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
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
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
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
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
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 most painfully stretched forth on the Crosse euen so farre forth that one might number all his bones yea euen to the rupture of his vaines how he was crowned with thornes cloathed in mocquerie with a purpell robe and his face bained in bloud presented to the people who cryed take him away crucisie him Ioan. 19. On the other side consider what and how great he is he I say who hath suffered all these things is not he according to his divine nature equall with the eternall Father according to the Humanitie which he hath hypostatically taken and vnited vnto the eternall word more worth than all the world Let them consider the delicatenesse of his complexion in that he was conceiued in the most sacred wombe of the Virgin of most pure bloud behold his Innocencie contemplate how charitably strongly and most promptly he hath suffered all these paines Besides this they may consider that at the time of his Passion the griefe of compassion which he sustained from the vngratfull wicked Iewes was more than the corporall affliction of his Passion Moreover how great pitie and compassion he had of his most deare Mother seeing her bitternesse paine and compassion as also how greatly he did suffer in all those who stood by his devout disciples and other women Let them therfore carrie these things in their minds and at certaine houres dayly meditate and remeditate them as distinctly ordinatly and compassionatly as if he did endute them in their sight and presence According to the forme that is giuen them in the distribution of their time in the houre glasse of the Passion which they may find in my booke of the chord of S. Francis Here follow some prayers which they may vse either at their cloathing or afterward during their Noviceshipp as also some other that they may vse at their Profession Prayers O Lord Iesu Christ who art the way without whom none cometh to the Father I beseech thy most benigne clemency that thou wouldest leade me by the path of regular discipline thou also who hast vouchsafed do call sinners saying Come yee to me all that labour and are burthened and I will refresh you Grant that this voice of thy invitation may so prevaile in me that laying downe the burden of sinne and tasting how sweet thou art I may deserue to be sustained by thy refreshment thou also who hast vouchsafed to witnesse of thy sheepe saying My sheepe doe heare my voice and I know them and they know me acknowledge me amongst thy sheepe that I may also so know thee and not follow a stranger but thee nor heare the voice of strangers but thine wherby thou doest say he that ministereth vnto me let him follow me Who liuest and raignest God with God the Father in the vnitie of the holy Ghost world without end Amen O God most faithfull promiser of eternall good things and certaine performer who hast promised the coverture of saluation and the cloathes of incunditie to thy faithfull most humbly I beseech thy immense clemencie that this habit signifiyng fidelitie of heart and contempt of the world by thy protection may keepe me vnspotted and as thou hast temporally cloathed me with the garment of thy sonnes Passiō so thou wilt make me to be cloathed with blessed immortalitie Through our Lord Iesus Christ thy sonne who liueth raigneth God with thee in the vnitie of the holy Ghost world without end Amen A prayer for perseuerance O God of peace most mercifull and clement Lord to whō all good things are pleasing with out whom no holy thing is begunne no good thing finished let the eares of thy pietie be present to my humilitie and defend me from all impediments of this world and from all secular desires and propitiously grant that I may persever in this holy purpose and hauing receiued remission of my sinnes I may deserue to come to the company of thy elect Through our Lord Iesus Christ thy Sonne who liueth raigneth God with thee in the vnitie of the holy Ghost world without end Amen A prayer for Gods Grace O God who by thy coeternall Sonne hast created all things and who hast vouchsafed by the misterie of his holy Incarnation to renew the world become old in sinnes I humbly beseech thee that by the grace of the same Iesus Christ our Lord thou wilt clemently vouchsafe to behold me thy handmaide desirous to professe the rennuntiation of the world that so renewed in spirit I may put off the old man which its actions and deserue to put on the new which is created according to God Through the same Lord Iesus Christ thy Sonne who liueth raigneth God with thee in the vnitie of the holy Ghost world without end Amen Another O Holy Ghost who hast vouchsafed to reveale thy selfe our God and Lord to mortall men I most humbly beseech the immense clemency of thy goodnesse that as thou doest breath where thou wilt so grant to me the affection of devotion that as by thy wisdome I am created and also by thy providence governed so according o thy wonted Grace let thy holy vnction in all things teach me and that by the intercession of our most blessed Father S. Francis who thou hast giuen for the principall law giuer of this holy institution and of all the Saincts whom I doe now invocate make me to be truly converted from the vanitie of this world and as thou art the remission of all sinnes so dissolue in me the obligations of impietie that depresse me and make me fervent in the observation of this holy purpose that in all tribulations and adyersities I may respire by thy neuer failing consolation and liuing soberly iustly and piously by true humilitie and obedience and grounded in fervent charitie I may with happy perseverance accomplish that which by thy grace I haue begun which thou ô Lord vouchsafe to grant who with God the Father and his only begotten Sonne liuest and raignest world without end Amen Another O God who doest inslame those who are converted from the vanitie of this world to the prize of thy supernall vocation doest prepare mansions in heauen for those who renounce the world dilate my heart with thy celestiall guifts that I may remaine in this holy cōpany with them in fraternall vnion of Charitie vnanimous constant sober simple and quiet obseruing the regular institutions of this holy order and by thy aide may come to that spirit of perfection which by thy inspiration I haue conceiued Through our Lord Iesus Christ thy Sonne who liueth raigneth God with thee in the vnitie of the holy Ghost world without end Amen Another for the same O Lord God creator of all things visible and invisible and reparer of the world who by thy power hast created and clemently redeemed me and mercifully called me to the state of euāgelicall perfection I humbly beseech thy immense clemency that thou wouldest vouchsafe to illuminate inflame and strengthen
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
himselfe the basest yea worst of all men And this because he did not know whether the good which he did doe did please God or whether he should perseuer therein neither did he know the end wherto another might come and for this he iudged none Whē he did heare any euill of any one either he did excuse him or in hearing did shew himselfe sadde or did wholy turne the words of the speaker to some other matter The 6. was that he did much loue reprehensions them who reprehended him And if any ill thing was spoken of him he granted it if they did say any good he excused himselfe and said that he did no good knowing in his minde that God did doe and giue all good The 7. was that he did willingly serue all and would scarce permit any one to serue him reputing himselfe vnworthy of all seruice for said he Christ did not come to be ministred vnto but to minister If therfore any one did serue him in any necessitie in his heart he gaue thankes to God who gaue him that will to serue and to be able to doe it The 8. was that he did endeavour to contemplate all Gods benefits in himselfe in others yea in all creatures and did giue thankes to God for all of them afterward humbling himselfe did say who am I that I should giue thankes for others when I am not sufficient to giue thanke◠for the least part of the good tha◠God hath done vnto me especially sith I am so poore a creature The 9. was the guard of his tongue with out which all good is easily lost for he did abstain◅ not only from evill hurtfull or vnciuill words but also from all superfluous vaine talke which doth expell deuotion 10. Aboue all things he did take care that in euery word of his there should be truth goodnesse and humilitie Because the words of a man ought to begin in truth proceed in goodnesse end in humilitie and be measured in breuitie The 11. was his great Povertie which he esteemed as his Lady and Spouse because that it had bene so dignified in our Saviour and his Blessed Mother And therfore he left this as an inheritance to all his children The 12. was his prompt obedience which he esteemed aboue all other things because it did so shine in our Saviour who was obedient to his Father euen to the death of the crosse and therfore our holy Father said he would as willingly obey to a Novice of one dayes standing as to the eldest of the house if he were made his Superiour To omit many other rare Perfections which the devout Reader may gather in his life the last principall was his tender compassion of our Saviours Passion whereby he did merite to receiue the stigmats or markes of Christ Iesus crucifyed After this example devout soules in reading the liues of Saincts may gather the principall perfections or rarest vertues which haue bene in the Saincts that they may lay them vp in store to benefit themselues by their examples To conclude I will adde the words of S. Hierome in the first chapter of his Rule Christ saith he hath instructed women placed in Monasteries what manner of life they should principally take saying Mat. 19. If thou wilt enter into life keepe the commandements and what those are he hath tought saying thou shall loue the Lord thy God with all thy heart and thy neigbour as thy selfe diligently consider that without the fullfilling of those commandements no man entreth to liue with God therfore the Apostle doth not glorie in the tongues of Angels and men nor in the knowledge of the misteries of God nor in the spirit of Prophecy but in charitie This alone doth make men liue to God This maketh Religious monkes Nunnes Without charitie Monasteries are but hell and those who dwell in them are but divells But with charitie Monasteries are Paradises on earth and those who abide in them are Angels therfore my most beloved daughters although long fasts doe make your bodies leane and abiect and poore garments deforme them and long offices be performed if charitie be wanting within you are not as yet come to the lowest degree of Religion It is a good pleasant thing for Sisters to dwell in one that is in one bond of loue and affection of charitie who doe helpe one another in tentation mutually administer to each other the offices of charitie and pietie Wherfore let there be one heart one soule in you corporally vnited for certrinely there is no life worse than to liue together in body and not in minde and they are truly vnhappy in whom there is not one will but diverse therfore let there be alwayes in you one affection one fraternitie one will one proportion of manners one ioy one sadnesse let not that which in our Lord is pleasing to one be displeasing to another neither that which is the ioy of one be the griefe of another and so ye may haue the proposed end and virtue of Religion if yee dwell vnanimously in the house of Lord. Instructions for the conservation of mutuall charitie FIrst you ought to consider your Sister not as flesh and bloud but as the image of God which he most affectionately loueth and to reforme it hath giuē his only Sonne he hath created all this world for its corporall service and spirituall assistance he hath also ordayned those most noble creatures the Angels to labour for its profit the Sonne of God Christ Iesus hath giuen his proper life for it for he hath loued vs and washed vs from our sinnes by his bloud Iudge whether it be reasonable to hate those whom he so infinitely loueth or contemne those whom Iesus Christ cherisheth 2. Consider your Sister not as a stranger but as one who is very neere vnto you whose prosperitie or adversitie concernes your selfe if any one loueth hir carnall Sister much more ought you to loue your spirituall Sister engendred with you by the same mother the holy Church and Religion and of the same Father Christ Iesus We come from the wombe of our Mother to miseries sinne and death wherein is no true fraternitie but we are engendred in the bosome of the Church Religiō to ioy merits and life everlasting wherein is perfect affinitie 3. Regard not your Sister al though shee be angry and envious towards you as euill or iniurious to you but as one who doth cause you great good honour for in speaking ill of you or contradicting or discoursing of you c. she is the occasion that you walke more carfully liue more religiously therfore consider that by her meanes you may heape vp merits 4. At all times when you find in your minde any ill will or a version against your Sister doe not suffer the cockle sowed by the craftie enimie to encrease in you but presently apply some remedy which you may doe by vncessantly praying God for her If