyded, and the ancient and firſt way carefully to beretained; ſeeing the old ways are better know'n then the newer, and one may trauaile more confidently by the tracke of the one, then of the other. Wherfore, they that can walk well in the beaten path, lett them with care auoide the vnuſed.
We haue been euer deſirous that our beloued daughters in Chriſt, the Abbeſſes, and Religious of the order of S. Damian, who flying from the ſlipperie downfalls of the world, haue choſe the ſecure55 retirement of Clauſtral ſolitude, might conſtantly ſerue our Lord in the obſeruance of that Rule, wherby they may more readily obtaine eternal reward.
Hence ſome time ſince, did We, by our letters enioyne our Venerable Brother the Biſhop of Oſtia, and Veletre, that he ſhould not permitt them to be compelled to the vndertaking of a new forme of life, or the ancient [by Vs, being then at Lions changed,] vnleſſe it ſhould ſeeme vnto him more expediēt for their ſaluation; but that he ſhould procure the ancient Rule, which56 the afore-ſayd Abbeſſes and Nunnes had admitted in the firſt inſtitution of their Order, to be by them inuiolably obſerued, if thereby the good and perfectiō of their ſoules might be aduanced; granting him power to compell by Eccleſiaſtical Cenſures, without admitting appeale, whoſoeuer ſhould contradict him.
He [as by his owne Relation We haue vnderſtood] deſirous with all diligence to fulfill our Commands; perceiuing [after ſerious deliberation] it would be more profitable for them, firmly to obſerue the ancient Rule,57 which in the very beginning of their Religion, they had receiued by the carefull endeauour of our Predeceſſour Pope Gregorie of happy memorie; iudged it noe ways expedient to receiue the new one, or to haue the old Rule changed; nor to forſake the former good and holeſome way, for an other newly found out, or decline the accuſtomed, for an vnaccuſtomed courſe of life.
Wherfore, by power of our fore-ſaid letters, he gaue in writing, a moſt ſtrict command, in Vertue of Obedience, to the Abbeſſes and58 Nunnes before named, not to admit in any ways, the aforeſaid new Rule at the command giuen, or to be giuen by any Miniſter, or Friar of your Order what ſoeuer; but to keep the afore-ſaid old Rule for euer, in all ages to come.
And ſeeing it is contained in that new Rule, that you, the General and Prouincial Miniſters of your Order, haue Juriſdictiō ouer the forenamed Abbeſſes and Nunnes [as it appeareth indeed, that, by that Rule, Juriſdictiō is giuen vnto you, and to other Miniſters, who for the time ſhal be] the ſaid Biſhop gaue by Our59 authoritie, in his letters, an expreſſe Cōmand, to you gathered to geather in a General Chapter of your Order at Genoua, that you ſhould not intermeddle here-after with any Juriſdiction ouer the forenamed Abbeſſes and Nunnes, nor their Monaſteries, nor preſume to exerciſe any authoritie ouer the ſame, for the time to come.
And by other letters to the ſame Abbeſſes and Nunnes afore-mētioned, he enioyned, that they ſhould noe more obey, or be ſubiect vnto you, nor to other Miniſters, that for the time ſhould be, but that they ſhould humbly reſpect60 and obey him, and ſuch Viſitours, as he ſhould appoint for their Monaſteries.
But you, not liſtning to the precept of the ſaid Biſhop, as it was your duty, neglected to obſerue the ſame; entring the fore-ſaid Monaſteries by your owne authoritie and good pleaſure, contrarie to the tenour of their Rule; ſometimes alſo deſigning and ſending thither, ſome of your Friars; vſing endeauours, that the fore-ſaid Abbeſſes and Nunnes ſhould not regard the Commands of the Biſhop before mentioned; often-times encountring and ſtopping his61 meſſengers and letters; diſputing moreouer, yea and difinitiuely, affirming, that you were not bound to regard, or obey the ſaid Biſhop, but in ſome caſes only.
Wherfore, to you all and to all the Friars of your Order, in Vertue of Obedience, vnder paine of Excommunication, by theſe Apoſtolical letters, We, by ſtrict precept enioyne, that you obey the afore-mentioned Biſhop, and his commands and letters in all things; and that, ouer the afore-named Abbeſſes and Nunnes, or their Monaſteries, here-after, you exerciſe no Juriſdiction62 whatſoeuer; ſeeing that ouer them, you haue none at all; and that you neither endeauour, by word or deed, ſecretly or openly, by your ſelues or others, that the aforeſaid Abbeſſes and Nunnes ſhould not regard and obſerue the commands of the ſaid Biſhop, and that you neuer oppoſe your ſelues to his meſſengers or letters.
But rather, ſeeing as wel your Order, as theirs, is committed by the Sea Apoſtolique, to the care of the ſaid Biſhop, who with a vigilant eye doth not ceaſe carefully to procure the aduancement63 of both; you are deuoutly to admit, and inuiolably to obſerue his precepts, as wel in the things afore-ſayd, as in all others; eſpeacially, ſeeing that as wel you, as all the Friars of your Order, next to the Pope of Rome, are bound to reſpect and obey your Cardinal, appointed by the ſea Apoſtolique, to haue the charge and cuſtodie of your Order.
Otherwiſe, the ſentence and cenſure, which the aforenamed Biſhop ſhal giue againſt ſuch as diſobey, or rebell, We wil ratifie the ſame, and make it [God willing]64 to be inuiolably obſerued, vntil condigne ſatisfaction be giuen; not admitting of any appeale to the contrarie; notwithſtanding any ſtatutes, priuiledges, or Apoſtolical letters, of what tenour ſoeuer they may be, either granted, or here-after to be granted to you, or to any of yours, or to your Order, in any ways to the cōtrarie. Giuen at Perugia the 17. day of March, the tenth yeare of our Pope-dome.
TO Future Memorie. Jt was lately propoſed vnto Us, in the name of our dearly beloued Daughters66 in Chriſt, the Abbeſſe, and Religious of S. Francis, of the Engliſh Monaſterie in Graueling, caled Clariſſes, of the Dioceſe of S. Omers, that the ſayd Monaſterie, from the firſt beginning of its Foundation, hath been ſubiect to the Gouernment and Juriſdiction of the Biſhop of S. Omers, ſince, by his conniuance, to the Order of S. Francis of Friar-Minors called Obſeruants. Whence, the ſayd ſuppliants, faling into great difficulties with the afore-ſayd Friar-Minors, by Command of our Uenerable Brothers, the Lord Cardinals, deputed ouer the67 cauſes of Regulars, and by an expreſſe Decree of our Beloued ſonne, the then Nuntius of the ſea Apoſtolique reſiding in thoſe parts, bearing date the 23. of Februarie 1628. Wherby the afore-mentioned Monaſterie, was reſtored to the Obedience of the afore-ſaid Biſhop, or Ordinarie, enioying vnder his Juriſdiction much tranquillitie and peace. And it being mētioned in the ſame expoſitiō, that the afore-ſayd ſuppliants, deſyred earneſtly, the reſtoring of the ſayd Monaſterie to the Juriſdiction of the afore-mentioned Ordinarie68 might be ſtrengthned by the Confirmation of our Apoſtolical Decree: We, inclined to the requeſts hūbly preſented vnto Us, in their behalf, doe abſolue the ſaid ſuppliants, for the obtaining only of the effect of theſe, and eſteeme each one of them by force of theſe, truly abſolued from whatſoeuer Excommunication, ſuſpenſion, or Jnterdict, or from whatſoeuer other Eccleſiaſtical ſentenſes, cenſures, or puniſhment inflicted by whatſoeuer occaſion, either by man or law, if in any ways they ſhould chāce to be intangled in the ſame. More ouer69 We, approue and ratifie by theſe preſēt, and by Apoſtolical Authoritie, the afore-confirmed reſtitution of the ſaid Religious and Monaſterie, vnder the Juriſdiction of the afore-named Biſhop, or Ordinarie; adding vnto it, the ſtrength of our Apoſtolical firmneſſe; ſupplying all and euery defect [if any ſhould haue hapned] in law, or fact whatſoeuer: declaring the afore-ſayd Decrees of the Lord Cardinals and Nuntius, as alſo theſe our preſent Letters, to be, and be eſteemed valid, firme, and efficacious, and inuiolably to be obſerued70 by all, whome at preſent, or for the future, it may concerne; and ought thus to be defined and iudged, by whatſoeuer Judges, Ordinaries, or Delegates, euen thoſe of our Apoſtolical Pallace. More ouer, it is declared null, and voide, if any Perſon of what authoritie ſoeuer, either wittingly, or willingly ſhould preſume to attempt the contrarie; any conſtitutions, Apoſtolical ordinations, ſtatuts, cuſtomes priuiledges, grāts, euen ratified by oath, or ſtrengthned by whatſoeuer Apoſtolical confirmation, or letters, granted, confirmed,71 or innouated, to the contrarie in any ways: notwithſtanding; leauing all and euery one of them, as at other times, in their accuſtomed force, We will [at this time only, to the obtaining of the effect of theſe] that they be ſpeacialy, and expreſly annulled, and derogated.
THe Apoſtolical ſea, being accuſtomed to condeſcēd to the pious requeſts, and holy73 deſires of her ſuppliants; and you hauing addreſt your hūble ſuite vnto Us, in order to the approuing and ſtrengthning with our Apoſtolical Cōfirmation the Forme of life, wherby, you ought to liue in common, vnitie of ſpirit, and profeſſion of moſt ſublime pouertie: the ſaid Rule, hauing been giuen, by the Holy S. Francis, by you freely accepted, and by our venerable Brother the Biſhop of Oſtia and Ueletre approued and confirmed, as is more amply cōtained in the letters of the ſaid Biſhop, conformable to Our Apoſtolical authoritie, committed74 vnto him, in this behalf.
We therfore, condeſcending to your deuout requeſts, doe againe ratifie, by Apoſtolical authoritie, and confirme, by theſe preſent, what the ſaid Biſhop did in this behalf; inſerting herein, the tenour of his letters, word by word, as followeth.
Ugoline, by the grace of God, Biſhop of Oſtia and Veletre, to his moſt deare Mother, and Daughters in Chriſt, Clare Abbeſs of S. Damian at Aſſiſium, and her Siſters, as wel preſent, as to come, health and fatherly benediction.
75For as much as you, my dearly beloued Daughters in Chriſt, contemning the pompes, and vanities of the world, and deſyring to tread the footſteps of JESUS Chriſt and his moſt Holy Mother, haue choſen to liue in pouertie, and incloſed, that you may with more libertie and puritie of ſpirit, attend to the ſeruice of his diuine Majeſtie: we, commending in our Lord, your holy reſolutions; doe, out of our fatherly affection, condeſcend graciouſly vnto your petitiōs and pious deſires, and by authoritie of his Holineſſe and76 of Ours, confirme for you, and all thoſe, that ſhal ſucceed you, in your Monaſterie, the forme and rule of life, of holy vnion and moſt ſublime pouertie, which the Bleſſed Father S. Francis, by word and writing, hath deliuered vnto you, to be obſerued; and is, as followeth.
1. THE Rule, and Forme of life, of the Order of the poore Siſters, which Bleſſed S. Francis hath inſtituted,78 is this: to obſerueIn this Chapter, nothing is mētioned, but the 3. Vovvs: for the Ordinances and Profeſſion, ſpeak ſufficiently of the Vovv, vvhich the Siſters make, of incloſure. the holy Ghoſpel of our Lord Jeſus Chriſt; liuing in obedience, without proprietie, and in chaſtitie.
2. Clare vnworthy Hand-Maid of Chriſt, and little plant of the moſt Holy Father S. Francis, promiſeth obedience, and reuerence to Pope Jnnocent, and to his ſucceſſours, lawfully and canonically ſucceeding, in the Church of Rome.
3. And, as in the beginning of her conuerſion, ſhe, with79 her ſiſters, promiſed obedience to the moſt Holy Father S. Francis; ſoe, in like ſort, doth ſhe promiſe to obſerue the like obedience inuiolably vnto his ſucceſſours. * AndTheſe vvords are vnderſtood of thoſe Monaſteries only, vvhich are ſubiect to the Order; For, vvhē the Monaſterie is immediatly ſubiect to the Biſhop, then, the Obedience here mentioned, is, by authoritie of the Sea Apoſtolique, trāsferred from the Friar-Minors, and is due to the Perſon of the Lord Biſhop of the Dioceſe, vvherin they liue, and to his Succeſſours. the other ſiſters are always obliged to obey the ſucceſſours of Holy S. Francis, and to obey alſo, ſiſter Clare, ād all other Abbeſſes, who canonically choſen, ſhal ſucceed her.
1. When any one, moued by diuine inſpiratiō, ſhal preſent her ſelf vnto you, to imbrace this courſe of life, the Abbeſs ſhal be bound to aſke the conſent of all the ſiſters; and if the greater part giue their voiceThe Biſhop by him ſelf, or his Vicar, is to examen, and receiue the nouice thus preſented, as is ordained in the Council of Trent Seſſ. 25. cap. 17. [the licence of the Lord Cardinal your Protector, beeing firſt obtained]81 the Abbeſs may receiue her.
2. When ſhe is to be admited, the Abbeſs ſhal diligently examen her, or cauſe her to be examined, concerning the Catholique Faith and the Sacraments of the Church: all which, if ſhe doe firmly beleeue, faithfully profeſſe, and wil ſtidfaſtly obſerue to the end; then [if ſhe haue noe huſband, or if he, [with leaue of the Biſhop of his Dioceſe] be entred into Religion, and hath made a vow of chaſtitie; more-ouer if ſhe be not too far in yeares, nor haue any ſickneſſe, or weakneſſe of82 head, which might hinder her, from the obſeruance of this courſe of life] ſhal be diligently declared vnto her, the contents and tenour of your forme of life.
3. And if ſhe be fitt, and willing, thoſe words of the Holy Ghoſpel ſhal be ſayd vnto her, that ſhe goe, and ſell all ſhe hath, andThis is to be obſerued at the Profeſſion, as the Council of Trent appointeth Seſſ. 25. cap. 16, giue it to the poore. * Which, if ſhe can not effect, her good will ſhal ſuffiſe.
4. The Abbeſs and ſiſters ſhal be very carefull, not to buſie their minds, by medling83 with her temporall goods, to the end, ſhe may freely diſpoſe of them; according as our Lord ſhal inſpire her.
5. Neuertheleſſe, if ſhe herein, doe aſk their counſel, they ſhal ſend her to ſome diſcreet perſon, fearing God; by whoſe direction, her goods may be diſtributed vnto the poore.
6. Then her haire being cutt of round, and her ſecular habit taken away, the Abbeſs ſhal lend her three coates, and one cloake: after which time, it is not lawfull for her, to goe out of the Monaſterie, without manifeſt and profitable cauſe.
847. The yeare of her probation expired, ſheThis is to be vnderſtood, that ſhe be receiued, if the Superiours iudge her fitt, and ther be noe impediment; other vviſe, that ſhe be ſent out of the Monaſterie, as is ordained in the Council of Trēt ſeſſ 25. cap. 16. ſhal be receiued to obedience; promiſing perpetually * to obſerue your māner of pouertie, and forme of life
8. None ſhal receiue the vaile; during the time of Probation.
9. The ſiſters may haue little cloakes for modeſtie, and commoditie of their ſeruiſe, and labour.
10. The Abbeſs ſhall diſcreetly prouide, that the ſiſters haue cloathes, according to85 the qualitie of the perſons, times, places and climats, as ſhe ſhal iudge their neceſſitie to require.
11. They, who are receiued into the Monaſterie, before ſufficient years; hauing their haire cutt of, and their ſecular habit taken away, ſhal be cloathed with ſuch cloath, as the Religious; according to the diſcretion of the Abbeſs; and when they are come to fitt age; taking the habit as others doe, they ſhal make their probation.
12. And the Abbeſs, as wel for them, as for other Nouices, ſhal carefully prouide86 a Miſtreſſe, one of the diſcreeteſt of the Monaſterie, who is diligently to inſtruct them in modeſt manners and holy conuerſation; according to the forme of your Profeſſion.
13. The ſame manner ſhal be obſerued in the admittāce of the ſiſters, who ſerue without the Monaſterie; and thoſe ſiſters may weare ſhoes.
14. None may dwell within the Monaſterie, vnleſſe they be receiued; according to the forme of your Profeſſion.
15. J doe admoniſh, pray and requeſt my ſiſters, that for the loue of the moſt Holy,87 and ſweet child JESUS, who was wrapped in poor cloutes, and layd in a crib, and for the loue of his Holy Mother, that they alwais deſire to be clad in poore cloathes.
1. THe ſiſters, that can read, when they may haue breuiaries, ſhal ſay the diuine office, according to the cuſtome of the Friar-Minors; reading it without ſong: and they, who ſometimes, for ſome reaſonable impediment,88 are hindred frō reading their office, may ſay Pater nosters in lieu therof, as other ſiſters doe, who can not read.
2. Thoſe ſiſters, who can not read, ſhal ſay 24. Pater noſters for Matines, 5. for Laudes, for Prime, Tierce, Sexte, and None, for each of them 7. For euenſong 12. for Compline 7.
3. For the Euenſong of the dead, they ſhal ſay alſo 7. Pater noſters with Requiem aeternam, for the Matines 12. The ſiſters, who can reade, are bound to recite the office of the dead.
4. When any ſiſter of the Monaſterie is departed this89 life, the ſiſters ſhal ſay 50. Pater nosters for her ſoule.
5. The ſiſters ſhal alwais faſt; but on the Natiuitie of our Lord, they may make two refections, vpon what day ſoeuer it hapneth. With the young, weake, and thoſe who ſerue whithout the Monaſterie, the Abbeſs may charitably diſpenſe, when ſhe thinketh good; but in time of manifeſt neceſſitie, the ſiſters are not obliged to corporal faſting.
6. They ſhal confeſſe, with licence of the Abbeſs, at the leaſt 12. times in the yeare, and then, lett them take care,90 that they mingle nor any words, which appertaine not to Confeſſion, or the good of their ſoules.
7. They ſhal receiue the H: Sacrament of the altar ſeauē times in the yeare, as on the Natiuitie of our Lord, on Maunday thurſday, Eaſterday, Whittſonday, the Aſſumptiō of the Bleſſed Virgin Marie, S. Francis his day, and vpon the feaſt of all ſaints.
8. The Chaplaine may celebrate within the Monaſterie, for communicating of the ſick.
1. IN the Election of the Abbeſs, the ſiſters are bound to obſerue the**The Conſtitution of Gregorie the 15. vvill haue the Biſhop, or his Vicar to be preſent at the Election of the Abbeſs: And if the Siſters be vnder the gouernment of the ſayd Biſhop, they are in time, to acquaint him, or his Vicar, to knovv his vvill and leaſure; concerning the future election. Canonical forme.
2. Lett them procure to haue the General Miniſter, or the Prouincial of the Friar-Minors, who, with the word of God, ſhal exhort thē to concord and92 vnion, and to ſeek the common good in the election.
3. None ſhal be choſen, who is not Profeſſed, or if ſuch an one were choſen, or otherwiſe giuen for Abbeſs, they ſhal not obey her, vnleſſe ſhe firſt vow to obſerue the forme of their Pouertie.
4. When the Abbeſs dyeth, the election of an other ſhal be made.
5. Jf at any time, it ſhal ſeeme to the communitie; that the Abbeſs elected, be not ſufficient for the ſeruiſe of the ſiſters, and the cōmon good; the ſayd ſiſters are obliged to choſe an other, as93 ſpeedely as they can; according to the forme afore-ſayd.
6. Lett her, who is elected, weigh and conſider, what a burden ſhe hath taken vpon her, and to whom ſhe muſt render an account of the flock committed vnto her. Lett her ſtriue to be ſuperiour in vertues, and to exceed others in holy manners, rather then in office; to the end, the ſiſters, moued by her example, may obey her, more for loue, then feare.
7. Lett her baniſh all particular affections, leaſt particularitie breed ſcandall to the communitie.
948. Lett her be the comfort and laſt refuge to the afflicted, leaſt the weak, wanting relief by her meanes, may chāce to be ouercome, by the ſadneſs of deſpaire.
9. She ſhal follow the Communitie in all things, eſpecially in the Church, dormitorie, refectorie and infirmarie; as alſo in her attire, the which, her Uicareſs is alſo obliged to obſerue.
10. The Abbeſs ſhal aſſemble the ſiſters to Chapter, at the leaſt, once a weeke; wher, ſhe and the other ſiſters are humbly to acknowledge all their publique offences and negligences.
9511. Lett her ther conferr with all her ſiſters, of thoſe things, which are to be treated of, for the good and decencie of the Monaſterie; for it often happeneth, that God reuealeth vnto the leaſt, what is beſt to be done.
12. Noe great debts ſhal be contracted, or made, without manifeſt neceſſitie and common cōſent of the ſiſters, and that, by meanes of their Procuratour.
13. Lett the Abbeſs, with her ſiſters, take care, that they receiue, nor keep any thing for others, within the Monaſterie; for, oftentimes, by theſe96 meanes, ariſeth trouble and ſcandall.
14. For the better conſeruing of mutual peace and vniō, all the officers of the Monaſterie ſhal be choſen by common conſent of all the ſiſters.
15. They ſhal chuſe, in like manner, at the leaſt, eight ſiſters of the diſcreeter, whoſe counſel the Abbeſs is bound to vſe, in what concernes their forme of life.
16. The ſiſters may, and ought ſometimes to change the officers and diſcreets, and chuſe others in their places, when they ſhal iudge it expedient and profitable.
1. THE ſiſters ſhal keep ſilēce from the howre of Compline, vntil Tierce; thoſe excepted, who ſerue without the Monaſterie.
2. They ſhal euer keep ſilence in the Church and dormitorie; but in the refectorie, in time of refection only. And it is always lawfull for the ſiſters, to ſpeake diſcreetly in the infirmarie, for the attendance and recreation of the ſicke.
983. The ſiſters may neuertheleſſe, at all times and places, ſpeake breifly, and with a low voice, of things requiſite and neceſſarie.
4. Jt is not lawfull for the ſiſters to ſpeake at the grate, or ſpeak-houſe, without licēce of the Abbeſs, or Uicareſs; and they, who with leaue, ſhal ſpeake at the ſpeake-houſe, ſhal not doe it, but in preſence and hearing of two ſiſters.
5. None ſhal preſume to come to the grate, vnleſs three, at leaſt, appointed by the Abbeſs, or Vicareſs be preſent, of the number of thoſe Diſcreet, who are choſen by99 all the ſiſters, for the Counſell of the Abbeſs.
6. The Abbeſs and Vicareſs, as neer as they can, are bound to obſerue this manner of ſpeaking; which, at the grate, ſhal be very ſeldome; but at the gate, ſhal neuer be permitted.
7. They ſhal hang a cloath within the grate, which ſhal not be drawn but in time of a ſermon, or whilſt they ſpeak vnto others.
8. Ther ſhal be, within the grate, a dore of wood, ſtrēgthned with two locks and bolts of iron, which ſhal be locked principally, in the night time,100 with two keys; one of which the Abbeſs ſhal keep, and the ſacriſtan the other.
9. The ſayd dore is alwais to remaine ſhutt; except in time of reading the diuine office, or for the cauſes aboue mentioned.
10. None may ſpeake, at the grate, in what ſort ſoeuer, before the reſing, or after the ſetting of the ſunne.
11. At the ſpeak-houſe, ther ſhal alwais be a cloath within, which ſhal neuer be taken of.
12. Noe ſiſters may ſpeak, at the ſpeak-houſe, within S. Martin's Lent, nor within the great Lent, but only to the101 Prieſt, for cauſe of Confeſſiō, or for other manifeſt neceſſitie, which ſhal be reſerued to the diſcretion of the Abbeſs, or Vicareſs.
1. AFter that the heauenly Father had vouchſafed, through his diuine grace, to illuminate my heart in ſuch ſort,**VVhat follovveth, hath been added, ſince the death of S. Francis. that by the example and doctrine of our Holy Father S. Francis,102 J began to doe pennance, a little after his conuerſion; J, with my ſiſters, did willingly promiſe obedience vnto him.
2. The Holy Father perceiuing, that we feared noe pouertie, labour, tribulation, vilitie, or contempt of this world, but that we eſteemed theſe, as great delights, he, moued with pietie, wrote vnto vs a forme of life, in this manner.
3. Conſidering,**An extract of a letter vvhich S. Francis vvrote to S. Clare, and her compagnions. that through the inſpiratiō of God, you haue made your ſelues Daughters, and Hand-maids to the moſt high,103 and ſouereigne King the heauenly Father, and haue eſpouſed your ſelues to the Holy Ghoſpel, J wil and promiſe by my ſelf, and my Brothers, to haue alwais a ſpecial and diligent care ouer you, as ouer them.
4. The which, whilſt he liued, he diligently performed, and willed, it ſhould be allways obſerued by his Brothers.
5. And, to the end, that we ſhould in noe time, decline from the moſt holy pouertie, which we had embraced, nor thoſe who ſhould ſucceed vs, he wrote vnto vs his laſt will, a little before his death; ſaying.
1046. J, Brother Francis, being poore,**This is an extract of an other letter, vvhich S. Frācis vvrote, a little before his death. wil follow the life and pouertie of our moſt ſouereigne Lord Jeſus Chriſt, and of his moſt holy Mother, and wil perſeauer in the ſame, vnto the end. And J beſeech and counſel you all, my deare ſiſters, that you liue perpetually, in this moſt holy life and pouertie: and be carefull, that you neuer depart from the ſame pouertie, through the teaching, or counſel of any.
7. And, as J haue always been ſolicitous, togeather105 with my ſiſters, to obſerue theS. Clare expreſſeth her ardent zeale and deſire of moſt ſublime and rigorous ouertie. holy pouertie, which we haue promiſed to God, and Holy S. Frācis; in like manner, all the Abbeſſes, that ſhal ſucceed me in the office, and all the ſiſters, are bound inuiolably to obſerue it vnto the end. To witt, not to receiue poſſeſſions, or haue proprietie, either by thēſelues, or any perſon interpoſed, nor any thing, that may wrightly be called proprietie; except a little ground, which neceſſitie doth require for decencie, and repairing of the106 Monaſterie; and this ground may not be cultiuated otherwiſe, then as a garden for the vſe of the ſiſters.
1. THE ſiſters, on whom God hath beſtowed the guift of working, ſhal employ them ſelues faithfully and deuoutly, after Tierce, in all ſuch work's, as appertaine to the decencie and common good of the Monaſterie. Jn ſuch ſort, that both107 idleneſs, the enemie to the ſoule, be expelled, and the ſpirit of holy prayer and deuotion, whervnto all temporal things are referred, be not extinguiſhed.
2. The ſiſters ſhal be bound in preſence of all, to declare in Chapter, to the Abbeſs, or Uicareſs, that which they haue wrought with their hands.
3. The like ſhal be obſerued, if any ſend almes for the neceſſitie of the ſiſters; to the end, that in common, they may recōmend them to God. And they ſhal be all diſtributed by the Abbeſs, or Vicareſs, with the counſel of the108 Diſcreet, for the good of the Communitie.
1. THE ſiſters ſhal not appropriate any thing to them ſelues, neither houſe, place, or other thing; but, as pilgrims and ſtrangers in this world, ſerue our Lord in pouertie and humilitie.
2. Lett them ſend for almes with cōfidence: neither ought they to be aſhamed therof; ſeeing our Lord made himſelf109 poore, in this world, for loue of vs.
3. This is the height of moſt ſublime pouertie, which hath placed you [my moſt dearly beloued ſiſters] heires, and queen's of the Kingdome of heauen; making you poore in temporal commodities, and exalting you high in vertue. Lett this be your portion, which doth lead you into the land of the liuing; vnto which [dearly beloued ſiſters] wholy adhering, for the name of our Lord JESUS Chriſt, doe you neuer, at any time, poſſeſs other thing vnder heauen.
4. Jt ſhal not be lawfull for110 any ſiſters to ſend letters, or to receiue, or giue any thing, out of the Monaſterie, without licence of the Abbeſs; nor to haue any thing, which is not giuen, or permitted her, by the Abbeſs.
5. And if any thing be ſent to any ſiſter from her Parents, or from any other perſon, the Abbeſs may grant it her, and [if need] ſhe may make vſe of it; if not, the Abbeſs in charitie, may diſpoſe of it, to relieue the wantes of an other that needs. Jf mony be ſent vnto any one, lett the Abbeſs, with counſel of the Diſcreet, prouide her of neceſſaries ▪
1116. The Abbeſs is ſtrictly bound, to inquire carefully by her ſelf, or others, the neceſſitie of the ſick ſiſters, and to prouide, as wel, what their infirmitie requireth in diet, as other things requiſite; and, according to the poſſibilitie of the place, charitably and mercifully to relieue them; becauſe all are obliged to ſerue and aſſiſt their infirme ſiſters, euen as they would be ſerued, if them ſelues were detained with any like infirmitie.
7. Lett them declare freely, one to the other, their neceſſitie: for if a true mother112 doth loue and nouriſh the child of her wombe, with how much greater diligence and care, ought a ſiſter to loue and cheriſh her ſpiritual ſiſter.
8. The ſick ſhal lye vpon beds of chaff, and haue vnder their heads pillowes of feathers. Thoſe who haue need, may vſe ſocks and quilts.
9. The ſaid ſick, when they are viſited**To enter the Cloiſter to viſit the ſick, is forbidden by the Council of Trent; excepting the ghoſtly Fathers and Phiſitians. by thoſe, who enter the Monaſterie, may anſwer briefly vnto thē; ſpeaking good and edificatiue words. But the other ſiſters,113 who with leaue are preſent, ſhal not ſpeak vnto thoſe, that enter the Monaſterie, except in preſence and hearing of two Diſcreets, appointed by the Abbeſs, or Uicareſs; who are bound themſelues to obſerue the ſame manner of ſpeaking.
1. IF any ſiſter, by inſtigation of the Enemie, doth ſinne mortally, againſt the114 forme of your Profeſſion, and being twice or thrice admoniſhed therof, by the Abbeſs, or other ſiſters, doth not amend; as many days, as ſhe hath continued obſtinate and contumacious, ſoe many ſhal ſhe; ſitting vpon the ground in the refectorie, in preſence of all the ſiſters, haue only bread and water, and vndergoe greater pennance, if it ſhal ſeeme good to the Abbeſs. During her obſtinacie and cōtumacie, lett prayer be made to God, that it may pleaſe him, to illuminate her heart to pennance.
2. The Abbeſs and ſiſters115 ſhal be carefull not to be angry, or troubled at the offences of any: for, anger and pertubation hindreth charitie, in themſelues and others.
3. Jf it happen [which God forbid] that ther ariſe in word, or ſigne, any contention, or ſcandal, between the ſiſters, lett her, who gaue the occaſion, before ſhe offer vnto God the ſacrifice of prayer, proſtrate herſelf immediatly before the others feet, not only aſking pardon, but alſo, humbly intreating her, that ſhe would interceed vnto our Lord, that it would pleaſe him to forgiue her.
1164. Lett the other then, mindfull of the words of our ſauiour, who ſaith [vnleſs you forgiue with your whole heart, neither wil your heauenly Father forgiue you] freely forgiue her ſiſter the iniurie committed againſt her.
5. Lett the ſiſters, who ſerue without the Monaſterie, remaine noe longer abroad, thē manifeſt neceſſitie doth require.
6. Lett their gate be modeſt, their ſpeech little, to the end, that thoſe who ſee them, may be alwais edified. They ſhal take great care, that they keep noe ſuſpected, or familiar117 compagnie with any one; and for the auoyding all occaſion of perturbation and ſcandall, which may ariſe, they ſhal not be God-Mothers vnto any ones child.
7. They ſhal not preſume to relate, in the Monaſterie, any news heard from abroad, nor declare abroad any thing done, or ſayd in the Monaſterie, through which, any ſcandall might ariſe. And if any, in either of theſe offend indiſcreetly, lett it be left vnto the Abbeſſes prudence, and charitie to correct her; but if ſhe tranſgreſs out of vitious cuſtome, the Abbeſs,118 with counſel of her Diſcreet, ſhal enioyne her a pennance, according to the qualitie of the fault.
1. LEtt the Abbeſs viſit and admoniſh her ſiſters, and humbly and charitably correct them; not commanding any thing contrarie to their ſoules good, and againſt the forme of your profeſſion.
2. Lett the ſiſters, who are ſubiect, be mindfull, that for119 the loue of God, they haue renounced their owne will; whence they are firmly bound to obey their Abbeſs, in all things, that they haue promiſed to obſerue, and are not contrarie vnto your Profeſſiō.
3. The Abbeſs ſhal be ſoe familiar and cādid with them, that they may ſpeak and deale with her, as the Miſtreſſes with their Maids: for, the Abbeſs ought to be ſeruant vnto all the ſiſters.
4. J exhort and admoniſh my ſiſters in Chriſt JESUS our Lord, that they auoyde all pride, vaine glorie, enuie and couetouſneſs; that they120 fly care and ſolicitude of the world, detraction, murmuration, and diſſenſion.
5. Lett them alwais be ſollicitous to conſerue the vnion of charitie, which is the bond of perfection. They, that can not read, lett them not be ſolicitous to learne, but conſider, that aboue all things, they ought to endeauour, to obtaine the ſpirit of our Lord, and the holy operatiō therof; and alwais to pray vnto our Lord, with a pure heart, to haue humilitie and patience in tribulation and ſickneſſe, to loue thoſe, who reprehend and perſecute them. For, our121 Lord ſaith, Bleſſed are they, who ſuffer perſecution for Iuſtice; for theirs is the Kingdome of heauen; but they, who perſeuer vnto the end, ſhal be ſaued.
1, THe Portreſs ſhal be of conuenient age, diſcreet and of mature manners; ſhe ſhal keep her reſidēſe in the day time, in an open Cell, without a doore; hauing a fitt companion aſſigned her; who, as need requireth, may in all things, ſupply her office. 2. The gate opening in the122 middle, ſhal be wel guarded with two ſtrong locks, and diuers iron barrs and bolts. Jt ſhal be locked, principally, at night, with two keyes; the one wherof, ſhal be kept by the Portreſs, and the other by the Abbeſs. Jn the day, it ſhal not be left open, but always remain locked with one keye, and they ſhal take diligent care and procure, that it neuer ſtand open, ſoe neer as may be. They ſhal not**Permiſſions ſometimes giuen, by the Popes, haue ſince, been recalled, by many Apoſtolical Conſtitutions; ſoe that, it is noe more permitted to any perſon of vvhatſoeuer ſtate, or condition, to enter into the houſe, by vertue of the ſay'd permiſſions. See the Council of Trent, ſeſſ. 25. cap. 5. open the gate vnto thoſe,123 thoſe, who would enter, vnleſſe licence be granted by the Popes Holineſſe, or the lord Cardinal Protector.
3. The ſiſters ſhal not permit any to enter the Monaſterie, before the ryſing of the ſunne, neither ſhal they permit any to remaine with-in the Monaſterie, after ſunne ſett; vnleſſe manifeſt, reaſonable and ineuitable cauſe require it.
Jf any Biſhop haue leaue to celebrat Maſſe within the Monaſterie, either for the124 * benedictiō of theIf any ōne ſhould enter the Monaſterie, vvith permiſſion, as aforeſayd, he is punctually to obſerue, vvhat the Council of Tiēt appointeth, in the ſeſſ. and chapt, aboue cited. Abbeſs, or to conſecrate any Religious, or for any other very importāt affaire, he ſhal, at that time, be cōtent with a very few followers and ſeruants, and thoſe, who are of the grauer ſort.
5. And when need requires, that any enter into the Monaſterie, for to doe any work, the Abbeſſe ſhal carefully appoint one at the gate, who ſhal lett only thoſe enter, who are appointed. And lett the125 ſiſters take care, that they be not then ſeen by thoſe, who enter the Monaſterie.
1. Lett your Uiſitor be alwais of the Order of Friar-Minors according to the will and commandment of your Cardinal;* The chapter ſpeaketh of the Siſters, vvho be ſubiect vnto Regulars: vvho, notvvithſtanding, muſt be viſited by the Biſhop in matters concerning Incioſure ▪ They that be ſubiect to the Biſhop, muſt be viſited by him, or his Vicar, as vvel in vvhat concerneth Incloſure, as in vvhat belongeth to diſcipline and obſeruance. and lett him be126 ſuch an one, whoſe modeſtie and behauiour is experienced: whoſe office is to reforme, as wel in the head, as in the members, the exceſſes committed againſt the forme of your Profeſſion.
2. Who, being in an open place, to the end, that he may be ſeen by others, may ſpeak both vnto all, and vnto each in particular, of thoſe things, which appertaine to the office of Uifitor, and according as it ſhal ſeeme expediēt vnto him.
3. We require theTheſe vvords are added, by vvay of intreatie and deuotion. fauour of the ſame Order, through the charitie of our127 Lord, and Bleſſed S. Francis, to haue a Chaplain, who is a Prieſt, with a companion of good fame and diſcreet, as alſo two lay Brothers, of holy conuerſation, and louers of modeſtie, to aſſiſt vs, in our pouertie, as we mercifully haue had hitherto, of the Friar-Minors,
4. The Chaplain may not enter into the Conuent without his companion; and entring, they ſhal be in an open place, that they may be ſeen by each other, as alſo by the ſiſters.
5. They may enter to hear the confeſſions of the ſick,128 that can not goe vnto the grate, to giue them the Bleſſed Sacrament and extreme Unction, and to read the recommendation of the ſoule. **Since the Council of Trent, noe one may enter the Monaſterie, but vvith expreſſe leaue of the Lord Biſhop, as aforeſaid, and in neceſſarie occaſiōs. See, the Council of Trent. ſeſſ. 25. chapt 5.But to celebrate the ſacrifice of Maſſe, to read the office of the dead, ād to digg open, or prepare the graue, may enter alſo other ſufficient fitt perſons; according to the diſcretion of the Abbeſs.
6. Further more, the ſiſters are bound to haue for their129 Protector, Gouernour and Reformer, one of the Cardinals of the holy Roman Church, the ſame that ſhal be ordained by our H: Father the Pope, for the Friars-Minors; that being alwais ſubiect vnder the feet of the ſame holy Roman Church, ſtedfaſt in the Catholique Faith, we may euer obſerue the holy pouertie, and humilitie of our Lord JESUS CHRIST, and his Holy Mother, and the Holy Ghoſpel, which we haue vow'd. Amen. Dated at Perugia, the ſixt of ſeptember, the tenth yeare of the Popedome of our H: Father Jnnocent130 the fourth.
THerfore, lett not any perſon violate, or diſannull this our letter, or Bull of Confirmation, or by raſh and temerarious boldneſſe, contradict it. The which if any one preſume to doe, lett him know, that he doth incurr the indignation of131 Almightie God, and of his holy Apoſtles S. Peter, and S. Paul.
Dated at Aſſiſium,the ninth day of Auguſt, the eleuenth yeare of our Popedome.Laus Deo, Beatae Mariae ſemper Virgini, Beato Franciſco, atque Beatae Clarae. Amen.
MY Deerly beloued ſiſters, our Lord giue you his holy Benediction, and behould you with the eye of his mercie, and giue you his133 Peace: as alſo vnto all thoſe, who ſhal enter and perſeuer in this our Cloyſter and Monaſterie; and vnto all other of the Order, who ſhal perſeuer vnto the end, in this holy Pouertie. J Clare, ſeruāt of JESUS Chriſt, and little plant of our holy Father S. Francis, your Mother, and ſiſter, although vnworthy, doe beſeech our Lord JESUS Chriſt, that through the interceſſion of his moſt holy Mother, of the holy Arch-Angel S. Michael, and of all the holy Angels, of our holy Father S. Francis, and of all the holy Saints, it wil pleaſe134 him, to giue and confirme in you this Benediction, in heauen and in earth. Jn earth, by multiplying in you, graces and vertues, in his militant Church, amongſt his ſeruants: Jn heauen, in his Church triumphant, eleuating you among his Saints. J giue you my Benediction in my life, and after my death, in all that J am able, and more then J am able, with all the Bleſſings, wherwith the Father of mercies hath, or ſhal bleſſe his ſpiritual children, both in heauen and earth; or wherwith the ſpiritual Mother, doth, or ſhal be able to bleſſe her ſpiritual135 Childrē. Amen. Be alwais louers of God, of your ſoules and of your ſiſters: be carefull to keep that, which you haue vowed. And our Lord be alwais with you, and you with him. Amen.
AS it hath a cheef place in our Paſtoral ſolicitude, to direct and aduance thoſe happie ſoules, who deſpyſing the vanities of the world, endeauour to attend to themſelues and God, in137 the Euangelical perfection of a Religious ſtate: ſoe is it our ſpecial dutie, to open our Fatherly boſome of charitie towards you [my Deareſt Daughters in Chriſt] whom, the right hand of God, leading out of Aegypt, and the houſe of bondage, hath conducted ouer the red ſea into the land of Promiſe exod. 20. Deutor. 8. and ſafe hauen of Religion: which doth not only giue vs iuſt occaſion, to bleſſe our Lord of Heauen, for hauing ſhow'red his Mercies on you, Tobiae 12. but doth increaſe our ioy, and add new glorie, to ſee you, though poore and humble,138 yet to liue vnanimous in the houſe of God, feruent in ſpirit; hauing nothing and poſſeſsing all things Act. 3. 2. Rom. 12. 2. ad Corint: 6. This Zeale of ſublime Pouertie, and higheſt Perfection was the motiue, why you humbly requeſted of the ſea Apoſtolique, to haue your Conſtitutions, [which your ſelues had gathered out of thoſe of Bleſſed ſaint Collett] reuewed and confirmed, without any conſiderable change, ſaue only, in ſome few points, therby to make them more conformable to the ſacred Canons, and the Holy Council of Trent;139 and which your ſelues by long vſe, had laudably practiſed; yet, in leſs perfection, [as you imagined] till they were authoriſ'd and warranted by the Oracle of truth Chriſt's Vicar vpon earth. Whervpon, his Holineſſe Pope Alexander the 7. inclining vnto your requeſts, hath been graciouſly pleaſed, out of his Fatherly loue towards you, to cōfirme, approue and command them hence forth, inuiolably to be obſerued by you, as appear's in his Breue ſent vnto you, bearing date, the 10. of March 1663. in the 8. yeare of his Popedome.
140The which ſayd Conſtitutions, Wee all ſoe, hauing diligently ponder'd, and maturely examin'd them, haue ſigned with our hand and ſeale; ordaining them to be printed, and hence forth, to be inuiolably obſerued by you and your ſucceſſours; promiſing with the Apoſtle, in the name of Almightie God, to whoſoeuer ſhal follow this Rule, peace to their ſoules and Mercie from God. ad Galatas 6.
Jt wil be needleſs for Us, to add further incitement to your alreadie inkindled zeale, in order to a more punctual obſeruāce of theſe holy Rules141 and Conſtitutions, framed, according to the ſeraphical ſpirit of your Holy Father S. Francis, affectuouſly deſired by your Holy Mother S. Clare, brought into a more practical method by the Holy Uirgin S. Collett, facilitated by your owne experience and practiſe, laſtly approued and cōmanded by authoritie of his Holineſſe the Pope of Rome, and Ours. There wil need J ſay, noe other incitement, then only to repeate thoſe words vſed by S. Bernard in like occaſion, to the Brethren of his Order, in his 321. epiſtle, wher he ſaith. Oro & obteſtor142 vos fratres, ſic facite & ſtate in Domino Cariſsimi, ſemper ſoliciti cuſtodire Regulas Ordinis vestri, vt & Ordo vos cuſtodiat. I beg of you againe and againe [my Brethren] that you wil ſoe doe and behaue your ſelues in our Lord [my Dearest] as to be euer ſolicitous, to keep the Rules of your Order, to the end, that the Order may keep and defend you; giuing vs hereby to vnderſtand, that ther is a ſtrickt kind of league and contract, betwixt the Religion, and the Religious Perſon, to help and defend each other; noe other wiſe, then in a ſtrong Cittie, whoſe wales defend143 the out-worke, and whoſe outwork's protect the wales; conſpiring mutually to help one an other.
Religiō is that ſtrong Cittie, wherof the Prophet Jſay ſpeaketh in his 26. chapt. Vrbsfortitudinis nostrae ſion, Saluator ponetur in ea murus & antemurale. Sion the Cittie of strength, a Sauiour therin ſhall be putt a wale and bul-worke. The wales, which make vp and adorne this ſtrong cittie of Religion, what are they elſe, but your ſacred Vow's, made at your Profeſſion? and what are the out-work's which fence this wale of your144 foure Religious Vow's, but the Conſtitutiōs and Rules, wherof now we treate? If the out-wale of your Rule be obſerued and defended, the citie of Religion wil floriſh, and our Sauiour in it, wil ſleep and reſt in Peace; but if this bul-work of your Rule, ſuffer any detriment, or be broken down, through your careleſſneſſ or want of reſiſtance, a gapp is opened, the enemie [who is euer watch-ful] creeps in, and if he be not ſpeedily preuented, and the breach repared, by humble acknowledgment and pennance, he wil make immediatly,145 at the maine wale of your religious Uow's, wil giue an all-arme, and cauſe diſquiet and trouble to the inhabitants of that happie Citie of Peace.
Think it therfore noe ſmal matter [my Deareſt Daughters in Chriſt] the neglect of the leaſt Rule or Conſtitutiō, [though it may ſeeme little in your deceiued eye] wherby your enemie gains ground, and hath opē acceſſe to batter, aſſault, vndermine, and doe miſchief in that maine point, your Uow's J meane, which mak's you inhabitants of this happie Citie.
Who would euer haue belieued,146 that the caſting down of an handfull of earth, or a tranſgreſſing of a little Rule or Conſtitution, could euer haue occaſioned ſoe much euel? ād yet we ſee, that the ſtrongeſt Sampſon, who was a Nazareā, that is a type, or figure of our Religious, in the law of Grace, became a laughingſtoch, and ſlaue to his enemies the Philiſtyns, by reaſon only of his careleſſe looſing of the haire of his head.
Here J giue a ſtop, and dare not proceed further in this ſimilitude, for feare J diſharten you, wheras J intended your comfort, J know,147 that the very Iuſt falls ſeauen tims a day, Prou. 24. and as long, as you are charged with theſe veſſels of earth, your weakneſſe and frailtie, wil make you ſtumble, and euen faulter ſometimes, againſt your wil; yet all is not loſt, noe nor perfection diminiſhed, but it yeeldeth double occaſion to your merit and crowne, if you immediatly riſe againe, and repaire the fall, occording to vertue and rule.
Neither muſt you be ſoe abuſed, as to conceiue [ſaith S. Bonauenture in his treatiſe of the 6. wings.] That in ill gouerned communities only,148 faults are committed; for we all faulter in many things, ſaith the holy Writt, Jacob. 3. and Communities the moſt holy and perfect haue their faults and imperfections, as you know: but herein conſists the difference, ſaith this ſaint, that in Religions which are ſlack and decaying, when rules and ſtatut's are tranſgreſſed, ther is noe care taken for the correcting, or amending of them; wher-as in a Communitie, that is in it's vigour of obſeruance, noe ſooner can the leaſt rule, or Conſtitution be tranſgreſſed, but by a ſpeedie correction, ther is a mature remedie applied vnto it.
149Hence, ſuperiours Conſciences are ſeuerely charged, to be euer watchfull, with a rigorous, yet charitable eye, leaſt the life and vigour of Religion ſhould ſlacken, by connyuing remisſly, to lett paſſ little tranſgreſſions of the rule, vnpuniſhed: or rather the tranſgreſſor her ſelf, as ſhe tenders the honour of her Order, and the perfection of her owne ſoule, ought to preuent her ſuperiours vigilācie, and her ſelf to repaire the breach, by a voluntarie humbling of her ſelf, and a penal ſatisfying for her fault; ſoe that, this her free and humble150 pēnance, may breed more edification and profitt, then her former trāſgreſſing, gaue occaſion of grief and ſcandal vnto her ſiſters.
Jt is not our intention, [Dearly beloued in our Lord JESUS] further to oblige you, to the obſeruance of theſe your Conſtitutions, vnder paine of any ſin, but only ſoe far forth, as God, your Rule and the Church doth alreadie oblige and bynd you: which, Pope Eugenius the 4. in his Bull, beginning ordinis tui, hath declared vnto you, and cleerly ſett down in theſe words. In the Rule, ſaith he,151 there is noe other precept obliging vnder mortal ſin, then the Vowes of Obedience, Pouertie, Chaſtitie, Incloſure, Election and Depoſition of the Abbeſſe. Neuertheleſſe, We exhort you all, in our Lord JESUS, to take great heed, leaſt deceiued by corrupt nature, vnder pretext of not cōmitting ſin, you make leſſe account of the tranſgreſſing of rules, [the cōtempt wherof, though in the leaſt, were noe ſmal ſin.] Lett the tranſgreſſors be therfore, ſpeedily corrected; and if the ſuperiours, [which God forbid] ſhoul be found negligent in correcting them,152 or themſelues careleſſe in their obſeruance, or in cauſing them to be obſerued, they ſhal by the Uiſitor, be ſeuerely reprehended, and inioyned pennance, according to the greatneſſe of their fault.
Jf you thus become vnanimouſly ſolicitous, and carefull to repaire the breaches of regular obſeruance, your familie wil be truly called Nazareth [that is florid] Jt wil flouriſh and bring forth ſuch varietie of choiſeſt flowers, in the garden of your ſoules, as he, with iuſt reaſon may require, who, though ſuppoſed only a Gardiner,153 by a Magdalen, yet ſhal be called Nazarean [that is florid] him-ſelf beeing the faireſt flower of this garden encloſed, the firſt teacher and example of ſanctitie, retiredneſſe, puritie and of all Euangelical and religious perfection.
You are called and permitted to liue in this ſchoole of vertue, and houſe of Nazareth, in compagnie of JESUS, MARIA, JOSEPH; this grace of your ſoe high a calling, is the greateſt of all graces; be euer gratefull for it.
Lett your eares and eyes be euer open to the voice of your teacher, pointing the154 way, and calling after you, by the mouth of your ſuperiours and guides. Lett your hāds and hearts be euer readie to performe punctually, what he requires of you, in your Conſtitutions and Rule; and if you feele a courage to vndergoe great matters, euen the greateſt for his loue, neglect not little on's, becauſe they are little: for, although they were in themſelues little, yet being now done for loue of him, they are become great. And ſeing you perceiue your ſelues to be ſpurred on, with an earneſt deſire to vndergoe whatſoeuer might ſeeme hard155 and difficult for loue of him, giue me leaue [my Deareſt Daughters in Chriſt] to declare my mind in few words; and if J ſeeme to require more at your hands, then J dare preſume to hope of others, that ſaying of S. Gregorie giues me the aſſurance, that when guift's or graces are increaſed, the ground, or motiue to add more, increaſeth alſo. S. Greg. Papae Homil. 9. in Euang. Which our Lord God hath ſoe heaped and multiplied in your ſoules, that all your endeauours whatſoeuer, wil fall farr ſhort of a cōdigne gratitude: for, he hath mercifully156 lead you out of the houſe of bondage into the land of promiſe, and inheritance of his Children; he hath drawn you out of ignorance and darkneſſe, into the light of truth; he hath called you out of the confuſion of Babilon and ſin, and placed you in the ſtrong Caſtle of wel ordered charitie, this happie houſe of Religion J meane, wher remote from ſinners, you may not only attend, with great retiredneſſe, to God and your ſelues, but procure alſo for others, the like bleſſings from heauen, and namely for your poore Countrie, and the157 inhabitans thereof.
The which to obtaine more aſſuredly, nothing is to be omitted by you, the neglect wherof, might hinder the deſired effect of your praiers. The habit you weare, ſheweth the auſteritie and rigour of your Order, the Profeſſion of your Religion and Rule now embraced, ſuppoſeth perfection in vertue alreadie acquired, and obligeth you to ſtriue to the attaining of more. For although you ſhould ſeem to haue profited neuer ſoe much in vertue, yet you muſt dayly endeauour to increaſe the ſame; leaſt, by not procuring158 ſeriouſly to aduance, you ſtray vnperceiuedly from the beaten path of perfectiō and ſanctitie; which aſſuredly wil happen, when little obſeruances, which lead you, by the more ſtrait and compendious way, to your end, are leſſ eſteemed, or neglected. He, whoſe mind is bent to horde vp riches, mak's his profitt, and increaſes his ſtock by many a little: ſoe he that wil make progreſſs in vertue, muſt indeauour carefully to omitt nothing, that may giue him furtherance in the courſe vndertaken. For according to that ſaying of holy Writt, he159 who neglecteth little things, ſhal fall by litle and litle. Eccleſiaſt. 19.
Which being ſoe, walke on [my Deareſt Daughters in Chriſt] as you haue begun, and ſtudiouſly apply your ſelues, to a total obſeruance of your Holy Conſtitutiōs, vntil at length, you arriue to the height of all perfection, true vnion with God. The which, that you may faithfully performe, and happyly attaine vnto, ſhal be our wiſh and prayer to God, and that he wil pleaſe to haſten on that day, wherin you may be replanted in that Land, once160 bearing title of the Dowrei of the Uirgin-Mother, heretofore holy and fruitfull in this kind, but now Alas! ouerrun with Hereſie and ſin; vntil at length, when he ſhal pleaſe to pick you out, for a yet more choice and Virgin ſoile, this Nazareth may be againe remoued, and transferred, by the help of Angels, into that heauenly Countrie, wher, in the companie of other Virgins, you may, for an eternitie, intone that ſong, which none can ſing but Uirgins only, and following the Lamb, whereuer he goeth, enioy for euer161 the chaſt embracements of your Lord and Spouſe. Which from the bottome of my heart J truly wiſh you, and earneſtly intreate to be made partaker of your merits, and to be remembred in your beſt deuotions.
THE Uicar's General of the Epiſcopal Sea vacant of S. Omers, hauing read and maturely examined the fore-ſaid Conſtitutions, drawn out, according to the Reformation of S. Collett, and the forme of life deliuered by S. Francis, iudge them to be very pious and laudable, proper and profitable; as framed, according to the end propoſed by holy men, and repleniſhed with the163 ſpirit of God. Wee eſteem alſoe thoſe few things which are added or changed, moſt proper, both to make the ſaid Conſtitutions more conformable to the ſacred Canons and Decrees of the holy Council of Trent, as alſo that Religious obſeruance, loue and Uniō with God, may take increaſe. Jn teſtimonie wherof, We haue ſigned thē with our hand and ſeale of our Vicarial office. S. Omers 13. April 1661.
HAuing ſeen the fore-ſaid Conſtitutions, and Ordinations, with their Approbation and Cōfirmation made by the Reuerend Lords, the Vicar's General of the Epiſcopal Sea of S. Omers, then Vacāt; and hauing moreouer peruſed the like Approbation and Cōfirmation granted by a ſpecial Apoſtolical Breue, of our moſt Holy Father and Lord Pope Alexander165 the 7. bearing date the 7. of March 1663. all being maturely conſidered, and examin'd by Vs; We, LADISLAVS JONNART, by the Grace of God, and Apoſtolical Sea, Biſhop of S. Omers, doe commend, approue and confirme the afore-ſaid Conſtitutiōs and Ordinations, and command them hence forth, to be kept and obſerued. Jn teſtimonie wher-of, We haue ſigned, and confirmed them with our hand and ſeale.
TO perpetual memorie. This ſacred Apoſtolical office, which We beare, as deriued from God, requireth We take a fatherly care of thoſe ſacred Uirgins, and deuout woemen, who forgetting their people, and the houſe of their father, haue167 dedicated themſelues to God's diuine ſeruice, vnder the ſweet yoak to Religion. And, to the end, thoſe Conſtitutions, which are prouidently ordained for their happie direction and gouernment, may more firmly ſubſiſt, and be more exactly obſerued, it behooueth, that We ſtrengthen them with the protection of Apoſtolical defenſe. Seing therfore, that as our beloued Daughters in Chriſt, the Abbeſs and Religious of the Engliſh Monaſterie of poore Clares, inſtituted by S. Frācis, liuing in the Towne of Graueling, and the Dioceſe168 of S. Omers, haue lately propoſed vnto Vs, that ther are ſome ſtatut's, Conſtitutions, and Ordinations, made and approued, by their Ordinarie, for their, and their Monaſteries happie and proſperous gouernment, and that the ſaid ſuppliants, intreat and deſire, that they may be ſtrēgthned with the patronage of Our Apoſtolical Confirmation; We, deſirous to honour the ſaid ſuppliants with ſpecial graces and fauours; being alſo inclined ther-vnto, by the ſupplications, which in their name, were humbly preſented vnto Vs, doe by169 theſe abſolue, and eſteeme as abſolued [for the obtaining only of the effect of theſe] each one of their perſons, from all other Eccleſiaſtical ſentences, puniſhments and Cenſures contracted, by what way, or cauſe ſoeuer, either by man, or law, if paraduenture, by any ways, they might be intangled therin. We, by theſe preſent, doe confirme and approue, by Apoſtolical Authoritie, the afore-ſayd ſtatuts, Conſtitutions, and Ordinations, and We add vnto them, the inuiolable ſtrength of Apoſtolical firmneſſe, and doe ſupply all and particular170 defects, either in fact, or law, if any, any ways ſhould chance to haue hapned [ſuppoſing they be in vſe, and good, permitted and approued by the Ordinarie, nor reuoked, or compriſed vnder any reuocation, nor contrarie to the ſacred Canons, Apoſtolical Cōſtitutions and Regular Jnſtitute, or againſt the Decrees of the Council of Trent.] We decree that theſe ſtatuts, Conſtitutions and Ordinations, as alſo theſe our preſent letters, are, and alwais ſhal remaine firme, valid and efficatious, and obtaine and bring forth their full and cōpleat171 effects, and ſhal, with all fullneſſe, help thoſe, whom at preſent, or in time to come, they may any ways concerne, and reſpectiuely are by them inuiolably to be obſerued; and are thus to be iudged and defined in the premiſſes, by whatſoeuer Ordinarie, or Delegated Judges, euen of thoſe we call of cauſes, of our Apoſtolical Pallace. And if by any perſon, in what autoritie ſoeuer, either wittingly, or willingly, any thing to the contrarie ſhal chance to be attempted, We declare it to be null and void, notwithſtanding any thing,172 in any ways to the contrarie.
CONSTITVTIONS AND DECLARATIONS made vpon the Rule of the poore Religious Woemen of our H: Mother S. CLARE.
Typis Thomae Geubels, 1665.
Permiſſu Superiorum.
THESE Conſtitutions and Declarations, are in all, conformable to thoſe of the glorious Uirgin S. Collett; hauing been tranſlated out of an ancient copie, ſent from her Monaſterie at Gant, where ſhe dyed, and conferred with many other of her Reformation: only there are certaine few alterations and additions, to make them more conformable to the H: Council of Trent and the ſacred Canōs: particularly in the election of the Abbeſs; partly alſo, the better to ſubmitt to the Obedience and Juriſdiction175 of the Biſhop of the Dioceſe, and partly to encreaſe Religious Obſeruance, loue and vnion with God, in mental prayer, yearly renouation of Vowes and the vſe of diſcipline; wherof, noe mentiō is made, in the afore-ſaid Declarations of S. Collett.
1. WHeras, in the very beginning and other places of the Rule, it is often mentioned, that the Rule, or176 forme of life, of the Order of the poore Siſters, which the Glorious Father S. Francis hath inſtituted, doth conſiſt in the obſeruing and keeping of the holy Ghoſpel of our Lord JESUS CHRIST; they may demand, how farr forth, they bind themſelues to the obſeruāce of the holy Ghoſpel, by force of their Vow, made at their Profeſſion; wherin they promiſe to obſerue the forme of life, which is their Rule it ſelf. To this doubt we anſwere them, conformably to what hath been declared, by ſundry Popes, namely by Nicolas the third177 and Clement the firſt, when their reſolutiōs were required by the Friar-Minors, in the like doubts, aryſing out of their Rule: to witt, that the Siſters by force of Vow, made in their Profeſſion, obliging themſelues to the obſeruance of the forme of life, doe noe otherwiſe bind themſelues to the keeping of the Ghoſpel, then other Chriſtians; that is, precepts are to bee obſerued as precepts, counſels as counſels; thoſe counſels excepted, which in their forme of life, are expreſſed, or doe import the name of precepts. To other counſels, they are178 only obliged after the ordinarie manner of other Chriſtiās; ſauing only, they endeuour to goe beyond the perfection of the ordinarie ſtraine of Chriſtians; hauing freely deuoted themſelues to Chriſt, by their Profeſſion, which may iuſtly require a more ſtrict following of his footſteps.
2. A like doubt may ariſe, how the Obligation of the Rule vnder mortal ſinne, is to bee vnderſtood. Wher-vnto we anſwere briefly, with Pope Eugenius the 4. to witt, that the Rule containes noe other precepts, then the Uow's of179 Obedience, Pouertie, Chaſtitie, Encloſure, Depoſition and Election of the Abbeſs.
3. For as much as concernes Obedience due to their immediate, or higheſt ſuperiours; it is to bee noted, that although in the firſt chapter of S. Clare's Rule, mention is made of Obedience, which the Siſters are to yeald to the ſuperiours of the Order, in theſe words. And as in the beginning of her conuerſion, ſhe with her Siſters, promiſed Obedience to S. Francis: ſoe, in like manner, doth ſhe promiſe to obſerue the like Obedience inuiolably to all his ſucceſſours; and the180 other Siſters are alwayes bound to obey the ſucceſſours of S. Frācis. Yet theſe words are ſoe to be vnderſtood, that they expreſſe her Obedience, in thoſe her beginnings, to S. Francis and his ſucceſſours, by way only, of reſpect and deuotion towards him, from whom ſhe receiued her H: Rule. But in proceſſe of time, different Monaſteries of S. Clare, haue, for iuſt reaſons, humbly requeſted, of the Sea Apoſtolique, an exemption from the Order: the which, the ſaid Sea, was graciouſly pleaſed to grant them; ſubiecting them by Bull, to the181 Obedience of the Ordinarie, or Biſhop of the Dioceſe wher they reſide; as appeareth namely, in the Bull of Pope Jnnocent the fourth, beginning Recto aſſumpto tramite: the which original is yet extant in the Conuent of the Friar-Minors at Paris. And the Monaſterie of poore Clares at Graueling, hath by eſpecial grant of Pope Urban the 8. of happie memorie, obtained an exemption from the Order, and a ſubiection to the Ordinarie the Lord Biſhop of S. Omers; as appeareth by their copies aboue annexed.
1. ALthough it be mentioned in the beginning of the ſecond Chapter of the forme of life, that the Abbeſſe may admitt any one for Religious; conſent of the greater part of the Siſters, and of the Lord Cardinal Protector of the Order, being firſt obtained: We neuertheleſſe; conſidering the great difficulties, and extraordinarie expences, not agreeing with your ſtrickt Pouertie,183 which muſt neceſſarily follow, by hauing frequent recourſe to the ſaid Lord Cardinal, in regard of the diſtāce of place, which, in the beginning of the Order, could not ariſe; being then fewer in number, and neerer to the Court of Rome; and reflecting alſo, that by grant of the Sea Apoſtolique, you are now immediatly ſubiect to the Ordinarie, the Biſhop of the Dioceſe: We J ſay declare, that leaue firſt obtained of the ſaid Ordinarie, and the Conditions ſpecified in your forme of life, obſerued, you may admitt vnto your holy habit, all ſuch,184 who deſpiſing the vanities of the world, ſhal by you, bee iudged deſeruing.
2. We therfore declare, obſeruing the ordināce of Pope Jnnocent the fourth, that whē any perſon ſhal preſent her ſelf to the embracing of your holy Order: before ſhe chāgeth her ſecular habit into that of Religion, the moſt hard and difficult points to be obſerued in Religion, ſhal be firſt declared vnto her; ſoe that, after her reception, ſhe may haue noe occaſion to excuſe her ſelf by ignorance, or miſunderſtanding. And none moreouer, are to be admitted,185 who, for age, corporal infirmitie, or natural ſimplicitie, ſhal be leſs able to vndertake this courſe of life; it oftentimes happening, that the ſtate and vigour of Religion, is by ſuch like perſons, much ſlack'ned and deſtroyed.
3. Moreouer, We will, and ordaine, that in the receptiō of any one vnto your Order, this enſuing methode be obſerued. That ſhe, who is to be receiued, be firſt ſent vnto ſome diſcreet perſon, fearing God, and a louer of Pouertie; by whoſe aduiſe and counſel, her meanes and eſtate may186 be diſtributed vnto the poore. And ſpecial regard is to be had, and care taken, by the Abbeſs and Siſters, that neither by themſelues, or others, their Conuent be enriched, by the goods of the perſon ſoe to be receiued, vnleſs the thing were ſoe vncōſiderable, that none may take occaſion therby, to iudge ſiniſterly of you; or vnleſs ſhe, who entreth, would of her owne free will, beſtow ſomething on you, as on poore people, to relieue, by way of almes, your preſent, or neer-hand neceſſities; the Rule requiring, that thoſe, who enter, be free to diſpoſe187 of their goods, as God ſhal inſpire them.
4. The Abbeſſe and other Siſters ſhal take care, leaſt for the receiuing of any, vnto Religion, they make, or permitt any contract or bargaine to be made, for themſelues, or others, by any perſon whatſoeuer, wherin might be feared any appearāce of ſimonie: neither ſhal they permitt ſuch, as are to be receiued, to retaine any thing for thēſelues, of their temporal riches: to the end, that being wholy deſpoiled of all things created, they may more entirely reſigne themſelues, into the188 hands of their Crucified Lord. And if it ſhould ſoe happen, that ſome one, deſirous to cōtinue with you, could not be able to ridd her ſelf ſoe ſoone, of all her temporal riches, lett her then deliuer her ſaid riches ouer, into the hands of ſome perſons fearing God, to be diſtributed by thē, vnto the poore.
5. And to the end, they proceed more regularly for time to come, We ordaine, that none be receiued vnto your forme of life, vnleſſe you perceiue, they come vnto it, not moued by perſwaſion, or Feare of any perſon, nor by189 ſlight motions, or conſtraint, but induced by ſtrong motiues of the greater loue of God, ād ſauing of their ſoules; their free will being chiefly moued therevnto, by a true call and inſpiration of the holy Ghoſt.
6. We ordaine moreouer, that, according to the ſacred Council of Trent, the Nouice be examined by the Lord Biſhop of the Dioceſe, or ſome other deputed by him, before ſhe be admitted vnto her Profeſſion. And to the end, this be euer duly obſerued, lett the Abbeſs remember to aduertiſe the ſaid Lord Biſhop, at190 the leaſt, a month before the yeare be expired. The like is to be obſerued, cōformable to the Rule in the ſecond chapter, before ſhe beginneth her Nouitiate.
7. They ſhal alſo take an eſpecial care, that none be receiued into the Order, except ſhe be of a readie free will, a faithfull Catholique, ſound in body and mind, diſcharged and free'd of all her temporal mean's, not ſuſpected of Hereſie, or noted of publique infamie, not tyed with ſentence of Excommunication, or Jnterdict; and if ſhe ſhould chance to be intangled in the191 afore-ſaid like ſentence, lett her firſt be lawfully abſoluted; according to the priuiledges granted to the Order: yet ſoe, that if ſhe returne to the world, it be ſignified vnto her, that her abſolutiō wil reſume it's firſt force and vigour.
8. Lett her not be of a ſeruile, but of a free condition. Jf ſhe be engaged to any one, ſhe ſhal not enter, without their licence be firſt obtained, to whom ſhe is engaged. Although the Council of Trent alloweth the age of ſixteen, yet the auſteritie and rigour of your habit and Rule conſidered, none ſhal be admitted192 vnto Profeſſion, before the age of ſeauenteene compleated.
9. None ſhal ordinarily be admitted for a Quire Siſter, vnleſſe ſhe be able, by her ſelf, or with others, to recite the diuine office. Neither ſhal ſhe exceed the age of 25. vnleſſe ſhe were iudged capable, without any great difficultie to her ſelf or others, to learne and ſay the diuine office. Lett none be receiued vnto Profeſſion, of whom it is not manifeſt, that ſhe hath liued vertuouſly, from the age of 13. vntil the time of her reception. None ſhal be193 receiued after the age of 40. vnleſſe ſuch were her nobilitie ioyn'd with equall pietie, that her admittance might be a ſingular example of vertue vnto the people and Clergie, and ſhe, ſtrong and able enough to ſerue God and the Order laudably; according to your ſtate, and forme of life.
10. Moreouer, that none Profeſſed of any other Order, be receiued vnto your forme of life, without licence firſt obtained of her Abbeſs, or priuiledge from the Sea Apoſtolique.
11. Jn like manner, if it be apprehended, that the Profeſſion194 of the Nouice might be doubtfull, the Abbeſs, before the year be expired, ſhal, in preſence of the Siſters, declare vnto her, that, notwithſtanding her probation ended, ſhe hath noe right vnto Religion, vntil by mature deliberation, it be reſolued, what ought to be done in order to her Profeſſion, or returne vnto the world.
12. The time of their Profeſſiō approaching, their haire ſhal be cutt of round, and aboue the eares; and from that time forward, they are not permitted to lett it grow; which often in the yeare, by195 appointment of the Abbeſs, all the Siſters are likewyſe to obſerue, vnleſs, for health's ſake, it were thought conuenient to permitt the contrarie.
13. When they receiue any to Profeſſion, the partie kneeling before the Abbeſs, ſhal pronounce, with a high and cleere voice, leaſurely and with the greateſt deuotiō ſhe is able, the Profeſſion, as followeth.
I, Siſter N. doe vow vnto Almighty God, the Glorious Virgin Mary, our Holy Father S. Francis, our Holy Mother S. Clare, vnto all the Holy Saints and you Reuerend Mother Abbeſs, and all your ſucceſſours, ſucceding in your place, to obſerue, all the day's of my life, the Rule and forme of life of the poore Siſters of S. Clare,197 which hath been giuen by S Francis vnto the ſaid ſaint Clare, and hath been confirmed by our Holy Father Pope Innocent the fourth; liuing in OBEDIENCE, without PROPRIETIE, and in CHASTITIE, alſo obſeruing INCLOSVRE, according to the ordinance of the ſayd Rule.
Then the Abbeſs, who doth receiue her, promiſeth vnto her, (if ſhe doth obſerue, what ſhe hath vowed) eternal life.
1. WHeras it is contained in the Rule, or forme of life, that the Siſters be cloath'd with poore and mean cloath's, we declare firſt, that this pouertie or meaneſſe is to be vnderſtood, of the price and colour of the cloath's