THE RVLE OF PENANCE OF THE SERAPHICALL FATHER S. FRANCIS. Approued and confirmed by Leo the X. for Religious Perſons of the 3. Order of S. Francis. Together with a Declaration of each point of the Rule, profitable not only to the Religious of this Order, but alſo to all Religious women.
By BR ANGELVS FRANCIS Friar Minour.
THE FIRST PART.
AT DOVAY, By the Widdow of MARKE VVYON, M.DC.XLIV.
Sithence the common practiſe of writers hath now ſo prevailed, that each one almoſt, either, for patronage of their workes, or to manifeſt their reſpects, Dutie, and Gratitude, is accuſtomed, to preſent them, vnder the shelter of ſuch perſons, who by their acceptance may equaliſe their labours and paines; I hope it will not ſeeme ſtrange to your R. Paternitie, or to any other; that I haue made choiſe to preſent my poore induſtries, to you; who in all reſpects may challenge, vnder God, the vtmoſt of my endeavours; Nay I should offend, if I should attribute the Patronage of this little worke to any, but to you R. Father, who firſt deſired it, and by whoſe commands I haue vndertaken it.
Beſides if vertuous actions may allure me: I know not where, within your ranke and qualitie, to paralell your heroique deeds: for to omit your progenie; which may adde à probabilite of à vertuous minde: as Ariſtotle ſaith. 3. Pol: Veriſimile eſt praeſtantiores ac meliores eſſe eos, qui ex melioribus. and to ſpeake nothing of the happineſſe you enioy, by being Brother to ſo Glorious à Martyr M. Edmōd Gennings: as alſo of your miraculous conuerſion, of your continuall labours, for many yeares in Gods vineyard, for the converſion of ſoules: your praiſe and merit, both before God and man, hath taken no ſmall degree, in your erecting or rather reſtoring againe, that ſometimes famous Province of the English Friar Minours; wherein haue bene in all ſciences, ſome of the moſt renowned and learned men of Chriſtendome. Of this Province was Alexander Hales, who was called Doctor Doctorum and was the firſt that euer did write Summe of Divinitie. of this Province was Scotus, whoſe fame is ſpread thorough the whole world, both for his ſublime ſubtilitie, and more than vulgar devotion to our B. Lady: what shall I reckon vp, Occham, Bachont, Midleon with infinite others, who haue embelished Gods Church with their Doctrine: and ſtrenuously defended it againſt hereſies: to which we may adde; that of three ſchooles from whence all others almoſt, deriue their doctrine, to wit, of Thomiſts, Scotiſts, and Nominaliſts: two of them haue had their begiming from men of this Province. Is it not R. Father à great glorie to you, that notwithſtanding the violent impetuoſitie of theſe our times; God should vſe you as an inſtrument, to make this renowned Province to reviue againe, in our order? but I am confident, greater is your ioy, to ſee and heare the fruicts of your labours; for we may well ſay of this ſeeming shrubbe, which you haue planted: that it is tanquam lignum, quod plantatum eſt ſecus decurſus aquarum: quod fructum ſuum dabit in tempore ſuo. It is like vnto à Tree planted by the water ſide whith bringeth forth fruict in due ſeaſon: for this your tree, was no ſooner planted: but it beganne to ſprout forth leaues of rare examples; Its root was ſcarſe ſetled in the ground, but its branches loaded with pietie, deuotion and learning did extend themſelues to the gayning of ſoules: as ſoone as the waters of grace had watered it, the heavens did receiue its fruict: I meane amongst others, thoſe glorious Martyrs who for Gods honour, and for his Church, haue lately giuen their liues in ſacrifice; of whom according to the breuitie of an Epistle: I will ſpeake a word or two.
Father Thomas Bullaker vpon his arriuall into England being taken and empriſoned, cōtracted ſuch diſeaſes, through miſerie and want, which he ſuffered in priſon; that he neuer had his health after: yet: the zeale of ſoules, which brought him vnto his country; forced him with vndaunted courage to come to london, in the greateſt rage of Perſecution, to helpe the poore diſtreſſed Catholiques: which he did both ſpiritually and temporally; vntill ſuch time, that being taken at Maſſe, whilſt he was ſaying Gloria in Excelſis: he was empriſoned againe, condemned, hanged, drawne and quartered, when his ſoule did aſcend to ſing eternally a canticle of Ioy in heauen.
Father Paule of S. Magdalen alias Henry Heath, twiſe Guardian of your Convent at Douay, and once Commiſſarie Provinciall in theſe parts, and long ſince Reader of Diuinitie: after hauing well profited in his ſtudies in Cambridge; by reading of the holy Fathers, and diſputing with others; he was the occaſion of the converſion of many, wherof ſome became Religious: and after God touching his heart, he did reconcile himſelfe vnto the Catholicke church and comming beyond ſeas to Douay he entred into the order of our holy Father S. Francis: and therein liued with ſo great austeritie, that indeede it was more to be admired than imitated: for to omit his bloudy diſciplines, wherewith moſt parts of the houſe are marked; his lying on the ground continually; his haire-cloaths of of ſeuerall ſorts; his chaines, girdells, and bracelets of Iron: his life was in a manner, à continuall faſt; for long time together, vntill Obedience commanded the cōtrary, he did take nothing but bread and ſmall drinke; vnleſſe it were once or twiſe à weeke; and then in ſuch manner, that if he could, he would put ashes or duſt into it: but aboue all; it is to be admired, how piouſly he ſpent his time; for you should neuer find him, but either at his study, or elſe in vocall or mentall prayer; and to talke with him of other matters, was out of his element: and notwithſtanding that alwayes he was imployed in exteriour offices of the houſe; Reading both Diuinitie, and Philoſophie, hearing confeſſsions; viſiting the ſicke, eſpecially the poore: ſometimes till 10. 11. or 12. à clocke at night: yet ſcarce would he be abſent from the Quire at midnight; or àny other office of the Quire at any time: In fine none can better expreſſe his great deſire of gaining ſoules, and obtayning martyrdome; than he himſelfe who felt the burning fire of his zeale, which he hath manifeſted in his owne writings; which in time convenient shalbe put to the preſſe: briefly, he was ſingular in his auſteritie; rare in his pietie, exceſsiue in his zeale, moſt humble in his owne conceit: yet as learned in the eies of all that knew him. I cannot let paſſe the laſt paſſage, which I and many more did marke in him: that although he was much retired, and ſeldome diſcourſed of any thing, vnleſſe he were vrged, for that he tooke no content in company: yet at the time when he had gotten leaue to goe into England; he was ſo much altered, and changed, as if he had bene another man, or as one who was not able to cōtaine his ioy, but in actions, voice ad countenāce one might iudge what his heart poſſeſſed: and ſo after a moſt austere, penitentiall, and humble life; much admired, eſteemed and honoured of all: he did offer vp a voluntarie ſacrifice of his life for Gods cauſe; that he might reape an eternall crowne in heauen; which as we piouſly belieue, and may gather out of his owne writings; he obtained by the mediation of our B. Lady: to whom he was ſingularly devoted, and from whom he had receiued many favours.
Of Father Francis Bell (who was formerly Confeſſour to your Religious women of the third Order, Guardian of your Convent aforeſaid, and Provinciall of Scotland: and a little before his death againe elected Guardian of your ſaid Convent of Douay) I neede ſay no more than, what each one that knew him would ſay, that he was a true Franciſcan, or child of our holy Father S. Francis, & that conſequētly he was fitting fuell, to ſatisfie the burning rage of Gods enemies: and to make a pleaſant holocauſt to God, by ſacrificing his life for his ſake. Here I may apply the example of that famous Captaine Epimanon-das, who did not ſo much glory in his great victories, as that his parents, from whom he had his being, did take pleaſure and content therein: as Plutarch reporteth. I for my part (and I belieue ſuch is the opinion of all your children whom you haue begotten in Chriſt Ieſus) doe not ſo much rejoice for the great glorie that redounds to our Province hereby; as that you the Father of vs all, with pleaſure and content haue ſeene the fruict of your labours,
If Dutie may challenge it, ſure it muſt be yours by all right: for whatſoeuer we doe, is yours: you R. Father being our firſt Father, and vnder God the ſole beginner and worker of our being in this happy ſtate of Religion: for if Vliſſes was iudged to haue right to the Armour of Achilles, becauſe he was the occaſion of his comming to the wars of Troy, ſurely you may challenge whatſoeuer act praiſe-worthy may be performed by any of vs: and therfore if any haue deſerved praiſe, in labouring for the converſion of ſoules, in teaching & inſtructing others, in writing, in vertuous examples or any other heroicke acts, they are yours; and are but ſo many additions to your Glorie.
If gratitude for benefits receiued may moue me: who can better deſerue it, than your R. Paternitie? who by your labour haue ſuſtained, maintained, and conſerued vs for diuers yeares: truly if we proue vngratfull, euen the very wals of your two erected Convents will crie shame on vs, and giue teſtimonie of our ingratitude. Now although each of vs haue this generall obligation: yet in a more particular manner, muſt I acknowledge it; and therfore most willingly doe I xoffer this, and all my labours as yours by all right and duty: wherfore it reſteth, only that you vouchſafe R. F. to patronize and accept of this expoſition of the Rule (which Pope Leo the tenth hath accomated for Religious perſons of the third Order of our holy Father S. Francis) which I haue made and compoſed for your Religious daughters of that Order, now reſiding at Neuport: whoſe Religious Simplicitie, prompt Obediēce, peace full Amitie, and regular Obſervance, may crowne your old age with joy and content; which I pray, may alwayes continue both in this life and in the world to come Thus he wiſheth who alwayes remaineth.
I Haue thought good to advertiſe thee, that in the beginning, I intended to haue ioyned both parts of this booke in one volumne: but finding the latter part, to grow greater than I expected; I was forced to divide them into two bookes, and becauſe the firſt part was ſome what diſproportionable to the other, by adviſe of ſome of my Friends, I haue differred hitherto the ſetting forth of this firſt part, and added ſome other things: which although they concerne not the ſubiect I was to handle, I meane the expoſition of the Rule; yet they conduce to the practiſe therof, as alſo may ſupply the want of the formes and manner of cloathing, Profeſſing, annealing of the Religious, ſo that hereby vniformitie may be obſerved, and the Confeſſours find moſt things that are neceſſary in this kind: I hope all will take it in good part, and excuſe the litteral errours committed in the print, which among ſtrangers can hardly be avoided.
CVm ad inſtantiam R. admodum Patris F. Ioannis Gennings Provinciae noſtrae Patris: & Monialium noſtrarum Tertij Ordinis S. P. N. Franciſci Neoporti reſidentium lucubrationes aliquas ad pleniorem Regulae ipſarum Declarationem mediteris: in merito S. Obedientiae tibi iniungo, & his praeſentibus Licentiam do: quatenus prius obſervatisijs, quae in Concilio Tridentino circa impreſſionem librorum ordinantur: eas quantocius praelo commendas.
Datum LondiniHac 22. Ianuarij Ann. 1642.
LEgi librum, cuius titulus eſt, The third Rule Off. S. Francis, as it is accommodated for Religious Perſons. Ab admodum Reuerendo patre, Fr. Angelo à S. Franciſco, S. Thologiae Lectore, & Recollectorum Ordinis eiuſdem S. Franciſci, Pouinciae Anglicanae Commiſſario compoſitum; in quo, nihil inueni, fidei Catholicae, vel bonis moribus contrarium; ſed plurima, cum magna eruditione tradita, quae illis, pro quibus ſcriptus eſt, in bonum cedent.
R. Admodum P. F. Angelus à S. Franciſco S. T. Lector, & Recellectorum Provinciae Anglicanae Commiſſarius, qui iam pridem de Tertia regula S. Franciſci alio volumine bene meruit, novas elucubrationes in eandem regulam, vt iuſtis ſuorum deſiderijs ſatisfaciat, patrio idiomate praelo offert: quas cum diligenter evoluiſſem, iudicavi non modo per omnia ſanē fidei & bonis moribus conſonas, ſed inſuper viſae mihi ſunt vbique redolere ſpiritum S. Franciſci verè pium, multaque inſignia, mira perspicuitate, complecti, quae magno cum fidelium commodo, eorum praeſertim qui ſub auſpicijs Tertiae regulae deo ſunt militaturi, in lucem emitterentur.
VIſis approbationibus Virorum eximiorum ac doctiſſimorum Sacrae Theologiae Profeſſorum, ſuper libello anglicè ſcripto: cui titulus The third &c. Ego infra ſcriptus calculum addo, eundemque iudico dignum qui typis vulgetur, in bonum eorum quorum manibus teretur.
THe glorious Apoſtle S. Paule writing to the Epheſians cap. 4. would haue them to be carefull ſeruare vnitatem ſpiritus in vinculo pacis to keepe vnitie of ſpirit, that is, mutuall charitie which proceeds frō the holy Ghoſt,2 in the bond of peace; which, makes vs to be one body, and all members of one head Chriſt Ieſus, by whom we become one ſpirit, each one liuing by one and the ſelfe ſame ſpirit which giueth to each ſpirituall life and motion, as we are called in one hope of our vocation to ſaluation, immortalitie and celestiall glorie. For to all there is vnus Dominus, vnafides, vnum baptiſma one lord, one faith, one baptiſme: wherein all Catholickes3 doe agree, and make vp that Church wherein alone is ſaluation, and which is one in three reſpects as Aluarus Pelagius in his book of the Churches cōplaint de planctu Eccl. l. 1. c. 63. well noteth. Firſt the Church is one, ſaith he vnitate totalitatis, by vnitie of totalitie becauſe it is a whole body compacted of diuers parts which are the faithfull: ſecondly vnitate conformitatis by vnitie of conformity, becauſe in each4 part there is a kind of ſimilitude and cōformitie, to wit in the gifts of grace, as in faith, hope, charitie, and good workes proceeding frō thē: thirdly vnitate attributionis by vnitie of attribution, for all the faith full haue a reference to the ſame end, which is ſaluation and eternall bliſſe, by a certaine attribution to Chriſt, who is the head of all thoſe that are to be ſaued.
Theſe three vnities are aptly repreſented in the aforeſaid words. Vnum corpus one body ſhewes the integritie of Gods church; vnus ſpiritus one ſpirit the thing wherein all the faithfull haue an aſsimilation and conformitie; and vnus Dominus one lord the principall and chiefe of all, whereto all haue attribution or reſpect. So that in the Catholicke church, and amongſt all Catholicke belieuers there is one Faith, becauſe one doctrine, from whence none without errour6 may ſwarue; one Hope, becauſe all haue the ſame end; one Charitie, which worketh in all; and conformably the ſelfe ſame precepts, ſacraments, and ſuch like without any difference or diſcord.
Now although ſuch be the vnitie or vnion of the Catholicke Church, yet we may find in it a three fold pleaſing diuerſitie, which the foreſaid Aluarus alſo noted, The firſt is diuerſitie of degrees, ſome ſuperiour,7 ſome inferiour, which much conduceth to its dignitie and beauty; for as S. Bernard ſaith, Diſcretio virtuti ordinem ponit, ordo modum tribuit, & decorem. & perpetuitatem. Difference giues order to vertue, order giues meaſure, beauty and perpetuitie. The ſecond is diuerſitie of offices, according to the diuerſe actions and functions of each one in the Church; And this the Apoſtle mentioneth Rom. 812. habentes donationes ſecundum gratiam quae data eſt nobis differentes, hauing different gifts according to the grace that is giuen vs. The third is diuerſitie of ſtates, as ſome are more perfect than others, ſtella differt à ſtella in claritate Cor. 15. one starre differs from another in glory; ſome being incipients or beginners, ſome proficients, who haue made progreſſe in vertue, and others9 perfect, ſome in one thing, ſome in another, all which maketh for the greater embellishment of Gods Church. So that we may well ſay with the Pſalmiſt Pſal. 44. Aſtitit Regina à dextris tuis in veſtitu deaurato, circundata varietate. The Queene on thy right hand in golden rayment, compaſſed with varietie; that is, the Catholique Church ſtādeth on the right hand of God who will10 alwayes by his mightie hand protect it, firme in faith, purified by tribulations and perſecutions, as gold by fire; with variety of ſtars, as clergy, laity, and diuers ſort of Religious orders.
Who although they be in the vnion of Gods Church, all of them being true members therof, hauing alſo conformitie with other members of the ſame in precepts, ſacraments, and ſuch like neceſſarie meanes11 of ſaluation, as faith, hope, and charitie; yet by à ſpirituall emulation 1. Cor. 12. they purſue the better gifts, and deſire more perfectly to follow our ſauiour Christ Ieſus, according to the Rules which God hath ordayned for the greater beauty of his Church, which by diuerſitie of Rules and inſtitutiōs giues food for each palate, all tending to one and the ſelfe ſame end of making ſoules more perfect and pleaſing12 to God. Amongst the reſt our holy Father S. Francis by the inſpiration of God hath ordayned three Rules. The two firſt haue bene explicated, declared, and expounded by very many: the third, as it was ordayned by our holy Father, hath not wanted expoſitors, but as it is appropriated to religious perſons, hath beene very little touched or handled. Wherfore for the greater ſatisfaction13 of thoſe who do profeſſe, or hereafter may profeſſe this Rule, I haue endeauoured to explicate and expound it, aſwell by shewing its dignitie, as alſo by ſetting downe the ſpirituall ſenſe, profit, and vſe that our Religious may make of their Rule: which taske I haue deuided into two parts; In the first I ſet downe ſome particular queſtions for the better explication of the title and other14 things that are to be ſuppoſed in the expoſition: In the ſecond I endeauour to lay open the true ſenſe and meaning of the Rule.
THis queſtion shall firſt be declared aſwell for ſatisfaction of the curious Reader, as alſo for to lay a better foundation of the reſt that followeth. 16Wherfore to beginne with the name, omitting the many ſenſes wherein this word Rule may be vſed; A Rule is an inſtrument, whereby one drawes a line in due meaſure and proportion, and by tranſlation or Metaphore is taken for Breuis rerum praeceptio à briefe precept of things to be done; in generall defined norma viuendi, à forme or method of liuing. So Hugo à sācto Victore ſaith that Regula eſt quae normam recte viuendi praebet, a Rule is, that showeth the manner of liuing vprightly: à Regēdo ſaith Ven. Bede, of ruling, or gouerning, becauſe it gouernes vs by teaching what we ought to shunne and auoid, as alſo what we ought to do, and practiſe. But more neare to our purpoſe, a Rule, which for diſtinction ſake we call à Religious Rule, is Norma ſeu inſtitutio17 bene viuendi, & iuxta illius praecepta inſeruiendi Deo propter vitam aeternam, a forme or inſtitution of liuing well, and ſeruing God according to the precepts therof, for life eternall; or a forme of Religious life taken out of the Ghoſpell, and contayning Euangelicall counſels with approbation of the See Apoſtolicke.
Our ſeraphicall Doctour ſaith, that Rules are as lawes frō which the profeſſours thereof according to their ſeuerall inſtitutions may not ſwarue, and therefore anciently they were called Cannons or poſitiue lawes, whereby they were to be gouerned and directed. The fruit whereof is not ſmall, for by ſuch Rules deuout ſoules, as little infants doe learne to write, not with paper and inke, but in their hearts by inſpiration and inſtinct of the holy Ghoſt,18 who impreſſeth thoſe heauenly characters of perfection, drawing a bond of eternall life, neuer to be cancelled or altered: by them as apprentiſes they learne the art of arts, to enrich their ſoules with celeſtiall treaſures, and to nauigate or paſſe ſecurely through the dangerous paſſage of this worlds miſerie; to conclude, it ſerues them as a looking glaſſe, wherein they may ſee and behold how to adorne and decke their ſoules. For each Religious perſon ought to attend nothing more than to embellysh and enrich his ſoule with heroicall acts, and Euangelicall vertues propounded in his Rule. I would to God each one did as often caſt their eie vpon the cleare glaſſe of their Rule (not compoſed of ashes, but of the marrow and principal ſubſtance of the Goſpell,19 with approbation of the Church) as our worldly gallants and ladyes behold their moſt frequently-deceiuing mirrours.
ALthough it be moſt certaine that thoſe would be moſt perfect that could obſerue all and ſeuerall the Euangelicall counſells, yet conſidering our humaine frailty, non omnia poſſumus omnes, all cannot doe all things, nec omnis fert omnia tellus one country yeelds one thing, another ſome other, none bleſſed with20 all: therefore hath God chalckt out vnto vs ſo many ſeuerall wayes, whereby we should tend to perfectiō, ſufficiēt, and poſſible for this mortall life. Neither doth God require at our hands, that we should obſerue to fulfill all things that he hath propounded vnto vs in the Goſpell, vnleſſe it be in a ready and prompt mind, to doe whatſoeuer shall be agreable to his holy will and pleaſure (which no ſtate of perfection can iuſtly exclude) but to ſome he giueth fiue talents, to ſome two, and to ſome one, deuiding his graces as he pleaſes, to each one meanes to traffique withall, & to make the good merchandiſe of life & glory celeſtiall: as it may be ſeene in all ages. For in the old law he gaue different rules or lawes to the leuites, and to the other tribes; In the new law he21 preſcribes ſeuerall formes of life to men and woemen, to Bishops and prieſts, perfect and imperfect, rich and poore, king and ſouldier; and yet all tend to the ſame end. And what wonder thē, if according to the inſtinct of the holy Ghoſt ſome take one way, ſome another. The Euangelicall doctrine is a patterne for all, it is a garden full of various odoriferant flowers where each one may ſatisfie their deſires, a table richly ſpred wherein is foode for all ſorts. And in this appeares the immenſe goodneſſe of our lord. Thomas walden. doth handle this point well and amongſt other things produces the Exāples of our Sauiour, and S. Iohn Baptiſt, both of differēt liues, and both tending to an eminent perfection; and concludes ſaying, he that to his owne praiſe and22 for the beauty of the celeſtiall kingdome created the angelicall ſpirits in nine diſtinct orders or quires, according to their ſpecificall diuerſitie and diſtance of offices, hath adorned his militant Church with many and diſtinct offices according to the diuerſe profeſſions, and merits of thoſe that liue therein. S. Bernard maketh another compariſon ſaying, as in one heauen there are many manſions, ſo in one Church there are many orders; and as there be in one houſe diſtinctions of glory, ſo in the ſame ſpirit there are diuiſions and diſtinctions of graces. Finally as in a commonweale you may find all ſort of trades, aſwell for commoditie as for the greater content of this temporall life, ſo in like maner in the Church there are to be found diuerſitie of23 Rules; which brings great ſpirituall profit, and giues there to a beautifull adorning by the variety of ſo many ſpirituall exerciſes, which they practiſe, ſome in the actiue life, ſome in the contemplatiue, ſome one, ſome another. Which diuerſitie brings with it ſelfe another benefit, for that by this varietie and multitude of Rules, orders, and inſtitutes each one according to their inclination, diſpoſition, and abilitie may find the way of perfection more facile and pleaſing; for thoſe that are not proper for this ſpirituall excerciſe of contemplation or action, may be capable of another, as experience dayly teacheth.
THis followes next in order to be declared. Concerning which, if we may belieue Ioſephus the Iew l. 2. de bello Iud. c. 7. we find that Enos grandchild to Adam did begin this ſtate of a religious life, and that he gaue certaine rules which his diſciples were to follow, thereby inſtituting à peculiar and more ſublime manner of worshipping God. Whence Gen. 4. it is ſaid, this man began to inuocate the name of our lord; which muſt needs be vnderſtood of ſome peculiar manner different from the25 reſt, for without all doubt Adam, Abel, Heth and the reſt did inuocate our lord, but not after that ſpeciall ſort as Enos did, who was to giue a beginning to the monaſticall or religious life: and therefore Gen. 6. they were called the ſonnes of God. For they liued in mutuall loue and charitie hauing all things common, alſo in great pouertie and auſteritie, and they did weare a white habit for diſtinctiō ſake. Philo the Iew hath the ſame, ſaying that they were poore without any inheritance, mony, or commerce with any, they had no care or thought of any thing but of the ſeruice of God, they were chaſt all their liues, liuing in continuall mortification, obedient to thoſe that had care of them without contradiction, being readier to die than to faile therein. In all which, and26 much more, which thoſe two ancient writers haue ſet downe we may ſee a true platforme of a Religious ſtate and monaſticall life.
But in after ages this inſtitute decaying, God raiſed another cōpany, which were called Nazarites, that is ſeparated or conſecrated to God, to whom Num. 6. he gaue certaine rules to be by them obſerued: which according to the expoſitors of that place repreſent the true ſtate of Religion. The like may be ſaid of the Rechabites Ier. 35. who had their beginning from Rechab, from whom they receiued a Rule which they moſt religiouſly obſerued, in ſo much that S. Hierome calles them fathers of the monkes and religious perſons.
If we come to the new law Chriſt himſelfe gaue rules to all27 Religious perſons. Mat. 19. If thou will be perfect goe ſell all &c. The like is ſaid Mar. 10. vpon which words S. Bernard exclameth ſaying. Theſe are the words that haue perſuaded the cōtempt of the world through the whole world, and voluntary pouertie to all men, theſe are they that haue filled cloyſters with monkes, and deſarts with Anchorites. For in that chapter Chriſt propoundeth vnto vs the three eſſētiall vowes of Religiō, the vow of chaſtitie in thoſe words ſunt Eunuchi qui ſeipſos caſtrauerunt propter regnum caelorum, there are Eunuches which haue gelded themſelues for the kingdome of heauen: the vow of pouerty, in thoſe words goe and ſell &c. the vow of obedience veni ſequere me come follow me: whereof who deſireth more may read the expoſitors of that place. 28So that iuſtly we may ſay, that the firſt founder of our Religious and monaſticall life was Chriſt h•mſelfe, and all thoſe who ſince that time haue begun that courſe of life haue drawne their Rules from him: for he hauing gathered together the twelue Apoſtles gaue them a Rule to obſerue, admonishing them that if any one would be his diſciple, he ought to reſolue to abandon the world, and all that is in it, and which is more important, their owne proper will, ſaying that in this that they followed him, they should be knowne to be his true diſciples. He shewed them the perfect forme of obediēce, taught them humilitie, and exhorted them to patience, and willingly to endure tribulations and perſecutions, he earneſtly and continually commended vnto them pouerty29 of ſpirit, meekeneſſe, mercy, iuſtice, peace, cleanneſſe of heart, and ſufferance for the kingdome of heauen, and finally left them his holy Goſpell to obſerue, yea and his owne life and practiſe for a patterne.
Frō this Rule of rules all the anciēt Fathers haue drawen the beginning of their Religious orders, and founded their three eſſentiall vowes. For this holy colledge of the diſciples was a little conuent, becauſe after they were receiued into his company, they went vp and downe with him, eat, and ſlept which him, calling him their lord and maſter, obeying him in all things, which manner of liuing the Apoſtles haue left to ſucceeding ages, as shall more clearely appeare in the chapter following.
THat the Apoſtles did exactly obſerue this Rule of theirs may be gathered out of the ſame place Mat. 19. by the words of S. Peter in the name of the reſt Ecce nos reliquimus omnia, & ſequuti ſumus te, Behold we haue left all things, and haue followed thee. Which S. Hierom. epiſt. 8. ad Demet. will haue to be a thing proper to the Apoſtles, and deriued frō them. S. Gregory Nazianzē and S. Chriſoſtome with others affirme vpon good grounds that S. Iohn Baptiſt was the firſt31 monke. S. Dioniſe ſaith, that the Apoſtles were called Monkes, ſeruants of God, and declares their forme of monaſticall profeſſion l. de cael. Hier. c. 6. which muſt needs be to ſome Rule. S. Hierome is of opinion that S. Marke was the head and founder of monaſticall life; which alſo affirmed Philo the Iew according to Euſebius l. 2. hist. c. 16. who hauing bene at Rome to conſult with S. Peter deſcribed the life and manner of the monkes in Egipt. Alſo Peter Damian and Caſsian doe ſay that the monaſticall order or life hath beene from the Apoſtles times. S. Athanaſius in the life of S. Antony makes mention of monkes before him; And S. Dioniſe Pope, as witneſſeth Baronius, was a monke; notwith ſtanding S. Antony is ſaid to be father of the monkes of Aegipt,32 becauſe he brought the monkes that were diſperſed vnto an vniformitie, giuing them a certaine forme or Rule of life. Pachomius after him gaue them a Rule which an Angel dictated vnto him, where with he made ſuch happy progreſſe, that in short time he aſſembled together 7000. mōkes. In the ſame time liued the holy Abbot Simphoranus, who built a Monaſtery without the towne of Millan, whither he retired with many diſciples, to whom he gaue a Rule. The like alſo many others haue done, but the holy Church hath only admitted of foure principall whereon depend all other Rules, as on the foure cardinal vertues all other inferiour vertues do depend. Or we may ſay that there are but foure Rules, becauſe there be but foure principall33 Patriarkes of Religious perſons.
The firſt is the Rule of S. Baſil, who was the firſt that obliged the monkes to make a vow after the yeare of probation or tryall, to remaine in their Monaſteries, and promiſe entire obedience to their ſuperiours, vowing alſo chaſtitie, and pouertie, and in this reſpect it is ſaid to be the firſt Rule of all others, becauſe he firſt brought the Religious to make a ſolemne profeſſion; he builded in Armenia a very great Monaſterie, wherein there remained more than 3000. Mōkes. This order doth flourish as yet in ſome parts of Greece, and Italy; all the regulars of the Eaſterne parts doe liue vnder this Rule, as alſo the Carmelites, with others.
The ſecond is that of. S Auguſtine34 vnder which•…ue all the Cannon Regulars, Dominicans, Auguſtins, Brigittins, Hieronimites, Scopetines, thoſe of S. Iohn of Hieruſalem, and of the hoſpitals of S. Antony, and the Crouciers, although there be ſome difference in their conſtitutions and habits.
The third is that of S. Benedict, who hauing gathered together all the ſcattered monkes in Italie, and brought them to the mountaine called Caſſin, the chiefe place of this Order, gaue them a Rule which they and their ſucceſſours were to obſerue, vnder which Rule doe militate all the blacke monkes to the great benefit of Gods Church, and conuerſion of many Countries, and in particular of our poore Country of England, which with iuſt reaſon ought to acknowledge35 them for its Patrons and Apoſtles. To this Rule, or rather to this Order, according to ſome, we may reduce that holy order of Charter Monkes, who obſerue a moſt ſtrict and auſtere life, according to the preſcription of their ſtatutes. The like may be ſaid of the Ieſuits, who liuing by certaine ſtatutes appropriated for their manner of liuing, may be put vnder this holy Patriarke, vnleſſe you will range them vnder the ſtanderd of S. Auguſtine oppoſite enemie to Heretickes, as they are.
The fourth and laſt is that of S. Francis, who beeing one day amongſt others in S. Damians Church, kneeling before a Crucifix, heard a voice that ſaid vnto him Franciſce repara domum meam, Francis goe repaire my houſe, which thou ſeeſt ready36 to fall to ruine, conforming preſently his will to the will of God, and his life to the life of our Sauiour, put on a courſe habit, girded himſelfe with a cord, going barefoot; and together with others that came to him made profeſſion of pouertie, and holy beggery; and hauing made a Rule by the inſpiration of God, it was confirmed and approued by the Popes, Innocent the third, and Honorius the third. So that S. Francis may truly be called patriarke of the Mendicants. He would haue his children called Minors, in teſtimonie of their great humilitie, the progreſſe of whoſe order all the whole world admires. Haueing briefely ſpoken of the Rules that haue beene made for Religious men, the nature of our ſubiect requires37 that we doe as much for Religious woemen.
ALthough in the old law we may ſee a kind of shadow of religiō in ſome woemen, eſpecially in that holy woman Iudith, of whom it is written that in the higher part of her houſe shee made her a ſecret chamber, wherein shee abode shut vp with her maides, and hauing cloath of haire vpon her loynes she faſted all the dayes of her life, excepting ſome few feſtiuall dayes. Yet this is38 not ſuch a profeſſion by ſolemne vow as now our religious woemen doe make, to the great embellishment of Gods Church, admitting into their cōpany thoſe of another family, yea & another nation too, which Iudith did not. And as in all ages and times there haue beene religious men, ſo haue there beene Religious and holy woemen: for if you find a Marke to begin the monkes in Egipt, there will not be wanting a Martha to begin the Nunnes at Marſiles: and S. Dioniſe cā as well shew the forme of conſecrating virgins, as declare the profeſſion of religious men. If S. Pachomius did giue a Rule to his monkes, his ſiſter with other deuout woemen muſt haue another, in all things almoſt like to that of his monkes. S. Baſile had no ſooner begunne to gather his monkes to a good39 vniformitie, but ſome deuout woemen came to receiue the benefit thereof by vndergoing ſuch a courſe of l•fe as he should preſcribe vnto thē, as may be gathered out of his words, and exhortations to them for the conſeruation of their virginitie. S. Auguſtine had not ſatisfied the world, if he had not left thoſe religious companies of Cannoneſſes who militate vnder the name of S. Monica. As there was a Benedict to enflame the whole world, ſo there was a Scholaſtica who began the Benedictine Dames.
And, not tediouſly to proſecute all things, as our holy Father S. Francis did beginne the profeſſion of ſtrict pouerty, ſo there were many deuout woemen that would imitate his example, amongſt whome the firſt was the bleſſed virgin S. Clare from whom comes40 the auſtere and perfect order of the poore Clares, who as they acknowledge B. S. Francis for their Father, ſo they eſteeme Bleſſed S. Clare for their Mother. What shall I ſay of S. Brigit, S. Tereſa, S. Elizabeth, S. Collet, with many others that haue beene famous in this kind, no way inferiour, if not exceeding men. Wherfore not without myſterie ſayth the holy Euangeliſt. Mat. 24. erant ibi mulieres multae à longe, quae ſecutae erant Ieſum à Galilaea miniſtrantes. There were there many woemen a farre of, which had followed Ieſus from Gallile miniſtring vnto him. Many men and woemen followed Chriſt to his paſſion, but alas! the men fled a way, only the woemen ſtay: Vide conuerſum ordinem, ſaith Euthemius, Diſcipuli ſiquidem fugerant, diſcipulae vero aſsiſtentes permanebant. 41Behold a contrarie order; for the diſciples who ought to giue ſtrength to others, and in words are ready to dye with Chriſt, doe fly, but the woemen, although weaker by their ſex, yet ſtronger by their faith, doe remaine by him in all his afflictions aſſiſting him; and as they ſtayd laſt, ſo they deſerued firſt before all others to enioy the ſight of Chriſt riſing, by whom they were ſent to the Apoſtles, being made as S. Chryſoſtome ſaith Apoſtles to the Apoſtles.
Thus then briefely hauing declared what a Rule is, and the diuerſitie of Rules in men and woemen, it is now time to show what this Rule is. And for that in the title it is called the Rule of the third order, it is neceſſarie firſt to show what the third order is.
THe holy Church ſingeth in the office of S. Francis. Tres ordines hic ordinat, primumque fratrum nominat Minorum, pauperumque fit dominarum medius, ſed paenitentium tertius ſexum capit vtrumque That is to ſay, This Sainct by diuine inſpiration ordayned three orders, the firſt he named the order of Friar Minours, the ſecond or middle is of the poore ladies or poore Clares, but the third of penitents doth comprehend both ſexes. For When this holy Father had made a Rule for his brothers, and obtayned43 a confirmation thereof, he made a ſecond Rule which he gaue to Saint Clare in moſt things conformable to the firſt Rule; but afterward hauing authoritie frō the Pope to preach pennance, the Friars being then called Preachers of penance, and hauing a particular reuelation from God, that it was his will he should labour for the conuerſion of ſinners, he went forth with ſuch feruour to put Gods will in execution, that whole villages and townes were almoſt void of inhabitants, all of them deſiring to forſake the world, and doe pennance for their ſinnes: wherevpon he was forced to giue them ſome ſatisfaction by preſcribing vnto them a certaine Rule, forme, or manner of life, which Rule is commonly called the third Rule, becauſe it is the third diſtinct44 Rule he made: or the Rule of the third order, becauſe it is a third diſtinct order from the other two, called alſo the order of Penitentes, becauſe the profeſſours thereof are to doe pennance for their ſinnes And this admits all ſorts and ſexes; for as pennance is the common way for all to goe to heauen, ſo this Rule or order is common to all, admitting both clergy and laitie, virgin and married of both ſex: the fruite whereof the chapters following will shew.
From hence comes that generall cuſtome almoſt in all other orders, as in that of S. Dominicke as S. Antonine teacheth, the Auguſtines, Carmelits, and others, to inſtitute and ordayne Rules of the third order, who commonly are called brothers and ſiſters of pennance, the declaration whereof45 I omit as not concerning my purpoſe. It ſuffices that I haue briefely ſet downe how it began in our order, if any one deſire to ſee it more at large, let him read the Chronicles of the Friar Minors, and S. Bonauenture in the life of S. Francis.
ALthough we haue ſaid before that S. Francis was the firſt author and beginner of this Rule, yet becauſe ſome ſeeme to make a doubt hereof, attributing it to Pope Nicholas the fourth, I could not paſſe on, vntill I had remoued this ſcruple. True it is46 that Pope Nicholas did make it more publicke, and more authenticall by inſerting it in his bull giuen in the yeare 1289. ſome threeſcore and eight yeares after S. Francis had begun it, but that was onely to confirme not to inſtitute the Rule. The teſtimonie of S. Bonauenture may ſuffice herein, vho in the 4. chapter of the life of S. Francis ſaith, that many of both ſexes enflamed by the feruour of his preachings did ſerue God in coniugall chaſtitie, according to the Rule which the man of God had giuen them. The ancient forme of profeſſion infinuates as much, I Brother N. doe vow &c. to obſerue the Commandements of God all the time of my life, and conueniently to ſatiſfie for the tranſgreſsions or faults, which I shall commit againſt this Rule and manner of liuing of47 the third Order of Pennance, inſtituted by S. Francis and confirmed by Pope Nicholas &c. This forme is taken out of the booke called firmamentū trium ordinum, whence Bernardinus de Buſtis a famous preacher had good reaſon to ſay, that the Inuentors of this Rule were not Friar minors, nor any Bishop, nor Doctor nor any Congregation, but the ſeraphicall Father S. Francis, the holy ghoſt teaching him, hath ordayned it. Which alſo is confirmed by the words of the ſaid Pope Nicholas, who writing to the bishop of Florence in the yeare 1291. forbids any one to moleſt, or trouble the Brothers of the third order of pennance, to whom, ſaith he, we haue giuen a forme of liuing, as it hath bene giuen by S. Francis, cauſing it to be noted by our Bull, to the end that the Brothers remaine48 not doubtfull, and inconſtant in the obſeruance of their life. Leo the 10. hath almoſt the ſame. Pope Clement the 7. in his bull Ad vberes fructus in the yeare 1526. hath it more plainely; his words are theſe. And although the Rule of pennance inſtituted by S. Francis and approued by Nicholas our predeceſſour &c.
Moreouer it ſeemes very vnlikely, that this order ſo much celebrated, & multiplied through the whole world, wherein there haue beene euen in the very beginning Emperours, and Empreſſes, kings and queenes, Bishops and prieſts, Doctours and illuſtrious perſons of all ſorts, should not haue a Rule, whereby they might direct their life. To this we may adde, what is recorded in the life of B. Lucheſius one of the firſt of this order, namely that he demanded49 a Rule of the holy Father S. Francis, who granted him his requeſt, and gaue him the habit. Alſo in the life of S. Viridane we read that our holy Father gaue her the habit, and inſtructing her left her a Rule to liue by in her ſolitude, wherein she liued many yeares. And who can doubt, but Bleſſed S. Elizabeth of Hungary had ſome certaine Rule whereof she made profeſſion. Wherfore it being certaine, that our holy Father inſtituted this Rule, it ſeemes neceſſarie to enquire of the diuerſitie of the Profeſſours thereof; as alſo how it hath made that progreſſe to perfection as now we ſee it is come vnto.
THe feruent ſpirit of our holy Father S. Francis by his preaching of pēnance tooke ſuch effect, that it ſeemed he had ſet the whole world on fire with the inflaming loue of God, which did not ſtay only in thoſe parts where he preached, but alſo did extend it ſelfe ouer the whole vniuerſe. There is no place, country, citie, towne or village where this fire hath not taken hold, there is no degree, qualitie, or ſex that hath not felt it, but in ſeuerall manner according to the ſubiect it lighted vpon.
51In ſome it had not that effect to make thē leaue their families, and goods, but enioying their tēporall eſtates they would ſerue God vnder this Rule and Order, amongſt which their haue bene Bishops who haue not eſteemed it to derogate frō their perfectiō to weare the habit and cord of Bleſſed S. Francis, yea ſome Popes, cardinals, and eccleſiaſticall men of all ſorts. For confirmation whereof I will produce the words of the renowned and moſt eminent Cardinall Treio in his deuout and learned Epiſtle to the R. Fa. Luke Wadding (whoſe fame is diuulged through the whole world by his learned Annals which he hath made of our Order) who hath inſerted it in his deuout commentaries, which he hath made on the workes of our Holy Father,52 wherein the ſaid Cardinall hath many things in the praiſe of our ſeraphicall Order, and comming to this third Order thus expoſtulateth.
Doe you admire and deſire to celebrate my praiſe, for that after the purple of Cardinall dignitie I haue put on the habit of the third Order, and profeſſed the third Rule of our Fa. S. Francis! but how can I, who profeſſe my life and all I haue to be of S. Francis, exhibite any ſigne of deuotion, vnleſſe I conſecrate or deuote my ſelf to his Religion. What is the girdle of S. Francis vnbeſeeming to girt the regal purple? Lewis king of France, and Elizabeth princeſſe of Hungary now numbred amongſt the Saints were girt with it, empreſſes, kings, queenes, and other princes whoſe number this yeare at the time of53 his death by moſt deuoutly receiuing the habit Philip the 3. king of Spaine did encreaſe, as alſo Elizabeth queene of Spaine wife to Philip the 4. and the princeſſe Marie ſiſter of the ſame Philip the 4. gaue their names to this Religion. Perhaps the cilice doth not become the Royall dignitie? certainely it doth, and in the time of Elizeus the prophet, the ſacred hiſtorie doth tell that the king of Iſrael did vſe it. Wherefore then doe you admire, that a Cardinall should put vpon his purple a cinericious habit, and gird himſelfe with a cord. You ſay it is a habit too humble for ſuch a dignitie. But I anſwere, therefore it is to be taken in this time &c. What therfore should I doe, when I am eleuated to ſo ſupreme a dignitie in the Church, but defend54 my ſelfe with the humility of S. Francis whereby I may more ſecurely beare the labours and burthen of my enioyned charge. But what more? is not the cinericious or ashy coloured habit of S. Francis truly purple, wherewith Royall and Cardinall dignitie may be adorned? it is truely purple, which the bloud of Chriſt hath coloured and the faith of his paſſion ſigned, and which in Chriſts place S. Francis hath made redde with his proper bloud flowing from his ſtigmats. Is the humilitie of Chriſt a ſeruitude? that is not ſeruile which doth nobilitate the Royall purple. If any one should contemne, or abhorre this habit, let him conſider that it is not gray but purple; for humilitie vnder taken for Chriſt doth carry with it a Royall dignitie. What therefore haue I55 done? I haue couered purple with purple, and that of a Cardinall with a kingly one. It is ſo farre from humbling me, that I may doubt whether I am become prouder thereby. Thus farre the foreſaid Cardinall. Whence we may gather that this Order is ſutable to Popes and Cardinals, kings and princes, and other of what condition ſoeuer they be, and this day in Spaine nothing more frequent, almoſt whole townes being of this Order.
There are other ſorts of the third order, both mē and woemen who are taken either in the Conuents of Friar Minors, or Monaſteries of S. Clare, or 'of other Religions that liue vnder the gouernement of the Friar Minors; in other Orders they are called Donats, becauſe they giue themſelues to the ſeruice of ſuch a56 houſe, and Oblates becauſe offered vp to ſuch an end: theſe make only ſimple vowes. There are others, whom the fire of diuine loue hath cauſed to leaue the world, and liue in communitie vnder ſolemne vowes of obediēce, pouertie, and chaſtitie, profeſſing this Rule of the 3. Order, not barely as it was made by the ſeraphicall Father S. Francis, but as it is accomodated to their ſtate by ſeuerall Popes as we shall shew hereafter. Some of theſe doe addict themſelues to the keeping of Hoſpitals, teaching of children, ſeruing the ſicke, and ſuch like.
Finally there be ſome, that to make a compleat religious ſtate, haue ioyned certaine ſtatutes to their Rule, for the better attaining to perfection, and doe adde the fourth vow of Encloſure. Of57 theſe in this our treatiſe we meane to ſpeake, explicating the Rule conformably to their eſtate. This diuerſitie may perhaps ſeeme ſtrange to the Reader, and therfore it shall not be amiſſe to shew how it was brought in, by shewing what progreſſe in perfection this holy Order hath made.
PLutarch in his apothegmes ſaith, that there be more who adore the ſunne riſing than the ſunne ſetting; and that in ſome occaſions with iuſt reaſon, for58 ſuch is the frailtie of creatures that all things are ſubiect to decay, and euen man by nature growes worſe and worſe, being as Ariſtotle ſaith, the example of imbecillitie, ſpoyle of time, play of fortune, and image of inconſtancy. Whence it is that almoſt all orders haue decayed, and fallen from their firſt feruour and zeale, which can neuer be repaired, but by caſting our eies vpon the riſing ſunne of that ſpirit which firſt began ſuch and ſuch an Order, ſetting before vs the heroicall vertues of our progenitors, endeauouring with new force and vigor to imitate their examples. Let vs not looke vpon the ſunne ſetting, that is on the tepide and cold ſtate, that the corruption of nature hath brought vs to, but as the Prophet Iſay ſaith, Attend to•he rocke, that is, the firſt founder59 whence we were hewen out; for in Chriſt they haue begotten vs, and to the caue of the lake, to the Profeſſion of our Rule from whence wee are cut out, that is, hacked and hewed, and made fitting for the celeſtiall Hieruſalē. There is no better way to reduce vs to perfection than by returning to the begining. Whence in all orders almoſt there haue bene continuall reformations, which not withſtanding doe ſoone decay;
I pray God that the like doe not happen to this third Order, which hitherto contrary to the ordinary courſe hath dayly more and more encreaſed, not only in number but alſo in perfection, and from a low shrubbe is become a faire and beautifull tree, from the loweſt ſtate in Gods Church to be equall in a manner with the60 higheſt. I can ſee nothing here, but what the prophet Ezechiel denounceth c. 37. God made a league of peace to them, and an euerlaſting couenant shalbe to them; he hath founded them, and will multiplie them, and giue them his ſanctification in the midſt of them for euer. The continuāce in the ſame ſtate is much, conſidering our frailtie, but to encreaſe dayly more and more in perfection is the hand of the almightie, which particularly is to be ſeene in this Order; for in the beginning it was but a certaine deuout courſe of life, which our ſeraphicall Father did preſcribe for all ſorts, as is ſaid before, but not long after the inſtitution therof, it became a ſett Order and ſtate of life, for within ſix or ſeauen yeares after the Bleſſed and glorious Saint S. Elizabeth of61 hungary (as Iodocus Chlictouaeus reporteth) made a formall profeſſion of this Rule, and did take a gray poore patched habit, and girt her ſelfe with a rude cord, going alwayes barefoot, ſpending the reſt of her dayes in a moſt auſtere manner with ſome of her ladies cloathed in the ſame habit, and profeſſed in the ſame Order. Which, as it ſeemes, was the firſt communitie that militated vnder this Rule. After this the moſt pious Angela counteſſe of Ciuitella, hauing gathered together many noble virgins at Fulginea (which is a towne ſome twelue miles diſtant from Aſſiſium) did build a couent vnder the title of S. Anne, wherein entring with her companions, and making the three vowes of chaſtitie, obedience, and pouertie, she perſeuered ingreat ſanctitie to her62 death, as is to be ſeene hereafter in her life. After her example very many virgins gathering their meanes together cauſed to be builded and erected in short time 8. monaſteries in diuerſe parts of Italie, wherein they did liue vnder the habit and Rule of the third Order of S. Francis. Gonzaga ſaith that this B. woman was the firſt who did make theſe ſolemne vowes in this third Order. But in this there ſeemes to be a great miſtake, for this Sainct liued in the yeare 1309. whereas in the yeare 1295. Pope Bonifacius the 8. doth affirme that many monaſteries were begunne in Germany wher to he gaue many priuiledges which belong only to religious orders, as chapples and oratories, as is to be ſeene in F. Luke Wadding in the 2. tome of his Annales, who alſo in the63 yeare 1282. n. 11. telates that B. Duleinae contemning the world did offer her ſelfe to God vnder the habit and rule of pennance, very many yong virgins and graue matrons running in the odour of her ſanctitie did doe the ſame. And before this in the yeare 1252. num. 7. he deſcribes the life of B. Sainct Roſe of Viterbia, who by the commandement of our lady tooke the habit of the third Order in a Monaſterie neare there about; and this was within 31. yeares after the beginning of this Order. Nay before this neare Florence there were many communities wherto our holy Father gaue a Rule, it is very likely that ſome of theſe did make the ſolemne vowes, but whether they did or no makes not much to our purpoſe: at leaſt it shewes how this Order hath64 ſtill augmented in perfection. Let vs now ſee what it hath done from S. Angelaes time.
And we shall find it alwayes to be abbettered, for Sixtus. 4. in the yeare 1480. in his Breue, Ad Chriſti Vicarij, hath theſe words. Truely long agoe we haue vnderſtood that ſome brethen and ſiſters of the 3. order of S. Francis by ſpeciall grant of me and my predeceſſours liuing collegially after the yeare of probation, doe vow and promiſe in the hands of their ſuperiours canonically elected by their colledge, chaſtitie, obedience and pouertie. Whereto Pope Innocent the 8. in the yeare 1487. added the vow of encloſure, which made Pope Leo the 10. to accomodate the Rule that was ordained by S. Francis approued and confirmed by Nicholas the 4. to a Religious ſtate. And65 Clement the 7. in his Bull Ad vberes fructus an 1526. and Pius 5. in his Bull ea est officij nostri an. 1568. haue more amply declared it. So that now it is become more perfect and compleat, conuenient for a Religious ſtate, whereof becauſe ſome without any iuſt reaſon haue made doubt, I will endeauour to make it cleare by the ſucceeding chapter.
THis queſtion may ſeeme ſuperfluous, after what hath beene ſaid in in the precedēt chapter, neuertheleſſe to ſtoppe the mouthes of ſome, whoſe rash and66 temerarious iudgments doe shew their tongues to runne before their wits, and who imprudently, I will not ſay malitiouſly ſeeme to derogate from the honour and eſteeme of this holy order, I will adde a word or two. But firſt we muſt diſtinguish this order into two claſſes, to wit of them that liue in their houſes out of communitie, and of them that liue conuentually together.
Certaine it is that the firſt are not truly and properly religious becauſe they doe not make profeſſion of the three eſſentiall vowes, notwithſtanding their in-inſtitution, as Hieronimus Rodericus, and Portell verb. Tertiarij doe well note, may be called an order or a certaine forme of life approued by the Church; for order doth extend it ſelfe further than a Religious ſtate which requires67 the three vowes, which order doth not, but only ſignifies direction or ordination which ſuch haue by their Rule.
Thoſe that liue in communitie or in collegiall or conuentuall manner, are truely and properly Religious. For to Religious ſtate there are required four things, to wit, a permanency in that ſtate, a particular rule, ſolemne vowes, and the approbation of the Church.
The firſt is required, becauſe Religion is ſaid to haue an immoueable condition of life, and to carrie with it a ſtable perfection, which made S. Thomas 2. 2. q. 184. ar. 8. to preferre it before all other degrees inferiour to Bishops, giuing this reaſon, becauſe Religion is a permanent and vnchangeable ſtate, whence Religion is called Ciuitas Dei the city of God. 68Holocauſtum medullatum a fatt holocauſt, Manſio ſolitudinis a manſion of ſolitude, Mons & via Syon the Mountaine and way of Syon, Petra refugij the rocke of refuge, requies ſanctificata ſanctified reſt, Stadium currentium the liſt of thē that runne, vigiliae ſolemnitatis perpetuae the vigils of perpetuall ſolemnitie &c.
The ſecond is required, not that the eſſence of Religion cannot ſtand without it, but becauſe the Church doth not ordinarily approue of any Religious order without ſome particular Rule, and from hence it is called Domus ſapientiae the houſe of wiſdome, Exerciti•…m diſciplinae the exerciſe of diſcipline, fluuius Orationum riuer of prayers, iter rectum right way, the golden way, the feeld of corne, with many ſuch like.
The third, to wit, the ſolemne69 vowes of chaſtitie, pouertie, and obedience are eſſentially required, for by Religion one doth conſecrate and dedicate himſelfe wholy to God, which is perfectly done by thoſe three vowes. And frō hence Religion is called another Baptiſme, the bath of ſoules, cella aromatum, argenti & auri, & odoramentorum, & vnguenti optimi. I ſay 39. ſtorehouſe of aromaticall ſpices, and of ſiluer, and of ſweet odours, and of the beſt ointment. Ciuitas in monte poſita Mat. 5. a cittie placed on a mountaine, the warfar of our Lord the furnace of the holy Ghoſt, flight of the world, ſweet yoake of Chriſt, ſchoole of Chriſt, lād of pouertie, with many ſuch like.
The laſt is requiſite to make it a ſecure, certaine, and ſpirituall ſtate. Neither was euer any Religious Order inſtituted without70 the approbation of the Church, not that the Popes haue alwayes done it, for in ancient time it was ſufficiēt that they were approued by Bishops, but in the Laterane generall Councell it was forbidden vnder paine of excommunication that any new Religion should beginne without expreſſe approbation of the Pope, to whō alone, as by many other councells it hath beene decreed, belongs the approbation, confirmation, and declaration of Rules or Religious orders, ſo that now it is abſolutely neceſſarie, that the Pope doe giue his approbation, otherwiſe it would not be eſteemed a Religious ſtate.
Now theſe foure are to be found in the profeſſours of this third Order, and therfore none can doubt but that they are truely71 and properly Religious; for firſt their ſtate is permanent and ſtable, no way allowing any one to goe backe againe to the world. Secondly they haue a particular Rule, as hath beene manifeſted before. Thirdly they make the ſolēne vowes of obedience, chaſtitie, and pouertie, as may be ſeene in their forme of Profeſſion. And laſtly their Rule, ſtate, and Profeſſion is approued by the Church. For ſome twenty Popes haue confirmed and approued the Rule, and Sixtus 4. in the yeare 1480. Ad Chriſti Vicarij declares their vowes to be ſolemne, and to haue all the effects that other ſolemne vowes haue, as that none can leaue the Order, and that matrimonie made by them is of no force, and that they are ſufficient to diſſolue matrimonie that72 is not conſummated. Innocentius the 8. hath confirmed the ſame, and ſo hath Leo the 10. Clement the 7. and Pius 5. which two haue made more ample declaration of the Rule. So that no man can doubt but that the profeſſours of this Rule are truely Religious, and that they enioy all priuiledges that other Religious perſons haue. Of this in the next chapter.
VVE muſt ſtill vſe the former diſtinction, for thoſe that are of this Order and liue in their houſes out of communitie73 doe only enioy thoſe priuiledges that are granted to the Friarminors, and are purely ſpirituall, as indulgences abſolutions and ſuch like. And ſo all thoſe that doe not make the three vowes.
But thoſe that liue in communitie, and are ſubiect to the Ordinaries, making the three vowes, doe enioy all, and ſingular, the priuiledges, that haue bene giuen peculiarly to the third Order which indeed are very many; whereas thoſe that are ſubiect to the Friar minors, are participāt of all the priuiledges, Indults, and graces, that haue or shalbe giuen to the Friar Minors or poore Clares. For to omitt other Popes Leo the thēth in Bulla Dudū faelicis cōmunicates vnto the Religions of this third Order, all and whatſoeuer priuiledges74 that had beene granted to the poore Clares: and before, in his Bull, Ea per quae, he communicated vnto them that had beene granted to the Friar minors. Clement the 7. in his bull. Dum vberes fructus, doth put all three Orders together, and communicates to them, all three, all the priuiledges, graces, and grants, that haue beene giuē to any Religious mēdicants or not mēdicants, Iulius the 3. confirmes the ſame. Paulus the 4. more amply, as alſo Pius the 4. The ſame hath bene done but with limitation to the Councell of Trent by Greg. 13. Sixtus 5. and Celment 8.
Whence it appeares, that as theſe three Orders came forth from one rocke that is from the holy and ſeraphicall Father S. Francis, as hath bene declared before75 ſo the ſoueraigne Paſtours of Gods Church haue imparted equall graces, and fauours, which shewes the great eſteeme that they had of this Rule, and profeſſion.
I omit here to ſet downe the particular Priuiledges that hereby haue beene grāted to this Order as being very many, and obuious in the authors that haue ſpoken of the Priuiledges of our Order as Hieronymus Roderiquez, Portell, and others: in the meane time there ariſeth a queſtion concerning their ſubiection to the Friar minors which requires another chapter.
IT being certaine that euery true Religions man by force and nature of his ſtate is ſubiect to ſome higher power, which not only conſiſts in gouerning and ruling their ſubiects, but alſo in iuriſdiction, for no man can be truly Religious, vnleſſe He be lawfully receiued in the name of the Church, which requires a ſpirituall iuriſdiction in the receiuer, who may admit of them punish them, and ſuch like. The queſtion therfore is, in whom remaines this ſuperiour power to77 doe the fore ſaid things.
Moreouer it is certaine that ſetting aſide exemptions, all Religious are ſubiect to the gouernement of the Bishops, in whoſe territorie or dioceſſe their houſes are, for the Bishop is Paſtour of the whole flocke reſiding in his dioceſſe. So that the exemptions, which now all Religious enioy, be nothing elfe but a freedome from the power and iuriſdiction, whereto formerly by nature of their ſtate and law of the Church they were ſubiect, which can be done by none but by the ſupreame Paſtour of the Churh, who alone can limite and ſtreighten the power and iuriſdiction of Bishops For although the power and authority of Bishops be ordinary and as they ſay, of the diuine law, yet it is extended to their ſubiects78 dependently vpon S. Peter and his ſucceſſours, from whom iuriſdiction ouer ſuch and ſuch ſubiects is deriued: ſo that the Pope without all queſtion can modifie, mitigate, limite, or extend their power, as he shall iudge conuenient, and requiſite for the good of Gods Church. And from him alone, Haue beene granted to religious, their exemptions, partly out of the great loue and deuotion, that many Popes haue borne to Religion, and partly to take, away many iniurious abuſes that by the continuall iarres of the clergie did creepe into the Church, but principally for foure reaſons, to wit for the greater vniformitie of Religion, neceſſitie of their ſtate, alleuiation or eaſing of the bishops burden, and the more exact gouernement of Religious79 perſons.
Nothing is more neceſſarie in Religion than vniformitie, which vnder the ordinaries could hardly be obſerued; for each Dioceſſe hath its ſeuerall cuſtomes and lawes, and theſe Religious orders being diſperſed through whole kingdomes in all places of the world, should haue thereby a ſeuerall manner of liuing. Wherefore Popes haue thought it more reaſonable, that they should be ſubiect to ſuperiours who with as much vniformitie as may be might gouerne them in all parts of the world, that ſo there may be no confuſion amongſt them.
As for the neceſſity of there ſtate ſince no Bishop hath power out of his Dioceſſe to ſend forth any, for to preach, it is neceſſary that thoſe orders that haue care and charge of preaching and80 teaching for the conuerſion of indfidels and heretickes, should haue ſome power to put this in execution, and to ſend thoſe that are ſitting for ſuch imployments without dependence of the ordinaries, whoſe authoritie doth not extend it ſelfe ſo farre. Perhaps ſome will ſay, that this authoritie might be giuē to Bishops, I admit it, but they doe not conſider the great inconuenience that would come thereby, for ſuppoſing the bishop of this Dioceſſe ſend ſome one or two, the bishop of the next Dioceſſe one or two more to the ſame place, and ſo the like of others; either theſe muſt liue as ſtrangers one to another, which is contrary to their inſtitution, or elſe they muſt liue in communitie together, and then who shall be ſuperiour81 to gouerne them. Any one that hath the leaſt experience in matters of Religion, may iudge what inconuenience may come thereby.
Few perhaps doe conſider the third reaſon, vntill they feele the burden; How ſoeuer all will ſay, that the ordinaties are hereby freed from many troubles and difficulties of conſcience, for it were a thing morally impoſſible that the Bishop could by himſelfe attend to all Religious perſons, or viſite all Religious houſes, and therfore he muſt neceſſarily committ the charge to others who perhaps careleſsly, or not ſo vprightly would performe that charge, and ſome times not vnderſtanding the ſtate of ſuch Religious perſons they were to viſit or gouerne, would cauſe many relaxations.
82Wherfore for the better and more ſecure gouernement, it hath beene ordayned that each order should be gouerned by ſuperiours of their owne order, who knowing the true ſtate and manner of liuing might keepe them in a vniforme manner of life, and ordaine lawes fitting for ſuch a ſtate. For practicall experience more auaileth for the aduancement of any good gouernement, than ſpeculatiue knowledge drawen from bookes without practiſe, and yet this is the moſt that ordinarily thoſe that are not of the ſame order haue. For this reaſon no doubt, Bleſſed S. Ignatius founder of the holy Societie of Ieſus not lauing begunne any order of woemen, becauſe his inſtitution was principally to preach and teach, did particularly ordaine, that none of his should83 take charge and care of Nunnes, well knowing that diuerſitie of ſpirits might cauſe diuerſity of inſtructions, and conſequently as many if not more confuſions and ſo he would that euery one should looke to his owne charge and the sheepe be left to their owne paſtours.
For ſuch and many other reaſons haue Popes exempted moſt Religious orders from the gouernement and iuriſdiction of Bishops. As in particular they haue donde to our order, for Honorius 3. who approued our Rule did exempt both the Franciſcans and Dominicans from epiſcopall iuriſdiction, Innocentius 4. did it more amply, with many other. And that this third order is alſo exempted, is manifeſt by what hath beene ſaid in the precedent84 chapter; for if it enioyeth all the priuiledges of the firſt order, it muſt neceſſarily alſo enioy this exemption which is an eſpeciall priuiledge, much tending to the good of their order. Beſides diuerſe Popes haue wholy ſubmitted it, and the order of the poore clares to the gouernement of the Friar Minors, as may be ſeene in the Bulles of Pope Martin the 5. Sixtus. 4. Leo 10. Clement. 7. with many others, as is to be ſeene in the Bullarie of Roderiques. Yea Clement the 7. doth extend this grace to their houſes, monaſteries, Churches Prelats, ſeruants, men, and woemen, benefactors, perſons, ſubſtance, and goods whatſoeuer granting them to vſe and enioy all and ſingular the exemptions, priuiledges, immunities, prerogatiues, indulgences,85 indults, fauours, conſeruatories graces, which the Friar Minors and Preachers and ſiſters of S. Clare, or any other whatſoeuer mendicant orders doe enioy, or shall enioy in future times, not only like vnto them or by way of Communication, but equally and principally without any difference, the Popes following as is ſaid before, ſtill giuing them the like exemptions. And Pius 5. expreſſely commands them to ſubmit themſelues to the order of the Friars, in all things to be gouerned, directed, viſited, and ſerued by the Friar Minors to whō alſo they haue committed the care, and charge ouer them.
I Know not who can better decide this queſtion, than the Popes themſelues who haue beene ſo liberall to this ſacred order; and therfore I will produce their owne words moſt making to our purpoſe, omitting many others that might be ſet downe and are to be ſeene in their Bulles more at large. And to beginne with Pope Gregorie the. 9. who liued in the very beginning of this order, he in his Bull cum dilecti87 filij ſaith of the religious of this order that they had left the world to pleaſe our lord in the tower of contemplation, and therfore he frees them from receiuing and executing publicke offices in the world. Alexander the 4. doth the ſame, becauſe they hauing left the vanities of this world, being as yet corporally on earth diligently labour in ſpirit and mind to dwell in celeſtialls, and for God to deny ſecular deſires. Caeleſtinus in his Bulla Dignum eſſe credimus giues the ſame, becauſe that being mind full of their laſt end, and forſaking the vanities of this world they deſire with a contrite heart and humble ſpirit to doe pennance.
Leo the tenth in his Bull Dudum faelicis communicates vnto them all the Priuiledges of the88 poore clares, becauſe they liue in the ſpirit of pouerty in the lillie of Chaſtitie, and other odours of good fame.
Clement the. 7. goes farther, and communicates vnto them all the priuiledges of all mendicant orders in his Bull ad vberes fructus. giuing this reaſon, directing the eie of our conſideration vnto the plentifull fruit, which the ſacred order of Pennance (which the truely ſeraphicall fiſher of men B. S. Francis illuminated by the holy Ghoſt, hath ordayned that he might gaine all ſoules to their creatour) hath brought hitherto into the ſtorehouſe of our lord, and euery day ceaſes not to bring in with a more fertile hand; and reuoluing in the ſecrets of our minde, that this order not only by thoſe that89 are married of both ſex, but alſo by the brethren and ſiſters liuing in community and making the three ſolemne vowes, hath long agoe begun to flourish and euery day doth more and more flourish, &c.
I will omit many ſuch like, and conclude that as the religious of this third order are participant with all other orders in their eſſentiall vowes, religious obſeruances, faſts, mortifications, auſterities, prayers, meditation, cōtemplation, and other labours night and day in the quire, with ought elſe that belongs to a religious ſtate, they ought in all reaſon to participate of the ſame graces and fauours.
But I feare I haue beene ſome what tedious in this ſubiect, yet I hope it wilbe pleaſing to ſome90 who are not only deſireous to ſatisfie their curioſitie, but alſo to know the truth. Wherfore I now proceed to my intended purpoſe, and as I haue ſet downe the priuiledges that haue beene granted to this order by the Church, ſo I haue thought good briefely to shew the great graces and gifts that God hath imparted to this order, to witt ſanctitie and perfection, both which the Popes holyneſſe hath mentioned in the Prologue.
AS the Church triumphant is peopled with ſaints, who91 haue made profeſſion of the three Rules that S. Francis hath left to his children, ſo the Church militant hath beene and is adorned & embellished with many ſaints, and holy perſons whoſe liues and deaths haue beene miraculouſly confirmed by God, and approued by the ſaid Church. For we find that there hath beene in S. Francis order 27. canonized ſaints, 606. beatified, of whom the diuine office is celebrated either generally in the whole order, or particularly in ſome kingdomes, Dioceſſes, or townes, and 920. martyrs: beſides infinite others which are not knowne as yet, 1650. Confeſſours notable for Sanctitie of life and miracles: 6. beatified ſaints whoſe canonization is dayly expected, 4. whoſe beatification is in hand all things being finished therto required:92 14. who by command of the Pope haue their proceſſe for the next generall beatificatiō: 133. whoſe life and miracles are now in the laſt examine, for to proceed for their beatification; 19. whoſe proceſſe is before the ordinaries, the number of which encreaſeth dayly.
Of all which ſaints this third order hath had no little share. For in it we may find 5. canonized ſaints, whereto we may adde S. Roch as approued by the practiſe of the whole Church; 9. beatified 21. knowue martyrs. So that we may well ſay that of Num. cap. 24. O quam pulchra tabernacula tua Iacob, How beautifull are thy tabernacles ô Iacob, and thy tents ô Iſraell: as wooddie vallies as watered gardens beſides the Riuers, as tabernacles which our lord hath pitched, as cedars by the93 waterſide. O how beautifull are the ſeuerall congregations militating vnder the tents or Rules of the ſeraphicall Father S. Francis, they are like to wooddy vallies extending themſelues through the whole world, which like ſtrong bulwarkes are to withſtand the treacheries and deceits of the Diuell: for as he euery day vſeth new inuentions to deceiue and deuoure ſoules, ſo theſe orders yeeld new ſouldiours day ly to vanquish and tread him vnder foot; no ſoouer doth one troupe begin to faile but another riſes vp. And therfore they may well be compared to watered gardēs beſides the Riuers, alwayes florishing, and in due time giuing copious fruicts, amongſt whome by a pious kinde of emulation the true worship of God94 and religious pietie dayly encreaſeth. And according as they encreaſe ſo they are more and more ſtrengthned, being alſo as tabernacles which our lord hath pitched, that is ſolide and firme, as being erected and eſtablished by God, who hath adorned each member and branche of them with ſeuerall giſts and graces, conformable to their capacity. This camot chooſe but be a great ornament and ſplendour to the Church, proceeding from the varietie of theſe cedars by the water ſide who being watered with the water of grace doe bring forth fruit in abundance.
Truly it is a thing worthy to be noted, that in the ſole order of S. Francis there is meat for all palats, none can excuſe themſelues, of weakeneſſe none can preſume95 of their ſtrength. For amongſt the profeſſours of this order or children of S. Francis ſome liue as ſtrictly and with as much auſteritie as in any order of Gods Church as be thoſe of the firſt and ſecond order, but in the third order, as it is now be of all forts, ſome liuing in a very ſtrict manner, no way inferiour to the profeſſours of the firſt and ſecond order, ſome obſeruing a meane accomodating themſelues according to the diſpoſition and nature of the country where they liue, others liuing in a deuout manner in their houſes. And out of each of them haue ſprung forth many ſaints, which is an argument that this Rule is holy. And leaſt that any one should thinke I ſpeake without ground I will compendiouſly ſet downe here the liues of96 ſome of them, firſt beginning with the canonized Saints.
I Haue made choiſe to begin with this glorious ſaint as being the firſt canonized ſaint and (as it ſeemes to me) firſt that liued a clauſtral life in this order, and therfore worthely acknowledged as patroneſſe thereof. Her life is very amply ſet forth in latin by the R. F. Sedulius, and now is tranſlated out of french into English by S. Thomas. H. whoſe ſweet and elegant ſtile,97 will ſoone shew a blemish in my harsh and vnpollished phraſe: who likes not one may read the other, and pardon my deſires to honour ſo great a Sainct, whoſe heroicall and pious acts require a Seraphs penne. If the reuerence I beare to the holy woman make me ouerbold, the fault is pardonable, or at leaſt to be mended by others: howſoeuer I intend not to make a compleat worke, but a rude delineation and briefe extract of her life, diuiding it into fiue parts, the firſt shall be of her life vntill she was married, the ſecond of what she did in marriage, the third what she did after her husbands death, the fourth how she finished her life in a religious courſe, and laſtly of her tranſlation.
OMitting the deſcription of her noble race (for she was daughter to the king of Hungary) and the prophecy reported to haue beene made before the world enioyed ſo rare a piece, of her birth, name, wit, miracles, and many, ſuch like things worthy enough of recording; I will beginne at the 7. yeare of her age, when she begins to shew forth the luſtre of her future ſanctitie. For euen now before she well knowes what vertue is, she is become the mirrour and patterne, of vertue, eſpecially of patience and charitie. For although her infancy principally in the more tender ſex might excuſe her griefe99 for her mothers death, yet she then aboue her age and ſex, tooke it with a conſtant patience, and with a patient charity, not any waies ſeeking to reuenge her deare mother, but ſweetly prayeing for thē who had iniuriouſely takē away her life. And frō thēce forward you should find the little child alwayes in the Church, before ſome Altar or other, now proſtrating her ſelfe in a moſt pious manner, now kneeling for a long ſpace together, with eies and hands lifted vp to heauen, and if she could not get into the Church, ſweetly kneeling at the doore, kiſſeing the threshold, doores and walles of that holy place.
As she encreased in yeares ſo she encreaſed in pietie, making a happy progreſſe in all vertues,100 and begins now to lay ſolide grounds of a ſpirituall life. For at the 9. yeare of her age, she begins to haue God alwayes before her eies, and for his ſake to deſpiſe, contemne, and caſt of ſuperfluitie of apparell, the pleaſures of the flesh, and vanity of the world. Now she preſcribes to her ſelfe certaine prayers which she reſolued dayly to make, and if she chanced in the day time to be hindred (as ſeldome she was, becauſe true deuotion will alwayes find occaſion) that her defect would she ſupply in the night. Aboue all other ſaints next to our Bleſſed lady she made choiſe of S. Iohn Euangeliſt for her patron, hauing firſt made her prayer to God, that she might chooſe one who should moſt aduance her pious deſires: him she loued, and reuerenced ſo101 much, that she would neuer deny any thing that was demanded for his ſake.
Shee moſt religiouſly obſerued the ſolemnities of feaſts and holy dayes, and whereas according to the vanitie of the world others adorne and decke themſelues with gay apparell, shee on thoſe dayes would take away ſome thing of her ordinary attire, well knowing that it was more pleaſing to God to haue the minde adorned with vertues, than the body with rich apparell, and that a ſoule addicted to the ſtudie of religious pietie is more acceptable to him, than the corporall ſubſtance shining with purple, gold, ſiluer, iewels or pretious ſtones, which are but as the droſſe of the earth.
Although she were but yet a102 child, yet tooke she no delight in childish toyes, and playes, and if by chance she were compelled to daunce, she vſed ſuch temperance therein, that she rather did manifeſt her ciuility in cōplieing to their deſires, than any content she had in the recreation. She carried her ſelfe indifferent in all ſuch things, and ſo by a quotidian and dayly excerciſe reſiſted her naturall inclinations, and mortified her appetite alwayes declining from the libertie of a looſe life, she did raiſe vp her ſelfe to greater meanes of perfection. Entring into the Church she would alwayes lay aſide her crowne, vntill ſuch time as all being done she were admonished to returne, for that she thought it a great impietie that her head should there be adorned with the103 proude pompe of a glittering crowne, where was repreſented vnto her the head of our ſauiour crowned with pricking thornes. Who could expect ſuch deuotiō, ſuch high vertues in ſo tender yeares. It ſeemed to many (and not without reaſon) that she was more fitting to liue amongſt religious woemen, than in the court; you would iudge that she had beene ſome Angel in humaine nature, eſpecially where as ſo many occaſions of wordly ſenſuality were preſented vnto her, as all knowe the courts of Princes be ſubiect to.
IN the fourteenth yeare of her age she is forced by the obedience104 she owed to her Father to marry, and thereby perhaps muſt mitigate ſomewhat of this great feruour. But nothing leſſe; for her heart was firme and ſtable in thoſe graces that God had giuen her, more and more sheweing forth her feruour of ſpirit, dayly encreaſing in the ſtudy of vertuous actions, feeding her minde with the contemplation of celeſtiall things, and excerciſeing her body in watchings, prayers, and faſts, oftentimes cautiouſly riſeing frō her huſbands ſide in the night to pray. And when she could get opportunity, she would lie on the bare ground, and to preuent all rebellion of the flesh, she chaſtiſed her tender body euery fryday with diſciplines, & in the lent oftener. Vnder her ſilkes and ſattins she ware continually a haireshirt,105 yea many times permitted her maides to diſcipline and chaſtiſe her when she could think that she had done ought amiſſe. A rare parterne in ſo great a princeſſe.
To all this we may adde her great charitie, wherein she ſpent the greater part of her time, now labouring by word and workes to draw others to amendment of life, by reaſon whereof many ladies forſooke the vanitie of the world, ſome by her counſell makeing vowes of chaſtitie, others entering into religiō, others who had not receiued the faith by her good counſell and inſtruction brought to be baptized, she her ſelfe going to be their God-mother at the font. Other whiles going forth to viſit poore ſicke woemen, comforting and cherishing them with all things neceſſarie, which she alwayes brought106 with her. And indeed she was alwayes-mercifull to the poore, not diſdaining ſecretly to dreſſe their fores and botches, yea their ſcald-heads and ſcurfes, where of being ſometimes reprehended she ioyfully anſwered, that she had rather pleaſe Chriſt than mē. And to auoid idleneſſe the mother of all miſchiefe, being vacant from the aforeſaid works of piety she vſed with her maydes to ſpinne, and therewithall she cloathed the poore. And that her charitie might neuer ceaſe, she cauſed a faire hoſpitall to be built, wherein she gaue order that all things neceſſarie should be prouided for the poore that were weake and ſick, which hoſpitall (although it were on a high mountaine ſomewhat painfull to aſcend) she did ordinarily viſit euery day, going with great humilitie to each one107 that was there, enquiring whether they wanted any thing, or what they deſired, and with her owne hands did feed thoſe that were not able to helpe themſelues, taking them out of their beds, bearing thē in her armes, and compoſeing their beds for them. Moſt louingly would she embrace the poore little children, carrieing them in her armes, and shewing her tender affection to them, as if she had beene their mother: ſo that ordinarily she was called the Mother of the poore. She neuer regarded their deformitie, diſeaſes, ſcabs or filth, but louingly receiued all as if they had beene her owne. In this hoſpitall she had alwayes 28 perſons for whom she prouided, although she were forced ſometimes for their ſakes to ſubſtract neceſſaries108 from her ſelfe. Beſides there were 900. beggars daily nouriſhed by her almes; but aboue all she tooke ſpeciall care for the funeralls and burials of ſuch poore people as were not able to prouide for themſelues.
Theſe acts of ſo notable charity God almighty shewed both to be gratefull to himſelfe, and alſo not preiudiciall to her huſbands ſtate; as the following examples will shew. For once being much importuned by ſome poore people for almes, and hauing not any other thing to giue, she gaue them her mantell which was very rich, which the Prince miſſeing asked for it, the Sainct confidently anſwered that it hung thereby, as experience did verify. At another time the prince being in great anxietie109 of mind, for that she had not apparell beſeeming her qualitie, eſpecially in ſuch a time as there came vnto him an Embaſſadour from the king her Father, she willed him not to be troubled, for that she did neuer care for ſuch vanities; But the time being come, that she muſt deſcend to the Embaſſadour, loe she appeares in very rich apparell, adorned with ſuch beauty that euery one was ſtrucke into admiration, eſpecially the prince, to whom demāding the reaſon she ſmiling ſaid, our lord doth know how to prepare ſuch things when he pleaſeth. About the yeare 1225. there fell a great dearth through the whole country, when her husband being abroade she gathers all the corne she could get, and moſt bountifully imparts it110 to the poore, ſo that she emptied all the princes barnes, and ſtorehouſes, which notwith ſtanding were found to be as they were before.
It is too hard to expreſſe her great deuotion at Maſſe and other diuine offices, her feruent and pious aſpirations, her pietie in the time of communion, wherein she was many times ſeene to shine with a great light and brightneſſe. And although she ſpent her whole time very religiouſly, yet more particularly she obſerued the lent with faſtings, almes, and prayers, adding frequent diſciplines; and on maundy thirſday poorely clad she viſited the churches, washing with great deuotion the feet of twelue poore woemen, and after ward gaue them liberall almes. Shee111 oftentiues went the proceſſions barefoot.
The fame of theſe and ſuch like vertues came to the eares of our ſeraphicall S. Francis, who for her comfort by the commandement of the Cardinall protectour ſent her his cloake, which she moſt deuoutly receiued. It ſeemes to me that this cloake was a miſticall ſigne of what she was to be, to wit, not only one of his children, but a mother and patroneſſe of this third order, which the holy Father by this ſigne doth commend vnto her.
NEwes cōming to her of the princes death she with a conſtant reſolution ſaid (teares112 ſweetly flowing from her eyes) If my Brother (ſo she called her huſband) be dead, hence forward the world shall die to me who am dead to the world. What she ſaid in words, she fullfild in deeds, for at that time the ouerſeers of her young ſonne (vnable as yet to ſucceed in his Fathers dominions) caſt her out of all, and banished her the court, not permitting her to come neare the Prince her ſonne; this confuſiō she willingly embraces, and no way either deſireing reuenge, or murmuring againſt it, she reioyced much, and with the Apoſtles gloried in tribulation. Wherein as we may be hold her glorious humility, patience, and other vertues, ſo alſo the fickle eſtate of fortune. Shee who heretofore had beene wont to liue in princely pallaces, is now113 glad to creep into ſome poore cottage; she that had beene eſteemed, honoured, obeyed, and loued as one of the greateſt princeſſes of the world, is now deſpiſed, contemned, and derided of all, yea of thoſe whom formerly shee had relieued; she that was, wont to be clad in rich attires of gold, ſiluer, and pretious iewels, now walks in poore ragges, and cloathes embroadered perhaps with mire: she that accuſtomed to beſtow her almes ſo liberally on the poore, is now glad to begge her owne bread. Who would not take compaſſion of her!
After she had paſſed the winter in theſe ſufferances, lent comming on she redoubled her deuotions, wherein she found wonderfull ſweetneſſe, which she114 was no way able to expreſſe, and therein had many reuelations aſwell of our Sauiour, as of our B. lady. I will only ſet downe one or two. Once being in an extaſie our lord appeared to her, & ſaid, Doſt thou deſire to be with me, and I will be with thee. Whereto she anſwered, Let it be ſo my lord, as thou doſt wouchſafe to be with me, ſo alſo I will remaine with thee, and be neuer ſeparated from thee. Our B. lady appeared vnto her very frequently, and did inſtruct her how God doth impart benefits to his beloued by many tribulations, and how by his grace which he giueth them he maketh their ſoules more capable of greater grace, whilſt they out of a holy hum•litie doe as it were become diffident of receiueing ſuch and ſo great benefits,115 which he dayly more and more beſtoweth on them. And thereupon she counſelled her to committ her ſelfe to the diuine will and goodneſſe, and attribute more to the power of God, than to her owne indignitie. The ſame was alſo manifeſted to the ſaint by a very rare miracle, for being one day walking with her ghoſtly Father called Br. Roderingus, they fell into a ſerious diſcourſe of the ſpirituall progreſſe that a ſoule might make in perfection; amongſt other things the holy woman ſaid, Reuerend Father amongſt all my troubles and difficulties of minde, there is none ſo nerely touches me, as that I am doubt full of the beneuolence and goodneſſe of my creatour towards me, not that I doe not know him to be the ſoueraigne116 good, and liberall in his loue towards vs, but that I find my demerits to be ſuch, that I shall and ought to bee reiected, although I burne with his loue. Whereto the Father anſwered, you haue no reaſon to feare, for ſo great is the diuine goodneſſe, that without all doubt he loues againe much more than he is loued by any, But she replied; how then doth he ſuffer me to be drawne away from him by afflictions and ſickneſſe at any time or any moment, whereas I would alwaies and in all places adhere to him. Br Roderingus anſwered, Thoſe are rather ſignes of one that is beloued of God, than of one forſaken by him: for he doth permit them to encreaſe your loue to him as alſo your merit. And in ſigne hereof, the more to confirme117 you herein, in the vertue of his name, whome you loue, I command that tree which is on the other ſide of the riuer, to come to this ſide where we are: which was preſently done. Whereupon the ſaint fell at the Fathers feet craueing pardon for her offence.
The while theſe things were done ſome of her friēds were thinking to helpe her, and to allow her ſome honourable meanes, and alſo prouide for her ſome noble marriage. But she, not againſt her will as they thought, but volūtarily both poore and ſolitary, māfully refuſed all, ſaying, I am cōfident in the diuine protection, that what I haue vowed whilſt my huſband liued, I shall not looſe now that he is dead, what ſoeuer authoritie preſſe me, or friendship flatter me, I will not ſuffer118 that to be taken from me by men which I haue begunne for God alone, neither doe I feare any violence, for it is alwayes free to me with my will to diſſent from it, and to make my face more deformed, or euen to cut of my noſe, O heroicall reſolution, rather she wil looſe her life than leaue the promiſe she had made to God.
ALthings neuertheleſſe being well compoſed, and ſuffinent meanes giuen her to maintaine her ſelfe, she was nothing altered thereby from her former reſolution, to liue after a poore manner, in ſo much that her nobilitie condemned her, eſteeming119 her as a foole or ſuperſtitious idiot. She was indeed to the wicked a deriſion and mocking-ſtocke, but to the godly and iuſt she was in great veneration. Whence Pope Gregorie the 9. hearing the fame of her vertues, writ to her, takeing her as his daughter vnder the protection of the Apoſtolicall See, and commending her to Conradus (a Friar as ſome will haue it) a very holy man, that he should inſtruct her what she was to doe, where with the Saint was much ſtrengthened and confirmed, moſt willingly ſubmitting her ſelfe to his direction. Conradus then perſuaded her to the contempt of the world, and the following of Chriſt, which she very willing to doe, to the end she might execute it in ſome ſure and conſtant courſe of life,120 she made choiſe of this order of S. Francis, to liue accordingly in holy and euangelicall pouertie, which not without ſeeming reluctation her ghoſtly Father approued, eſpecially ſeeing her ſo earneſtly & with teares to beg it. And vpon a good Friday before the altar in the Friar minors Church, by a ſolemne profeſſion she renounced parents, children, pompes, and vanities of the world, and her proper will, to follow our Lord, but being about to giue away all her meanes Conradus would not permit it.
Not long after for the loue of her ghoſtly Father, that she might better enioy his good inſtructiōs she went to Marburge, where she began an hoſpitall, which by commandement of Pope Gregory the 9. she dedicated to S. Francis. 121The Pope at that time ſent her ſome of the bloud, that flowed frō the ſide of the ſaid ſaint when he was marked with the holy ſtigmats.
In this hoſpitall she aſpires to a higher kind of life, and with a ſpirituall emulation endeauours to imitate the Friar Minors in a noble contempt of all things, takeing their ſtate of life and habit as much as she could; as ſaith S. Bonauenture in a ſermon of this ſaint. She made profeſſion of the third order of S. Francis, as appeares in the Bull of her canonization, and renouncing the world had her haire cut of, and thence forward went barefoot, girding her ſelfe with a cord: the habit that she with two or three more did take, was gray, humble and poore, whereby she122 embraced perfect continency, and voluntarie pouertie. The R. Father Pelbartus in one of his ſermons vpon this ſaint, ſaith that she contemned the world and entred into the third order of S. Francis to liue in chaſtitie, obedience, and ſo ſtrict pouertie, that she did alwayes we are gray, and patched garmēts. Her father hearing she was come to ſo great ponertie ſent for her by an earle, who when he ſaw her cried out Is this the king of Hungaries daughter? We may wel ſay, no: for she is now the beloued daughter of S. Francis, whoſe pouertie she imitates.
I muſt here, to auoid prolixity, omit her great charitie towards the poore in this place, her familiarity, and benigne comportment towards her inferiours, as123 alſo her miracles. It is admirable to conſider her poore life, her pietie towards the ſicke, as alſo towards leapers (in whoſe forme Chriſt appeared once vnto her) which was not vnrewarded by almighty God, who by her prayers did heale very many of all manner of diſeaſes, aſwell corporall as ſpirituall. With ſuch and ſo great ſignes of vertue this ſaint was adorned that it is impoſſible to declare all. As she faithfully exerciſed the office of Martha, ſo ſhe omitted not the quiet reſt of Marie, when workes of pietie and domeſticall charge did ceaſe, then her ſpirit was moſt at worke, for then she goes to ſome ſecret place, and lifting vp her eies, hands, and heart to God, powers forth her prayer with feruent intention, and that with124 teares of compunction, wherein she had a ſingular grace. Neither was she vnexperienc't in contemplation, for oftentimes she was rapt in extaſie for many houres together, wherein her face did appeare shining with admirable ſweetneſſe and luſtre, and at ſuch times not only enioyed the colloquie of Angels, but alſo of Chriſt Ieſus himſelfe, compaſſed about with an innumerable company of ſaints, after which time being ſufficiently refreshed with ſpirituall food, she would taſt no corporall food for many dayes together.
But now the time drawing on, wherein she muſt poſſeſſe him eternally, he ioyfully appeared vnto her ſaying, veni electa mea, & caelesti thalamo, quem tibi ab aterno destinaui, potire. Come my125 elected ſpouſe, and enioy the celeſtial bed chamber, which I haue prepared for thee from all eternitie. Being much reioyced at this viſion she went to Conradus, and recounted vnto him what had happened, and within foure dayes after•ell ſicke. Drawing neere to her death, she would ſometimes ſwanlike ſing moſt melodiouſly, being aſſiſted thereto by angels: ſometimes againe ſends forth all thoſe that were about her, that (as she ſaid) she might remember her iudge, and the terrible cenſure, that shortly she was to heare: ſometimes againe she would beginne ſome pious diſcourſe of the life or miracles of ou•Sauiour, and at other times she would vtter ſuch inflaming and penetrating words, that they forc't all the hearers into126 teares. God permitted the Enemie to appeare to her, but she with a conſtant minde cryed out, Fly ô miſerable that thou art, fly vnhappy one, thou haſt nothing to doe in me. And being in her laſt agonie she ſaid; This is the houre of the virginall and immaculate birth of our Sauiour (for it was about midnight) admonishing her aſſiſtents to ſpeake ſomething of the moſt beautifill child Ieſus. How he was borne in winters night, and in anothers houſe, ſwadled in cloathes, placed in a manger, found of the sheapheards, declared by the ſtarre, and laſtly adored by the Chaldeans. Theſe, ſayd she, are the venerable miſteries, moſt rich benefits, and beautifull ornaments of our ſaluation. In theſe our hope taketh force, our127 faith doth profit vs, and our charitie enflame vs. Of theſe I pray diſcourſe and ſweetly conferre. In which words she gaue vp the ghoſt.
What miracles God hath wrought by her, both paſt and future ages will teſtifie, what is ſayd may ſuffice for our purpoſe, Thoſe authors who with more eloquence haue deſcribed her life, can manifeſt at more leaſure her innumerable miracles. Only I will note here that she left foure Images of our B. Lady with her daugher Sophia, which be all miraculous, eſpecially that of our lady of Hall neare Bruſſelles, and that of Vilford neare Bruſſelles alſo, commonly called our lady of comfort.
AFter her Canonization which was in the yeare 1235. by Gregorie the 9. her fame was diuulged through all Germany. So that Siffridus archbishop of Ments in the yeare following, ordained the firſt day of May with great ioy of the people to take vp the moſt holy body out of the graue where it was. It is incredible to belieue how great a multitude of all ſorts of people were gathered together at Marburg; the like was hardly euer ſeene in thoſe parts; ſome doe report they came to twelue hundred thouſand perſons. The offerings that were there preſented were not to be129 valued. The Emperour Fredericke the ſecond was preſent, (and dedicated a crowne of gold to the holy reliques) with many other princes, archbishops, Abbots, and ſuch like. And before them all the tombe was opened, from whence came forth a moſt gratefull odour, which did make all thoſe that felt it very ioyfull, the body taken vp was put into a faire shrine, and carried with great pompe to the great ioy and content of all the people. But which is more to be admired, there came forth out of her body a certaine oyle, which cured all manner of diſeaſes, inſomuch that, as Alberinus, who hath written the chronicles of Germany, ſaith, there came almoſt as many to her shrine, as to S. Iames of Compoſtella.
130Thus I haue briefely runne ouer the life of this glorious ſaint, that in part I might shew, with what good reaſon the religious and other profeſſours of this order haue taken her for their Patroneſſe, as one that was a perfect diſciple of S. Francis, and the firſt canoniſed ſaint of this order, yea except S. Antony of Padua the firſt child S. Francis had, that was enroled in the number of ſaints, and the firſt that made the three eſſentiall vowes of religion. From her this holy order began to take its happy progreſſe to the glory of God, and honour of this ſaint. And in ſigne that she was patroneſſe of this order, the religious of this order were wont to celebrate her feaſt with an octaue, as may be gathered out of the Bull of Pope Leo the io. Cum131 alias. Wherein he grants leaue to celebrate Maſſe, and the diuine office euen in the time of interdiction through the whole octaue of S. Elizabeth, in the ſame manner, as the order did celebrate the feaſts, and octaues of S. Clare, which is not ordinarily granted, vnleſſe they were patrons or patroneſſes.
THis glorious ſaint was borne of bleſſed parents, to wit, of Lewis the 8. king of France, and Blancha queene of Caſtile, both holy perſons, in the yeare 1215.132 being obtained of almightie God by the interceſſion of our B. lady. For his deuout mother (who alſo was of this third order) grieuing that she had no children to ſucceed in the kingdome, was perſuaded by S. Dominicke to implore the aide and helpe of the B. virgin, and to that end inſtructed her the manner of ſaying the Roſarie, which had newly begunne. Her prayers were not without fruit, for she obtained her deſire, in enioying ſo bleſſed an ofſpring, who at twelue years old was crowned king of France, yet remained vnder the protection of his mother, who would often incultate theſe words vnto him, My moſt deare ſonne, I had rather thou shouldeſt vndergoe a temporall death, than by one mortall ſinne offend thy creatour. Which words133 tooke ſuch root in his mind, that Gods grace ſo preſeruing him he neuer ſinned mortally in his life, his mother ſtill inſtructing him in the way of vertue, and procureing alwayes ſome religious men, eſpecially Franciſcans and Dominicans to be with him, that by their example he might be drawne to vertue and pietie.
And being now of age fit for marriage she prouided a wife for him, to the great ioy and comfort of all his ſubiects, but for three nights after his marriage he ſtill continued in prayer, bridling his coniugall deſire with the feare of God, and euer after liued moſt chaſtly with his queene. Hee was greatly addicted vnto pietie and deuotion, daily ſaying the canonicall houres, and much loued humilitie, pouertie, charitie, patience,134 and other vertues, ſtudyeing the workes of pennance, and mercy, liuing in watchings, prayers, faſtings, diſciplines, and haircloath, and continually meditateing on the ſacred miſteries of the Incarnation, and Paſſion of our Sauiour; the principall inſtruments whereof he from all places procured, as that of the crowne of thornes, great part of the Croſſe, the Iron of the lance that opened our Sauiours ſide, with many others.
He was very deuout in hearing Maſſe, and did communicate often, and that with ſuch deuotion, that he would allure others to pietie, ſo ſtrong in faith thereto, that being one time called to behold an apparition of a moſt beautifull child, when the prieſt did eleuate the holy Sacrament,135 he refuſed to goe to ſee it, ſaying that ſuch ſignes were for thoſe that did not belieue.
Out of his great zeale of Gods honour he went forth to make warre with the Sarazens, wherein at the firſt he properouſly proceeded, but in the end, God ſo willing, he was taken priſoner, but by compoſition being ſet at libertie, in his returne God by his prayer deliuered both himſelfe and his company from shipwracke. And as in this he shewed his feruent deſire to reduce thoſe infidels to the light of faith, ſo he alwayes did defend the Church againſt its enemies, he loued and maintained all religious orders, eſpecially thoſe of the Friar minors and Preachers; but was a ſeuere enemie to all heretickes, euen to the houre of his death,136 for on his death bed it was one of his laſt and greateſt charges he gaue to his ſonne. Fili, ſaith he, fis deuotus & obediens matri noſtrae Romanae Eccleſiae, & ſummo Pontifici tanquam Patri ſpirituali, be deuout and obedient to our mother the Romane Church, and to the Soueraigne bishop as to a ſpirituall Father.
It is reported of him, that going in pilgrimage to Rome, he paſſed by Peruſia to ſee Brother Giles one of the companions of our holy Father, a man of great contemplation, who by reuelation vnderſtanding of his comming, and meeting the king in a diſguiſed habit (for he went in a pilgrimes weed) he preſently moſt ioyfully receiued him, and both falling proſtrate to each other, and both riſing together after137 an houres ſpace they went one from another. Brother Giles being demanded why he did not ſpeake to the king ſith he knew him, he anſwered we ſaw one anothers hearts ſo clearely, that it was not needfull to ſpeake any thing.
Omitting many other moſt excellent things in his life, I will conclude with his death, which was thus. In the yeare 1270. hauing receiued all the Sacraments of the Church with great deuotion, and caſting himſelfe proſtrate on the ground with a haire-cloath and ashes vnder him, holding his hands ſtretched forth in the forme of a Croſſe, he gaue vp the Ghoſt, and afterward shined with many miracles, eſpecially that of curing the diſeaſe commonly called the kings Euill,138 and as ſome will haue it, from him all the ſucceeding kings haue that vertue. For the great vertues and miracles that God wrought by this ſaint, he was canoniſed by Pope Bonifacius the 8. in the yeare 1298. And that he was of this third order is manifeſt by all the ancient monuments of our order, the whole order hauing alwayes celebrated his feaſt with peculiar right. And Paulus 3. in his Bull Cum à nobis petitur. 1547. numbers him amongſt the ſaincts of this third order. See the Martirologe of the Friar Minors on the 25. of Auguſt.
BLeſſed S. Iuo was borne of noble Parents neere Trecore in little Brittaine, in the yeare 1258. who at competent age was ſent thēce to Paris, where hauing paſt his ſtudies with praiſe, as well in humanitie as Philoſophy, and diuinitie, he departed thence and went to Orleans to ſtudy the cannon law, where fearing the occaſion of place and companie, he began to exerciſe himſelfe in the way of mortification and vertue, which much encreaſed his good fame and eſteeme of all men, and140 made the Archdeane of Rhemes to chooſe him for to be his officiall, which office he performed with great applauſe. He euer cherished the poore, helped orphans, and comforted thoſe that were in any affliction, he was a great peacemaker, neuer giuing ſentence or iudgement but with teares accompanying it: as vnwilling to diſpleaſe any one.
In all things he did shew his great charitie to the poore and ſingular loue to God, for whoſe ſake he deſpiſed all the things of this world. Which that he might more perfectly effect, he tooke the habit of this third order, which humble ſtate made him to leaue his office or place, (although now he were officiall to the Bishop) and retire himſelfe to a poore little Parish Church, where with141 more freedome he might be attentiue to diuine contemplation. And now going in his poore habit, vnder which alſo he did weare a hairshirt, with moſt ſtrict faſts euen in bread and water, very frequently did remaine in extaſie, and ſometimes for the ſpace of ſeauen dayes together. He celebrated Maſſe with exceeding great deuotion, as alſo the diuine office, which he ſaid alwayes at midnight, very ſparing in ſleepe, ſeldome or neuer compoſeing himſelfe thereto, vnleſſe by reading, labouring, preaching, or ſuch like he was forced to it, and then in his habit, on the ground, taking for his pillow the Bible or ſome ſtone.
His great hoſpitalitie was the cauſe that his table neuer wanted gueſſe, and thoſe principally of142 the poorer ſort, ſick, or lame, in ſo much that if God had not miraculouſly prouided for him he could not haue ſuſtained it; and for ſuch vpon his owne charges and expenſes he would pleade and defend their cauſe, whereupon he was called Aduocate of the poore.
Notwithſtanding all this, beſides his continuall preachings with great fruit, he neuer omitted the quiet peace of minde, but addicted himſelfe to contēplatiō, wherein he was often viſited by Angels, by whome he had many things reuealed vnto him, and at laſt his owne death, whereto he prepared himſelfe with great deuotion, and with the generall opinion of ſanctitie confirmed afterwards by miracles. He was canonized in the yeare 1347. taken143 by them of little Brittany as their Patron, who make vſe of his name in time of battaile or conflicts, as we vſe the name of S. George.
Finally that he was of the third order, is manifeſt by the ſtatute made in the generall chapter of our order held at Lions, in the yeare 1351. where it was ordained, that his feaſt should be celebrated on the 27. of october which is the day of his tranſlation. Bernardinus a buſtis, the firmament of the three orders, and all the ancient writers of our order make mention of him.
I neede not here ſet downe the liues of Bleſſed S. Elzear and S. Elizabeth Queene of Portugall commonly called peace-maker, becauſe they are both extant in our English language. Yet for144 the better content of the Reader, I will briefely runne ouer the liues of ſome beatified ſaints of this order, whoſe fame is more diuulged through the whole world.
BLeſſed S. Roſe from her infancie began to feare God giuing her ſelfe to feruent prayer, mortification, auſteritie, and pennance; and would often ſubſtract from her ſelfe to giue to the poore, which God bleſſed ſo much, that she wrought miracles. Whilſt she was but a child, by the admonishment of our145 Bleſſed lady, she tooke vpon her the habit of this third order, whereby she ſuffered great perſecution both from her father, friends, and cocitizens, for she was therefore exiled the cittie, though after ward by reaſon of her famous miracles and ſpirit of prophecie, she was brought backe againe with great honour. Where after many reuelations she died in the yeare 1251. namely at Viterbia, where she is famous to this day with innumerable miracles. Many Popes haue intended her canonization, and the citizens of Viterbia doe keepe her feaſt with great ſolemnitie on the 4. day of September. And that which moſt encreaſes the deuotion of the people, is, that her body whole and entire is at this day to be ſeene with haire146 and nailes which doe continually grow, which the religious woemen of the monaſterie where her body lies doe cut of, turning her body vp and downe without any derriment; and which is more miraculous in the yeare 1357. her tombe and all things that were in the chappell where the tombe was, yea the habit vpon her backe were conſumed with fire, which was ſo vehement that it melted the rings from her finger without doing the leaſt hurt to the holy body.
Bleſſed S. Margaret of Cortona was very beautifull & had beene giuen to wantonneſſe, but conuerted to God, and lamenting her former life she began to deſpiſe all vanities, and carnall pleaſures, and with effuſion of teares did implore the mercy of God,147 applying her ſelfe to good workes, eſpecially of cōpaſſionating the poore, and out of her great deſire to lead a penitentiall life, she humbly begged the habit of the third order, which was denyed her for three yeares ſpace, aſwell in conſideration of her former life, as yongneſſe of yeares, but perſeuering in her firme purpoſe she obtained it at length in the yeare 1277. at Cortona, and began a new life, which was to be admired; for chooſing a ſolitarie place she addicted her ſelfe wholly to abſtinencies, faſtings, diſciplines, watchings, and continuall prayer, lyeing on the ground, hauing a ſtone for her pillow. She went in a poore and humble habit, being full of charitie and pittie to the poore, oftentimes ſubſtracting from her148 ſelfe to giue to them. And by the continuall meditation of the paſſion of our Sauiour she obtained the gift of compunction, weeping very frequently aſwell for her owne ſinnes, as alſo for the ſinnes of others. She was oftentimes troubled by the Diuell appearing to her in diuers formes, but was as often cōforted by our Sauiour, by our Bleſſed lady, and by the holy angels, and ſtrengthened by their celeſtiall viſitations; which made her as much to shine in moſt profound humilitie, and high pouertie, as in the loue of Chriſt: whereby she was often rapt in extaſies, and had many reuelations, whilſt she applyed her minde to the contemplation of diuine things. By the ſpirit of prophecy she did foretell things to come, and reueale the ſecrets149 of many hearts and conſciences, being very famous both in life and after her death for many miracles, euen to this our time, which made Pope vrbane the 8. that now is, in the yeare 1623. to put her in the number of the Beatified, and to giue licence that the diuine office might be made of her through the whole order of S. Francis.
Of this order alſo was that great contemplatiue bleſſed S. Angela who in this penitentiall habit did vndertake a wonderfull ſtrict way of pennance, wherein she was conſolated by celeſtiall viſions. Being much giuen to contemplation, for twelue yeares ſpace she tooke no other food than the Bleſſed ſacrament. Her body remaines at Fulginea whole and entire. She hath left behinde150 her many excellent things, exceeding the ordinary capacitie of men which are extant in lattin, Italian, ſpanish, and French, and are to be deſired in our vulgar lāguage, if I doe it not (as I much deſire to doe) I pray God to raiſe ſome one that will performe it, as a worke very neceſſary for all religious perſons, thoſe principally who ſeeke the way of contemplation as this ſaint did.
I omit to ſpeake of many other beatified ſaincts, as of S. Conradus, whoſe office is ſerued in the whole order, and of S. Roch who is held as a canonized ſaint through the whole Church, with many others. I will now ſet downe briefly a catalogue of the principall religious woemen, who haue beene famous for ſanctitie and miracles in this order according151 to their yeares, which I haue collected out of the Martirologe of the Friar Minors. If any liſt to know more of thē they may, read the ſaid martirologe and they shall find what Authors haue written of them.
ALthough there haue beene from the beginning of this holy order many that did liue in152 a clauſtrall manner, the order it ſelfe euery day encreaſing more and more, & yeelding abūdāce of holy perſons, who haue profeſſed this holy rule, yet it neuer came to its full perfection, that is, to compleat and perfect ſtate of religion, vntill the time of bleſſed Angeline, (a diminitiue frō Angela for diſtinction ſake, other wiſe she was alſo called Angela) who from being Counteſſe of Ciuitella became religious of this order. For hauing gathered together many noble yong woemen of the ſame minde with her ſelfe, shee built a monaſterie, and dedicated it to S. Anne in the yeare 1397. and entring therein with her aſſociats, hauing firſt made the three vowes of obedience, pouerty, and chaſtitie she did with ſanctitie perſeuer to the153 end of her life in faſting, prayer, and other exerciſes of pennance. By her example many other gathering their meanes together in short time did build eight monaſteries in diuerſe parts of Italy, and did liue vnder the habit and rule of the third order, which manner of life was approued and confirmed by the Popes Martin. 5 Eugenius 4. Not long after by their example many men did alſo build conuents liuing vnder the ſame habit and rule, with the three vowes of religion as they had done. This holy woman died on the day that Chriſt was borne, as our Sauiour appearing on S. Thomas his day had declared vnto her; and lies buried in the ſaid monaſtery of S. Anne where she is worshipped with great reuerence of the people.
154Amongſt the diſciples of this holy woman were many religious perſons famous for ſanctitie, Iacobellus principally notes three: to wit, bleſſed Onuphria, ſometimes counteſſe of Aprutia, and B. Francis of Burgaria, of the houſe of the Earles of Marſican, and bleſſed Ioane of Fulginea, much renowned for pietie, vertue, regular obſeruance, and perfection of life, who afterward went to Florence, and there built the monaſterie of S. Onuphrius, ending their daies in great ſanctitie.
Bleſſed Margaret Dominicke was alſo one of them that tooke the habit from S. Angeline, and became a perfect follower of her vertues, for she much excelled in prayer, humilitie, and contēpt of her ſelfe, and did ſerue euery one as if she had beene their ſubiect,155 and with a ſincere heart and candide mind did reuerence all her ſiſters; her puritie was rather angelicall than humane, and her obedience ſuch that without the conſent of her ſuperiour she would doe or reſolue nothing, shewing no leſſe reſpect alſo to her ghoſtly Father. She tamed her flesh with abſtinence, faſtings, and haircloath, as being moſt zealous of her vowes; being full of charitie, she did helpe any of her ſiſters that were in neceſſitie, and willingly performe their wills. In the end the monaſterie of S. Anne being ouer filled with religions, the citizens of Fulginea did build another vnder the title of S. Anne, and this holy woman was made Abbeſſe therof, where she inſtructed her ſiſters in the beſt manner, and by her friends156 enlarged the monaſtery, which she moſt religiouſly gouerned, vntill she was called to Spoletum, where she began alſo another monaſterie, vnder the title of S. Catharine. Which done she was brought home to herformer monaſterie, where she appeared more feruent, excerciſing her ſelfe in the workes of holy prayer, pennance, and mortification, whence after the death of B. S. Angeline she was called to ſucceede in her place, and therein began to shine with miracles, and there died with incredible patiēce in her infirmitie, her body was placed in a shrine neere to the altar in the ſaid monaſterie of S. Anne, which was long times after found whole, and entire, yeelding a moſt fragrant odour, and shining with miracles.
157Bleſſed Lucida was one of the companions of S. Magaret, famous for regular obſeruance and rare vertues. She was much delighted in the memorie of Chriſts Paſſion, and thereby merited to feele the dolour of the wounds of our Sauiour in her hands.
Bleſſed Sanctia Martinez was endowed with great humilitie and perfection of life. For after she had builded at her owne charges the monaſterie of S. Elizabeth at Arenali in the yeare 1440. and laid a good foundation for the reuenues thereof became her ſelfe religious of this order, being of ſuch examplar life, that all did ſtriue to imitate her humilitie, being ſuch that although she was borne of nobler parents, yet was she not ashamed to carry water vpon her shoulders through158 the market place. And no leſſe addicted she her ſelfe to auſteritie and pennance, and ſo died with great opinion of ſanctitie.
Bleſſed Pyrona of flāders did enter into the monaſterie of the third order in Gāt, that there she might ſerue God more purely, and more freely giue her ſelfe to workes of pennance. She had the gift of compunction ſo copiouſly, that her eies were as a red cloth. She was very obedient to her ſuperiours, flourished in true pouertie, and did much labour to conſerue her chaſtitie and keepe her mind and body free from all ſpot. After she had liued thus a long time with great ſanctitie she got leaue of her Abbeſſe to goe and liue in an hermitage within the Church yard of S. Nicholas, neere to the towne, where she did shine with159 admirable ſanctitie, auſteritie of life, patience, and miracles, and knew the ſecret thoughts of the mindes of thoſe that came to her, and oftentimes made them knowne. She died in the yeare 1472.
Bleſſed Mary Ruiz of Alcarazio deſpiſeing all nuptiall rites tooke the habit of this order, and by her example did draw many others to her, and together with them by the authoritie of Pope Innocent the 8. did liue after a religious manner, changeing her houſe into a monaſterie in the yeare 1486. And liuing vnder the obedience of the Prouinciall of the Friar Minors, with abundance of merits and vertues, moſt religiouſly died hauing before foretold the time of her death.
About the ſame time liued160 Bleſſed Beatrix Hermoſilla who together with her Ant did ſtudy to perfection, nothing eſteeming the world and pompe therof, whatſoeuer they could get, they did diſtribute to the poore, and by their labours with helpe of the citizens did erect the monaſterie of S. Elizabeth in Caſtile, where with other virgins and woemen they made profeſſion of this third order, and with great ſanctitie of life liued and died therein, in the yeare 1485. Her bones were taken vp 47. yeares after, being fresh, and yeelding a very ſweet ſent, and being tranſlated to a more conuenient place very many miracles were wrought before them, which gaue occaſion to the people to shew great deuotion vnto them.
B. Aldonza Lopetia of noble161 race, by the helpe of the cittizens of Arenali in the yeare 1490. began the monaſterie of our lady, after wards through the ſanctitie of the holy woeman called the monaſterie of Aldonza, for that she was the firſt Abbeſſe of this houſe, who had the ſpirit of prophecie, working miracles both in her life and after her death.
Bleſſed Vraca Roderiguez of Vlmes of moſt noble parentage, and exceeding rich, entring into a a Church where she heard the words of our Sauiour, ſi vis perfectus eſſe, vade & vende omnia quae habes, & da pauperibus, tooke them as ſaid to her ſelfe, and ſo beſtowed much part of her meanes vpon religious houſes, builded an hoſpitall, conuerting her owne houſe into a monaſterie, and giuing all the reſt to the poore. Afterward162 she with fiue of her neeces, and three other gentlewoemen entred into this order about the yeare 1491. None was more chaſt than she, none more vigilant. She exceld all the reſt in patience, meekeneſſe, mercie, humilitie, and dayly labours, and at laſt replenished with merits, and ſanctitie died, & lies buried in the monaſterie she had erected.
About the ſame time liued Bleſſed Agnes à ferro who ſometime did attend on the Queene of Aragonia, but afterward being weary of the world, and deſpiſeing the vaine honours thereof, became religious of this third order, liuing in great pouertie, humilitie, and ſanctitie.
In the yeare 1500. Bleſſed Anne of Areualo was famous for ſanctitie in the monaſterie of S. Elizabeth, of the third order of S.163 Francis, where she liued for a hundred yeares in exceeding great humilitie, patience, abſtinence, prayer, and charitie.
About the ſame yeare liued Bleſſed Clare of Fulginea famous for pietie, and deuotion, being very zealous of regular obſeruance, and often deſeruing to be comforted in apparitions by the ſeraphicall Father S. Francis.
About the yeare 1515. florished Bleſſed Catharine Ruiz, whoſe charitie in aſſiſting the ſicke ſiſters was admirable, ſpending all that euer she could get for them, yea begging for them, and thereby became famous for ſanctitie.
Bleſſed Anna Sanchez was one of her companions, whoſe deuotion and continuall prayer was much to be admired, yet she was of an excellent prudence for gouernement,164 and therfore was ſent to be mother or Abbeſſe in the Cloyſter of S. Clement from whence after she had beene there 20. yeares with great labours and toiles, leauing the moſt fragrant odour of her ſweet conuerſation she returned to her former place, where broken and wearied with pennances, faſtings, and continuall prayers, she died with great ſanctitie, the cell and bed wherein she died, did for ſometime after shine with a great light to the great admiration of thoſe that beheld it.
About the ſame time alſo liued in Placentia Bleſſed Baptiſta famous in her life for many vertues, and after her death for many miracles, eſpecially for that her body remaining entire doth yeeld a moſt ſweet and pleaſing ſmell.
In the yeare 1519. liued B. Maria165 Pennaloſa in the monaſterie of S. Elizabeth in Segouia, a woman of a very religious ſpirit, in humilitie, prayer, and charitie hardly to be equaliſed, who as it is commonly reported, in her life time did obtaine life for a yong man that was dead, for which and other things she is worshipped there with great deuotion.
About the ſame time B. Elizabeth Pontia together with her two daughters, both alſo holy woemen began the monaſterie of S. Anne in the prouince of Carthage, and by their example did draw many others to Religion. And as in their life they had the generall opinion of ſanctitie, ſo after their death their Reliques haue deliuered many that had beene poſſeſſed, as alſo cured many diſeaſes.
Bleſſed Franciſca of S. Anne in166 the yeare 1525. was brought from the monaſterie where she had made profeſſion of the third order, to the monaſterie of the annuntiation at Grinion, in the dioceſſe of Toledo, that she might giue a beginning therto, and inſtruct others that were to come in regular diſcipline; and as she had beene abbeſſe of the former place, ſo was she abbeſſe of this with wōderfull fruit of ſoules; for she did excell in prudence, charitie, pietie, humilitie, affabilitie, modeſtie, abſtinence, and monaſticall obſeruance.
B. Lucie about the yeare 1530. did found the monaſterie of S. Clare vnder the rule of the third order, and was very famous for perfection of life and miracles. Her body is had in great eſtimation with the faithfull in thoſe parts.
167About this time liued Bleſſed S. Ioane of the holy Croſſe, whoſe admirable life is ſet forth in out vulgar language, and therefore here omitted.
B. Francis liued in the ſame time of whom Gonzaga thus writes. This moſt vertuous and religious ſiſter Francis was a child of the third order of ſaint Francis, who declining from the innumerable deceits of the fiend, did get a glorious victorie ouer ſathan, and therefore was much feared by him.
B. Aldonza about the yeare 1566. was famous for ſanctitie, and after hauing beene abbeſſe, when the ſiſters were to remoue, she prayed that she might die in the ſame place, which she obtained, and ſix yeares after her death her body was found whole and168 entire, yeelding a fragrant odour, wherefore she was held in great veneration.
Bleſſed Marie Gonſalue in the yeare 1577. died with great opiniō of ſanctitie, after she had foūded a monaſterie of this third order, wherein she lead a life of great perfection, aſwell in ſeruing the poore as in compaſſionating their miſeries and wants, she did alwayes ſleep without any bed vnder her, exactly obſeruing the faſts of the whole yeare with rigorous and bloudy diſciplines.
Bleſſed Olalia Grineſia was famous for ſanctitie about the yeare 1583. For entring into this order, and therein deſiring the height of pennance, she was not contented with the ordinary auſterities of her order, but inuented new faſtings all the lents and vigils, in169 bread and water, and three times in the weeke did take bloudy diſciplines; being much addicted to pouertie, and humilitie, she would willingly ſerue all, and continually did meditate on our lords Paſſion, and not without teares. Laſtly falling into a dropſy, now fourſcore yeares old she died moſt bleſſedly. The ſiſters by her reliques did cure very many diſeaſes.
About the ſame time liued B. Clare Martineira whoſt abſtinences, faſtings, watchings, teares, haircloaths, rigorous diſciplines, humble exerciſes, feruent prayers, mortificatiōs, pious workes, moſt great temptations, deuout act•ōs, celeſtiall viſions, diuine fauours, frequent miracles both in her life and after her death are ſet downe by Daza.
170And leaſt I be ouer tedious in rehearſing ſo many holy perſons, to omitte many others which may be ſeene in the martyrologe amounting to two hundred & vpwards, I will conclude this chapter with Bleſſed Innocentia, who liued in theſe our times, and died in the yeare 1624. This Bleſſed virgin of noble parents in Cicilie, from her infancy gaue her ſelfe to pietie, vertue, and temperance, obſeruing the faſts very ſtrictly, and deſpiſeing the pompe and vanitie of this world, out of her great deſire of perfection entred into this third order, giuing very good example of humilitie, pouertie, chaſtitie, and obedience. And by her continuall meditation she was ſo enflamed with the fire of diuine loue, eſpecially when she communicated, that she was often171 rapt into extaſie. Her body remaines as yet whole and entire giuing a moſt ſweet odour, which made Pope Vrbane the 8. that now ſits in the ſeat of S. Peter to giue cōmand that inquirie should be made of her life, death, and miracles for a future Canonization, which we deuoutly expect. And in the meane time goe forward to our intended purpoſe.
HAuing shewed before how this order began, and what172 progreſſe it hath made from time to time, it will be eaſy to vnderſtand what the Pope did intend, when in the prologue of this Rule, he ſaith, But foraſmuch as by courſe of time through the inſpiration of the holy Ghost not only married perſons, and ſuch as dwell in the world, but alſo quires of innumerable virgins, taking vpon them the three eſſentiall vowes, and alſo ſome of them that of encloſure, by our authoritie building very many monaſteries, not without manifold fruit, and edification of the Church militant, haue ſubdued their neckes vnder the yoake of the foreſaid third order &c. Which words haue beene occaſion that I haue produced ſome of the moſt famous woemē and virgins that haue beene in this order, the fame of their ſanctitie hauing beene the reaſon &173 motiue of the abbreuiating, reforming, and accomodating of this Rule to religious perſons.
For the Pope as Father of all Chriſtians, and particularly of religious perſons, by his office is to haue a care of the conſeruation, propagation, and encreaſe of Gods honour on all occaſions, as a Father of the familie is to prouide ſufficiēt meanes to ſatisfie the neceſſitie of thoſe that be vnder his charge, therfore to him as to our iudge we are to haue recourſe in all doubts and difficulties, frō his tribunal ſeat to receiue the finall ſentence, he alſo as ſuperiour is to giue vs lawes and precepts which we are to obſerue, as one that hath power from God to command all, in as much as tends to our ſoules good, and from him we receiue all rules with their174 approbation, declaration, and confirmation.
Pope Leo in the prologue of this Rule, as a Father doth write to his ſonnes and daugthers of this order, putting them in mind, what intention they ought to haue in the obſeruance of this Rule, to wit to reduce themſelues in as much as the ſtate of this life will permit, to the ſame innocencie wherein man was created, and as a Father of a familie prouides for them competent meanes to obtaine that perfection, and like a Paſtour doth propound vnto thē true food of their ſoules, which ſtrengthens them in their hard courſe of life, and laſtly as a ſupreame iudge to whom the religious of this order haue made their appeale, he ordaines lawes, and precepts, whereby they are175 to liue giuing them a rule accomodated to their ſtate.
For the Pope ſeeing the great encreaſe of this order, out of his paſtorall care and great affection which he did beare to this order did renew, authenticate, confirme, and approue this rule, omitting thoſe things that were not conformable to a religious ſtate, and making it more propre to deuout religious ſoules, leauing moſt ample ſcope to thoſe that are their ſuperiours or haue gouernement of them, to adde or ioyne any thing by ordinations, ſtatutes, or conſtitutions, that might tend to the better obſeruance of this rule, and aduancement of the profeſſours thereof in the way of perfection. Which indeed is no ſmall dignitie and credit to this order, ſith the ſupreame176 paſtour and head of Gods Church hath vouchſafed to condeſcend ſo low, as to examine, conſider, compare, declare, confirme, and approue their rule by his ſoueraigne authoritie, propound it vnto the world, as obſeruable iuſt, lawfull, and good. And to this rule ſuperiours euen by the Popes authoritie haue added certaine ſtatutes for their better gouernement in the way of perfection.
From whence proceedeth that great diuerſitie and varietie in this third order. For although all of them acknowledge. S. Francis for their patrone, and militate vnder the ſame rule; yet the varietie of ſtatutes and manner of life proceeding from the diuerſitie of ſuperiours hath cauſed ſuch diuerſitie in their habit and manner177 of life that in apparence they ſeeme not to be of the ſame order, each monaſterie being ſo much the more perfect, by how much more abſolute and perfect is their gouernement by ſtatutes ordained to that end by thoſe that haue care of them.
THe words of Pope Lea in the foreſaid prologue haue beene the ground of this queſtion. For he ſaith, that Pope Nicholas the 4. had confirmed and approued the third rule of S. Francis, which he tearmeth of pennance, by178 which the holy confeſſour of Chriſt full of Gods ſpirit laboured to further the ſaluation of all faithfull Chriſtians. Some foolishly haue taken occaſion hereat to derogate from this order, as if it were only for penitents or repentants, that had committed ſome great vice, but truely although it were ſo, it would be ſo farre from diminishing the eſteeme therof, that happy are thoſe who shall be amongſt thoſe true conuertes who are called penitents of S. Magdalen or repentants, who notwithſtanding are not of this order as may be ſeene in that which followes.
Wherfore the word Pennance is taken diuerſly, ſometimes for the Sacrament of pennance, ſometimes for ſatisfaction, as it is the third part of the Sacrament,179 ſometimes for punishment of ſinne, ſometimes for interiour ſorrow, which is threefold, to witt, in habit, in act, and in paſſion that followes the act. Here in this place we take it as an act, orhabit of pennance, which is a morall vertue, whereby a ſinner deteſteth ſinne and labours to auoid all the occaſions of ſinne, and thoſe that frequently vſe ſuch acts are ſaid to lead a penitentiall life. Such an one was that penitentiall king Dauid, who in a few words doth briefely explicate it, ſaying pſal. 4. Be yee angrie, and ſinne not, the things that you ſay in your hearts, and in your chambers, be yee ſorry for, ſacrifice yee the ſacrifice of Iustice. The royall prophet hauing perſuaded all to leaue the vanitie of this world, and not to follow lies, shewes the way180 how they should doe it, firſt they muſt take a holy anger and indignation againſt ſinne, and againſt the things of this world; ſecondly they muſt make a firme and reſolute purpoſe thenceforward to a void all ſinne, euill deſires, vitious inclinations; and wicked ſuggeſtions of the Diuell, the world, and the flesh; and laſtly labour to doe well, by offering to God the iuſt and due ſacrifice of all their actions, the continuance whereof in diuers places of the pſalmes he inſinuates, as when he ſaith, I haue laboured in my ſighing, I will euery night wash my bed, I will water my couch with my teares; as if he should ſay, I will continually afflict my ſelfe with pennance, and will neuer ceaſe from this thought of my ſinnes, but night181 and day I will shed forth teares of compunction to wash away mine offences, I did eat ashes as bread and mingled my drinke with weeping. The prophet Ioel c. 2. inuites all to the ſame, Conuert imini ad me in toto corde, in ieiunio, & in fletu, & in planctu Be conuerted to me in all your heart, in faſting, and in weeping, and in mourming; that is, be ye conuerted to me your God by pennance with your whole heart, with all your ſoule, with all your ſpirit, with all your affection, which ye may beſt doe by faſting, whereby the ſinnes of the flesh and gluttonie are punished, and in weeping and mourning, whereby with teares ye deplore your ingratitude towards your good God. This pennance was denounced vnto vs by all the prophets,182 but in a more eminent manner declared and practiſed by that moſt holy forerunner of our Sauiour B. Saint Iohn Baptiſt, whoſe office was to preach pennance by word and example; of whom S. Bernard ſaith, The auſteritie and ſtrict courſe of life of holy S. Iohn Baptiſt is a hard meſſenger of eternall death vnto delicious and wanton perſons. And S. Chryſoſtome; The habit of his body might preach the vertues of his mind &c. The Apoſtles tought the ſame. S. Iohn Climacus hath notable examples in this kind. The holy hermits that liued in the deſarts did shine with pennance, alwaies leading a ſtrict penitentiall life. And to omit infinite others, let one S. Francis ſerue for all, who after his conuerſion did lead a moſt auſtere183 life of pennance. For putting on the armour of the Croſſe he did ſubdue all his ſenſuall appetites with ſuch rigour of diſcipline, that he ſcarce tooke what was neceſſarie for his ſuſtentation; for (ſaid he) it is hard to ſatisfie the neceſſities of the body, and not yeeld to ſenſuall inclination. And therfore being in health he did ſeldome eat any dreſſed meates, and when he did, he put to ashes or water for ſauce; and very rarely too taking water enough to ſuffice nature. He ſtill inuented new wayes to afflict his body, his bed being for the moſt part the ground or earth, his pillow a blocke or ſtone. With ſuch and many the like mortifications did he arme him ſelfe to conuert the whole world, and to draw it to pennance whereof he became a184 preacher both by word and example. And this is all the knowledge his ſermons tend vnto: let other ſaints and Doctours preach the high points of ſpeculatiue, miſticall, or morall diuinitie; let others abound in eloquence and fertile conceits of holy miſteries; let them teach the ſublime miſterie of the holy Trinity, and other articles of our faith; let them explicate the ſublime gifts which God imparts to deuout ſoules, or other ſuch curious points; S. Francis hath but one ſermon of pennance, alwayes repeating and inculcating the ſame, after the example of S. Iohn Baptiſt and of his Maſter Chriſt Ieſus; knowes not how to ſpeake any other language; his text, exordium, narration, peroration or concluſion is of pennance, which he alwayes preaches, whilſt his very185 life is a continuated ſermon of penuance. The fruict whereof was ſuch, that the whole world would needs follow his example, which made him for the ſatisfaction of all to make certaine rules of pennance. All the ſentences, counſels, and commandements of the firſt Rule ſauour of nothing elſe but pennance, and the profeſſours thereof, as wel noteth S. Bonauenture, were Preachers of Pennance. The ſecond rule of no leſſe auſteritie and pennance he gaue to the poore Clares. But this patriarcke of pennance had not thus giuen way and meanes to all, for ſome had not ſtrength and abilitie to vndertake ſuch rigorous auſterities, who notwith ſtanding forced by his example and words muſt needes take ſome rule and manner of life, that they might186 doe pennance for their ſinnes. And this rule or method of liueing did the holy Father accomplish, calleing it the rule of pennance or order of penitents, ſo that the whole order of S. Francis is an order of pennance, and all his children are penitents, and thoſe that are not ſo, deſerue not to be eſteemed his diſciples. So that the firſt order in the beginning were called preachers of pennance, but afterward for the more humilitie the Saint would haue them called Friar Minors, a name of humilitie, dependence, and ſubmiſſion, which is the higheſt condition of a Friar minor. The vulgar people alſo ſtiled the now called poore Clares or poore dames, religious penitents: only the name of penitents remaines to the third187 order, whoſe rule is commonly called the rule of pennance, and their order ſtiled the order of pennance, as here the Popes Holineſſe entitles it.
MY reader perhaps will admire, why I propound this diſcourſe ſo farre differing from my ſubiect, but let him pleaſe to conſider that my intention is to explicate the things that are contayned in the prologue of the rule; which the Pope thus beginneth. Among other things committed to our charge and gouernement,188 thoſe chieftly doe make vs ſollicitous, by which the concupiſcences of the world and flesh being bridled, the quiet state of innocence and peace giuen vs from heauen is knowen to be reduced to its originall ſtate and perfection. Intimating that by a religious ſtate man may be reduced to the quiet ſtate of innocencie, which cannot well be explicated, if firſt we ſet not downe what the ſtate of innocency was, and how we haue fallen from it.
As for the firſt, we cannot better declare it than by its effects, which principally were ſeauen; the firſt was wiſdome and perfect knowledge of all things; the ſecond grace, amitie or friendship with God: the third originall iuſtice; the fourth immortalitie and impaſſibilitie;189 the fifth the inhabitation of paradiſe, where they might eat of the tree of life; the ſixth a ſpeciall care that God had of them; the ſeauenth and laſt freedome from all luſt and concupiſcence. S. Bernard contemplating this ſtate of Innocency in his 35. Sermon vpon Canticles ſaith, that Adam did dwell in the terreſtriall paradiſe, a place of more happyneſſe than any mortall creature could deſire, his conuerſation was exempt from pouertie, nothing could diſcommodate him, he was recreated with odoriferant flowers, and delightfull fruicts, filled with honour and glory, and eſtablished or created prince of all creatures.
This minion or fauorite of heauen was an abridegement of all perfection, a microcoſme190 where God had heaped all the exquiſite beauty that could be ſeene in heauen or in earth. For he had enriched him with grace, endowed him with immortalitie, and aboue all created him in originall iuſtice, whereby he perfectly poſſeſſed all naturall ſciences which to gether with the knowledge of ſupernaturall miſteries was infuſed into him at the time of his creation.
Moreouer God had ranged all creatures vnder his obedience, all liuing beaſts did acknowledge him for their lord, all other things tending to his benefit, content, and pleaſure: the planets ſent forth no euill influences, each heauen, planet, and element containeing themſelues within the limits of their natures to the vſe of man. But that which191 excelles all is that man was made to the image and likeneſſe of God, that he might alwayes tend towards him and conforme himſelfe entirely to his holy will, nothing being ſufficient to content him ſaue only God. So that beholding himſelfe he had occaſiō to contemplate the maker of all things, and conſider the dignitie of his owne ſoule. To be briefe, Adam had ſuch great prerogatiues in the ſtate of innocency, that he was alwayes vnited to God, his ſoule enriched with grace was pleaſing to God, his appetite without contradiction was ſubiect to the lawes of reaſon, his body should have beene alwayes vigorous and ſtrong. &c.
Who is he that beholding this well carued image, is not rauished192 and aſtonished, or can refraine from extolling the honour and praiſe of the workeman? Who can behold ſo noble a creature, & not magnify the Creatour who hath made man the ornament of the world, the epitomie of the grand vniuerſe, the loue of heauen, the terrour of the diuell, cōpaniō of angels, ſonne of God, and brother of Chriſt Ieſus! what shall I ſay more? It is impoſſible to conceiue, much harder to declare the preheminence, dignity, and nobility of man in the ſtate of Innocence, when as he was cloathed with that royall robe of originall iuſtice whereby man was ſubiect to God, all the inferiour powers to reaſon. But alas this did not long continue, as is to be ſeene in the following chapter.
HOmo, cum in honore eſſet, non intellexit, comparatus eſt iumentis inſipientibus, & ſimilis factus eſt illis. Pſal 48. Man, when he was in honour, did not vnderſtand, he was compared to the foolish beaſts, and became like to them. Adam did not know his excellency and dignity, but he became like an irrationall creature without iudgement, and tranſgreſſed the commands of God, by eating of forbidden fruit, and ſo by his diſobedience did as it were make a maſſacre vpon all194 mankind: which thus piouſly S. Auguſtine deplores vpon S. Paules epiſtles, O durus, & durior caſus &c. ô cruell, and more than cruell fall! alas, what is it that man hath loſt? what is it that he hath found? he hath loſt the beatitude, whereunto he was created; he hath found death from whence he was exempted. O infortunate Adam! thou haſt chaſed vs out of our country, thy ſinne hath banished vs into this troubleſome deſart of curſed earth, and from immortall as we were, we are become mortals. O miſerable ſeruitude, ineſtimable loſſe, inſupportable paine, and moſt grieuous torment! ô vnfortunate Adam, what haſt thou done? wherefore laſt thou ſo ſoone forgotten the commande of thy creatour, tranſgreſſed the precept of thy maſter, and195 trodden vnder foot the law of thy God? what diſorder? what paſſion? what intemperance hath ſeaſed on thee, that thou couldeſt not be contented with ſo great abundance of all good, but muſt needs eat of forbiddē fruit, whereas thou mighteſt at thy pleaſure eat of all the reſt. S. Chryſoſtome in his homily de Adamo in the perſon of God doth the ſame. Vbi imago meaprimum for moſa &c. where is my image that I haue created ſo beautifull? where is that moſt pretious ornament of Paradiſe? where is the chiefe worke of my hands? where is the liuely heire of my kingdome? where now is my familiar friēd? O vnfortunate ſinne that hath depriued mankind of ſo great good, made him to be caſt out of paradiſe, and to be condemned to teares, labours, griefes,196 and death, both in himſelfe, and all his poſteritie.
No ſooner then had man diſobeyed God, but concupiſcence began to raigne and domineere ouer the ſpirit, and the inferiour powers to rebell againſt reaſon. He who euen now was the moſt noble, and moſt perfect of all ſenſible creatures, is now become of all the moſt miſerable, and becauſe he had rebelled againſt his God he finds a continuall rebellion within and againſt himſelfe, being as the Apoſtle S. Paule ſaith, Rom 7. venundatus ſub peccato ſold vnder ſinne, and he & his poſteritie deliuered vp to the ſlauery of originall ſinne, and tyrannie of concupiſcence. The flesh is become a remora to the ſpirit in its courſe to heauē, whereof each one may iuſtly complaine197 in himſelfe ſaying, I ſee another law in my members repugning, that is rebelling to the law of my minde, and captiuating me in the law of ſinne, making me ſubiect to the law of ſinne that is my concupiſcence. In ſo much that vnwillingly and with reluctation I am forced to feele its vitious inclinations, and I cannot eſcape its ſnares.
Well hath the wiſe man ſayd Eccl. 40. Great trauell is created to all men, and an heauie yoake vpon the children of Adam, from the day of their comming forth of their mothers wombe, vntill the day of their burying into the mother of all. In their whole life they are to ſuffer many infirmities, wants, griefes, lamentations, mournings, cares, anguishes, labours, contradictions, perſecutious, wearineſſes,198 iniuries, rapines, ſlaughters, temptations, and other innumerable troubles, and afflictions, in ſo much that life ſeemeth no other than a long and continuall death, a prolonged death or decaying life.
I will conclude, omitting many yea innumerable euills that haue proceeded from this ſinne of Adam, and only ſet downe the ten effects of originall ſinne, which Cardinall Bellarmime in his booke de amiſſ. gra. doth aſſigne, to wit, Ignorance in the vnderſtanding, malice in the will, concupiſcene in the flesh, calamitie, labour and paine in the members, death in the body, anger and wrath of God, captiuitie vnder the diuell, ſtrifes, debates, brawlings, ſeditions, and warres with our neighbours, enmitie and rebellion199 of irrationall creatures, and innumerable euils comming from the heauens and elements. O grieuous yoake of mankind.
HAuing thus briefly shewed what the ſtate of innocence was, and what we haue loſt by Adams ſin, it is now time to explicate the Popes words afore cited, and ſee how we may be reduced to the ſtate of Innocence.
The light and Doctour of the200 Gentils Rom. 5. ſaith, If in the offence of one, death reigned by one, much more they who receiue abundance of grace, and of donation, and of Iustice, shall reigne by one, Ieſus Chriſt. Therfore as by the offence of one vnto all men to condemnation, ſo alſo by the iustice of one, vnto all men to iuſtification of life. As if he should haue ſayd, If by the fault of Adam all his poſteritie did incurre the guilt & paine of death, know that Chriſt hath exhibited a farre greater benefit; for Chriſt by his grace hath giuen vs greater gifts, than Adam by his ſinne hath taken from vs. For ſaith he not as the offence, ſo alſo the gift. For if by the offence of one many died, much more the grace of God, and the gift in the grace of one man Ieſus Chriſt hath abounded vpon many. As by Adam all were brought to perdition,201 ſo by Chriſt all were redeemed; by Adam all were ſubiected to punishment, by Chriſt all deliuered; by Adam all did looſe grace, by Chriſt all may receiue it after a more excellent manner; by Adam all came to dye temporally, by Chriſt all may riſe to life eternall: by Adam all were brought to a corrupted ſtate, by Chriſt all may be eleuated to a more ſublime and ſpirituall ſtate: by Adam all were made like beaſtes, by Chriſt like Angels, yea aboue Angels: Adam depriued vs of the tree of life, Chriſt giues vs the bread of life: Adam depriued vs of originall Iuſtice, Chriſt giues vs plenty of grace equiualent to that originall Iuſtice, yea farre ſurpaſſing, for although both be ſupernaturall gifts immediatly infuſed in the202 ſoule, yet they differ in this that originall iuſtice did make a perfect peace betweene the faculties and powers of the ſoule, and grace doth make man pleaſing and acceptable to God in order to eternall life, and by it man is made a ſonne of God, and heire of the kingdome of heauen. This grace of its owne nature is ſufficient to reduce vs to that former ſtate of innocence, and that in all reſpects, but that God in his infinite wiſedome for diuerſe reaſons hath permitted to ſtand with grace many tribulations, and afflictions of this world.
S. Augustine will giue vs the firſt reaſon hereof in his booke de pec. rem. c. 31. that we should not ſeeke after the Sacraments for temporall reſpects, but for the future glory, thereby to203 exerciſe our faith, hope, patience and ſuch like; ſo that by the ineffable mercy of God the paine of vice doth paſſe into armour of vertue, and the punishment of the ſinner is become the merit of the iuſt.
Secondly God permits theſe temporall troubles to remaine, to put vs in mind of the greiuouſneſſe of the fault, for other wiſe we should ſcarce thinke of the ſinne that is ſo long paſt, when we are ſo vnmindfull of our owne ſinnes newly committed.
Thirdly this is a worke of the diuine prouidence, to excite vs to the conſideration and ſearch of a better life exempt and free from all miſerie: for as experience teacheth vs, there is nothing more moues vs to ſeeke after celeſtiall things, than to conſider and ponder204 the miſeries of this world.
Fourthly by the want of this originall iuſtice we are put in mind of our frailtie, and how eaſily we may fall into ſinne
Fiftly that the members may be like vnto their head Chriſt Ieſus, who notwithſtanding that he was replenished with all grace, would take vpon him our infirmities, and for our ſakes become ſubiect to the law of death.
For ſuch and the like reaſons, hath God permitted that man should not enioy that peace which in the ſtate of Innocence he poſſeſſed. But yet he hath fully ſupplied this defect, by enriching our ſoules with many graces and gifts, as virginity, patience, martyrdome, faſting, abſtinences, mortification, pouertie, obedience and ſuch like, which he by word205 and example hath left vs, to the end that we may attaine to a ſtate of Innocence equiualent to the former, and much exceeding it in merit; for by theſe vertues performed in grace we labour to produce in our ſoules that which by originall Iuſtice we might haue poſſeſſed, and conſequently thoſe that profeſſe the practiſe of the aforeſaid vertues, doe as much as lies in their power, endeauour to reduce themſelues to the ſtate of Innocence. Which made the Pope to ſay that the religious of this order, who by their rule and manner of life doe continually practiſe theſe vertues, haue their finall end of their profeſſiō, to reduce themſelues to the ſtate of innocence. And this, for that by their rule they are to produce effects directly contrary to the effects of originall ſinne ſet downe206 in the end of the precedent chapter; as perfect faith in their vnderſtanding, charitie in their will, mortification of their concupiſcence, patience in all calamities, labours and paines, triumph ouer death, pacification of Gods wrath, libertie of ſpirit, peace of minde, charitie to the whole world, and fortitude to beare and vndergoe all the euils of this world. And to theſe their rule brings them, and conſequently reduces them to the ſtate of innocence.
OVr ſeraphicall Doctour S. Bonauenture ſets downe fiue ſorts of perfection, to be found in Chriſtians. The firſt is common and neceſſarie to all Chriſtians, which he cals ſufficient perfection, conſiſting in the performance of the precepts. Of this our Sauiour ſpeaketh Mat. 5. Eſtote perfecti, ſicut pater veſter caelestis perfectus eſt. Be yee perfect, as your heauenly father is perfect. The ſecond is perfection of religion, which conſiſts in the obſeruance208 of the counſells, wherof it is ſaid, Mat. 19. ſi vis perfectus eſſe, vade & vende omnia quae habes. &c. If thou wilt be perfect, goe and ſell all thou haſt. The third is perfection of prelature, which conſiſts in the gouernement of ſubiects, according to that of S. Luke c. 6. perfectus omnis erit, ſi ſit ſicut magiſter eius. euery one shall be perfect, if he be as is maſter; The fourth is perfection of worke, which conſiſts in the oſtenſion of good examples, from whence Noe was ſaid to be perfect. Gen. 6. Noe vir iuſtus fuit atque perfectus in generationibus ſuis. Noe was a iuſt and perfect man in his generations. The fift and laſt is perfection of tranquillitie, which conſiſts in the conſummation of the things that are beſt and moſt hard. According209 to that of S. Iohn 1. ep. c. 4. Perfecta charitas foras mittit timorem. Perfect charitie caſteth out feare.
Now it is certaine that the religious of this third order, as being Chriſtians and faithfull ſubiects of Gods Church, doe or ought to enioy the firſt perfection. For by their rule and profeſſion they are obliged punctually to obſerue the precepts, whereunto alſo they bind themſelues in a more ſtrict manner, as shall be declared in the ſecond part.
The third perfection is proper to Bishops and prelats, and conſequently cannot be appropriated to any religious ſtate, which is only a ſtate of getting perfection, and therfore by ſome iudged to be the ſchoole wherein prelates might learne that perfection which they communicate to others.
210But the other three may be appropriated to a religious ſtate, which is no other but a ſtate of men or woemen tending to chriſtian perfection by the vowes of pouertie, chaſtitie, and obedience: or a certaine manner of life, bound by certaine lawes and cuſtomes, wherein perfection is acquired by obſeruance of the Euangelicall counſells, whereby the profeſſours therof become perfect examples, and patternes of good life, whilſt they themſelues attaine to the chiefe perfection of tranquillitie and peace which vnites them to God.
Amōgſt other approued orders in Gods Church this third order, as it is now accomodated for religious perſons tends to ſuch perfection; for as it hath beene declared before, and will appeare211 more plainely in the expoſition of the rule, this third order is a ſtate of men or woemen tending to Chriſtian perfection by the three eſſentiall vowes of religion, and other obſeruances of Euangelicall counſells, and hath yeelded many illuſtrious perſons famous for ſanctitie and pietie, and indeed wholy tends to the perfection of tranquillitie and peace, as may be ſeene in the chapter following.
This may be confirmed by the Popes who haue approued and confirmed this order to be religious, and in the ſtate of perfection. Martin the 5. Eugenius 4. in the yeare 1442. Nicholas 5. in the yeare 1447. Paulus 2. in the yeare 1459. Sixtus 4. in the yeare 1471. Iulius 2. in the yeare 1508. Leo 10. in the yeare 1517. 1521. Clemens 7. in the yeare 1526. Paulus212 3. in the yeare 1547. Gregorius 13. in the yeare 1575. Sixtus 5. in the yeare 1586. Clemens 8. in the yeare 1595, 1600. and 1603. Paulus 5. in the yeare 1610. and 1613. Greg. 15. in the yeare 1621. and Vrbanus 8. who now raignes, in the yeare 1626. who with others haue all acknowledged thoſe of the third order of both ſexes that make the three vowes, liuing in community, to be true and properly religious, forbidding them to goe to any other orders, beſides the Carthuſians. And as ſuch they haue beene receiued by all Chriſtian princes, who haue giuen them the ſame priuiledges which other religious haue. And finally Sixtus Quartus doth excommunicate all thoſe that should contradict or deny them to be religious, and conſequently tend to perfection.
THe angelicall Doctour S. Thomas deuides the life of a chriſtian into actiue and contemplatiue, becauſe ſome men doe principally attend to contemplation, others to exteriour actions, alledging the authoritie of S. Gregory. hom 14. ſuper Ezech: who ſaith, Duae ſunt vitae in quibus nos omnipotens Deus per ſacrum eloquium erudit, actiua videlicet & contemplatiua. There be two liues ſaith he, wherein allmightly God doth inſtruct vs214 by his word, to wit actiue and contemplatiue.
This laſt in it ſelfe and of its owne nature farre exceeds the other, which the foreſaid S. Thomas proues by many reaſons, as that becauſe the contemplatiue life belongs to man according to his beſt part, to wit according to his vnderſtanding and will, for it principally conſiſts in the operations of the ſoule, but the actiue life is occupied about exteriour things. Secondly, there is more delight in the contemplatiue than in the actiue, whence S. Aug: ſer 26. de verbis Domini. Martha turbabatur, Maria Epulabatur, Martha was troubled, Marie feaſted. Thirdly the contemplatiue is to be loued for it ſelfe, but the actiue is ordained to ſome other end. Fourthly the215 contemplatlue life is according to diuine things, but the actiue according to humaine. Whence. our Sauiour ſaid to Marie Luc. 10. Optimam partē elegit Maria, quae non auferetur ab ea. Marie hath choſen the beſt part which shall not be taken away from her. Which S. Auguſt ſer 27. in the place aboue cited, thus expoundeth; Thou Martha haſt not choſen an euill part, but she a better, becauſe it shall not be taken away frō her, but from thee ſometime shal be taken away the burden of neceſſitie, the ſweetneſſe of truth or contemplation being eternall. And S. Baſill affirmeth, that by theſe two woemen are ſet before our eies two ſorts of life, the one of which is of inferiour note or eſteeme, becauſe occupied in the more groſſe operations of this216 life, and yet maruellouſly profitable: wherfore if thou wilt ſerue with Martha, doe in the name of God, for Chriſt hath ſaid, what you shall doe to one of my little ones, that you doe to mee, whether you lodge ſtrangers, feed the poore, or be moued to compaſſion on the afflicted, our lord will repute all theſe offices as if they were done to his owne perſon. But in another place the ſame Father doth highly extoll the contemplatiue life, ſaying that it is the ſchoole of celeſtiall doctrine, the diſcipline of diuine ſciences, where God is all that is learned, where God is the way by which we muſt goe, by him alone we muſt come to the knowledge of the ſoueraigne truth. So that the contemplatiue life is a continuall217 adheſion to God in ſpirit, whereby man becomes lord of the whole world hauing his conuerſation in heauen, & there fixeing and placing his mind doth deſpiſe all earthly things, whiles he eſteemes nothing good or great but God and diuine things, and here is his continuall pradiſe vnleſſe the law of charitie otherwiſe require.
Hence there be found amongſt religious orders three ſtates, ſome that giue themſelues to the actiue life, others that apply their minds wholy to the contemplatiue, and laſtly others that are partly contemplatiue and partly actiue, more or leſſe according to their ſeuerall conſtitutions. Of the firſt ſort are all thoſe orders of knights, who make profeſſion of ſeuerall exteriour acts, as to218 defend the poore, or to fight againſt the Turkes: as alſo all thoſe that giue themſelues to keepe hoſpitalls, redeeme captiues, and ſuch like ▪ Of the ſecond ſort, be all thoſe ancient hermits, Anachorits, and monkes, and generally all religious woemen who vow encloſure. For they lead a life truely angelicall, night and day ſeruing God in the quire, and applying their minds to their God in all their actions. Of the third and laſt are thoſe religious orders which are commonly called mendicants, who apply themſelues aſwell to the contemplatiue life, as to the actiue which proceeds from the contemplatiue, in preaching, teaching, and conuerting of Nations.
In this our third order of our holy Father S. Francis be found219 of all ſorts. For as it hath beene before declared, there be ſome of them that leade a pious kind of life in the world addicting themſelues to godly excerciſes of deuotion, principally of penance whereof they make profeſſion, and ſome others doe liue in conmunities, and giue themſelues to ſerue the ſicke, keepe hoſpitalls, lodge the poore, and ſuch like, all which no doubt doe follow the actiue way, others there be that giue themſelues purely to the contemplatiue way, and ſuch are thoſe religious woemen of this order as make vow of Encloſure, for their whole life hath no other end but to ſerue and loue God, as shall more amply be declared in the expoſition of their rule. Laſtly there are ſome that enioy a mixt life (which cannot be220 proper for woemen) and ſuch be thoſe Friars of the third order in Spaine and France, who preach and teach in the ſame manner as other mendicants doe, and not without fruit, no other wiſe differing from the Friar minors who are of the firſt order, than the religious woemen encloſed doe differ frō the poore Clares, to wit that their rule and manner of life is not ſo auſtere and hard, the reaſon wherof I haue declared before, to wit that in this holy and ſeraphicall order might be foode for all pallats.
HAueing hitherto endeauoured to explicate the prologue or preface that goes before this rule, I cannot let paſſe this queſtion, as much conducing to the clearing of thoſe words. For which the pure affections of chast minds are ſometimes auerted from entring into the ſaid order &c. Which was one of the chiefe reaſons why the Pope did accomodate this rule to religious perſons, many ſeeking222 to deterre them from it by alledging that the rule was not fit for a religious life; as alſo notwithſtanding the Popes labour and induſtrie, ſome not vnderſtanding or not conceiuing the difference of the rule and profeſſions euen at this time haue done; which gaue alſo an occaſion to theſe my poore labours, aſwell to vindicate the manifeſt wrong they doe to this holy and religious order, as alſo to take away all occaſions whereby any one may be auerted from ſo pious and laudable an inſtitution, wherein I hope all shall find full ſatisfaction in the explication of the Rule. It reſts only in this place to inquire, whether any one may lawfully diuert another from any religious order. Which I will doe as briefely as I can, referring the223 more curious to thoſe that haue more amply treated of this ſubiect.
This diuerſion may be done either directly, as when one of purpoſe or of ſet malice doth hinder any one from entring into religion; or indirectly, as when they doe it vpon ſome pretence or excuſe, which to them may ſeeme reaſonable or to ſome greater good.
It is the common opinion of all diuines, that whoſoeuer shall hinder any one from comming to religiō, by force, fraude, deceit, or feare, cannot be excuſed from mortall ſinne, but is bound to declare the ſaid fraude, or deceit, and to take away that force and feare. Which made S. Hierom in his Epiſtle to Heliod. to ſay, Retrahere aliquem a religione, nihil eſt224 aliud, quam Chriſtum in pectore alicuius ocaidere, Christo ſe opponere, ſpargere & diſsipare quae Chriſtus collegit; To withdraw or draw backe any one from religion is nothing elfe but to kill Chriſt in anothers breaſt, to oppoſe themſelues againſt Chriſt, to ſcatter and diſſipate what Chriſt hath gathered together. And in his tenth epiſtle ad Furiam, he calles ſuch venenata animalia poyſoned beaſts. Whence the holy councell of Trent. ſeſſ. 25. c. 18. de Regul. declares thē to be excomunicated, that force any virgin or woman to take the habit of religion, as alſo all thoſe that giue counſell, aide, or fauour thereto, and in like manner excommunicates thoſe that without iuſt cauſe shall hinder the holy will of virgins, and other women from receiuing225 the veile or making vowes of religion. The third Toletane councell hath the ſame in expreſſe termes, whence it behooues pareuts to be carefull, and to take heed leaſt they force or any way hinder their children in matter of religion. S. Auguſtine Ep. 38. will haue this affection to be killed in the mother neipſa in aternum pereat, leaſt she perish for euer. And S. Bernard. Ep. 104. ſaith, Mater tua vult contrariatu•& per hoc & ſuae ipſius ſaluti, ſpeaking to one whoſe mother detained her from religion, thy mothers deſire, ſaith he, is cōtrary to thy ſaluation, and by this alſo to her owne ſaluation. And ep. 111. he calles ſuch parents, that will hinder their children from religion Duros, ſaeuos, crudeles, non parentes, ſed peremptores, hard, harsh, cruell, not parents but killers, becauſe226 they hinder their children leaſt they should ſerue God, fly from the fire that is at their backes, shunne he theeues that would wound them, get into a ſafe hauen out of the tempeſts of this world, and be made capable of the celeſtiall good things which are offered vnto them.
Others there bee who indirectly propoūding ſuch things as may giue occaſion of their hinderāces, with Iudas cry out, vt quid perditio hac! Theſe might ſtay in the world and helpe others, the wiſe inſtruct the ſimple, the rich aſſiſt the poore, the married might generate children to ſerue the common weale. Vt quid perditio haec? why should ſuch goe to religion whoſe life is ſo neceſſary to many? But in ſo ſayeing they doe not conſider what vpon thoſe227 words followes. Quid moleſti eſtis huic mulieri? anſwered our lord, why doe you moleſt this woman, for she hath wrought vpon me a good worke? Why doe you reprehend her? why doe you hinder her, hath she not done a good pious, laudable, and Chriſtian act, ſo much commended by our Sauiour? If ſo, as none can deny, with what conſcience can any one withdraw her or any ſuch as shee is, from it. Specially when as there can be no better worke, no greater charitie than for a man or woman to giue and conſecrate himſelfe wholy to God. How then can any vnder whatſoeuer cloake or pretence with draw deuout ſoules from the true way of ſanctitie and perfection ſuch as religion is. If they perſuade them to an oblation of228 their goods or corporall meanes, that is but a very meane ſacrifice, being compared with the entire conſecration of themſelues and all they haue to God which is a perfect holocauſt. Againe whatſoeuer ſuch pretend, the thing they deſire in ſubſtance is nothing elfe, but to haue them remaine in the world; for they are not certaine of their charitie, of their health, proſperitie, wealth, riches, wiſdome, in a moment all may be loſt: but the way of religion is certaine, ſecure, and permanent, no way to be loſt. The world, ſaith S. Iohn, 1. epiſt. c. 2. paſſeth, and the concupiſcence thereof, but he that doth the will of God abideth for euer. Neither neede their friends feare or be anxious for their loſſe, for ſuch is the goodneſſe of God, that he will amply ſupply that aſſiſtence229 which could bee expected from them, eſpecially being moued therto by the prayers of thoſe deuout perſons who for his loue haue forſaken their deareſt friēds and kinsfolke. And who is or can be ignorant of the manifold miſeries, and dangers of this world, which, as the foreſaid S. Iohn. ſaith in the ſame place, hath nothing in it but concupiſcentiam carnis, concupiſcentiam oculorum, & ſuperbiam vitae, concupiſcence of the flesh, and concupiſcence of the eies, and pride of life, amongſt all which the danger is eminent & ſecuritie very doubtfull, as continuall experience doth more than ſufficiently manifeſt; whereas religion tends to the contrarie and brings ſecurely to the hauen of ſaluation.
Others there be, who of their230 owne accord, or by the perſuaſion of others notwithſtanding the good deſires they haue to follow Chriſt in a religious life doe delay and prolong the time with a Domine permitte me primum ire, & ſepelire patrem meum. mat. 8. lord permit me firſt to goe and bury my father: taking for a pretence of their ſtay the loue reuerence and duty which they owe to their parents. But theſe will not take heede to what immediatly comes after, Ieſus autem ait illi, ſequere me, & dimitte mortuos ſepelire mortuos, the ſpirit of truth, who can teach all perfection, ſaith follow me, and let the dead bury the dead. Whereby we are giuen to vnderſtand that ſpirituall workes of mercy are to be preferred before corporall, and that the following of Chriſt,231 is farre more excellent than the duty or reſpect we owe to our parents; for God hath more right to vs than our parents haue. True it is, we are commanded to honour our Father and mother: but firſt and with much more reaſon, we muſt honour God, we muſt loue our Parents, but aboue all God. Well ſaid that holy woman 2. Mac. 7. I know not how you appeared in my wombe, for neither did I giue you ſpirit, nor ſoule, nor life, and the members of euery one I my ſelfe framed not; but the creatour. O that all parents would haue this conſideration? for if the creatour did giue ſpirit, life, and ſoule to their children, can they thinke much to giue them or to permit them to giue themſelues to God. And herein I haue marked a ſtrange deceit of the enemie,232 for I haue knowne and heard of many, that vpon ſuch like pretenſes haue ſtaid away from entring into religion, they haue beene very well contented to trauell into farre countries, or to ſerue in the court, or ſome ſuch like place, where perhaps they shall neuer ſee their parents, much leſſe haue occaſion to helpe them, and moſt commonly are to them a great burden, vexation, and trouble, yea ſometimes to their vtter vndoing, yet all is thought well on both ſides if they enter not into religion. Can there be any greater abſurditie, than that vpon theſe aery and vngrounded pretenſes of helping or comforting their parents and friends, they should withſtand the vocation that God hath giuen them, and yet in short time233 withdraw themſelues from their parents, ſometimes alſo with their conſent, to range themſelues vnder ſome warlike ſtandards, where they may enioy one another afarre of, vntill a little bullet diſſolue all, and conclude perhaps with a diſmall end. And indeed where ſoeuer they goe, death may ſuddainely meet with them, and then the dead parent dead to God may bury his dead ſonne or daughter, which might haue happely dyed to the world, and alwayes haue liued to Chriſt Ieſus.
Some others there be who are doubtfull of their abilitie and ſtrength, ſaying with Saul, Non vales reſiſtere Philiſtao iſti, nec pugnare aduerſus cum, quia puer es. Reg. 17. thou art not able to reſiſt this Philiſtian, nor to fight234 againſt him, becauſe thon art a child. You cannot perſeuer in ſuch auſteritie, your delicate and tender complexion and conſtitution cannot vndergoe ſuch mortifications, faſtings, diſciplines, and ſuch like; but theſe doe not ponder, that if they with Dauid goe on in the name of our lord, they neede not feare the victorie, and that he who giueth the vocation, will alſo grant perſeuerance, both vocation and perſeuerance being the gift of God. And certaine it is that where there is a good vocation, there ſeldome or neuer can be wanting a happy perſeuerance, eſpecially where there be ſo many meanes to conſerue it. For in religion they are animated by the good examples of others, defended by many holy prayers which are235 dayly offered for them, and ſtrengthened by abundance of grace which God doth ordinarly communicate to thoſe that liue in a religious communitie. I doe not ſay but that ſome may fall, but howſoeuer it is rare, and that very great malice, which God doth moſt commonly punish with ſeuerity, and ſome publicke punishment for the abbetterment of others. As for what they pretend of weakneſſe, or of tender complexion, beſides that as God giues the vocation, ſo alſo he giues ſtrength to performe it; let them take any religious communitie, and they shall find ſome that haue beene as weake and tender if not more than they: yea continuall experiēce teacheth vs, that thoſe who haue beene moſt tenderly bred vp, are many times236 ſuch as deſire and practiſe moſt auſteritie. And indeed who more ready to faſt, more prompt on all occaſions, than thoſe who are of more noble birth, and conſequently of a more delicate education. It is admirable to ſee how humbly, with what ſubmiſſiue obedience, and with how great auſteritie and mortification kings and queenes, princes and nobles of all ſorts haue comported themſelues in religion to the confuſion of thoſe who haue beene of a lower ranke by birth, though equall in religion, all ſetting their hands to the ſame plough. To this we may adde, that none ate in better health, or of longer life than religious perſons, who no way confide on their proper force and ſtrength, but on the goodneſſe and grace of God,237 knoweing full well that it is not humane force which muſt preuaile, but Gods particular helpe and aſſiſtance. And we all ſee the ſtrong and well able bodyes to faile and die as ſoone as the weake.
Without all doubt there may be many iuſt reaſons to deſiſt from a courſe of religion begun, for many times God doth permit his ſeruants to be affl•cted with ſuch infirmitie, ſickneſſe, or weakneſſe, for their greater benefit, that they are not able to goe forward. And then ſo farre is it from being a diſparagement to them either to leaue or not enter into religion (ſuppoſeing it be not out of lightneſſe of mind or inconſtancy) that as they haue merited much before God in their pious deſires, ſo they haue238 manifeſted their loue to God being ready to doe more if they could. In which caſe their deſire of being religious, will not be without the merit and reward of religion, as the deſire of martyrdome wants not in ſome part the crowne thereof. Nothing more frequent and ordinary than to ſee very many good ſoules ſtrongly poſſeſſed with a vehement deſire of martyrdome, to haue beene by the diuine prouidence hindred of the ſame; and euery day many doe attempt with a full reſolute minde that which God in his wiſedome otherwiſe diſpoſes. No man will condemne a ſouldier that valourouſly enters into the field although by accident or want of prouiſion he be forced to retire. Neither can any one blame ſuch239 vertuous ſoules who leaue religion not through inconſtancy, or want of deuotion, or deſire to perſeuer, but becauſe it is Gods will to diſpoſe otherwiſe of them.
Finally to conclude this chapter, omitting many other like meanes that ſome doe vſe to deterre others from religion, as generally included in thoſe before mentioned. Some there be, who out of a great zeale to the good of ſoules, not well conſidering and pondering the ſtate and vocation of each one, doe ſeeke to draw others to ſome more perfect ſtate or religious courſe; which thing in itſelfe is good and pious, as S. Thomas well prooues, yet great charitie, prudence, and diſcretion are to be had therein; charitie, that it be not for humaine240 reſpects or ends, but purely for God; otherwiſe they shall find by experience, it will come to nought, and thereby diſedifie thoſe who ſee and heare it, giuing occaſion of iarres and quarrells with others which can neuer be auoided when they ſeeke any thing but Gods glory and honour; Prudence and diſcretion, leaſt they should ſeeme to contradict the•pirit that calles them to ſome other ſtate more proper and conuement for them. Si ſic eum volo manere, quid ad te? If God will haue them to remaine ſo, what is that to any other, in ſtead of doing them good, they may eaſily doe them harme; and which is more, the places whereto they come are ſeldome the better for hauing them, they themſelues alſo many241 times not being contented therewith, which cauſes them to lead a languishing life. God diſpoſes his gifts as he pleaſes, what is man that he should reſiſt his worke: he knowes beſt to diſpoſe of each ſpirit, and conformably to giue his holy vocation. And becauſe we haue fallen on this ſubiect, it will not be amiſſe to ſpeake a word or two concerning theſe vocations, which I will briefly doe referring the more curious reader to ſuch authors who haue more amply treated of this ſubiect.
THree things occurre to b•examined, to wit, whethe•it be expedient to enter into religion, ſecondly whether it b•expedient for this or that particular perſon to enter into religion ▪ thirdly how one may kno•what religion is moſt conuenien•for him.
As for the firſt, the angelical•Doctour 2. 2. q. 189. ar. 10. declareth it to be certaine and as•243matter of faith, that the entry into religion is very good and pious, & thoſe who doubt hereof doe in as much as lies in their power, derogate from Chriſts authoritie who gaue this counſell, whoſe words and actions tended to nothing more, than to perſuade vs pouerty, chaſtitie, abnegation of the will, & ſuch like things, which religion requires. Whence it acknowledgeth no other founder, no other beginner but Chriſt, whom his Apoſtles imitating haue communicated the ſelfe ſame manner of life to ſucceding ages. So that it were great preſumption or want of faith to make ſuch a doubt, whereas the holy ſcripture and whole torrent of the Fathers and Doctours of the Church doe ſo highly eſteeme of ſuch a ſtate;244 calling it the better part of this mortall life, the greateſt and eaſyeſt way to be ſaued, an aſſembly of Angels, and royall ſeat of Gods children.
In this garden planted by God we are freed from the weeds of many euils, and replenished with all good flowers of vertues, to enioy a continuall peace of ſpirit, and a moſt perfect vnion of the will to God. Here deuout ſoules receiue the diuine influences of celeſtiall delights, a perpetuall banquet of ſpirituall conſolations. Who liſt to haue more of this ſubiect, let him read Hieronymus Platus of the happyneſſe of a religious ſtate, and there he shall vnderſtand that a Religious life, is, without all exception, in it ſelfe, moſt happy and perfect. And conſequently it were to245 impugne truth it ſelfe to deny this. I make no doubt if the readers well conſider his words and reaſons, they will cry out with the queene of Saba, Bleſſed are thy men, and bleſſed are thy ſeruants which stand before thee alwayes, and heare thy wiſdome, bleſſed are all thoſe that enioy ſo great good.
As for the ſecond point, it is moſt certaine that as there be diuerſe manſions in heauen, ſo there are diuerſe wayes to goe to them, and diuerſe Spirits to goe by thoſe diuerſe wayes. And all are not capable of all wayes, whence our ſauiour ſaith Mat. 19. Qui poteſt capere capiat, he that can take let him take, inſinuating vnto vs that it is a hard thing to doe it, and not for euery one to doe. Wherfore he doth not command it but inuite vs vnto it by246 word and example, for he knew that all could not doe this, ſome being hindred by ſickneſſe, others by other occaſions, as thoſe that haue parents in extreame neceſſitie, huſband, wife, and ſuch like, generally thoſe that by the law of God are obliged to the contrary. But ſetting aſide theſe impediments it is moſt certaine that a religious ſtate is good for all and euery one, our Sauiour ſpeaking generally to all, Si vis perfectus eſſe, vade, & vende &c. if thou wilt be perfect, goe ſell the things that thou haſt, and giue to the poore, and thou shalt haue treaſure in heauen, and come follow me. Which made S. Hierome to ſay; Wilt thou be perfect, and ſtand in the higheſt top of dignitie? doe as the Apoſtles haue done, ſell thoſe things thou haſt,247 and giue to the poore, and follow our Sauiour, and with naked vertue follow the naked Croſſe. What shall I multiply many words in a thing ſo cleare, when it is manifeſt that what ſoeuer Chriſt hath preached, is in it ſelfe pious, and good, euen to thee, if thou haſt no impediment, and that God shall call thee.
In the third point great circumſpection and care is to be had, aſwell in correſponding to Gods holy vocation, as in making choiſe of what ſtate is moſt conuenient; yet generally ſpeaking, that is moſt conuenient and agreeable to any ones condition, which God inſpires; for in this, there can be no errour or deceit, the difficultie only remaines to know when ſuch a vocation is from God, which requires a248 longer treatiſe than our preſent ſubiect will permit; wherfore I briefly touch the principall.
The Angel of the ſchooles S. Thomas teacheth vs, that vocations are two fold, one exteriour, which is by preaching, good perſuaſion, good example, tribulation, or affliction, yet not ſo, but that it is accompanyed with the interiour motions of the holy ghoſt; for, as S. Paule ſaith, Cor. 3. Neither he that planteth is any thing, nor he that watereth, but he that giueth encreaſe, God. Who alone breatheth thoſe inſpirations of the ſupernaturall life in their ſoules. The other is purely interiour by God him ſelfe, who doth illuminate and inflame their minds, but ſeuerally, for to ſome he inſpires this holy vocation by249 a powerfull operation of the will, which violently poſſeſſes the ſoule making them to approch, as. S. Paule Saith, Heb. 10. with a pure heart in fullneſſe of faith, no way doubting of Gods benefit herein, ſuch was the vocation of. S. Paule, and generally of all the Apoſtles. To others God giues the ſame grace, but after a more obſcure manner, the ſound is heard but they know not well from whence it comes; ſuch was that of Samuell, who did heare Gods call, but did not vnderſtand it. So there be many whom God calles interiourly, but they feeling it cannot tell what to doe in it. Laſtly there be ſome that haue vocations from God, but God doth vſe ſome viſible meanes to250 bring them to it, ſuch was the calling of Heliſeus the prophet and that of the Eunuch. In all which there is required a docile heart and obedient mind to anſwer to ſuch a calling, not following our owne conceits, but to ſay with S. Paule, Domine quid me vis facere? Act. 9. Lord what wilt thou haue me to doe; or with Samuel. Loquere Domine, quia audit ſeruus tuus, Reg. 3. Speake lord, for thy ſeruant heareth; or with the Pſalmiſt, Paratum cor meum Deus, paratum cor meum, my hart is prepared o God, my heart is prepared. O lord inſtruct me the way of thy iuſtifications, and I shall be excerciſed in thy maruellous workes. Conduct me ô God in the path of thy commands. And theſe may be confident that God will direct them:251 but with all it is very neceſſarie that they haue recourſe to ſome vertuous and ſpirituall man, that may direct them, for although God be the author of all good, yet he will haue vs to walke the way of humilitie, and to ſubmit our ſelues to others. So Saul was ſent to Ananias, Samuel was inſtructed by Helie, the Eunuch by S. Philip, Eliſeus by Elias, S. Auguſtine by S. Ambroſe; with many ſuch like. So that in this affaire of ſo great importance it is good to follow counſell.
If they thinke good, before they aske this counſell, and that of ſome learned, religious and vertuous perſon, they may firſt retire themſelues a little from company, and from their ordinary employments, thereby the better to conſider what they are252 to doe, and what motion or inſpiration that is which they feele in themſelues.
Secondly it shalbe very much expedient to goe to Confeſſion and Communion, thereby to obtaine ſtrength and force to accomplish Gods holy will and grace, to diſcerne and iudge what is beſt to be done.
Thirdly it is good with feruour to offer vp a holocauſt of prayer, with humilitie opening their hearts, to obey and performe the will of God in all things, not ſeeking their owne pleaſure or content, but what shall pleaſe the diuine maieſtie, and with this indifferency ſo to carry themſelues that they be truly reſigned.
Hauing done this they may take counſell, as aboue ſaid, commending253 this affaire to their good Angels, who are giuen them principally for their direction, and then let them make no doubt of their vocation, for God will neuer be wanting to ſuch pious deſires, but according to his promiſe will hearken to ſuch as come vnto him in true humilitie.
Neither is it conuenient that they should expect any reuelation or ſigne from heauen, whereby they might be made certaine of their vocation; for it would be great temeritie, preſumption, and folly to expect ſuch extraordinary effects, when God himſelfe hath manifeſted his will in ſo ample manner, that none can doubt of it, if their owne intentions be conformable: he inuites, exhorts, and drawes all254 vnto ſuch a vocation by word and example, he hath taught it, if there be any fault, it is on our ſide. Wherfore it behooueth them to looke firſt to themſelues, and conſider with what intention they leaue the world, whether they doe it purely for God, and that they haue a reſolution to obſerue whatſoeuer religion preſcribes, and becauſe in theſe and ſuch like our owne inclinations many times deceiue vs, it shall be neceſſary to ſtand to the iudgement and counſell of ſome ſpirituall perſon who hath experience in ſuch things.
When they haue done all this, let thē conſtantly adhere to that inclination which they find in their ſoules, whether it be vnto this order or that order, this ſtate or that ſtate, deemeing that255 which God hath inſpired them with all to be 'moſt conuenient and agreeable to their diſpoſition. And when once they haue made choyſe of any ſtate, without all wauering or doubt let them perſeuer therein, without any further deliberation, but aſſure themſelues that ſuch is the ſtate wherein God would be ſerued by them, and let them be confident that his infinite goodneſſe will giue them whatſoeuer shall be needfull for the performance of ſuch a vocation. Wherein notwithſtanding they may chance to find ſome difficulties and temptations to withdraw them from ſo good reſolutions, yet they ought manfully to perſiſt and patiently ſupport all for Gods loue, which will ſweeten all and256 make this ſeeming yoake to be moſt eaſy and pleaſing.
HItherto I haue laboured to explicate the preface of Pope Leo which he ſet before this rule with intention to ſatisfie what difficulties might occurre therein, and to lay a foundation to what I am to ſay in the next part, wherein I will briefly handle each point of the rule, following the chapters and points thereof, which in this preface I could not ſo well doe. Yet in the beginning of the ſecond part, I will ſet downe the preface of the Pope, directing the reader to thoſe places in this firſt part which doe explicate and declare each point therof; if not ſo well as the curious257 reader may expect, yet ſufficiently to giue him a touch of all things that concerne it, and as much as I thought good for this preſent ſubiect, eſpecially ſith I haue alwayes ſtudied breuitie. If this be well accepted, I shall the more willingly goe for ward with the other.
PRaelatus Indutus Amictus, Alba, & Stola, cū Diacono & Subdiacono vadit adoſtium Templi aut Conuentus, vbi ſponſam aduenientem & in limine genua flectentem aſpergit aqua luſtrali; tradit âque ei Stolae extremitate in manu ſiniſtra, ſit eam deducit ad locum ante altare praeparatum & statim inchoatur Miſſa, cantato Euangelio, Sacerdos depoſita Caſula petit à ſponſa quid velit? Et facta petitione, abſolutaque concione260 eandem interrogat ſuper conditionibus ſequentibus.
Iſtae interrogationes fiant prid•…, velipſo veſtitionis die, ſecreto (propter ſaeculares ad vestitionem aduenientes) coram Matre, & Diſcreti•…Conuentus, & non in templo: vel qu•…die Superiori placuerit.
His peractis & conditionibus iſti•…ſaluis, incipit Praelatus Litanias & proſequitur, Miniſtris reſpondentibus hoc modo.
261Oremus.
DOmine Ieſu Chriſte qui es via ſine qua nemo venit ad Patrem, quaeſumus benigniſſimam clementiam tuam, vt hanc famulam tuam, vel [has famulas tuas] periter diſciplinae Regularis deducas, qui etiam peccatores vocare dignatus es, dicens: venite ad me omnes qui laboratis & onerati eſtis, & ego reficiam vos; praeſta v•haec vox inuitationis tuae ita in e•vel [eis] conualeſcat, quaten•…peccatorum onera deponens, vel [deponentes] & quam dulcis e•guſtans vel [guſtantes] tua refectione ſuſtentari mereatur vel [mereantur.] Qui etiam de ouibus tuis atteſtari dignatus es, dicens Oues meae vocem meam audiunt & ego cognoſco eas & cognoſcunt me meae. Agnoſce eam ve•[eas] inter oues tuas, vt ipſa ve•[ipſae] te ita agnoſcat, vel [agnoſcant]265 vt alienum non ſequatur, vel [ſequantur] ſed te, neque audiat vel [audiant] vocem alienorum, ſed tuam, qua dicis, qui mihi miniſtrat me ſequatur. Qui viuis & regnas cum Deo Patre. &c.
Oremus.
DEus aeternorum bonorum fideliſſime repromiſſor & certiſſime perſolutor, qui tegumen ſalutis & indumentum iucunditatis fidelibus tuis promiſiſti:266 immenſam clementiam tuam ſuppliciter exoramus, vt hoc indumentum cordis fidelitatem & mundi contemptum ſignificans, ſub quo famula tua eſt informanda vel [famulae tuae ſunt informandae] in Crucis modum propoſitum, propitins benedi ✝cas, & beatae caſtitatis habitum quem inſpirante te ſuſcipit, vel [ſuſcipiunt] te protegente illibate cuſtodiat vel [cuſtodiant.] Et quam vel [quas] veſtimento venerandae Paſſionis tuae temporaliter induis, beatâ facias immottalitate veſtiri. Qui viuis & regnas, &c.
Oremus.
DOmine Deusbonarum virtutum dator, & omnium benedictionum infuſor, te ſuppliciter deprecamur, vt hanc veſtem, quam famula tua vel [h•…veſtes, quas famulae tuae] pro indicio267 cognoſcendae Religionis induer vel [induent] bene ✝ dicere & ſancti ✝ ficare tuâ pietate digneris: quatenus inter religioſas feminas cognoſcatur dicata vel [cognoſcantur dicatae] amictu. Per Chriſtum, &c.
Oremus.
DEus, qui vt ſeruum ſolueres, filium tuum funibus ligari voluiſti, bene ✝ dic quaeſumus cingulum iſtud vel [cingula iſta] & praeſta vt haec famula tua vel [hae famulae tuae] quae eo vel [eis] velut ligamine paenitentiali cingetur, vel [cingentur] vinculorum eiuſdem Filij tui Domini noſtri Ieſu Chriſti memor exiſtat, vel [memores exiſtant] & in ordine quem aſſumit vel [aſſumunt] ſalubriter perſeuerans vel268 [perſeuerantes] tuis cum effectu ſemper obſequijs ſe obligatam eſſe cognoſcat vel [obligatas eſſe cognoſcant.] Per eundem Dominū.
Hic aſpergit Sponsā & veſtes aqua benedicta, quae interim exuitur veſtibus ſaecularibus & dicit Sacerdos.
Exuatte Dominus veterem hominem cum actibus ſuis. ℟. Amen Et dum eam Induit habitu Religionis dicit. Induat te Dominus nonum hominem qui ſecundum Deum creatus eſt in Iuſtitia & ſanctitate veritatis: ℟. Amen.
Deinde praeſcinduntur Capilli: quibus amputatis dicitur.
Dominus vobiſcum. ℟. Et cum ſpiritu tuo.
Oremus.
A Deſto Domine ſupplicationibus noſtris & hanc famulam vel [has famulas] bene ✝ dicere digneris, cui vel (quibus in nomine tuo habitū Religion269 impoſuimus, vtte largiente & deuota vel (deuotae) in ordine perſiſtere, & vitam percipere mereatur vel (mereantur) aeternam. Per Chriſtum Dominum noſtrum. ℟. Amen.
Oremus.
DEus pacis, Deus Clemens, cui bona cuncta placent, ſine quo nihil ſanctum inchoatur, nihil bonum perficitur, adſint noſtrae humilitatis precibus aures tuae pietatis, & hanc famulam tuam cui vel (has famulas tuas quibus) in tuo ſancto nomine ſacrae Religionis habitum impoſuimus à mundi impedimento, & à ſecularibus deſiderijs defende, ac concede propitius, vt in hoc ſancto propoſito deuota perſiſtat vel (deuotae perſiſtant) remiſſioneque peccatorum percepta ad Electorum tuorum conſortium pe•uenire mereatur. vel270 (mereantur.) Per Dominum noſtrum, &c.
Redit Sponſa ad locum. His ſolemniter cantatur.
Veni Creator Spiritus vſque ad finem.
Oremus.
DEus qui corda fideliū S. Spiritus illuſtratione docuiſti, da nobis in eodem Spiritu recta ſapere, & de eius ſemper conſolatione gaudere.
COncede nos famulos tuos quaeſumus Domine Deus perpetua mentis & corporis ſanitate271 gaudere, & glorioſa beatae Mariae ſemper virginis interceſſione à praeſenti liberari triſtitia & aeterna perfrui laetitia.
DEus qui Eccleſiam tuam B. Franciſci meritis foetu nouae prolis amplificas: tribue nobis ex eius imitatione terrena deſpicere, & caeleſtium donorum ſemper participatione gaudere. Per Chriſtum Dominum noſtrum.
Sacerdos reſumpta Caſula proſequitur Miſſam, finito Offertorio, ante lotionem manuum, venit Sponſa & facit oblationem, & ſubſequuntur eam parentes & amici.
Item communicat Sponſa poſt ſumptionem Sanguinis. Finita Miſſa Sacerdos aſpergit eam aquâ luſtrali & traditis ei in manu dextra Cruce, & in ſinistra Cereo accenſo, praecedentibus Miniſtris, ducit eam ad locum, vbi aliae Sorores stant eam expectantes, quam (dum272 aduenerit) in oſculo Charitatis recipiunt, & deinde ad Chorum illam deducunt, Miniſtris cum Sacerdote, interim ad Templum reuertentibus, vbi ſe exuunt. Sorores verè cantabunt Te Deum laudamus, & dum cantatur omnes amplexetur ducente illam nouitiarum Magiſtra.
IMprimis inchoatur Miſſa & cantato Euangelio, interrogatur Sponſa ante Cancellos quid petat? ipſa reſpondet, & fit breuis Concio, & poſtea dicuntur Eitaniae. pag. 261. poſt verſus dicitur ſequens Oratio.
273Oremus.
DEus qui per coaeternum tibi filium cuncta creaſti, quique mundum peccatis inueteratum per myſterium ſanctae Incarnationis renouare dignatus es, te ſuppliciter exoramus, vt eiuſdem Domini noſtri Ieſu Chriſti gratia, ſuper hanc famulam tuam vel (has famulas tuas) abrenuntiationem ſaeculi profiteri cupientem vel (cupientes) clementer reſpicere digneris, per quam Spiritu mentis ſuae tenouata vel (renouatae) veterem hominem cum ſuis actibus exuat vel (exuant,) & nonum qui ſecundum Deum creatus eſt induere mereatur. vel (mereantur.) Per eundem Chriſtum, &c.
Oremus.
SVppliciter te Domine deprecamur, vt ſuper hanc veſtern capiti Ancillae tuae imponendam bene ✝ dictio tua copioſa deſcēdat, vt ſit haec veſtis Ancillae tuae bene ✝ dicta & ſan ✝ ctificata. Per Chriſtum, &c.
Si ſint plures.
SVppliciter te Domine deprecamur, vt ſuper has veſtes capitibus Ancillarum tuarum imponendas275 bene ✝ dictio tua copioſa deſcendat, vt ſint hae veſtes Ancillarum tuarum bene ✝ dictae & ſancti ✝ ficatae. Per Chriſtum, &c.
Oremus.
CAput fidelium omniū Deus, & totius corporis Saluator Eccleſiae, hoc operimentum velaminis quod famula tua vel (famulae tuae) pro tuo tuaeque caſtiſſimae genitricis ſemper virginis amore ſuo capiti eſt impoſitura vel (ſuis capitibus ſunt impoſiturae) dextera tua ſancti ✝ fica; vt hoc quod per illud datur intelligi (tua pietate) corpore pariter & animo incontaminata ſemper cuſtodiat, vel (incontaminatae ſemper cuſtodiant) vt quando ad Sanctorum remunerationem perpetuam cum prudentibus virginibus etiam ipſa praeparata aduenerit, vel (ipſae praeparatae aduenerint,) te perducente, ad ſupernae faelicitatis276 nuptias introire mereatur. vel (mereantur.) Qui viuis & regnas, &c.
Oremus.
BEne ✝ dic Domine Annulum iſtum famulae tuae, vel (Annulos iſtos famularum tuarum) vt filio tuo vnigenito deſponſari valeat vel (valeant) in puritate & charitate, & cum eodem in Spiritu ſancto vinculo indiſſolubili v•…iri.
Tunc aſpergit velum, Annulum & Sponſam, vel vela, Annulos & Sponſas aqua benedicta. Deinde Sacerdos imponit ei vel eis velum dicens.
ACcipe virgo Sponſa Chriſti velum ſacrum, quod feras ante tribunal Iudicis, cui flectitur omne genu caeleſtium &277 terreſtrium & infernorum, quo cognoſcaris mundum contempſiſſe, & Chriſto Ieſu Sponſo virginum veraciter & humiliter totoque cordis affectu Sponſam perpetuam te ſubdidiſſe, qui te ab omni aduerſitate defendat, bene ✝ dicat & ad vitam aeternam perducat. ℟. Amen. Si fuerint plures Sponſae idem repetitur ad ſingulas. Et cantatur Regnum mundi, quod à Sponſa inchoatur & à choro proſequitur, ipſa cantante verſum & Gloria Patri niſi ignoret cantum, tunc ſupplet aliqua in choro eius vices, his finitis dicit Sacerdos.
Oremus.
DEus Indulgentiae Pater, qui ſeueritatem tuae diſtrictionis temperans, indulſiſti, ne filius portet iniquitatem Patris, & qui mira diſpenſatione, etiam malis bene vteus, tuae dignationis gratiam278 per eos frequenter operaris, quaeſumus clementiam tuam vt huic famulae tuae vel (his famulabus tuis) non obſiſtat, quod velum ſanctae Religionis & abrenuntiationis vanitatum huius ſaeculi per nos tantâ & tali reindignos ſuſcipiat, vel (ſuſcipiant) ſed miniſterium quod per nos exhibetur exterius, tu interius per donum Sancti Spiritus exequaris. Per Dominum, &c.
Oremus.
SAncte Spiritus, qui dignatus es te Deum ac Dominū reuelare mortalibus, immenſam tuae bonitatis clementiam ſuppliciter exoramus, vt ſicut vbi vis ſpiras, ſic & huic famulae tuae vel (his famulabus tuis) affectum deuotionis indulgeas, quae tua ſapientia eſt condita vel (ſunt conditae) tuâ quoque prouidentiâ gubernetur, vel (gubernentur) eamque279 vel (eaſque) iuxta conſuetam tibi gratiam vnctio tua de omnibus doceat. Et per interceſſionem beatiſſimi Patris noſtri Franciſci, quem praecipuum huius ſanctae Inſtitutionis legiſlatorem dediſti, & omnium Sanctorum quos inuocat vel (inuocant) fac eam vel (eas) à vanitate ſaeculi veraciter conuerti, & ſicut es omnium peccatorum remiſſio, deprimentes impietatis obligationes in ea vel (eis) diſſolue & ad obſeruantiam huius ſancti propoſiti fac eam vel (eas) certatim feruere; vt in tribulationibus & anguſtijs, tua indeficienti conſolatione valeat vel (valeant) reſpirare, ac ſobriè, iuſtè & pièper veram humilitatem at que Obedientiam in feruida Charitate fundata viuendo, quod te donante inchoauit vel (inchoauerunt) faelici perſeuerantia compleat; vel (compleant)280 quod ipſe praeſtare digneris, qui cum Deo Patre ſanctoque vnigenito viuis & regnas Deus, &c.
Hic Sponſa clara voce facit Profeſsionē in manu Praelati vel Abbatiſſae, qua emiſſa, Praelatus vel Abbatiſſa dicat. Et ego ſi haec obſeruaueris promitto tibi ex parte Dei vitam aeternam. Deinde detur cuiqueſtatim Annulus dicendo: Accipe Annulum fidei, dilectionis & caſtitatis in nomine Sanctiſſimae Trinitatis, vt deſponſata filio Dei, ipſe te vt dilectam Sponſam illaeſam ſemper cuſtodiat: vt omni ſaeculi a more contempto nullum praeter ipſum vnquam amatorem admittas.
Deinde proſequitur verſum.
Oremus.
DEus qui famulam tuam vel (famulas tuas) à ſaeculi vanitate conuerſam vel (conuerſas) ad amorem ſupernae vocationis accendis, pectoriillius vel (pectoribus illarum) purificando illabere, & gratiam per quam in te perſeueret, ei vel (perſeuerent, eis) infunde, vt protectionis tuae munita vel (munitae) praeſidijs, quod te donante promiſit, impleat vel (promiſerunt, impleant) & ſuae Profeſſionis executrix effecta vel (executrices effectae) ad ea quae perſeuerantibus in te promittere dignatus es, pertingat. vel (pertingant.) Per Chriſtum Dominum noſtrum. ℟. Amen.
Oremus.
OMnipotens sēpiterne Deus caſtorum corporum benignus inhabitator, & incorruptarum inhabitator animarum, qui282 humanam ſubſtantiam in primis parentibus diabolica fraude vitiatam, ita in verbo, per quod omnia facta ſunt, reparas, vt eam non ſolum ad primae originis Innocentiam reuoces, ſed etiam ad experientiam quorundam bonorum quae in ſaeculo nouo habenda ſunt perducas, & obſtrictos adhuc conditioni mortalium, iam ad ſimilitudinem proue has Angelorū, reſpice ſuper hanc famulam tuam, vel (has famulas tuas) quae in manu tua continentiae ſuae propoſitum collocans vel (collocantes) tibi deuotionem offert. vel (offerunt.) Et praeſta vt in ea vel (eis) ſit per donum Spiritus ſancti prudens modeſtia, ſapiens benignitas, grauis lenitas, & caſta libertas, in charitate ferueat, vel (ferueant) & nihil praeter te diligat, vel (diligant) laudabiliter viuat, vel (viuant) laudarique non appetat,283 vel (appetant) te in ſanctitate corporis, te in animae ſuae puritate glorificet, vel (animarum fuarum puritate glorificent) amore te timeat, vel (timeant) amore tibi ſeruiat, vel (ſeruiant) tu ei vel (eis) ſis gaudium, tu voluntas, tu in moerore ſolatium, tu in ambiguitate conſilium, in iniuria defenſio, in tribulatione patientia, in paupertate abundantia, in ieiunio cibus, in infirmitate medicina, in te habeat vel (habeant) omnia quem diligere appetat vel (appetant) ſuper omnia, per te quod profeſſa eſt cuſtodiat, vel (profeſſae ſunt cuſtodiant) carnem macerando caſtiget, vel (caſtigent) & mundum cum ſuo principe vincat, vel (vincant) quatenus virtutum floribus adornata vel (adornatae) caeleſtem Sponſum cum oleo praeparationis expectet, ac lampade accenſa vel284 (expectent, ac lampadibus accenſis) cum prudentibus virginibus Regalem ianuam introeat vel (introeant) & in agni perpetuo comitatu ſine fine permaneat. vel (permaneant) Per Dominum noſtrum Ieſum Chriſtum, &c.
Oremus.
DEus qui renuntiantibus ſaeculo manſiones paras in caelo, dilata huius famulae tuae cor vel (harum famularum tuarum corda) caeleſtibus bonis, vt abiectis mundanis deſiderijs & pompis in vitae perfectionem te ſequi valeat vel (valeant) agnum ſine macula, vtque vſque in finem feruidae charitatis compagine teneatur, vnanimis vel (teneantur, vnanimes) continentiae praecepta cuſtodiat, ſobria, ſimplex, & quieta vel (cuſtodiant, ſobriae, ſimplices, & quietae) gratis ſibi datam ſuae Profeſſionis gratiam fuiſſe285 cognoſcat vel (cognoſcant) concordet illius vel (illarum) vita cum nomine, & Profeſſio ſentiatur in opere. Per Chriſtum Dominum noſtrum, &c.
His completis conuertat ſe Sacerdos ad Sponſam (ceu Sponſas) ei (vel eis) benedicit: dicens:
BEne ✝ dicat te vel (vos) conditor caeli & terrae, Deus Pater omnipotens qui te vel (vos) eligere dignatus eſtad beatae Matris Ieſu Chriſti Domini noſtri conſortium, vt integram & immaculatam virginitatem quam profeſſa es vel (profeſſae eſtis) coram Deo & Angelis eius conſerues, vel (conſeruetis) propoſitum teneas, vel (teneatis) caſtitatem diligas, vel (diligatis) patientiam cuſtodias, vel (cuſtodiatis) vt ſic coronam virginitatis percipere merearis. vel (mereamini.) Per eundem Chriſtum Dominum286 noſtrum. ℟. Amen. Et ſtatim intonatur Veni Creator Spiritus. Proſequente choro cum verſibus & collectis vt ſupra in vestitione pag. 270. Et continuatur Miſſa, finita Miſſa cantatur Te Deum laudamus eo finito verſus.
Oremus.
ACtiones noſtras quaeſumus Domine aſpirando praeueni, & adiuuando proſequere, vt cuncta noſtra oratio & operatio à te ſemper incipiat & per te cepta finiatur. Per Chriſtum Dominum noſtrum. ℟. Amen.
PRaecipimus hanc formam ſemper obſeruari tam in veſtitione quam Profeſſione Sororū noſtri Conventus tertiariarum Anglicarum Bruxellenſium. Datum in noſtro Minorū Conventu Bruxellenſi 25. Octobris 1622.
Being debter aſwell to Novices as to Profeſſed, I haue thought good to adde ſome briefe inſtructiōs aſwell for Novices in their courſe of life, & in temptations: as alſo for the profeſſed Siſters, who proportionably may apply the ſame things to themſelues.
288LEt them firſt conſider, with what fervour and diligence they haue forſaken the world, and all things which they had, their Parents, kindred, acquaintance and familiar friends; their natiue Country, richeſſe, their deare & friendly company, for to come to this life of Penance, and die to themſelues, and to the world; which could not proceed from any little affection. Let them conſider alſo how bash fully humbly, and earneſtly they289 haue demanded to be received. Moreover how after they were received, they did beginne to cōport themſelues modeſtly, devoutly & orderly in all obedience; wherfore let them alwayes remember of this beginning, and be not weary or draw backe, nor preſume, nor be elevated, nor wax cold, nor become more bold, or negligent, but encreaſe, continue and perſeuer fruitfully, and holyly euen to the end, in ſo happy a beginning. To this end in a figure it was commanded to the children of Iſrael, after they were gone forth out of Egipt Exod 13. Remember this day in the which our Lord brought you out of Egipt, from the Iron fourance, & ſervitude of clay and bricke. So let them not ceaſe to remember how graciouſly and powerfully the holy Ghoſt hath delivered290 them out of the wicked world, from the bonds of carnalitie, from the yoake of the diuell, from the moſt hard and moſt vile ſervitude of ſinne, yea from the paines of hell, which they had merited, and wherein they had fallen, if God by his aſſiſtance, had not with, drawen them. Wherfore one of the Fathers anſwered to one, who asked him how he should comport himſelfe: Conſider what thou haſt bene the first day when thou didst depart from the world, and when thou waſt received into the Cloiſter, and remaine the ſame alwayes. Let them conſider how filthy a thing it is in a Cloiſter, to become tepide and ſloathfull, to be deceived & vanquished by the enemie: whence it is ſaid in the Apocalipſe cap. 2. I haue againſt thee, becauſe thou haſt left thy firſt charitie. And cap. 3. becauſe291 thou art luke warme I will begin to vomit thee, out of my mouth. And the veſſel of Election hath ſaid. Heb. 10. If we ſinne willingly, after the knowledge of the truth received, now there is not left an hoſt for ſinnes.
2. Let them be alwayes on their guard, leaſt they be beſieged by the enemies. Yea let them endeavour alwayes to be armed, & prepared to the conflict againſt all tentatiōs, being alwayes feare full, according to what shall be ſaid hereafter, which is alſo the counſell of S. Peter. Be ſober and watch, becauſe your adverſarie the diuell, as a roaring lion, goeth about ſeeking whom he may devoure.
3. Let them keepe themſelues from all rash iudgements, and contempt of any one, as alſo take heede that by the examples of thoſe who comport themſelues292 negligently, they be not deceived, and ſo become ſloathfull: but let them ſeeke the diſcourſe and converſation of thoſe, who may more edefie them, and then endeavour to ioyne themſelues to their company: in the meane time let them not be ſo bold, as to iudge of others, but leaue them to their iudges.
4. Let them take heede, that they be not deceived by ſome apparence of good; for the moſt maligne enemie, ſeeing that he cānot en trappe the fervent ſpirits by any evident euill; doth endeavour to deceiue them, by things which appeare good, and are not ſo: wherfore let thē diſcouer themſelues, their ſuggeſtions, & ſecret tentations of their hearts, to men that are capable to diſcerne them, as shalbe ſaid hereafter.
5. Let them take heed, that293 their obſervance be reaſonable, & diſcreet, and not preſently breake themſelues by watchings, abſtinences, and other ſuch like excerciſes: that they cannot continue the way of their religious Pilgrimage.
6. Let them conſider that the cauſe which they haue in hand with God, is vnſpeakably great, and weigh profoundly, that in short time they shalbe iudged by him. For it is altogether neceſſarie, that during the time of this short and uncertaine preſent life, they should acquire meritoriouſly the eternall beatitude, or incurre infernall damnation; ſo that if they duely conſider and weigh this, they will patiently and willingly remaine in the Cloiſtre, & in their cell, although they should be vp to the necke in vermine.
Laſtly for to maintaine, defend294 & profite themſelues as it is convenient; let them not ceaſe to invocate God, and let them not faile to loue, honour, and ſupplicate the Bleſſed Virgin Advocate of Mankinde; as alſo other Saints: according to their devotion: to this end I haue here beneath tranſlated the prayers, which are vſed at their cloathing; that they may with the more devotion be attentiue vnto them in that act, as alſo vſe them during the time of their Novice ship. But firſt I will giue out of the ſame author, certaine Rules againſt temptations: becauſe ordinarily the diuell, troupes of ſinnes, & paſſed cuſtomes, doe aſſaile and make warre againſt Novices, ſo that in them the common ſaying is verified Iob 7. the life of man on earth is but a continuall tentation or warre. Whence commeth, that many295 Novices overcome in the combat, doe yeeld and fall for want of inſtruction of the manner and meanes to make reſiſtance. Many profitable things haue bene written both of generall and particular remedies, againſt tentations, I will briefely ſpeake of ſome of them.
FIrſt let them endeavour to accomplish that of the wiſeman, Eccl. 2. Sonne comming to the ſeruice of God, ſtand in iuſtice, and in feare, and prepare thy ſoule to tentation. And know, that as S. Paule ſaith, 2. Tim. 2. None are crowned, but thoſe who fight manfully; and that the elect Act 14. By many tribulations muſt enter into the kingdome of God. Wherfore the firſt &296 common remedie againſt temptations is to know their, imperfections, frailtie, and inſufficiencie, and confidently to haue recourſe to Gods aſſiſtance, vnceſſantly & ardently invocating his aide, in ſaying Deus in adiutorium meum intende. And ſo they muſt, continually hope in God, and neuer preſume of their proper forces or merits.
The ſecond remedie is to hūble & miſpriſe themſelues profoundly, yea to eſteeme themſelues as nothing in all things before God; for he cannot be held by the diuell, who is ſo little, and as nothing in his owne eſtimation: but preſently he ſlips out of his clawes, and is receiued by God, who exalts and comforts thoſe who are ſo humbled.
The third remedie is, alwayes to conſider the preſence of God297 almightie, principally his iudgement, and aboue all to conſider prudently, and greatly feare the eternall ſentence.
The 4. is to conſider clearly, what the tētatiōs are, what are the enemies of the elect, what they ſeeke, wherto they tend, what they inceſſantly machinate: truly they are moſt cruell, moſt cautelous, moſt envious, and finally ſeeke no other thing, than the eternall damnation of men, & that in the meane time, they may be withdrawen from God, depriued of all grace and vertue, made ſubiect to them, and ſullied with all vices.
They neuer ceaſe to invent & proſecute ſuch things, after a thouſand wayes, and practiſes, wherfore by how much more they know theſe more aſſuredly, by ſo much more foolishly they298 shall doe, if they conſent to them; and doe not reſiſt them with all their force, & affections. Would any one enter into a wood of theeues, of whom he knew he should be ſtrangled.
The 5. to thinke diligently, what domage they incurre by giving way to temptation; for by this, they looſe their ſoueraigne God, and only good; they are deſpoyled of all charitie, grace, and precedent merits. They ceaſe to be the daughters, ſervants, friends, ſouldiers, heires, & members of their God; Creatour and Saviour, and conſequently become his enemies and adverſaries, &c.
The 6. is to behold continually how victoriouſly, & excellently, the ſervants of God haue reſiſted temptations; and what glorie they haue gotten by ſuch299 triumph; in reading the liues of the holy Fathers, S. Antony, S. Hilarion, S. Benedict, S. Francis, they may be more fully inſtructed.
The 7. is to contemplate God almightie, his holy-Angels, and all the heauenly citizens beholding their conflict againſt temptations, ready to aſſiſt them, ioyfull of their reſiſtance, and victory: and on the other ſide, conſider how much the malignant ſpirits doe rejoice together, and mocke at their fall and tranſgreſſion, according to that of the Pſalmiſt Pſal. 12. They that troubled me, will reyoice if I be moved. O doe not offend leaue and miſpriſe God, who is your Creatour, and Saviour. Doe not contriſtate his B. mother, moſt ready to helpe you, and moſt zealous of your ſaluation: doe not dishonour your Angel300 Guardian, who moſt ſincerely loues you, keepes you moſt carefully, and admonishes you moſt faithfully, rather to follow and hearken after the ſuggeſtions of the diuell, than to the moſt wholſome exhortations of the Angels. Doe not make your ſelues odious and contemptible to the triumphant Church of the celeſtiall court. Doe not yeeld your ſelues to be a shame, mokquerie, & prey to the moſt envious & moſt cruell enemies. But rather, pray with the wiſe man. Eccl. 23. O Lord, Father and dominatour of my life; leaue me not in their counſell: leaſt I fall in the fight of mine adverſaries, and mine enemies rejoice.
The 8. is preſently to reſiſt in the beginning of the tentation, principally in the tentations of the flesh: from which as from301 their obiects, occaſions, incitations, and ſubiects, they are incontinently to turne the eies of the ſpirit, and of the body; the imagination, fancy, memorie, and convert them to behold, and conſider ſome holy and compunctiue things, as beholding the crucifix and the Paſſion, the laſt endes, weighing alſo the breuitie and incertitude of this preſent life. Moreouer they ought to be magnanimous, and laudably vindicatiue: that ſo they may afflict the diuells their enemies: by ſo much more earneſtly and vnceſſantly addicting themſelues to all workes of vertue, principally of profound humilitie, Obediēce, & Charitie, by how much more they endeavour to withdraw them from their ſaluation: ſay with the true warrier Pſal. 17. I will purſue mine enemies, and302 ouertake them. And I will not returne till they faile. I will breake them neither shall they be able to ſtand: they shall fall vnder my feete.
The 9. is, to ponder the baſeneſſe, impietie, and turpitude of tentation, and vice: and ſo preſently with an indignation, turne themſelues, as from a ſtinking & moſt deteſtable carron. Euen as a marchant would with indignation refuſe iron, or dung, that the buyer should giue him for gold, or balſome; ſo when for our Lord God, eternall infinit & moſt worthy, and for the moſt pretious guift of his grace & glorie, the world, the flesh, the diuell, should propound vaine, filthy, and baſe things, let them anſwere, with great contemptand not vouchſafe to behold or hear ken to thoſe, who ſuggeſt ſuch303 things, nay rather according to that which the ſtandard bearer of Chriſt Ieſus, Bleſſed S. Francis hath tought vs, let them ſay to the tempter, Open thy mouth and I will caſt dong into it.
The 10. remedie is, to diſcover aſwell in confeſſion, as out of it, what paſſeth, & is hidde in they ſpirit, to diſcreet, good, and charitable men, and humbly obey to their counſells, and inſtructions.
The tēpter doth ſeeke meanes to deceiue vs, propounding falſe and perverſe things, vnder the ſpecies of true and good, and doth lay ſnares and guiles: wherfore he feares to be diſcovered. For according as Chriſt hath ſaid in the Goſpell. Ioan. 3. Euery one that doth ill, hateth the light, and commeth not to the light that his workes may not be made manifeſt. Wherfore a man hath then almoſt304 vanquished the diuell, and diſcouered all his deceits, and trecheries; when he hath declared all the ſecrets of his heart to men of iudgement. It is alſo and act of humilitie and diſcretion, in ſuch ſort to diſcouer the interiour, and to deſire to be wel inſtructed therein, and therfore let them overcome thus the pride of the diuell.
Many other things may be added, as to haue recourſe to our B. Lady to the Saincts towards whome they haue particular devotion. And principally to haue a ſerious conſideration of the Paſſion of our Saviour. For Chriſt hath giuen great power and ineſtimable vertue to his Paſſion & death, wherby he hath redeemed humane kind. It contayneth in it ſelfe an infinit merit, becauſe by a ſoveraigne and moſt ardent charitie,305 moſt perfect Obedience, moſt profound humilitie, moſt firme patience, moſt ſtrong conſtancy and moſt mild ſpirit he hath ſubmitted himſelfe to it; his divinitie added to his humanitie did giue to it an immenſe efficacy of merites; wherfore by how much more a man is ioyned to Chriſt, by more humble ardent, and ſtrict charitie, by ſo much more abundantly he may participate of his vertues, and merits.
If then they be tempted with any difficulty or rigour of the Order, and of its obſervance, as of the hardneſſe and auſteritie of Religion, & that it theeme greeuous and painfull to carrie the Croſſe and follow Chriſt: let them conſider diligently, what he hath ſuffered for them, how in his agony, for horrour of death he hath shed a bloudy ſweat, and306 was ſadde euen to death, and carrying vpon his owne shoulders the heauie gibbot of the croſſe, he was moſt ignominiouſly ledde to the place of Calvarie.
If they be tempted with the delights of the flesh, or with the deſires of pleaſure, diſſolution, play, ſport, vnmeaſured laughter, let them conſider the griefe that he ſuffered for vs, when his moſt delicate flesh was torne, even to the opening of his ſides, and moſt cruelly rent, with the blowes of ſcourges, when his hands and feete were tranſpierced with rough and great nailes of Iron, when his head was crowned with thornes, and beaten with a reede.
If they be tempted with ambition, let them conſider how for our ſakes, he became reproch of men, and out caſt of the people. He307 was mocked with a white garment, derided in purple, beſpitted on his face, blaſphemed, and deſpiced, handled, and ſlaine, as the moſt baſe and the moſt wicked amongſt men, for thoſe who did ſee him did mocke at him, ſaying Mat. 27. If he be the king of Iſrael, let him now come downe from the Croſſe. &c.
If the rigour of abſtinence, or of faſting be troubleſome, and painfull to them, if they be tempted with more delicate meat or drinke: let them remember that they gaue him gall for his meate: and in his thirſt they gaue him vinagre to drinke. Pſal. 68.
If the motion of Pride, the impetuoſitie of impatience, or anger aſſault them, becauſe ſome haue done them iniuries or other contrarieties; let them conſider, how moſt patiently he hath endured308 all things, when he wa•carried before Pilate, with a moſ•mild heart, not ſaying one word when he was moſt enormouſly accuſed.
If rancour or motion of envie ſtrike them; let them remember how he faſtened to the Croſſe, & already environed with anguish, and prickings of death and more interiourly tranſperced: did pray for thoſe who crucifyed him.
If ſloath aſſault them, let them call to mind with what ardēt charitie he hath procured our ſaluation.
Briefely in all temptations let them interiourly conſider, what and how great things he hath vndertaken, excerciſed and ſuffered for our ſaluation; with what moſt bitter and moſt cruell death he was ſlaine; and moſt violently and moſt painfully ſtretched309 forth on the Croſſe, euen ſo farre forth that one might number all his bones, yea euen to the rupture of his vaines, how he was crowned with thornes, cloathed in mocquerie with a purpell robe; and his face bained in bloud, preſented to the people, who cryed take him away, cruciſie him. Ioan. 19.
On the other ſide, conſider what and how great he is, he I ſay who hath ſuffered all theſe things; is not he, according to his divine nature, equall with the eternall Father, & according to the Humanitie which he hath hypoſtatically taken and vnited vnto the eternall word; more worth than all the world? Let them conſider the delicateneſſe of his complexion, in that he was conceiued in the moſt ſacred wombe of the Virgin, of moſt310 pure bloud: behold his Innocencie, contemplate how charitably ſtrongly, and moſt promptly he hath ſuffered all theſe paines.
Beſides this they may conſider, that at the time of his Paſſion, the griefe of compaſſion which he ſuſtained from the vngratfull & wicked Iewes was more than the corporall affliction of his Paſſion. Moreover how great pitie and compaſſion he had of his moſt deare Mother, ſeeing her bitterneſſe, paine, and compaſſion as alſo how greatly he did ſuffer in all thoſe who ſtood by, his devout diſciples, and other women.
Let them therfore carrie theſe things in their minds, and at certaine houres dayly meditate, and remeditate them, as diſtinctly, ordinatly and compaſſionatly, as if he did endute them in their ſight and preſence. According to the311 forme that is giuen them in the diſtribution of their time, in the houre glaſſe of the Paſſion which they may find in my booke of the chord of S. Francis.
Here follow ſome prayers which they may vſe either at their cloathing, or afterward during their Noviceshipp as alſo ſome other that they may vſe at their Profeſſion.
O Lord Ieſu Chriſt who art the way, without whom none cometh to the Father, I beſeech thy moſt benigne clemency, that thou wouldeſt leade me by the path of regular diſcipline, thou alſo, who haſt vouchſafed do call ſinners, ſaying, Come yee to me all that labour and are burthened and I will refresh you. Grant312 that this voice of thy invitation, may ſo prevaile in me, that laying downe the burden of ſinne, and taſting how ſweet thou art, I may deſerue to be ſuſtained by thy refreshment, thou alſo who haſt vouchſafed to witneſſe of thy sheepe, ſaying, My sheepe doe heare my voice, and I know them and they know me, acknowledge me amongſt thy sheepe, that I may alſo ſo know thee and not follow a ſtranger, but thee; nor heare the voice of ſtrangers, but thine: wherby thou doeſt ſay, he that miniſtereth vnto me, let him follow me. Who liueſt and raigneſt God with God the Father, in the vnitie of the holy Ghoſt, world without end. Amen.
O God moſt faithfull promiſer of eternall good things, and certaine performer, who haſt313 promiſed the coverture of ſaluation, and the cloathes of incunditie, to thy faithfull: moſt humbly I beſeech thy immenſe clemencie, that this habit ſignifiyng fidelitie of heart, and contempt of the world, by thy protection may keepe me vnſpotted: and as thou haſt temporally cloathed me, with the garment of thy ſonnes Paſſiō, ſo thou wilt make me to be cloathed with bleſſed immortalitie. Through our Lord Ieſus Chriſt thy ſonne; who liueth & raigneth God, with thee, in the vnitie of the holy Ghoſt, world without end. Amen.
O God of peace, moſt mercifull and clement Lord, to whō all good things are pleaſing, with out whom no holy thing is begunne, no good thing finished; let the eares of thy pietie be preſent314 to my humilitie, and defend me from all impediments of this world, and from all ſecular deſires, and propitiouſly grant, that I may perſever in this holy purpoſe, and hauing receiued remiſſion of my ſinnes, I may deſerue to come to the company of thy elect. Through our Lord Ieſus Chriſt thy Sonne: who liueth & raigneth, God with thee, in the vnitie of the holy Ghoſt world without end. Amen.
O God who by thy coeternall Sonne, haſt created all things, and who haſt vouchſafed by the miſterie of his holy Incarnation, to renew the world become old in ſinnes: I humbly beſeech thee, that by the grace of the ſame Ieſus Chriſt our Lord, thou wilt clemently vouchſafe to behold me thy handmaide, deſirous315 to profeſſe the rennuntiation of the world, that ſo renewed in ſpirit, I may put off the old man which its actions, and deſerue to put on the new which is created according to God. Through the ſame Lord Ieſus Chriſt thy Sonne: who liueth & raigneth, God, with thee, in the vnitie of the holy Ghoſt, world without end. Amen.
O Holy Ghoſt, who haſt vouchſafed to reveale thy ſelfe our God and Lord to mortall men, I moſt humbly beſeech the immenſe clemency of thy goodneſſe; that as thou doeſt breath where thou wilt, ſo grant to me, the affection of devotion: that as by thy wiſdome I am created, and alſo by thy providence governed; ſo according o thy wonted Grace, let thy holy316 vnction in all things teach me, and that by the interceſſion of our moſt bleſſed Father S. Francis: who thou haſt giuen for the principall law giuer of this holy inſtitution: and of all the Saincts, whom I doe now invocate; make me to be truly converted from the vanitie of this world: and as thou art the remiſſion of all ſinnes, ſo diſſolue in me, the obligations of impietie, that depreſſe me; and make me fervent in the obſervation of this holy purpoſe, that in all tribulations and adyerſities, I may reſpire by thy neuer failing conſolation, and liuing ſoberly, iuſtly, and piouſly, by true humilitie, and obedience: and grounded in fervent charitie, I may with happy perſeverance accomplish, that which by thy grace I haue begun, which thou ô Lord vouchſafe to grant who317 with God the Father, and his only begotten Sonne liueſt and raigneſt world without end. Amen.
O God who doeſt inſlame thoſe, who are converted from the vanitie of this world, to the prize of thy ſupernall vocation, & doeſt prepare manſions in heauen, for thoſe who renounce the world: dilate my heart with thy celeſtiall guifts, that I may remaine in this holy cōpany, with them in fraternall vnion of Charitie, vnanimous, conſtant, ſober, ſimple and quiet, obſeruing the regular inſtitutions of this holy order, and by thy aide may come to that ſpirit of perfection, which by thy inſpiration I haue conceiued. Through our Lord Ieſus Chriſt thy Sonne: who liueth & raigneth, God, with thee in the318 vnitie of the holy Ghoſt, world without end. Amen.
O Lord God creator of all things viſible and inviſible, and reparer of the world, who by thy power haſt created, and clemently redeemed me, and mercifully called me to the ſtate of euāgelicall perfection: I humbly beſeech thy immenſe clemency, that thou wouldeſt vouchſafe to illuminate, inflame, and ſtrengthen me: that aided by thy moſt benigne pietie, I may devoutly, and conſtantly perſeuer to the end in this holy Order, which by thy inſpiration I haue vndertaken: that after the end of this life, adorned with all ornaments of vertues, and jewels of ſpirituall guifts, I may deſerue to come to thee my moſt clement Father Through our Lord Ieſus Chriſ•319thy Sonne: who liueth and raigneth, God, with thee, in the v-vnitie of the holy Ghoſt world without end. Amen.
O God who doſt inflame thoſe who are converted from the vanitie of this world, to the prize of thy ſupernall vocation; come vnto me propitiouſly purifying my breaſt, and infuſe thy grace, wherby I may perſever in thee; and armed with the helpe of thy protection, may be able to performe, what I haue promiſed; and made a fullfiller of this my Profeſſion, I may happily attaine to thoſe things, which thou haſt vouchſafed to promiſe thoſe who perſever in thee. Through our Lord Ieſus Chriſt thy Sonne who liueth &320 raigneth God, with thee, in the vnitie of the holy Ghoſt world without end. Amen.
ALmightie and euerlaſting God, benigne inhabitatour of chaſt minds, who by thy word, by which all things were made, haſt ſo repared humane nature, vitiated by diabolicall deceit, in our firſt parents, that thou haſt not only recalled it to the Innocency of its firſt beginning, but alſo haſt brought it to the knowledge of ſome things, which are to be had in the world to come: and carried it, as yet bound in the condition of mortalitie, to the ſimilitude of Angels, behold me thy handmaid, who placing my confidence in thee, doe offer vp my devotion: and grant that by the guift of the holy Ghoſt, there may be in me prudent modeſtie,321 wiſe benignitie, graue lenitie, & chaſt libertie; that I may be fervent in charitie, and loue nothing beſides thee, may liue laudably, and not deſire to be praiſed; that I may glorifie thee in ſanctitie of body, and puritie of minde; may feare thee by loue, and by loue ſerue thee, Be thou my ioy, my will, in mourning, be thou my comfort, in doubts; my counſell, in iniurie, defenſe; in tribulation, Patience: in Povertie, abundance; in hūger, food; in infirmitie, medicine; let me haue all thīgs in thee, whom I deſire to loue aboue all things: by thee, let me keepe what I haue profeſſed, chaſtice my flesh by mortificatiō; & overcome the world with its pride; that ſo adorned with flowers of vertues, and with the oyle of preparatiō: I may expect the celeſtiall bridegroome; & my lāpe being lighted with the322 prudent virgins, I may enter into thy regall court, & remaine without end, in the euerlaſting company of the lambe Chriſt Ieſus, to whom with the Father and holy Ghoſt, be all honour and Glorie for ever more. Amen.
O Seraphicall and moſt Bleſſed Father S. Francis, Imitatour & ſtandard bearer of ſweet Ieſus crucified; who hath adorned thee, amongſt other Saincts with a ſpeciall priviledge of loue, and honour, for he hath replenished thy ſoule, with the light and ſplendour of loue; and hath renewed his ſacred wounds in thy body. I beſeech thee for the loue of the ſame benigne & mercifull Ieſu, that thou be alwayes, and at all times vnto me a helper,323 Father, and keeper; and an advocate for me, vnto the ſame Lord, both in this life, and at the houre of my death. O beloued of God; I alſo humbly and earneſtly beſeech thee, to obtaine for me, of our Lord Ieſus Chriſt; compunction, and remiſſion of my ſinnes: pray for me to our benigne Lord; that through his mercy and piety, he would grant me the grace to know my ſelfe; and to loue and deſire him aboue all things: and that he make me to ſerue him faithfully, all the time of my life; O Father, moſt glorious Confeſſour of God; obtaine for me, that our Lord by his mercy, & charitie, may make me thy true daughter, and diſciple, and that he replenish my ſoule with thoſe guifts where with he replenished thine; and that he make me a true obſerver324 of my Rule, and Profeſſion: & laſtly that he keepe both me, and my Siſters, with all thy children: in good and regular obſervance; and in good example; that we may be a light and patterne to the whole world. O moſt louing Father: I beſeech thee for the loue of the bleſſed virgin Marie, Mother of God: to whom thou all wayes haddeſt great devotion, obtaine for me, that I may alwayes reuerence her; and haue ſpeciall devotion to her; I alſo humbly begge of thee, that by the ſaid devotiō of thine towards her: thou be vnto me an aider and helper; when my ſoule shall depart from my body; and that thou vouchſafe to pray for me, that our Lord through his mercy, and by the merits of his moſt bitter Paſſion; the loue and merits of his moſt holy Mother; and325 by the merits of all the Saincts of thy Order, and of all other Saincts, he may bring my ſoule to Paradiſe; and grant me to remaine with him and thee, together with his holy Saincts, and Angels for euer in his Glorie. Amen.
FIrſt let them conſider, the greatneſſe of this benefit of their vocation: for God hath not done ſo to all: but to them, he hath declared, not only his iudgements; but alſo his counſells; He hath done great things to them, by taking them not only for his ſervants, but alſo hath choſen them for his deare Friends; for he ſaith Ioan. 15. Now I call you not ſervants, but I haue called you friends. He hath alſo adopted them for his children; whence326 he ſaith 2. Cor 6. I wilbe a Father to you, and you shal be my daughters. Moreover he hath taken them for his Spouſes, for the ſoules of euery one, are Spouſes of Ieſus Chriſt, ſaith S. Bernard. Let your ſoule be eſpouſed to him, whoſe beauty is admired by the ſunne & moone. Ieſus Chriſt hath made them companions of his table, companions of his nuptiall bedde, and hath eſpouſed them with the ring of his loue, and charitie. Hearken therfore ye daughters and ſee, & conſider the great bountie of God vnto you, and forget your people, and the houſe of your Fathers forſake all carnall affections, vnaccuſtome yourſelues of all ſecular comportment, & forget the hurtfull habits of vice.
2. Let them conſider the dignitie of a Religious ſtate; for the327 Monaſterie is nothing elſe, but a ſchoole or citie of vertue; a place of freedome, where devout ſoules, who haue happily fled frō the arke of the enemie; fearing they should be ſurpriſed in his nets: haue aſſembled themſelues. It is alſo a terreſtriall heauen, wherein celeſtiall women, or terreſtriall Angels, who in ſpirit converſe in heauen, doe keepe their reſidence; (Night and day, According to the ſaying of S. Bernard) to celebrate the praiſes of God. Bleſſed S. Laurence Iuſtinian calleth it a Garden encloſed, Paradiſe of delights, Schoole of vertue, Tabernacle of Alliance, Parlour of the Spouſe, Station of warriers, Houſe of Sanctitie, Miſtris of Religion, particular Mirrour of holy Obedience.
3. Let them conſider the vtilitie of a Religious ſtate, wherin328 one is tryed and excerciſed in vertue, reprehended for negligence, drawne by word and example to more perfect things. Here they are conſtrained to deplore their imperfections, here they are awakened by the fervour of others, inſtructed by others humilitie, moued by the obedience of one, and by the patience of another: Here they are confounded to be more ſlow than others. The correction of the one is the admonition of the other. The dāger of one ſerueth ſo a looking glaſſe to the other; and for to ſay nothing of the influence of the more abundant grace, of the greater aſſurance, and tranquillitie at the houre of death, of the commoditie that they haue to be vacant to God, &c. it is alſo a ſigne of the divine Predeſtinatiō. For Ieſus Chriſt hath promiſed329 that euery one, who hath left Father, Mother, Brothers or Siſters, &c. for him; shall receiue an hundred fold, and shall poſſeſſe life euerlasting. Wherfore remembring theſe things, and participating of ſo great good, let them perſever in the obſervance of the Rule, and religious converſation, and God will giue them a crowne of life.
4. Let them conſider that how great ſoeuer the dignitie and vtilitie of a Religious ſtate is, yet they cannot come to the height of this dignitie, but by labour; if therfore the place of dignitie delight them, let them firſt excerciſe themſelues in the way of labour: by this path, one cometh to maieſtie: wherfore let them know that ſince they haue bene diſpoſed to enrolle themſelues in Religion, they are ranged into330 the ſocietie of Ieſus Chriſt, into the number of his Apoſtles, and ſo ought to conſider his words. He that will follow me let him renounce himſelfe, and take vp his croſſe, &c. therfore let them prepare their ſoules to fight, for ſithence they haue called the diuell and hel to the duel, he will come with all his forces and malice, as another Aman, againſt Mardocheus, for to vanquish & ſurmount them; in the meane time let them be aſſured that the God of all conſolation will aſſiſt them, and will not permit that they be tempted aboue their force, but will giue aide in tentation, to the end that they may ſuſtaine it.
5. As they haue firmely reſolued, to perſeruer in Religion; ſo let them valiantly follow him, that is their head & Lord; follow331 him through fire & water; Learne of him becauſe he is meeke and humble of heart. Mat. 11. let them crucifie their flesh, all vice, and concupiſcence, mortifie, deny, & ouercome themſelues; offering their wills to God by perfect obedience: let them ſerue God in feare, and reuerence; with great care and fervour of heart, and neuer ceaſe to adhere and pleaſe the almightie, and incomprehenſible God, contemning all baſe & vnworthy comforts and conſolations: certes, if their comportment be ſuch, they shall haue here a Paradiſe on earth, in adhering moſt ſweetly in tranquillitie of ſpirit, to a ſoveraigne and infinit good: and ſoone after, the celeſtiall Paradiſe, where they shall ſee in the kingdome of heauen the good things of our Lord, which the eie hath not ſeene, nor332 care hath heard, neither hath it aſcended into the heart of man what God hath moſt largely prepared for the true Religious, who accomplish his counſells.
6. Let them conſider the great good, which thoſe enjoy who formerly in this life haue cōtemned the world with all its delights, riches, and honours; and behold what glorie, excellency, praiſe, and ineſtimable honour, they haue gotten in a little time, by paines: lo now they are counted amongſt the children of God, & their lot is amongſt the Saints; they are now eternally aſſured of their vnſpeakable beatitude, and of the moſt ſweet poſſeſſion of the moſt high Deitie, and now for euer, are by ſo much the more happy, by how much during this short life, they haue bene found to haue ſerved God more ſincerely,333 diligently and amourouſly.
7. They may ſet before their eies, the example of the Saincts; by often reading and ſeriously pondering their actions, to the end, that in as much as they may; they imitate them: aboue all, let them ſet before their eies, the example of our holy Father S. Francis; that as they haue made Profeſſion to be his children, ſo they may be true heires of his vertues: and for the commoditie of thoſe who perhaps cannot haue time to read his life, I haue thought good to ſet downe here in a briefe manner, the principall things of his life, that in making vſe of this briefe extraction, they may ſet it alwayes before their eics, and ſo regulate their actions conformably.
THe firſt Perfection of S. Francis, was that with all endeavour, and with all his forces he did labour to deplore his ſinnes; and did willingly confeſſe them, & that without delay, and afterward in as much as he could, did take heede-not to fall againe.
The 2. was that he did put all creatures aboue himſelfe, and himſelfe vnder all. And this was his reaſon: becauſe (as he ſaid) he had offended that great Lord, who had made all creatures, and who hath ſo much honoured vs, that for our loue, he hath taken humane flesh: which aſſumed did participate of all creatures. 335For this he was obedient with a good heart, and good will, to all not only to greater, or equall or leſſer; but alſo to all creatures in as much as was lawfull for him.
The 3. Perfection was the loue of God, wherby he had rooted out of his heart all worldly and humane creatures: neither did he find any foundation, root, or reſt, but in him who made his heart. For this he was wont to caſt his heart vnto Chriſt, who had made it, and ſo excerciſed his heart in him, that without any labour, when he would, he could fix his mind on him, and from thence was alwayes attentiue to God, in all places, and in all times.
The 4. Perfection was, that he was of ſuch patience, that he did endeavour to loue him more336 that did doe or ſpeake euill vnto him: and with all his heart, and with a good will, would more willingly ſerue him without all bitterneſſe of minde, becauſe as God out of his liberalitie did giue all good things to him; ſo he did belieue that God did permit all euill things to happen vnto him; to manifeſt therby his ſinnes vnto him; & that ſo he himſelfe might acknowledge and take notice of them: and that God did punish them in this preſent life: and therfore he did much loue him that did doe or ſpeake ill of him: becauſe by, his mediation, as by his meſſenger, God did giue vnto him ſo great good, to purifie him from his ſinnes.
The 5. was that he loued all good men, and did compaſſionate all euill; and did honour all, reputing himſelfe the baſeſt yea worſt337 of all men. And this becauſe, he did not know, whether the good which he did doe, did pleaſe God, or whether he should perſeuer therein: neither did he know the end, wherto another might come: and for this, he iudged none. Whē he did heare any euill of any one, either he did excuſe him, or in hearing did shew himſelfe ſadde, or did wholy turne the words of the ſpeaker to ſome other matter.
The 6. was, that he did much loue reprehenſions, & them who reprehended him. And if any ill thing was ſpoken of him; he granted it: if they did ſay any good, he excuſed himſelfe, and ſaid, that he did no good: knowing in his minde, that God did doe and giue all good.
The 7. was, that he did willingly ſerue all, and would ſcarce338 permit any one to ſerue him: reputing himſelfe vnworthy of all ſeruice; for, ſaid he, Chriſt did not come to be miniſtred vnto but to miniſter; If therfore any one did ſerue him, in any neceſſitie, in his heart he gaue thankes to God: who gaue him that will to ſerue, and to be able to doe it.
The 8. was, that he did endeavour to contemplate all Gods benefits in himſelfe, in others; yea in all creatures; and did giue thankes to God for all of them; & afterward humbling himſelfe did ſay, who am I? that I should giue thankes for others, when I am not ſufficient to giue thanke•for the leaſt part of the good, tha•God hath done vnto me; eſpecially ſith I am ſo poore a creature ▪
The 9. was the guard of his tongue, with out which all good is eaſily loſt for he did abſtain•…339not only from evill hurtfull or vnciuill words; but alſo from all ſuperfluous & vaine talke: which doth expell deuotion.
10. Aboue all things he did take care, that in euery word of his, there should be truth, goodneſſe, and humilitie. Becauſe the words of a man, ought to begin in truth, proceed in goodneſſe, & end in humilitie; and be meaſured in breuitie.
The 11. was his great Povertie; which he eſteemed as his Lady, and Spouſe, becauſe that it had bene ſo dignified in our Saviour, and his Bleſſed Mother. And therfore he left this as an inheritance to all his children.
The 12. was, his prompt obedience, which he eſteemed aboue all other things: becauſe it did ſo shine in our Saviour, who was obedient to his Father, euen to340 the death of the croſſe, and therfore our holy Father ſaid, he would as willingly obey to a Novice of one dayes ſtanding, as to the eldeſt of the houſe; if he were made his Superiour.
To omit many other rare Perfections, which the devout Reader may gather in his life: the laſt & principall was his tender compaſſion, of our Saviours Paſſion: whereby he did merite to receiue the ſtigmats or markes of Chriſt Ieſus crucifyed.
After this example, devout ſoules in reading the liues of Saincts, may gather the principall perfections, or rareſt vertues, which haue bene in the Saincts; that they may lay them vp in ſtore, to benefit themſelues by their examples.
To conclude I will adde the words of S. Hierome in the firſt341 chapter of his Rule. Chriſt (ſaith he) hath instructed women placed in Monaſteries; what manner of life they should principally take; ſaying, Mat. 19. If thou wilt enter into life keepe the commandements, and what thoſe are he hath tought, ſaying, thou shall loue the Lord thy God, with all thy heart, and thy neigbour as thy ſelfe: diligently conſider; that without the fullfilling of thoſe commandements, no man entreth to liue with God: therfore the Apoſtle doth not glorie in the tongues of Angels, and men; nor in the knowledge of the misteries of God; nor in the ſpirit of Prophecy, but in charitie. This alone doth make men liue to God; This maketh Religious, monkes & Nunnes. Without charitie, Monaſteries are but hell, and thoſe who dwell in them, are but divells. But with charitie, Monaſteries are Paradiſes, on earth: and thoſe who abide in342 them, are Angels: therfore my moſt beloved daughters, although long faſts doe make your bodies leane, and abiect; and poore garments deforme them; and long offices be performed, if charitie be wanting within, you are not as yet come to the lowest degree of Religion. It is a good & pleaſant thing for Siſters to dwell in one, that is in one bond of loue, and affection of charitie: who doe helpe one another in tentation, & mutually adminiſter to each other, the offices of charitie and pietie. Wherfore let there be one heart, one ſoule, in you, corporally vnited; for certrinely there is no life worſe, than to liue together in body, and not in minde and they are truly vnhappy, in whom there is not one will, but diverſe: therfore let there be alwayes in you, one affection, one fraternitie, one will, one proportion of manners, one ioy, one ſadneſſe: let343 not that, which in our Lord is pleaſing to one, be diſpleaſing to another; neither that which is the ioy of one, be the griefe of another: and ſo ye may haue the propoſed end, and virtue of Religion, if yee dwell vnanimouſly in the houſe of Lord.
FIrſt you ought to conſider your Siſter, not as flesh and bloud, but as the image of God: which he moſt affectionately loueth, and to reforme it, hath giuē his only Sonne, he hath created all this world for its corporall ſervice, and ſpirituall aſſiſtance: he hath alſo ordayned thoſe moſt noble creatures the Angels, to labour for its profit: the Sonne of God, Chriſt Ieſus hath giuen his proper life for it; for he hath loued vs, and washed vs from our ſinnes, by his bloud. Iudge whether344 it be reaſonable to hate thoſe, whom he ſo infinitely loueth; or contemne thoſe, whom Ieſus Chriſt cherisheth.
2. Conſider your Siſter, not as a ſtranger; but as one, who is very neere vnto you, whoſe proſperitie or adverſitie concernes your ſelfe; if any one loueth hir carnall Siſter: much more ought you to loue your ſpirituall Siſter engendred with you by the ſame mother, the holy Church and Religion: and of the ſame Father Chriſt Ieſus. We come from the wombe of our Mother, to miſeries, ſinne, and death wherein is no true fraternitie; but we are engendred in the boſome of the Church & Religiō, to ioy, merits, and life everlaſting wherein is perfect affinitie.
3. Regard not your Siſter, al though shee be angry and envious345 towards you, as euill or iniurious to you, but as one who doth cauſe you great good & honour; for in ſpeaking ill of you, or contradicting or diſcourſing of you, &c. she is the occaſion, that you walke more carfully, & liue more religiouſly, & therfore conſider that, by her meanes you may heape vp merits.
4. At all times, when you find in your minde, any ill will, or a verſion againſt your Siſter; doe not ſuffer the cockle ſowed by the craftie enimie, to encreaſe in you; but preſently apply ſome remedy: which you may doe, by vnceſſantly praying God for her: If afterward the occaſion preſent it ſelfe, or if you can, ſeeke the occaſion to praiſe that Siſter; shew her a good countenance, & and talke with her of things that occurre: ſo you shall become a346 child, according to that of our Saviour, Matt. 18. Vnleſſe you be converted and become as little children; you shall not enter into the kingdome of heauen. You shalbe a little child, not in ſenſe, but in malice, a child, not in imbecillitie, but in ſinceritie.
5. Doe not contract ouer much familiaritie, or immoderate friendship with any one Siſter; for this is not charitie; but a moth of charitie, the ruine of peace, vertue, and perfection; and is obtained with offenſe to others: for from this root, moſt commonly buddes forth theſe branches: 1. a continuall remembrance of thoſe whom you loue; with an obliuion of God. 2. many idle diſcourſes, and loſſe of time, ordained to contrition, prayer, and good workes, & not, to vanitie & detractiōs: which ordinarily follow347 ſuch familiaritie. 3. ſcandale to the other Siſters, who deteſt ſuch affections which are contrarie to a Religious life 4. a continuall anguish and care, leaſt ſome corporall euill, ſickneſſe, or diſhonour should come vnto them, 5. a continuall care to defend them, with ſuch like: which many times cauſeth diſſenſion, and ſtrife with others; wherfore cōmunicate a generall loue to all; aſſiſt all, ſpeake to all, and shew to all the ſame ſignes of familiaritie. And if you are bent to loue one, more than another; let it be in no other, but in Ieſus Chriſt your Spouſe, wherby you may the more encreaſe in his loue.
6. Contemne all tēporall things, and wholy banish the loue of them from your heart. For oftentimes baſe and abiect things defited, doe breake peace betweene348 Siſters; and hurt Charitie. Be you ashamed, that poſſeſſing the guifts of God, with hope to be heires of God, you should diſpute and quarrell for a little booke, for a cell, and ſuch like; preferring thoſe little and vaine things, before the good of charitie & loue.
7. Overcome your proper will, and ſubmit it to the will of your Siſters. For Ieſus Chriſt did not come to doe his proper will, but to be ſubiect to all. So you are not entred into Religion to ſatisfie your proper deſires: but the will of our Lord. If you will know what the proper will is, which for the good of peace, you ought to forſake, S. Bernard will tell you. Proper will (ſaith he) is not commonto God and men: but is only ours: when we will any thing, not for the honour of God, nor for the will of our Siſters; but we doe and349 accomplish it for our ſelues, without intention to pleaſe God, or profit our Siſters, but to ſatisfie the proper motions of our ſpirit. This is directly oppoſite to charitie.
8. Renounce your proper iudgement, not too much confiding or relying vpon your owne opinion: for euen as amongſt carnall and imperfect perſons, diſordinate loue of earthly things, doth ordinarily raiſe ſtrifes and debates, ſo amongſt ſpirituall perſons, the diverſitie of ſenſe, and iudgement, ordinarily engendreth diſcord. Now you may obtaine this abnegation of your iudgement, by true humilitie of heart, if you eſteeme others more wiſe, and ſtayed; and your ſelues more foolish, and leſſe experienced. Hearken to S. Paule praying each one Phil. 2. If therfore, there be any conſolation, in Ieſus Chriſt, if350 any ſolace of charitie, if any ſocietie of ſpirit, if any bowels of commiſeration: fullfill my ioy, that you be of one meaning, hauing the ſame charitie, of one minde, agreeing in one. Nothing by contention, neither by vaine glorie, but in humilitie, each counting other better than thēſelues.
9. Thinke ſeriouſly, that there is nothing ſo great, profitable, or pretious: which may be preferred before the good of charitie, and vnion: wherfore order all your exteriour things, all your affaires, in ſuch ſort, that the fraternall charitie may not be preiudiced; but cōſerved; with the loſſe and intereſt of all other things.
10. Be neuer angry againſt your Siſter, how iuſt an occaſion ſoeuer you haue, according to your ſeeming: for anger doth blind the vnderſtanding, and looſeth the good of peace and charitie; you351 may well be angry againſt your ſinnes, but beare alwayes a peaceable and quiet heart towards your Siſters; or at the leaſt ſtriue to appeare ſo exteriourly. Endeavour to ſuppreſſe anger, not only in your owne heart; but alſo in the hearts of your Siſters: which you may doe by cutting of the occaſions, by humble ſatisfaction, and by ſweet & courteous words.
11. Doe not promiſe to your ſelfe long life, but thinke that you may preſently die; and accuſtome your ſelfe with tranquillitie of ſpirit, to ſuffer iniuries and wrongs; from your Siſters; as you would doe, if you were at point of death: when you would not eſteeme of ſuch things, but rather apply your mind to God. wherfore euen now conſider all things which are done and ſaid, as if they did no way touch you;352 and ſo you shall not be any wayes troubled; and shall offer all to God as voluntarie Sacrifices.
12. Conſider and reuerence Ieſus Chriſt in every one; for you ought not ſo much to conſider the perſon, as God, who by his eſſence, preſence, and power is in all things; and principally in rationall creatures: and therfore for his ſake you ought to interpret all their words, and works in good part: or if you cannot, returne to your owne ſelfe, and conſider whether there be nothing in you, that may diſpleaſe God, who is preſent: where perhaps you may find greater faults, and therfore you may the better ſupport the imperfections of others. Beſides ſuch is Gods goodneſſe that oftentimes he couereth great and heroicall vertues, vnder day ly and light imperfections.
IN primis pulſetur campana Capituli; & Sorores, quae poſſunt, in Eccleſiam conveniant, quibus congregatis, & Sacerdote cum Miniſtris praeparatis: Sacerdos accipiat olcum ſanctum. Deinde ordinate procedant cum pſalmo Miſerere mei Deus. Cum autem peruentum fuerit ad locum vbi iacet infirma, Sacerdos dicat. Pax huic domui. ℟. Et omnibus habitantibus in ea. Stans ante agrotam dicat. ℣. Adiutorium noſtrum &c. ℟. Qui fecit caelum &c. ℣. Dominus vobiſcum &c.
Oremus.
INtroeat Domine Ieſu Chriſte domum hanc, ſub noſtrae humilitatis ingreſſu, aeterna foelicitas, diuina proſperitas, ſerena laetitia, charitas fructuoſa, ſanitas ſempiterna. Effugiat ex hoc loco acceſſus daemonum, adſint Angeli pacis:354 domumque hanc deſerate effugata diſcordia. Magnifica Domine ſuper nos nomen ſanctum tuum, & ✝ benedic noſtrae conuerſationi, ſanctifica ✝ noſtrae humilitatis ingreſſum, qui ſanctus & pius es: & permanes cum Patre & ſpiritu ſancto in ſaecula ſaeculorum. Amen.
ORemus & deprecemur Dominum noſtiū Ieſum Chriſtum, vt benedicendo benedicat ✝ hoc tabernaculum, & omnes habitantes in eo: & det eis Angelum bonum cuſtodem: faciat eas ſibi ſeruire ad conſiderandum mirabilia de lege ſua, auertat ab eis omnes contrarias poteſtates: eripiat eas ab omni formidine, & ab omni perturbatione, ac ſanas in hoc tabernaculo cuſtodire dignetur. Qui cum Patre.
EXaudi nos Domine ſancte Pater omnipotēs aeterne Deus355 & mittere digneris ſanctum Angelum tunm de coelis: qui cuſtodiat, foueat, protegat, viſitet atque defendat omnes habitantes in hoc tabernaculo. Per Dominum noſtrum Ieſum Chriſtum filium tuū. Qui tecū viuit & regnat. &c.
Deinde in modum crucis aſpergat agrotam aqua benedicta: postea domum dicendo.
Aſperges me Domine hyſſopo &c. cum verſu more ſolito deinde agrota dicat Confiteor. Quo dicto omnes Sacerdotes aſtantes inſimul eam abſolvant. Poſtea Sorores legant 7. pſalmos cum Litanijs. Interim Sacerdos, intincto police in oleo ſancto dicat abſolutè.
IN nomine Patris, & Filij, & Spiritus ſancti extinguatur, in te omnis virtus diaboli per impoſitionem manuum noſtrarum, immo per inuocationem omnium ſanctorum, Angelorum, & Archangelorum,356 Patriarcharū, Prophetarum, Apoſtolorum, Martyrum, Confeſſorum, Virginum, atque omnium ſimul ſanctorum. Amen.
Quo dicto faciat ſignum crucis de oleo ſancto in corpore aegrae in ſex locis infra ſcriptis, ad vnamquamque crucem, propriam orationem dicendo.
Ad oculos.
PEriſtam ſanctam vnctionem ✝ & ſuam pijſſimam miſericordiam parcat tibi Dominus quicquid oculorum vitio deliquiſti. ℟. Amen.
Miniſter vero tergat locum intinctum & inunctum, cum ſtupa, reponens eam in vaſe mundo: & ſic faciat poſt quamlibet vnctionem.
Ad aures.
Per iſtam ſanctam vnctionem ✝ & ſuam pijſſimam miſericordiam parcat tibi Dominus quicquid357 auriū vitio deliquiſti. ℟. Amē.
Ad Nares. Periſtam ſanctā vnctionem ✝ & ſuam pijſſimam miſericordiam parcat tibi Dominus quicquid narium vitio deliquiſti. ℟. Amen.
Ad Os. Per iſtam ſanctam vnctionem ✝ & ſuam pijſſimam miſericordiam parcat tibi Dominus quicquid linguae vel oris vitio deliquiſti. ℟. Amen.
Ad Manus. Per iſtam ſanctam vnctionem ✝ & ſuam pijſſimam miſericordiam parcat tibi Dominus quicquid tactus vitio deliquiſti. ℟. Amen.
Ad Pedes. Per iſtam ſanctam vnctionem ✝ & ſuam pijſſimam miſericordiam parcat tibi Dominus quicquid inceſſus vitio deliquiſti. ℟. Amen.
Pſal. & Lit anijs lectis, Sacerd. dicat.
Kyrie eleyſon. Chriſte eleyſon. Kyrie eleyſon. Pater noſter. &c.358 ℣. Et ne nos &c. ℟. ſed libera &c. ℣. Saluam fac ancillam tuam. ℟. Deus meus ſperantem in te ℣. Mitte ei Domine aux liū de ſancto. ℟. Et de Sion tuere eam. ℣. Eſto ei Domine turris fortitudinis. ℟. A facie iuimici. ℣. Nihil proficiat in•micus in ea. ℟. Et filius iniquitatis non apponat nocere ei. ℣. Domine exaudi. &c. Dominus vobiſcum. &c.
Oremus.
DOmine Deus, quiper Apoſtolum tuum locutus es, dum infirmatur quis in vobis, inducat Presbyteros Eccleſiae, & orent ſuper eum, vngentes eum oleo ſancto in nomine Domini: & oratio Fidei ſaluabit infirmum, & alleuiabit eum Dominus, & ſi in peccatis ſit, dimittentur ei: cura quaeſumus domine redempt or noſter gratia Spiritus ſancti languores iſtius infirmae, & ſua ſana vulnera,359 eiuſque dimitte peccata, atque dolores cunctos cordis & corporis ab ea expelle, plenam que ei interius exteriuſque ſanitatem miſericorditer redde: vt ope miſericordiae tuae reſtituta ad priſtina reparetur officia. Qui cum patre & eodem Spiritu ſancto viuis & regnas.
REſpice quaeſumus domine famulam tuam N. in infirmitate ſui corporis fatiſcentem, & animam refoue, quam creaſt•…: vt pijs caſtigationibus emendata, ſentiat ſe tua medicina ſaluatam. Per Chriſtum Dominum noſtrum. ℟. Amen.
DOmine ſancte pater omnipotens aeterne Deus, qui benedictionis tuae gratiam aegris infundendo corporibus facturam tuam multiplici pietate cuſtodis, ad inuocationem nominis tui benignus aſſiſte vt famulam tuam360 N. ab aegritudine liberatam, & ſanitati donatam: dextera erigas, & virtute confirmes, poteſtate tuearis, atque Eccleſiae tuae, ſanctiſque altaribus tuis cum omni deſiderata proſperitate reſtituas. Per Chriſtum Dominum noſtrum ℟. Amen.
DOminus Ieſus Chriſtus, apud te ſit, vt te reficiat, circa te ſit, vt te conſeruet, ante te ſit, vt te deducat, poſt te ſit, vt te cuſtodiat, ſuper te ſit, vt te ✝ benedicat. Qui in Trinitate perfecta viuit & regnat in ſaecula ſaeculorum. ℟. Amen.
Post haec ſtupam proijciet in ignem. His peractis, eo ordine quo venerunt ſimulin Eccleſiam reuertantur, excepto quòd crux remaneat coram infirma.
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