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 the 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 What she did in the time of her Marriage § 2. IN the fourteenth yeare of her age she is forced by the obedience 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 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 brought 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 one 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 necessaries 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 anxietie 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 it to the poore so that she emptied all the princes barnes and store-houses 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 Shee 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 What she did after her husbands death §. 3. NEwes cōming to her of the princes death she with a constant resolution said teares sweetly flowing from her eyes If my Brother so
great charitie prudence and discretion are to be had therein charitie that it be not for humaine 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 â—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 many 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 THE 28. CHAPTER Briefly discoursing of vocations anâ— how one may assure himselfe of them THree things occurre to bâ— examined to wit whetheâ— it be expedient to enter into religion secondly whether it bâ— expedient for this or that particular person to enter into religion thirdly how one may knoâ— what religion is most conuenienâ— for him As for the first the angelicalâ— Doctour 2. 2. q. 189. ar 10. declareth it to be certaine and as â— matter 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 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 to 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 by 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 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 a 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 by 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 to bring them
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 wherin 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 promised 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 into 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 follow 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 nor 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 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 A briefe extraction of some perfections of S. Francis which may serue as a patterne for all his children 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 For 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 more 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
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 she 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 garmeÌ„ts 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 as 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 with 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 my 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 â—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 ouâ— Sauiour and at other times she would vtter such inflaming and penetrating words that they forc't all the hearers into 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 our 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 The translation of S. Elizabeth §. 5. 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 be 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 Thus 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 Cum 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
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
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
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 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 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 time 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 fight 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 are 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 experieÌ„ce teacheth vs that those who haue beene most tenderly bred vp are many times 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 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 afflâ—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 haue 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 such 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
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 Angel 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 from 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 and 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 such 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 almost 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 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 and 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 He 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 endured 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