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
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
little touched or handled Wherfore for the greater satisfaction of those who do professe or hereafter may professe this Rule I haue endeauoured to explicate and expound it aswell by shewing its dignitie as also by setting downe the spirituall sense profit and vse that our Religious may make of their Rule which taske I haue deuided into two parts In the first I set downe some particular questions for the better explication of the title and other things that are to be supposed in the exposition In the second I endeauour to lay open the true sense and meaning of the Rule THE FIRST PART Wherein are made seueral discourses and questions touching the Rule and professours thereof occasion'd by the Preface which Pope Leo prefixt before this third Rule of S. Francis THE FIRST CHAPTER What a Rule is THis question shall first be declared aswell for satisfaction of the curious Reader as also for to lay a better foundation of the rest that followeth Wherfore to beginne with the name omitting the many senses wherein this word Rule may be vsed A Rule is an instrument whereby one drawes a line in due measure and proportion and by translation or Metaphore is taken for Breuis rerum praeceptio à briefe precept of things to be done in generall defined norma viuendi à forme or method of liuing So Hugo à sācto Victore saith that Regula est quae normam recte viuendi praebet a Rule is that showeth the manner of liuing vprightly à Regēdo saith Ven. Bede of ruling or gouerning because it gouernes vs by teaching what we ought to shunne and auoid as also what we ought to do and practise But more neare to our purpose a Rule which for distinction sake we call à Religious Rule is Norma seu institutio bene viuendi iuxta illius praecepta inseruiendi Deo propter vitam aeternam a forme or institution of liuing well and seruing God according to the precepts therof for life eternall or a forme of Religious life taken out of the Ghospell and contayning Euangelicall counsels with approbation of the See Apostolicke Our seraphicall Doctour saith that Rules are as lawes frō which the professours thereof according to their seuerall institutions may not swarue and therefore anciently they were called Cannons or positiue lawes whereby they were to be gouerned and directed The fruit whereof is not small for by such Rules deuout soules as little infants doe learne to write not with paper and inke but in their hearts by inspiration and instinct of the holy Ghost who impresseth those heauenly characters of perfection drawing a bond of eternall life neuer to be cancelled or altered by them as apprentises they learne the art of arts to enrich their soules with celestiall treasures and to nauigate or passe securely through the dangerous passage of this worlds miserie to conclude it serues them as a looking glasse wherein they may see and behold how to adorne and decke their soules For each Religious person ought to attend nothing more than to embellysh and enrich his soule with heroicall acts and Euangelicall vertues propounded in his Rule I would to God each one did as often cast their eie vpon the cleare glasse of their Rule not composed of ashes but of the marrow and principal substance of the Gospell with approbation of the Church as our worldly gallants and ladyes behold their most frequently-deceiuing mirrours THE SECOND CHAPTER Whence commeth it that there are so many Rules since all be to obserue the Euangelicall Counsels ALthough it be most certaine that those would be most perfect that could obserue all and seuerall the Euangelicall counsells yet considering our humaine frailty non omnia possumus omnes all cannot doe all things nec omnis fert omnia tellus one country yeelds one thing another some other none blessed with all therefore hath God chalckt out vnto vs so many seuerall wayes whereby we should tend to perfectiō sufficiēt and possible for this mortall life Neither doth God require at our hands that we should obserue to fulfill all things that he hath propounded vnto vs in the Gospell vnlesse it be in a ready and prompt mind to doe whatsoeuer shall be agreable to his holy will and pleasure which no state of perfection can iustly exclude but to some he giueth fiue talents to some two and to some one deuiding his graces as he pleases to each one meanes to traffique withall to make the good merchandise of life glory celestiall as it may be seene in all ages For in the old law he gaue different rules or lawes to the leuites and to the other tribes In the new law he prescribes seuerall formes of life to men and woemen to Bishops and priests perfect and imperfect rich and poore king and souldier and yet all tend to the same end And what wonder thē if according to the instinct of the holy Ghost some take one way some another The Euangelicall doctrine is a patterne for all it is a garden full of various odoriferant flowers where each one may satisfie their desires a table richly spred wherein is foode for all sorts And in this appeares the immense goodnesse of our lord Thomas walden doth handle this point well and amongst other things produces the Exāples of our Sauiour and S. Iohn Baptist both of differēt liues and both tending to an eminent perfection and concludes saying he that to his owne praise and for the beauty of the celestiall kingdome created the angelicall spirits in nine distinct orders or quires according to their specificall diuersitie and distance of offices hath adorned his militant Church with many and distinct offices according to the diuerse professions and merits of those that liue therein S. Bernard maketh another comparison saying as in one heauen there are many mansions so in one Church there are many orders and as there be in one house distinctions of glory so in the same spirit there are diuisions and distinctions of graces Finally as in a commonweale you may find all sort of trades aswell for commoditie as for the greater content of this temporall life so in like maner in the Church there are to be found diuersitie of Rules which brings great spirituall profit and giues there to a beautifull adorning by the variety of so many spirituall exercises which they practise some in the actiue life some in the contemplatiue some one some another Which diuersitie brings with it selfe another benefit for that by this varietie and multitude of Rules orders and institutes each one according to their inclination disposition and abilitie may find the way of perfection more facile and pleasing for those that are not proper for this spirituall excercise of contemplation or action may be capable of another as experience dayly teacheth THE THIRD CHAPTER Of the originall or beginning of Religious orders THis followes next in order to be declared Concerning which if we may belieue Iosephus the Iew l. 2. de bello
shed forth teares of compunction to wash away mine offences I did eat ashes as bread and mingled my drinke with weeping The prophet Ioel c. 2. inuites all to the same Conuert imini ad me in toto corde in ieiunio in fletu in planctu Be conuerted to me in all your heart in fasting and in weeping and in mourming that is be ye conuerted to me your God by pennance with your whole heart with all your soule with all your spirit with all your affection which ye may best doe by fasting whereby the sinnes of the flesh and gluttonie are punished and in weeping and mourning whereby with teares ye deplore your ingratitude towards your good God This pennance was denounced vnto vs by all the prophets but in a more eminent manner declared and practised by that most holy forerunner of our Sauiour B. Saint Iohn Baptist whose office was to preach pennance by word and example of whom S. Bernard saith The austeritie and strict course of life of holy S. Iohn Baptist is a hard messenger of eternall death vnto delicious and wanton persons And S. Chrysostome The habit of his body might preach the vertues of his mind c. The Apostles tought the same S. Iohn Climacus hath notable examples in this kind The holy hermits that liued in the desarts did shine with pennance alwaies leading a strict penitentiall life And to omit infinite others let one S. Francis serue for all who after his conuersion did lead a most austere life of pennance For putting on the armour of the Crosse he did subdue all his sensuall appetites with such rigour of discipline that he scarce tooke what was necessarie for his sustentation for said he it is hard to satisfie the necessities of the body and not yeeld to sensuall inclination And therfore being in health he did seldome eat any dressed meates and when he did he put to ashes or water for sauce and very rarely too taking water enough to suffice nature He still inuented new wayes to afflict his body his bed being for the most part the ground or earth his pillow a blocke or stone With such and many the like mortifications did he arme him selfe to conuert the whole world and to draw it to pennance whereof he became a preacher both by word and example And this is all the knowledge his sermons tend vnto let other saints and Doctours preach the high points of speculatiue misticall or morall diuinitie let others abound in eloquence and fertile conceits of holy misteries let them teach the sublime misterie of the holy Trinity and other articles of our faith let them explicate the sublime gifts which God imparts to deuout soules or other such curious points S. Francis hath but one sermon of pennance alwayes repeating and inculcating the same after the example of S. Iohn Baptist and of his Master Christ Iesus knowes not how to speake any other language his text exordium narration peroration or conclusion is of pennance which he alwayes preaches whilst his very life is a continuated sermon of penuance The fruict whereof was such that the whole world would needs follow his example which made him for the satisfaction of all to make certaine rules of pennance All the sentences counsels and commandements of the first Rule sauour of nothing else but pennance and the professours thereof as wel noteth S. Bonauenture were Preachers of Pennance The second rule of no lesse austeritie and pennance he gaue to the poore Clares But this patriarcke of pennance had not thus giuen way and meanes to all for some had not strength and abilitie to vndertake such rigorous austerities who notwith standing forced by his example and words must needes take some rule and manner of life that they might doe pennance for their sinnes And this rule or method of liueing did the holy Father accomplish calleing it the rule of pennance or order of penitents so that the whole order of S. Francis is an order of pennance and all his children are penitents and those that are not so deserue not to be esteemed his disciples So that the first order in the beginning were called preachers of pennance but afterward for the more humilitie the Saint would haue them called Friar Minors a name of humilitie dependence and submission which is the highest condition of a Friar minor The vulgar people also stiled the now called poore Clares or poore dames religious penitents only the name of penitents remaines to the third order whose rule is commonly called the rule of pennance and their order stiled the order of pennance as here the Popes Holinesse entitles it THE 22. CHAPTER Containing a declaration of the state of Innocency MY reader perhaps will admire why I propound this discourse so farre differing from my subiect but let him please to consider that my intention is to explicate the things that are contayned in the prologue of the rule which the Pope thus beginneth Among other things committed to our charge and gouernement those chieftly doe make vs sollicitous by which the concupiscences of the world and flesh being bridled the quiet state of innocence and peace giuen vs from heauen is knowen to be reduced to its originall state and perfection Intimating that by a religious state man may be reduced to the quiet state of innocencie which cannot well be explicated if first we set not downe what the state of innocency was and how we haue fallen from it As for the first we cannot better declare it than by its effects which principally were seauen the first was wisdome and perfect knowledge of all things the second grace amitie or friendship with God the third originall iustice the fourth immortalitie and impassibilitie the fifth the inhabitation of paradise where they might eat of the tree of life the sixth a speciall care that God had of them the seauenth and last freedome from all lust and concupiscence S. Bernard contemplating this state of Innocency in his 35. Sermon vpon Canticles saith that Adam did dwell in the terrestriall paradise a place of more happynesse than any mortall creature could desire his conuersation was exempt from pouertie nothing could discommodate him he was recreated with odoriferant flowers and delightfull fruicts filled with honour and glory and established or created prince of all creatures This minion or fauorite of heauen was an abridegement of all perfection a microcosme where God had heaped all the exquisite beauty that could be seene in heauen or in earth For he had enriched him with grace endowed him with immortalitie and aboue all created him in originall iustice whereby he perfectly possessed all naturall sciences which to gether with the knowledge of supernaturall misteries was infused into him at the time of his creation Moreouer God had ranged all creatures vnder his obedience all liuing beasts did acknowledge him for their lord all other things tending to his benefit content and pleasure the planets sent forth no euill influences each heauen planet
and element containeing themselues within the limits of their natures to the vse of man But that which excelles all is that man was made to the image and likenesse of God that he might alwayes tend towards him and conforme himselfe entirely to his holy will nothing being sufficient to content him saue only God So that beholding himselfe he had occasiō to contemplate the maker of all things and consider the dignitie of his owne soule To be briefe Adam had such great prerogatiues in the state of innocency that he was alwayes vnited to God his soule enriched with grace was pleasing to God his appetite without contradiction was subiect to the lawes of reason his body should have beene alwayes vigorous and strong c. Who is he that beholding this well carued image is not rauished and astonished or can refraine from extolling the honour and praise of the workeman Who can behold so noble a creature not magnify the Creatour who hath made man the ornament of the world the epitomie of the grand vniuerse the loue of heauen the terrour of the diuell cōpaniō of angels sonne of God and brother of Christ Iesus what shall I say more It is impossible to conceiue much harder to declare the preheminence dignity and nobility of man in the state of Innocence when as he was cloathed with that royall robe of originall iustice whereby man was subiect to God all the inferiour powers to reason But alas this did not long continue as is to be seene in the following chapter THE 23. CHAPTER Declaring mans fall from the state of Innocency HOmo cum in honore esset non intellexit comparatus est iumentis insipientibus similis factus est illis Psal 48. Man when he was in honour did not vnderstand he was compared to the foolish beasts and became like to them Adam did not know his excellency and dignity but he became like an irrationall creature without iudgement and transgressed the commands of God by eating of forbidden fruit and so by his disobedience did as it were make a massacre vpon all mankind which thus piously S. Augustine deplores vpon S. Paules epistles O durus durior casus c. ô cruell and more than cruell fall alas what is it that man hath lost what is it that he hath found he hath lost the beatitude whereunto he was created he hath found death from whence he was exempted O infortunate Adam thou hast chased vs out of our country thy sinne hath banished vs into this troublesome desart of cursed earth and from immortall as we were we are become mortals O miserable seruitude inestimable losse insupportable paine and most grieuous torment ô vnfortunate Adam what hast thou done wherefore last thou so soone forgotten the commande of thy creatour transgressed the precept of thy master and trodden vnder foot the law of thy God what disorder what passion what intemperance hath seased on thee that thou couldest not be contented with so great abundance of all good but must needs eat of forbiddē fruit whereas thou mightest at thy pleasure eat of all the rest S. Chrysostome in his homily de Adamo in the person of God doth the same Vbi imago meaprimum for mosa c. where is my image that I haue created so beautifull where is that most pretious ornament of Paradise where is the chiefe worke of my hands where is the liuely heire of my kingdome where now is my familiar friēd O vnfortunate sinne that hath depriued mankind of so great good made him to be cast out of paradise and to be condemned to teares labours griefes and death both in himselfe and all his posteritie No sooner then had man disobeyed God but concupiscence began to raigne and domineere ouer the spirit and the inferiour powers to rebell against reason He who euen now was the most noble and most perfect of all sensible creatures is now become of all the most miserable and because he had rebelled against his God he finds a continuall rebellion within and against himselfe being as the Apostle S. Paule saith Rom 7. venundatus sub peccato sold vnder sinne and he his posteritie deliuered vp to the slauery of originall sinne and tyrannie of concupiscence The flesh is become a remora to the spirit in its course to heauē whereof each one may iustly complaine in himselfe saying I see another law in my members repugning that is rebelling to the law of my minde and captiuating me in the law of sinne making me subiect to the law of sinne that is my concupiscence In so much that vnwillingly and with reluctation I am forced to feele its vitious inclinations and I cannot escape its snares Well hath the wise man sayd Eccl. 40. Great trauell is created to all men and an heauie yoake vpon the children of Adam from the day of their comming forth of their mothers wombe vntill the day of their burying into the mother of all In their whole life they are to suffer many infirmities wants griefes lamentations mournings cares anguishes labours contradictions persecutious wearinesses iniuries rapines slaughters temptations and other innumerable troubles and afflictions in so much that life seemeth no other than a long and continuall death a prolonged death or decaying life I will conclude omitting many yea innumerable euills that haue proceeded from this sinne of Adam and only set downe the ten effects of originall sinne which Cardinall Bellarmime in his booke de amiss gra doth assigne to wit Ignorance in the vnderstanding malice in the will concupiscene in the flesh calamitie labour and paine in the members death in the body anger and wrath of God captiuitie vnder the diuell strifes debates brawlings seditions and warres with our neighbours enmitie and rebellion of irrationall creatures and innumerable euils comming from the heauens and elements O grieuous yoake of mankind THE 24. CHAPTER Declaring how we may reduce our selues to the state of Innocency HAuing thus briefly shewed what the state of innocence was and what we haue lost by Adams sin it is now time to explicate the Popes words afore cited and see how we may be reduced to the state of Innocence The light and Doctour of the Gentils Rom. 5. saith If in the offence of one death reigned by one much more they who receiue abundance of grace and of donation and of Iustice shall reigne by one Iesus Christ Therfore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life As if he should haue sayd If by the fault of Adam all his posteritie did incurre the guilt paine of death know that Christ hath exhibited a farre greater benefit for Christ by his grace hath giuen vs greater gifts than Adam by his sinne hath taken from vs. For saith he not as the offence so also the gift For if by the offence of one many died much more the grace of God and the gift in
this third order as it is now accomodated for religious persons tends to such perfection for as it hath beene declared before and will appeare more plainely in the exposition of the rule this third order is a state of men or woemen tending to Christian perfection by the three essentiall vowes of religion and other obseruances of Euangelicall counsells and hath yeelded many illustrious persons famous for sanctitie and pietie and indeed wholy tends to the perfection of tranquillitie and peace as may be seene in the chapter following This may be confirmed by the Popes who haue approued and confirmed this order to be religious and in the state of perfection Martin the 5. Eugenius 4. in the yeare 1442. Nicholas 5. in the yeare 1447. Paulus 2. in the yeare 1459. Sixtus 4. in the yeare 1471. Iulius 2. in the yeare 1508. Leo 10. in the yeare 1517. 1521. Clemens 7. in the yeare 1526. Paulus 3. in the yeare 1547. Gregorius 13. in the yeare 1575. Sixtus 5. in the yeare 1586. Clemens 8. in the yeare 1595 1600. and 1603. Paulus 5. in the yeare 1610. and 1613. Greg. 15. in the yeare 1621. and Vrbanus 8. who now raignes in the yeare 1626. who with others haue all acknowledged those of the third order of both sexes that make the three vowes liuing in community to be true and properly religious forbidding them to goe to any other orders besides the Carthusians And as such they haue beene receiued by all Christian princes who haue giuen them the same priuiledges which other religious haue And finally Sixtus Quartus doth excommunicate all those that should contradict or deny them to be religious and consequently tend to perfection THE 26. CHAPTER Whether the third order be actiue or contemplatiue THe angelicall Doctour S. Thomas deuides the life of a christian into actiue and contemplatiue because some men doe principally attend to contemplation others to exteriour actions alledging the authoritie of S. Gregory hom 14. super Ezech who saith Duae sunt vitae in quibus nos omnipotens Deus per sacrum eloquium erudit actiua videlicet contemplatiua There be two liues saith he wherein allmightly God doth instruct vs by his word to wit actiue and contemplatiue This last in it selfe and of its owne nature farre exceeds the other which the foresaid S. Thomas proues by many reasons as that because the contemplatiue life belongs to man according to his best part to wit according to his vnderstanding and will for it principally consists in the operations of the soule but the actiue life is occupied about exteriour things Secondly there is more delight in the contemplatiue than in the actiue whence S. Aug ser 26. de verbis Domini Martha turbabatur Maria Epulabatur Martha was troubled Marie feasted Thirdly the contemplatiue is to be loued for it selfe but the actiue is ordained to some other end Fourthly the contemplatlue life is according to diuine things but the actiue according to humaine Whence our Sauiour said to Marie Luc. 10. Optimam partē elegit Maria quae non auferetur ab ea Marie hath chosen the best part which shall not be taken away from her Which S. August ser 27. in the place aboue cited thus expoundeth Thou Martha hast not chosen an euill part but she a better because it shall not be taken away frō her but from thee sometime shal be taken away the burden of necessitie the sweetnesse of truth or contemplation being eternall And S. Basill affirmeth that by these two woemen are set before our eies two sorts of life the one of which is of inferiour note or esteeme because occupied in the more grosse operations of this life and yet maruellously profitable wherfore if thou wilt serue with Martha doe in the name of God for Christ hath said what you shall doe to one of my little ones that you doe to mee whether you lodge strangers feed the poore or be moued to compassion on the afflicted our lord will repute all these offices as if they were done to his owne person But in another place the same Father doth highly extoll the contemplatiue life saying that it is the schoole of celestiall doctrine the discipline of diuine sciences where God is all that is learned where God is the way by which we must goe by him alone we must come to the knowledge of the soueraigne truth So that the contemplatiue life is a continuall adhesion to God in spirit whereby man becomes lord of the whole world hauing his conuersation in heauen there fixeing and placing his mind doth despise all earthly things whiles he esteemes nothing good or great but God and diuine things and here is his continuall pradise vnlesse the law of charitie otherwise require Hence there be found amongst religious orders three states some that giue themselues to the actiue life others that apply their minds wholy to the contemplatiue and lastly others that are partly contemplatiue and partly actiue more or lesse according to their seuerall constitutions Of the first sort are all those orders of knights who make profession of seuerall exteriour acts as to defend the poore or to fight against the Turkes as also all those that giue themselues to keepe hospitalls redeeme captiues and such like Of the second sort be all those ancient hermits Anachorits and monkes and generally all religious woemen who vow enclosure For they lead a life truely angelicall night and day seruing God in the quire and applying their minds to their God in all their actions Of the third and last are those religious orders which are commonly called mendicants who apply themselues aswell to the contemplatiue life as to the actiue which proceeds from the contemplatiue in preaching teaching and conuerting of Nations In this our third order of our holy Father S. Francis be found of all sorts For as it hath beene before declared there be some of them that leade a pious kind of life in the world addicting themselues to godly excercises of deuotion principally of penance whereof they make profession and some others doe liue in conmunities and giue themselues to serue the sicke keepe hospitalls lodge the poore and such like all which no doubt doe follow the actiue way others there be that giue themselues purely to the contemplatiue way and such are those religious woemen of this order as make vow of Enclosure for their whole life hath no other end but to serue and loue God as shall more amply be declared in the exposition of their rule Lastly there are some that enioy a mixt life which cannot be proper for woemen and such be those Friars of the third order in Spaine and France who preach and teach in the same manner as other mendicants doe and not without fruit no other wise differing from the Friar minors who are of the first order than the religious woemen enclosed doe differ frō the poore Clares to wit that their rule and manner of life is not so austere
and 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
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
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