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◠thy Sonne who liueth and raigneth God with thee in the v-vnitie of the holy Ghost world without end Amen Prayers after Profession 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 raigneth God with thee in the vnitie of the holy Ghost world without end Amen Another 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 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 the 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 A prayer to our holy Father S. Francis 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 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 observer 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 and 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 Instructions for those who are professed 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 whence he saith 2. Cor 6. I wil be 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 the 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
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 Afterward 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. 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 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. Maria 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 in 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 woÌ„derfull 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 About 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 and entire yeelding a fragrant odour wherefore she was held in great veneration Blessed Marie Gonsalue in the yeare 1577. died with great opinioÌ„ of sanctitie after she had fouÌ„ded 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 in 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 mortificatioÌ„s pious workes most great temptations deuout actâ—oÌ„s celestiall visions diuine fauours frequent miracles both in her life and after her death are set downe by Daza And 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 often rapt into extasie Her body remaines as yet whole and
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 should 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 precedent 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 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 THE THIRTEENTH CHAPTER What were the motiues that drew Popes to grant these priuiledges and graces to this third order 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 dilecti 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 the 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 store-house 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 that 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 wil be pleasing to some 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 THE FOVRTEENTH CHAPTER Of the sanctitie of this order AS the Church triumphant is peopled with saints who 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 14. who by command of the Pope haue their processe for the next generall beatificatiō 133. whos 's 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 the 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 God 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 presume 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 of some of them first beginning with the canonized Saints THE FISTEENTH CHAPTER The life of Blessed S. Elizabeth Queene of Hungary compendiously extracted out of the Annalls of our Order 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 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 What this sainct did vntill such time as she was married §. 1. 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 griefe 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 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 so 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 a 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
and octaues of S. Clare which is not ordinarily granted vnlesse they were patrons or patronesses THE SIXTEENTH CHAPTER Of the life and death of Blessed S. Lewis king of France 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. 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 words 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 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 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 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 after 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 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 THE SEAVENTEENTH CHAPTER The life of S. Iuo Patrone of the lawyers 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 and 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 with 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 of 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. taken 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 for 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 THE EIGHTEENTH CHAPTER Contayning the liues of some beatified saints of this order 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 our 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 haire 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 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 her 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 secrets 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 behinde 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 according 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 THE NINTEENTH CHAPTER Containing a briefe catalogue of the principall holy persons that haue beene in this
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 THE TWENTITH CHAPTER How Pope Leo the 10. accomodated the Rule of this third order to religious persons HAuing shewed before how this order began and what 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 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 their 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 are 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 supreame 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 manner 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 21. CHAPTER How this Rule is a Rule of pennance 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 by 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 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 way 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 night 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 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 austere 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 a 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 very 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 might 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 third 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 THE 22. CHAPTER Containing a declaration of the state of Innocency 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 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 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 microcosme 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 which 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 rauished 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 THE 23. CHAPTER Declaring mans fall from the state of Innocency 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 all 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 and 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 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 complaine 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 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 rebellion of irrationall creatures and innumerable euils comming from the heauens and elements O grieuous yoake of mankind THE 24. CHAPTER Declaring how we may reduce our selues to the state of Innocency 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 the 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
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 a 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 shal be 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 follow 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 betweene 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 and 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 if 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 you 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 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 ORDO AD VNGENDAM INFIRMAM 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 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