THE FIRST RVLE OF TH …

THE FIRST RVLE OF THE GLORIOVS VIRGIN S. CLARE.

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AUDOMARI.

Typis Thomae Geubels, 1665.

Permissu Superiorum.

THE PREFACE

THE Rule or forme of life which the Religious woemen of the order of S. Clare promise and professe to obserue, is that, which Blessed S. Francis at the ear­nest intreatie, and request of S. Clare and her compa­nions, did write and deliuer vnto them, about the yeare of our Lord 1224. and the 12. after her conuersion vnto God; which she at Assisi­um, [Page 4] with some other few Monasteries did carefully ob­serue for about 30. yeares, al­though it was not as yet con­firmed by Bull, vntil the yeare of our Lord 1253. the 11. of Pope Jnnocent the forth, and the last of her life. She at least, had that comfort, some few days before her departure, to see that Rule confirmed by Bull, which her self for diuers yeares, had freely and piously obserued; which her succes­sours in their sacred Professiō, now promise by Vow to keep and follow, and which the se­raphical Father S. Francis, had with much prayer and many [Page 5] teares framed and written.

The occasion, or reason of her demanding, or his writing of this Rule, is mentioned by the R: F: Lucas Wadding, in the 1. Tome of his Annals on the yeare of our Lord 1224 and 9. of Honorius the Third.

‘S. Clare à deuout disciple and true follower of the sera­phical spirit of soe great à Master, disdayning all things of this world, and emulating such, as were more eminent; hauing vnderstood in the yeare of our Lord 1223. and the 8. of Honorius the third, that that hard Rule of the Friar-Minors was giuen, and [Page 6] by him confirmed; she, the yeare following, with her companions of Assisium, made earnest suit to S. Fran­cis, that he would please to giue in writing vnto her also, and her sisters of S. Damian, some Rule, or forme of life, besids what he had before deliuered vnto them, by word of mouth, conforma­ble vnto that, which was cō ­firmed to the Friar-Minors the yeare before, wherby [after the death of soe great à Master] as wel they, as those, who were to succeed them, might be gouerned.’ He, after serious deliberatiō [Page 7] communicating the matter with Cardinal Hugoline, then Protector of the Order of Fri­ar-Minors, and perceiuing the sisters feruour aspired yet higher [as not cōtent with the Jnstitution giuen them by the said Cardinal Hugoline, some few yeares before, which the other Monasteries not withstā ­ding [except this of Assisiū] were contēt and satisfied with­all, wrote for them, à proper Rule; and did accommodate the same to that of the Friar-Minors, soe far forth, as their weake sexe would permitt thē; they both ouerseeing the work, whilst S. Francis stayed [Page 8] at some word or periode, Hu­goline gaue him assistance and counsel, concerning the cir­cumspection or mitigation he esteemed needfull to be vsed in a matter of soe high cōcern­ment; and in writing, they could not forbeare weeping; considering the Virgins zeale and feruour did exceed the ordinarie straine, and weak­nesse of their sexe.

This is commonly called the first Rule of S. Clare, not because it was giuen first, for it was deliuered rather in the third place, and soe receiued by S. Clare; but it is called the first, by reason of fiue different [Page 9] Rules or formes of life, giuen and receiued at differēt times. For, three being almost antiquat­ed, it may be called the first of the two remain­ing. for better vnder­standing wherof, J shal in breef only, mention these fiue afore-named Rules, togeather with theire beginnings.

Jn the yeare of our The 1. Rule. Lord 1212. and 15. of Jnnocent the third, the most Holy Virgin S. Clare, began the order of poore Clares, the 18. yeare of her age, in a [Page 10] Monasterie of S. Damian, without the gates of the Cittie of Assisium, in the way to­wards Rome, whēce they were know'n anciently, by the name of Damiates or Assisiates: wher S. Francis tought them a certain manner of liuing in common, and gaue them an vnpolish't Rule, such an one, as was thē fitting for those, that were newly conuerted from the vanities of the world; they liuing vnanimously, and de­uoutly practising the said forme of life for the space of about six yeares.

Vntil the vertuous The 2. Rule Cardinal Hogoline [who succeeded in the sea of [Page 11] Rome by the name of Gre­gorie the 9.] wrote some direc­tions with Jnstructiōs annex­ed, which he first sent by his owne autoritie vnto S. Clare and her deuout Compa­nie, liuing in the Monasterie of S. Damian, and being with zeale by them receiued, he reduced them into a better forme, and by authoritie of the sea Apostolique, did adioyne these his Constitutions to the Rule of S. Benedict, and sent them, the second time, to the said S. Clare and her sisters, which they vnanimously re­ceiued, in the 4. yeare of the Popedome of Honorius the third, and of our Lord 1219.

[Page 12] Jn the yeare of our The 3. Rule. Lord 1223. the Glori­ous Virgin S. Clare, with her Companions of the Mo­nasterie of Assisium, zealously emulating the heigth of per­fection, in most sublime Po­uertie, did hūbly request that great Master of spirit S. Fran­cis, that he would please to frame for them, a yet more setled Rule of life, for present ād future ages: which he wrote accordingly, and deliuered vnto them, in the yeare of our Lord 1224. they of Assisium punctualy obseruing it, for a­boue 30. yeares, vntil it was confirmed by a Bull of Pope [Page 13] Jnnocent the 4. the 11. yeare of his Popedome, and some few days before the happie death of the Glorious Mother S. Clare. And this is the Rule which here we declare and treate of and the sisters of her Order, doe promise successiue­ly in their Holy Profession to obserue and follow it; which though third in number, yet deseruedly beareth the name of the first Rule of S. Clare, the two former being alreadie in a manner forgotten; hauing only been in vse and practis­ed about 12. yeares, besids, that as in all beginnings, soe were those more rude and vn­polish't.

[Page 14] The 4. Rule, or forme The 4. Rule. of life, deliuered vn­to the Order of S. Clare, is that, which by sollicitati­on of some Friar-Minors, with­out the cōsent, or knowledge of S. Clare, was vnderhand dealt for, to be cōfirmed by Jn­nocent the 4. the 5. yeare of his Popedome; wherin diuers substantial points were chang­ed, and new ons inserted, concerning the austeritie, Po­uertie, subiection and such like. J wil only touch in breife what Ludouicus Miranda a graue Author of the said Or­der of Friar-Minors, doth mention concerning it, in his [Page 15] first part of the exposition of the Rule of S. Clare 9. chapt. ‘This Rule, 4.th in order, was procured, saith he, by the suggestion and sollicitation of some Prelats of the Or­der of Friar-Minors; cer­taine Abbesses ioyning with them, without the priuitie or consent of S. Clare; who, hauing vnderstood the mat­ter, and that the Prelats of the Order intended to bind her and her sisters of Assisium, as they had inforced other Monasteries, to the accep­tance and obligation of this new Rule, she with her si­sters of Assisium, highly [Page 16] resenting it, that the said Prelats had sollicited and procured such a substantial change of Rule, without her knowledge, and being greatly scandalifed at them, saith Miranda, and at all those sisters that held with them, refused vtterly to ad­mitt of it, and with all hu­militie and modestie, pre­senting these her grieuances vnto his Holinesse Pope Jn­nocent the 4. with much afflictiō and sorrow, for that he gaue eare to the sini­ster relations of the said Pre­lats and Nunnes, that held with them, she humbly re­quested, [Page 17] that he would graciously please to recale the said Rule, and approue and confirme that, which the H. Father S. Francis had written and left them.’ She at length preuailed soe far, and with soe happie suc­cesse, that after 5. or 6. years, that is, the 10. and the 11. yeare of his Popedome, he sett forth two distinct Bulls, by the former expresly com­manding the said Prelats, that in noe case they inforce the Nunnes of S. Damian, to ac­cept this new Rule, which he declared to be voide and of noe effect. By which Bull here [Page 18] annexed, [beginning Recto assumpto tramite, faithfully trās­lated out of an Authentical copie, taken out of the great Conuent in Paris, of the or­der of Friar-Minors, by the Apostolical Nuntius, then residing in France 1628. and by him sent to the English Monasterie of poore Clares in Graueling] it appeareth ma­nifest, that the superiours and Prelats of the order of Friar-Minors, neither haue, nor ought to haue, or exercise any Jurisdiction, or Power, ouer the afore-sayd Nunnes, seeing, as he saith, that absolutely they haue none: And by the latter [Page 19] Bull, he approued and confirmed the Rule it­selfe, which S. Francis had made; declaring, that all the Nunnes of Assi­siū ought, by all means, to obserue and keep it; this latter Bull is also sett down at large, being the Rule it self, and Confirmation therof.

The 5. Rule is that The 5. Rule. of Vrban the 4. who cre­ated Pope, 6. yeares only after Jnnocent the 4. being informed, the first yeare of his Popedome, by the Cardinal Protector of the Friar-Minors, that [Page 20] the Religious woemen of the Order of S. Clare, made differently their Profession and Vow, in diuers Monaste­ries, according to different Rules and formes of life, iudged it expedient to make a new Rule; collecting out of others, such things, as seemed most conuenient for the con­dition and state of those Nunnes; endeauoring, as neer as might be, to reduce them to Vniformitie; and himself confirmed this said Rule, by Apostolical autoritie, as may be seen in Marcus de Lisbona, in the 2. part of his Chroni­cles and 2. book.

[Page 21] Hence it appeareth that of all these 5. Rules here men­tioned, and at different times deliuered to the Religious woemen of the Order of S. Clare, two only remaine in obseruance and vse, to witt, this latter, drawn in order and deliuered by Vrban the 4. cal­ed vsualy the 2. Rule of S. Clare, or of the Urbanists; and that other, which was written by S. Francis, as we haue sayd and cōfirmed some few days before the death of the Glorious Virgin S. Clare, the 11. yeare of Pope Jn­nocent the 4. and is know'n vsualy by the name of her first [Page 22] of her first Rule, as wel in respect of that of Vrban the 4. which was ordered and brought into a forme of Rule, 6. yeares after her death, as of the 3. others, which, euen at that time, were either anti­quated, or annulled.

Here needeth noe further addition by way of Preface, vnto this first Rule of the Glo­rious Mother S. Clare; seeing that the following Constituti­ons or Declarations lately approued and confirmed by his Holinesse Pope Alexander the 7. doe sufficiently, accord­ing to their title, declare and explicate what might [Page 23] seeme obscure and hidden in the text of the Rule.

This J only add, by way of note, that, as in all other, soe in this Holy Religious Order of S. Clare, such respect and reuerence is due vnto the Ho­ly Rule, and Author therof, as each word and letter is euer to remaine without change, and inuiolable in its primi­tiue and first integritie; al­though the Constitutions or Declaratiōs of the same, must needs admitt sometimes va­rietie and change, according to the change and circumstā ­ces of time, place and persons, espeacialy, when vniformitie [Page 24] and reference to the sacred Canons, and Holy Councill of Trent shal soe require.

Hence it followeth that a law may be made voide, that is, by it self, or by authoritie of higher power, may cease to oblige; and yet, that same law or Rule shal remaine as it was first written, and without the change of one only letter; although in practice, it is be­come voide, out of vse and with out force; as appeareth manifest in this very Rule of S. Clare, wherof we treate.

And to giue you some few instances and examples: we find in the beginning of the 2. [Page 25] chapt: that there is mention of not admitting Nouices, with­out the consent and licence of the Lord Cardinal Protector; which, seeing in practise, it can not be complyed withall, by reason of distance of place, and other inconueniences, the leaue of the superiour, or Bishop of the Diocese doth suffice; and yet the words, or text of the Rule remaine intire, as they were first written, because once they had their effect and force, though they be voide at present. Againe, in the end of the 3. chapt: it is lawfull for the Chaplain to celebrate with­in the Monasterie, for commu­nicating [Page 26] of the sick, and yet, for many important reasons, it hath been iudged needfull to alter it; ordering that Masse be celebrated without the Mo­nasterie, and that afterwards, the sick within, if needfull, may be cōmunicated. Thirdly in the 8. chapt: it is mention­ed, that some secular Persons may enter the Monasterie to visit the sick, which now, is expresly forbidden by the H: Council of Trent in the 25. session and 5. chapt: that none enter, but with such restrained conditiōs as are there specified. Lastly, to omitt diuers other such like instances and examples, which [Page 27] in this Holy Rule occurre fre­quently, J wil only mention one more, which by mis-vn­derstāding, might proue a stū ­bling-block, in some ons way, if not fore-seen in time, and maturely preuented.

Jt is specified, in the 1. chapt of the Rule, that, as S. Clare, in the beginning of her conuer­sion, with her sisters promised obedience to the most Holy Father S. Francis, soe in like sort, doth she prcmise to obserue the same obedience inuiolably vnto his suc­cessours, and the other sisters are alwais obliged to obey the succes­sours of H: S. Francis. These words are wrightly to be vn­derstood, [Page 28] not as written by the pen of the seraphical Father, [as appeares euident; for, he would neuer haue caled, or giuen him self the title of the H: and most H: Father S. Fran­cis] but litterally, of those Monasteries, or Cōuents only, which, by authoritie and leaue of the sea Apostolique, are immediatly subiect to the Ju­risdiction of the Friar-Minors; and not of those, which by their owne request, or ap­pointmēt of his Holinesse the Pope of Rome, or immediatly by them selues, are subiected to the gouernment and Juris­diction of the Bishops of the [Page 29] Diocesses: for, these rendring their dutie, and obedience to their Ordinarie, neither can, nor may, any ways, submitt themselues, to the Ju­risdiction of the successours of S. Francis.

And if we make reflection on the eminent high dignitie of a Bishop in his Diocese, and the esteeme wee ought to haue of his soe singular and choice title of Ordinarie, we shal find, it doth import noe lesse, then a Jurisdiction and power deliuered vnto him, both by the natural and writtē law of God: for God, hath soe disposed in nature, that the [Page 30] members of a body be subiect vnto the head, and particular persons to the cheef of the Communitie. seeing therfore all Christians are members of that particular Church of Christ, in whose Diocese they are, of which Church the Bishop is head and cheef; it followeth, that as members and parts of the same Church, they reuerence and obey him, as placed by God, for their head and guide; according to that saying of S. Cyprian It is established by Gods S. Cy­prian l. 4. epist: [...]. law, saith he, that Churches should be constituted vpon Bishops, and the parts of [Page 31] euery Church should be gouern­ed by the same Prelats; and this authoritie, or power is found­ed in those words of the 20. of the Acts of the Apostles, wher it's sayd; The H: Ghost hath placed you Bishops to rule the Church of God, which he hath purchased with his bloud; soe that, it is more euident then the light at mid-day, saith Domi­nicus Soto a learned author of that age libro 10. de Jure et Justitia quaestione prima, art. primo, that Christ did institute the dignitie of Bishops which now is florishing in the mili­ant Church of Christ our Lord God, at whose Consecration she [Page 32] vseth this prayier: lett him be a faithfull and prudent seruant, whom thou Lord dost appoint ouer thy familie, to giue it meatein due season, and to make euery man perfect. Wherfore, to descēd to particulars, by way of Conclu­siō, seeing the poore Clares are of them, which Christ purchased with his owne bloud, seeing they are parts of that house, which Christ built vpon the rock, seeing they are children of Christs familie wanting meate, and of them, who must be made perfect to Christ, they must therfore be also subiect onto him, who by God, is placed ouer them as Ordinarie, and [Page 33] Bishop to rule the Church of God, vnlesse by an extraordinarie and speacial priuiledge of the supreme Uicaire of Christ, they should chance to be ex­empted from this his Ordi­narie Jurisdiction and power, which the Popes of Rome haue been soe farr from grāt­ing, that euen the contrarie hath been at seueral times by them declared, in different and expresse Bulls, as occa­sion required.

Which truth wil appeare more euident, if we reflect how the order of Friar-Minors espeacially in time of the Ge­neralate of S. Bonauenture, [Page 34] procured of the Popes Holi­nesse, an act, wherby he de­clared them to be exempt and wholy free, frō all charge and care of the said religious woemen. Hence it followed, that the Friar-Minors would by noe means admitt, or ac­knowledge, that they had any power, or Jurisdiction ouer the said Religious of S. Clare, but absolutely refused to come neer their Monasteries, or to administer the H: Sacraments vnto them, vnlesse the sisters had first assured them, by a publique Jnstrumēt in writing, that their assisting them, was out of Charitie, and not out [Page 35] of obligation of dutie.

Hence F: Emmanuel Ro­dericus, a graue and learned Authour of the said Order, in his 3. tome of Regular que­stions 72. quest: 1. Artic. 3. Conclus: plainly deliuered his opiniō and iudgment, in point of the Friars hauing charge of Monasteries of Woemen, in these words, as followeth. ‘I wish, saith he, that all Nunnes, of what Regular Jn­stitute soeuer, were subiect to the Ordinarie, especially in our Religion of Friar-Minors, in which, we can not take care, of their pos­sessions and rents, as others [Page 36] may.’ And the seraphical Father S. Francis him self, doth in this point abundantly declare his intentiō and mean­ing, in those his words cited by F: Wadding, in his Chro­nicles, on the yeare of our Lord 1219. ‘S. Francis, saith he, intending his iourney vnto the Sultan in the East, the Cardinal Protector Hu­goline conferred with him, concerning the care and gouernment of the poore Dames of S. Damian and other Monasteries, which began to be multiplied. The H: Father replyed, that for his part, besid's that Mona­sterie [Page 37] only, in which he had enclosed sister Clare, he neither had built, nor pro­cured any to be built, and soe, had taken care of none, but of that only of S. Da­mian, in order vnto Regu­lar discipline; prouiding them some poore temporal means, by begging for thē. He added further, that nothing did soe much dis­please him, as that his Bre­thren in other parts, earnestly endeauoured to haue houses built for Religious Woemē, and to haue them vnder their gouernmēt and charge.’ S. Francis, it's true, neuer [Page 38] omitted to performe this cha­ritable dutie, towards the Mo­nasterie of S. Damian, wherin S. Clare was inclosed, as F: Wadding wel noteth, and ad­deth further,‘that this his example gaue exteriourly occasion vnto his Brethren, to assist other Monasteries, who either by persuasion, or entreatie, did soe intrude thē selues into those businesses, that when the secret mis­cheef broke forth ād shewed it self [as it hapned to their owne great domage, vnder Urban the 4.] they could not withdraw in time, and shunne the inconueniences [Page 39] that insued.’ F: Wadding in the same place, hath much more cōcerning this subiect, which for diuers reasons, J purposely omitt.

Jt followeth cleerly, by what hath been sayd, that neither S. Francis, the Au­thour of this H. Rule, euer intended to subiect these Re­ligious Woemen, vnder the Obedience of his Order, [but rather the contrarie] nor that the Order euer accepted, but rather opposed and shaked off this great charge and burden; wheras, notwithstanding, ac­ceptance on both sid's is ne­cessarie to make a contract [Page 40] valid in Law, as all Doctors vnanimously doe professe and teach: soe that, as Malderus wel noteth, lib. de Jure et Justitia: tract: 1. cap: 9. dub: 10.‘Although it were certaine, saith he, and the case suspposed as true, that S. Francis, and S. Clare had made a contract, one with the other, she, in the name of her sisters, promising Obe­dience, and he in the name of his Brothers, to haue a perpetual care of the sisters, that by this means, they might the better obserue their sublime Pouertie; yet, because his successours did [Page 41] not fulfill and keep this his promise, as we haue seene in the time of S. Bonauen­ture, for this reason, the pro­mise of S. Clare, hath long since ceased to oblige the sisters of these ages.’

Neither must this seeme strange vnto any: for the obligation of keeping a Law, doth cease, saith Malderus, in the place afore-mentioned, when the occasion, or cause for which the law was made, doth cease: but the occasion, or reason why S. Clare pro­mised Obedience vnto S. Frā ­cis and his successours, was her earnest desire of most [Page 42] sublime Pouertie ioyn'd with a strict inclosure, which she knew fullwell, could not be effected nor hoped for, with­out assistance and releef, by the begging of S. Francis and his Brethren for them; but the Friar-Minors after the departure of the saint, abso­lutely refusing this charge and burden, and procuring more­ouer a declaration from his Holinesse Pope Urban the 4. ‘that they were to be exempt and wholy free from all care of the said Religious Woemen, and by noe obli­gation bound to vndergoe it;’ it followeth by way of [Page 43] consequence, that the said sisters are in noe ways obliged to what soeuer cōtract, or pro­mise S. Clare might chance to haue made in their behalf; seeing, that both the occasion, or cause, why she might haue made that promise, doth cease, and the successours of S. Frā ­cis haue refused to accept the condition, and vndergoe the burden.

Lastly, J conclude, that although all that can be ob­iected, were supposed and granted, yet, as all Doctors vnanimously affirme, a pro­mise ceaseth to oblige, whē an higher superiour by lawfull [Page 44] autoritie doth release it; and his Holinesse the Pope of Ro­me, can release promises made euen to God him self, as is manifest: but different Popes, and in particular, Jnnocent the 4. by his Bull here annexed, beginning, Recto assumpto tra­mite, hath not only released the said Friar-Minors from all superioritie, charge and care, which here-to-fore they migth pretend to haue had, ouer the Religious Woemen of the order of S. Clare, but doth also in Uertue of H: Obedience, strictly commād and enioyne vnder paine of Excommunication, all and [Page 45] euery one of the Order of Friar-Minors, that hēce forth, they exercise noe Jurisdictiō whatsoeuer, ouer the aforesaid Abbesses, Nunnes, or Mo­nasteries of S. Clare, seeing that absolutly they haue none. Hence it followeth, that seeing the Friar-Minors haue noe Ju­risdiction or power, ouer the Religious Woemen of the Order of S. Clare, that the said sisters alsoe haue noe obligation of Obedience, or subiection towards the afore­sayd superiours, or Prelats of the Order of Friar-Minors.

And to descend more to particulars, in the yeare of [Page 46] our Lord 1631. his Holinesse Pope Urban the 8. was gra­ciously pleased, to send a par­ticular Breue, to the Abbesse ād Religious of the order of S. Clare resyding in the Towne of Graueling, dated the last of May, in the 8. yeare of his Popedome; which being faith­fully translated, we haue also thought fitt here, to sett down; where he declareth in expresse termes, the said Religious Woemen, to be in noe wyes, subiect to the superiours of the Order of Friar-Minors, but that they, and their Mo­nasteries are, by his expresse command, restoared to the [Page 47] Obedience and subiection of their Ordinarie the Lord Bi­shop of S. Omers; they hauing been subiect vnto him from the very beginning of their settlement and admission into that Towne; their admissiō being limited with this con­dition, to liue vnder the Obe­dience and Iurisdiction of the Lord Bishop of the Diocese: as appears in the letters of grant, giuen by his Highnesse Arch-Duke Albertus, dated at Brus­sels the 7. of October 1608. as also in the letters of re­ception of the Baron Guer­nouual, then Gouernour of the Towne of Graueling, and [Page 48] Founder in part, of the said Monasterie; bearing date 26. of August. 1627. and lastly in the letters of admission of the said Towne, dated the same yeare and day; all three in­serting, in expresse termes, this condition, as necessarie for their admittance, that they be euer subiect to the Ordinarie, the Lord Bishop of S. Omers.

Lett it therfore remaine, as concluded and certaine, that those Monasteries of the order of S. Clare, which can not make appeare, by particular grant and priuiledge of the sea Apostolique, their positiue exemption from the Jurisdic­tion [Page 49] of the Bishop, that they are and ought to remaine sub­iect to the said Bishop of their Diocese, who therfore is know'n vnder the notion and title of Ordinarie: and seeing the Poore Clares in the Towne of Graueling, haue not on­ly their admittance limited by the Prince, Towne and Go­ueruour, and by thē restrained to this obligation or condition of being subiect to the Ordi­narie; but are more ouer, by a particular Breue sent them by Pope Urban the 8. expresly cōmanded to liue and remaine [as we haue sayd] vnder the Obedience of the Lord Bishop of [Page 50] S. Omers; excluding in expresse words, all whatsoeuer pre­tended power, the Friar-Mi­nors haue, ore might seeme to haue ouer them; seeing, [as Pope Jnnocent the 4. aboue mentioned doth also declare] that absolutely they haue none, it followeth, that they are, and ought to remaine subiect, and obedient to the said Lord Bishop, and that, the Obedi­ence mentioned in the first Chapter of their Rule, re­maines [as now it is] by su­preme Authoritie, transfer­red, or restoared to the Person of the afore-sayd Lord Bi­shop, or Ordinarie.

THE BVLL OF POPE INNOCENT THE FOVRTH, declaring the Nunnes of the order of S. CLARE, not to be subiect to the Friar-Minors by their Rule giuen by S. FRANCIS, and forbidding the said Friars to exercise any Iurisdictiō ouer thē vnder what pre­tence soeuer.

INNOCENT BISHOP Seruāt of the seruants of God,

To our Beloued Sonnes, the General and Prouin­cial Ministers of the Order of the Friar-Minors health and Apostolical Be­nediction.

THE trauailer that hath taken the right path, wherby he may con­ueniently attaine to his intēd­ed ourneys end, should labour [Page 53] in vaine, and vnprofitably endeauour to find out other trackes: for the more differēt wayes he tryeth, the more doth he delay his iourney, and whiles he doth hasten, he doth the more hinder himself, and the way which perchance is but short, he maketh long by inconsiderate digressions; be­cause one, that tryeth diuers paths, may easily stray from the right, and soe wander out of his way; and he that soe trauaileth, arriueth still late to his iourny's end; yea, his going on, in this sort, is rather a going back from the end it self. Hence the varietie and [Page 54] noueltie of wayes is to be auoyded, and the ancient and first way carefully to beretain­ed; seeing the old ways are better know'n then the newer, and one may trauaile more confidently by the tracke of the one, then of the other. Wherfore, they that can walk well in the beaten path, lett them with care auoide the vnused.

We haue been euer desirous that our beloued daughters in Christ, the Abbesses, and Re­ligious of the order of S. Da­mian, who flying from the slipperie downfalls of the world, haue chose the secure [Page 55] retirement of Claustral soli­tude, might constantly serue our Lord in the obseruance of that Rule, wherby they may more readily obtaine e­ternal reward.

Hence some time since, did We, by our letters enioyne our Venerable Brother the Bishop of Ostia, and Veletre, that he should not permitt them to be compelled to the vndertak­ing of a new forme of life, or the ancient [by Vs, being then at Lions changed,] vnlesse it should seeme vnto him more expediēt for their salua­tion; but that he should pro­cure the ancient Rule, which [Page 56] the afore-sayd Abbesses and Nunnes had admitted in the first institution of their Order, to be by them inuiolably ob­serued, if thereby the good and perfectiō of their soules might be aduanced; granting him power to compell by Eccle­siastical Censures, without admitting appeale, whosoeuer should contradict him.

He [as by his owne Rela­tion We haue vnderstood] desirous with all diligence to fulfill our Commands; per­ceiuing [after serious delibe­ration] it would be more pro­fitable for them, firmly to obserue the ancient Rule, [Page 57] which in the very beginning of their Religion, they had re­ceiued by the carefull endea­uour of our Predecessour Pope Gregorie of happy me­morie; iudged it noe ways ex­pedient to receiue the new one, or to haue the old Rule changed; nor to forsake the former good and holesome way, for an other newly found out, or decline the accustom­ed, for an vnaccustomed course of life.

Wherfore, by power of our fore-said letters, he gaue in writing, a most strict com­mand, in Vertue of Obe­dience, to the Abbesses and [Page 58] Nunnes before named, not to admit in any ways, the afore­said new Rule at the com­mand giuen, or to be giuen by any Minister, or Friar of your Order what soeuer; but to keep the afore-said old Rule for euer, in all ages to come.

And seeing it is contained in that new Rule, that you, the General and Prouincial Mi­nisters of your Order, haue Jurisdictiō ouer the forenam­ed Abbesses and Nunnes [as it appeareth indeed, that, by that Rule, Jurisdictiō is giuen vnto you, and to other Mini­sters, who for the time shal be] the said Bishop gaue by Our [Page 59] authoritie, in his letters, an ex­presse Cōmand, to you gather­ed to geather in a General Chapter of your Order at Ge­noua, that you should not inter­meddle here-after with any Ju­risdiction ouer the forenamed Abbesses and Nunnes, nor their Monasteries, nor presume to exercise any authoritie ouer the same, for the time to come.

And by other letters to the same Abbesses and Nunnes afore-mētioned, he enioyned, that they should noe more obey, or be subiect vnto you, nor to other Ministers, that for the time should be, but that they should humbly re­spect [Page 60] and obey him, and such Visitours, as he should ap­point for their Monasteries.

But you, not listning to the precept of the said Bishop, as it was your duty, neglected to obserue the same; entring the fore-said Monasteries by your owne authoritie and good pleasure, contrarie to the tenour of their Rule; some­times also designing and send­ing thither, some of your Friars; vsing endeauours, that the fore-said Abbesses and Nunnes should not regard the Commands of the Bishop be­fore mentioned; often-times encountring and stopping his [Page 61] messengers and letters; disput­ing moreouer, yea and difi­nitiuely, affirming, that you were not bound to regard, or obey the said Bishop, but in some cases only.

Wherfore, to you all and to all the Friars of your Or­der, in Vertue of Obedience, vnder paine of Excommuni­cation, by these Apostolical letters, We, by strict precept enioyne, that you obey the afore-mentioned Bishop, and his commands and letters in all things; and that, ouer the afore-named Abbesses and Nunnes, or their Monasteries, here-after, you exercise no Ju­risdiction [Page 62] whatsoeuer; seeing that ouer them, you haue none at all; and that you neither endea­uour, by word or deed, se­cretly or openly, by your selues or others, that the afore­said Abbesses and Nunnes should not regard and obserue the commands of the said Bishop, and that you neuer oppose your selues to his messengers or letters.

But rather, seeing as wel your Order, as theirs, is com­mitted by the Sea Aposto­lique, to the care of the said Bishop, who with a vigilant eye doth not cease carefully to procure the aduancement [Page 63] of both; you are deuoutly to admit, and inuiolably to ob­serue his precepts, as wel in the things afore-sayd, as in all others; espeacially, seeing that as wel you, as all the Friars of your Order, next to the Pope of Rome, are bound to respect and obey your Cardinal, appointed by the sea Apostolique, to haue the charge and custodie of your Order.

Otherwise, the sentence and censure, which the afore­named Bishop shal giue a­gainst such as disobey, or re­bell, We wil ratifie the same, and make it [God willing] [Page 64] to be inuiolably obserued, vntil condigne satisfaction be giuen; not admitting of any appeale to the contrarie; not­withstanding any statutes, priuiledges, or Apostolical letters, of what tenour soeuer they may be, either granted, or here-after to be granted to you, or to any of yours, or to your Order, in any ways to the cōtrarie. Giuen at Perugia the 17. day of March, the tenth yeare of our Pope-dome.

A SPECIAL BREVE OF POPE VRBAN THE VIII.

To the English Poore CLARES in the Towne of Grauel­ing, wherby he restoares them to the Iurisdiction or Obe­dience of the Lord Bi­shop of S. Omers.
Pope URBAN the 8.

TO Future Memorie. Jt was lately proposed vnto Us, in the name of our dearly beloued Daught­ers [Page 66] in Christ, the Abbesse, and Religious of S. Francis, of the English Monasterie in Graueling, caled Clarisses, of the Diocese of S. Omers, that the sayd Monasterie, from the first beginning of its Founda­tion, hath been subiect to the Gouernment and Jurisdiction of the Bishop of S. Omers, since, by his conniuance, to the Order of S. Francis of Friar-Minors called Obseruants. Whence, the sayd suppliants, faling into great difficulties with the afore-sayd Friar-Mi­nors, by Command of our Uenerable Brothers, the Lord Cardinals, deputed ouer the [Page 67] causes of Regulars, and by an expresse Decree of our Be­loued sonne, the then Nun­tius of the sea Apostolique residing in those parts, bear­ing date the 23. of Februarie 1628. Wherby the afore-men­tioned Monasterie, was restor­ed to the Obedience of the afore-said Bishop, or Ordi­narie, enioying vnder his Ju­risdiction much tranquillitie and peace. And it being mē ­tioned in the same expositiō, that the afore-sayd suppliants, desyred earnestly, the restor­ing of the sayd Monasterie to the Jurisdiction of the afore-mentioned Ordinarie [Page 68] might be strengthned by the Confirmation of our Aposto­lical Decree: We, inclined to the requests hūbly presented vnto Us, in their behalf, doe absolue the said suppliants, for the obtaining only of the effect of these, and esteeme each one of them by force of these, truly absolued from whatsoeuer Excommunicati­on, suspension, or Jnterdict, or from whatsoeuer other Ecclesiastical sentenses, cen­sures, or punishment inflicted by whatsoeuer occasion, either by man or law, if in any ways they should chāce to be intan­gled in the same. More ouer [Page 69] We, approue and ratifie by these presēt, and by Apostoli­cal Authoritie, the afore-con­firmed restitution of the said Religious and Monasterie, vnder the Jurisdiction of the afore-named Bishop, or Ordi­narie; adding vnto it, the strength of our Apostolical firmnesse; supplying all and euery defect [if any should haue hapned] in law, or fact whatsoeuer: declaring the afore-sayd Decrees of the Lord Cardinals and Nuntius, as also these our present Let­ters, to be, and be esteemed valid, firme, and efficacious, and inuiolably to be obserued [Page 70] by all, whome at present, or for the future, it may concerne; and ought thus to be defined and iudged, by whatsoeuer Judges, Ordina­ries, or Delegates, euen those of our Apostolical Pallace. More ouer, it is declared null, and voide, if any Person of what authoritie soeuer, either wittingly, or willingly should presume to attempt the con­trarie; any constitutions, A­postolical ordinations, statuts, customes priuiledges, grāts, euen ratified by oath, or strengthned by whatsoeuer Apostolical confirmation, or letters, granted, confirmed, [Page 71] or innouated, to the contra­rie in any ways: notwith­standing; leauing all and euery one of them, as at other times, in their accustomed force, We will [at this time only, to the obtaining of the effect of these] that they be speacialy, and expresly an­nulled, and derogated.

Giuen at Rome at S. Ma­rie Major. sub annulo pisca­toris. 31. of May. 1631. and the 8. of our Pontificate.
M. A. MARALDVS.

THE APOSTOLICAL CONFIRMATION OF THE RVLE. which Blessed S. Francis gaue vnto the Holy Mother S. Clare.

INNOCENT Bishop seruant of the seruants of God: To our beloued Daughters in Christ, Clare Abbesse, and the other Sisters of the Mo­nasterie of S. Damian at Assisium. Health, and Apostolical Benedictiō

THe Apostolical sea, being accustomed to condescēd to the pious requests, and holy [Page 73] desires of her suppliants; and you hauing addrest your hū ­ble suite vnto Us, in order to the approuing and strengthn­ing with our Apostolical Cō ­firmation the Forme of life, wherby, you ought to liue in common, vnitie of spirit, and profession of most sublime po­uertie: the said Rule, hauing been giuen, by the Holy S. Francis, by you freely accept­ed, and by our venerable Bro­ther the Bishop of Ostia and Ueletre approued and con­firmed, as is more amply cō ­tained in the letters of the said Bishop, conformable to Our Apostolical authoritie, com­mitted [Page 74] vnto him, in this behalf.

We therfore, condescend­ing to your deuout requests, doe againe ratifie, by Apostoli­cal authoritie, and confirme, by these present, what the said Bishop did in this behalf; in­serting herein, the tenour of his letters, word by word, as followeth.

Ugoline, by the grace of God, Bishop of Ostia and Ve­letre, to his most deare Mo­ther, and Daughters in Christ, Clare Abbess of S. Damian at Assisium, and her Sisters, as wel present, as to come, health and fatherly bene­diction.

[Page 75] For as much as you, my dearly beloued Daughters in Christ, contemning the pompes, and vanities of the world, and desyring to tread the footsteps of JESUS Christ and his most Holy Mother, haue chosen to liue in pouertie, and inclosed, that you may with more libertie and puritie of spirit, attend to the seruice of his diuine Majestie: we, commending in our Lord, your holy reso­lutions; doe, out of our fa­therly affection, condescend graciously vnto your petitiōs and pious desires, and by au­thoritie of his Holinesse and [Page 76] of Ours, confirme for you, and all those, that shal succeed you, in your Monasterie, the forme and rule of life, of holy vnion and most sublime pouertie, which the Blessed Father S. Francis, by word and writing, hath deliuered vnto you, to be obserued; and is, as followeth.

IN NOMINE DOMINI. Amen. THE RVLE OR FORME OF LIFE Of the Poore Sisters of the Order of S. CLARE.

J. CHAPT. Of the promise of Obedience.

1. THE Rule, and Forme of life, of the Order of the poore Sisters, which Bles­sed S. Francis hath instituted, [Page 78] is this: to obserue In this Chap­ter, nothing is mētioned, but the 3. Vovvs: for the Ordi­nances and Profession, speak suffici­ently of the Vovv, vvhich the Sisters make, of in­closure. the holy Ghospel of our Lord Jesus Christ; liuing in obedience, with­out proprietie, and in chastitie.

2. Clare vnwor­thy Hand-Maid of Christ, and lit­tle plant of the most Holy Father S. Francis, promiseth obedience, and reuerence to Pope Jnnocent, and to his successours, lawfully and ca­nonically succeeding, in the Church of Rome.

3. And, as in the beginning of her conuersion, she, with [Page 79] her sisters, promised obedience to the most Holy Father S. Francis; soe, in like sort, doth she promise to obserue the like obedience inuiolably vnto his successours. * And These vvords are vnderstood of those Mo­nasteries only, vvhich are sub­iect to the Or­der; For, vvhē the Monasterie is immediatly subiect to the Bishop, then, the Obedience here mention­ed, is, by au­thoritie of the Sea Aposto­lique, trāsferred from the Friar-Minors, and is due to the Person of the Lord Bishop of the Diocese, vvherin they liue, and to his Successours. the other sisters are always obliged to obey the suc­cessours of Holy S. Francis, and to obey also, sister Clare, ād all other Abbesses, who ca­nonically chosen, shal succeed her.

Of the Examen, and other things to be obserued in the Receptiō of the sisters into the Order, and of their Profession. JJ. CHAPT.

1. When any one, moued by diuine inspiratiō, shal present her self vnto you, to imbrace this course of life, the Abbess shal be bound to aske the consent of all the sisters; and if the greater part giue their voice The Bishop by him self, or his Vicar, is to examen, and receiue the nouice thus presented, as is ordained in the Council of Trent Sess. 25. cap. 17. [the licence of the Lord Cardinal your Protector, bee­ing first obtain­ed] [Page 81] the Abbess may receiue her.

2. When she is to be admit­ed, the Abbess shal diligently examen her, or cause her to be examined, concerning the Catholique Faith and the Sacraments of the Church: all which, if she doe firmly beleeue, faithfully professe, and wil stidfastly obserue to the end; then [if she haue noe husband, or if he, [with leaue of the Bishop of his Diocese] be entred into Religion, and hath made a vow of chasti­tie; more-ouer if she be not too far in yeares, nor haue any sicknesse, or weaknesse of [Page 82] head, which might hinder her, from the obseruance of this course of life] shal be dili­gently declared vnto her, the contents and tenour of your forme of life.

3. And if she be fitt, and willing, those words of the Holy Ghospel shal be sayd vnto her, that she goe, and sell all she hath, and This is to be ob­serued at the Profession, as the Council of Trent appointeth Sess. 25. cap. 16, giue it to the poore. *Which, if she can not ef­fect, her good will shal suffise.

4. The Abbess and sisters shal be very carefull, not to busie their minds, by medling [Page 83] with her temporall goods, to the end, she may freely dispose of them; according as our Lord shal inspire her.

5. Neuerthelesse, if she here­in, doe ask their counsel, they shal send her to some discreet person, fearing God; by whose direction, her goods may be distributed vnto the poore.

6. Then her haire being cutt of round, and her secular habit taken away, the Abbess shal lend her three coates, and one cloake: after which time, it is not lawfull for her, to goe out of the Monasterie, with­out manifest and profitable cause.

[Page 84] 7. The yeare of her proba­tion expired, she This is to be vn­derstood, that she be receiued, if the Superiours iudge her fitt, and ther be noe impedi­ment; other vvise, that she be sent out of the Mo­nasterie, as is or­dained in the Council of Trēt sess 25. cap. 16. shal be receiued to obedience; promising per­petually * to ob­serue your mā ­ner of pouertie, and forme of life

8. None shal receiue the vaile; during the time of Probation.

9. The sisters may haue little cloakes for modestie, and commoditie of their ser­uise, and labour.

10. The Abbess shall discreet­ly prouide, that the sisters haue cloathes, according to [Page 85] the qualitie of the persons, times, places and climats, as she shal iudge their necessitie to require.

11. They, who are receiued into the Monasterie, before sufficient years; hauing their haire cutt of, and their secu­lar habit taken away, shal be cloathed with such cloath, as the Religious; according to the discretion of the Abbess; and when they are come to fitt age; taking the habit as others doe, they shal make their probation.

12. And the Abbess, as wel for them, as for other Nouices, shal carefully pro­uide [Page 86] a Mistresse, one of the discreetest of the Monasterie, who is diligently to instruct them in modest manners and holy conuersation; according to the forme of your Pro­fession.

13. The same manner shal be obserued in the admittāce of the sisters, who serue with­out the Monasterie; and those sisters may weare shoes.

14. None may dwell with­in the Monasterie, vnlesse they be receiued; according to the forme of your Profession.

15. J doe admonish, pray and request my sisters, that for the loue of the most Holy, [Page 87] and sweet child JESUS, who was wrapped in poor cloutes, and layd in a crib, and for the loue of his Holy Mother, that they alwais desire to be clad in poore cloathes.

Of the Diuine Office, fasting, Confession and Cōmunion. JJJ. CHAPT.

1. THe sisters, that can read, when they may haue breuiaries, shal say the diuine office, according to the custome of the Friar-Mi­nors; reading it without song: and they, who sometimes, for some reasonable impediment, [Page 88] are hindred frō reading their office, may say Pater nosters in lieu therof, as other sisters doe, who can not read.

2. Those sisters, who can not read, shal say 24. Pater nosters for Matines, 5. for Laudes, for Prime, Tierce, Sexte, and None, for each of them 7. For euen­song 12. for Compline 7.

3. For the Euensong of the dead, they shal say also 7. Pa­ter nosters with Requiem aeter­nam, for the Matines 12. The sisters, who can reade, are bound to recite the office of the dead.

4. When any sister of the Monasterie is departed this [Page 89] life, the sisters shal say 50. Pater nosters for her soule.

5. The sisters shal alwais fast; but on the Natiuitie of our Lord, they may make two refections, vpon what day soeuer it hapneth. With the young, weake, and those who serue whithout the Mo­nasterie, the Abbess may charitably dispense, when she thinketh good; but in time of manifest necessitie, the si­sters are not obliged to cor­poral fasting.

6. They shal confesse, with licence of the Abbess, at the least 12. times in the yeare, and then, lett them take care, [Page 90] that they mingle nor any words, which appertaine not to Confession, or the good of their soules.

7. They shal receiue the H: Sacrament of the altar seauē times in the yeare, as on the Natiuitie of our Lord, on Maunday thursday, Easterday, Whittsonday, the Assumptiō of the Blessed Virgin Marie, S. Francis his day, and vpon the feast of all saints.

8. The Chaplaine may ce­lebrate within the Monaste­rie, for communicating of the sick.

Of the Election of the Abbess. JU. CHAPT.

1. IN the Election of the Abbess, the sisters are bound to ob­serue the The Constitu­tion of Grego­rie the 15. vvill haue the Bishop, or his Vicar to be present at the Election of the Abbess: And if the Sisters be vn­der the gouern­ment of the sayd Bishop, they are in time, to ac­quaint him, or his Vicar, to knovv his vvill and leasure; con­cerning the future election. Ca­nonical forme.

2. Lett them procure to haue the General Mi­nister, or the Prouincial of the Friar-Minors, who, with the word of God, shal exhort thē to concord and [Page 92] vnion, and to seek the com­mon good in the election.

3. None shal be chosen, who is not Professed, or if such an one were chosen, or otherwise giuen for Abbess, they shal not obey her, vnlesse she first vow to obserue the forme of their Pouertie.

4. When the Abbess dyeth, the election of an other shal be made.

5. Jf at any time, it shal seeme to the communitie; that the Abbess elected, be not sufficient for the seruise of the sisters, and the cōmon good; the sayd sisters are obliged to chose an other, as [Page 93] speedely as they can; accord­ing to the forme afore-sayd.

6. Lett her, who is elected, weigh and consider, what a burden she hath taken vpon her, and to whom she must render an account of the flock committed vnto her. Lett her striue to be superiour in vertues, and to exceed others in holy manners, rather then in office; to the end, the sisters, moued by her example, may obey her, more for loue, then feare.

7. Lett her banish all parti­cular affections, least parti­cularitie breed scandall to the communitie.

[Page 94] 8. Lett her be the comfort and last refuge to the afflicted, least the weak, wanting relief by her meanes, may chāce to be ouercome, by the sadness of despaire.

9. She shal follow the Com­munitie in all things, espe­cially in the Church, dormi­torie, refectorie and infir­marie; as also in her attire, the which, her Uicaress is also obliged to obserue.

10. The Abbess shal assem­ble the sisters to Chapter, at the least, once a weeke; wher, she and the other sisters are humbly to acknowledge all their publique offences and negligences.

[Page 95] 11. Lett her ther conferr with all her sisters, of those things, which are to be treated of, for the good and decencie of the Monasterie; for it often happeneth, that God reuealeth vnto the least, what is best to be done.

12. Noe great debts shal be contracted, or made, without manifest necessitie and com­mon cōsent of the sisters, and that, by meanes of their Pro­curatour.

13. Lett the Abbess, with her sisters, take care, that they receiue, nor keep any thing for others, within the Mona­sterie; for, oftentimes, by these [Page 96] meanes, ariseth trouble and scandall.

14. For the better conseru­ing of mutual peace and vniō, all the officers of the Mona­sterie shal be chosen by com­mon consent of all the sisters.

15. They shal chuse, in like manner, at the least, eight sisters of the discreeter, whose counsel the Abbess is bound to vse, in what concernes their forme of life.

16. The sisters may, and ought sometimes to change the officers and discreets, and chuse others in their pla­ces, when they shal iudge it expedient and profitable.

Of silence, and of the manner of speaking at the Grate and speakehouse. U. CHAPT.

1. THE sisters shal keep silēce from the howre of Compline, vntil Tierce; those excepted, who serue without the Monasterie.

2. They shal euer keep si­lence in the Church and dor­mitorie; but in the refectorie, in time of refection only. And it is always lawfull for the sisters, to speake discreetly in the infirmarie, for the atten­dance and recreation of the sicke.

[Page 98] 3. The sisters may neuerthe­lesse, at all times and places, speake breifly, and with a low voice, of things requisite and necessarie.

4. Jt is not lawfull for the sisters to speake at the grate, or speak-house, without licēce of the Abbess, or Uicaress; and they, who with leaue, shal speake at the speake-house, shal not doe it, but in presence and hearing of two sisters.

5. None shal presume to come to the grate, vnless three, at least, appointed by the Abbess, or Vicaress be pre­sent, of the number of those Discreet, who are chosen by [Page 99] all the sisters, for the Coun­sell of the Abbess.

6. The Abbess and Vica­ress, as neer as they can, are bound to obserue this manner of speaking; which, at the grate, shal be very seldome; but at the gate, shal neuer be permitted.

7. They shal hang a cloath within the grate, which shal not be drawn but in time of a sermon, or whilst they speak vnto others.

8. Ther shal be, within the grate, a dore of wood, strēgthn­ed with two locks and bolts of iron, which shal be locked principally, in the night time, [Page 100] with two keys; one of which the Abbess shal keep, and the sacristan the other.

9. The sayd dore is alwais to remaine shutt; except in time of reading the diuine of­fice, or for the causes aboue mentioned.

10. None may speake, at the grate, in what sort soeuer, before the resing, or after the setting of the sunne.

11. At the speak-house, ther shal alwais be a cloath within, which shal neuer be taken of.

12. Noe sisters may speak, at the speak-house, within S. Martin's Lent, nor within the great Lent, but only to the [Page 101] Priest, for cause of Confessiō, or for other manifest necessi­tie, which shal be reserued to the discretion of the Abbess, or Vicaress.

That the sisters may not receiue possessions, by them selues, or by any person interposed. UJ. CHAPT.

1. AFter that the heauenly Father had vouchsaf­ed, through his diuine grace, to illuminate my heart in such sort, VVhat fol­lovveth, hath been added, since the death of S. Francis. that by the example and doc­trine of our Holy Father S. Francis, [Page 102] J began to doe pennance, a little after his conuersion; J, with my sisters, did willingly promise obedience vnto him.

2. The Holy Father per­ceiuing, that we feared noe pouertie, labour, tribulation, vilitie, or contempt of this world, but that we esteemed these, as great delights, he, moued with pietie, wrote vnto vs a forme of life, in this manner.

3. Considering, An extract of a letter vvhich S. Francis vvrote to S. Clare, and her com­pagnions. that through the inspiratiō of God, you haue made your selues Daughters, and Hand-maids to the most high, [Page 103] and souereigne King the heauenly Father, and haue espoused your selues to the Holy Ghospel, J wil and pro­mise by my self, and my Bro­thers, to haue alwais a special and diligent care ouer you, as ouer them.

4. The which, whilst he liued, he diligently performed, and willed, it should be allways obserued by his Brothers.

5. And, to the end, that we should in noe time, decline from the most holy pouertie, which we had embraced, nor those who should succeed vs, he wrote vnto vs his last will, a little before his death; saying.

[Page 104] 6. J, Brother Francis, being poore, This is an extract of an other letter, vvhich S. Frā cis vvrote, a little before his death. wil follow the life and pouertie of our most souereigne Lord Jesus Christ, and of his most holy Mother, and wil perseauer in the same, vnto the end. And J beseech and counsel you all, my deare sisters, that you liue perpetually, in this most holy life and pouertie: and be carefull, that you neuer depart from the same pouer­tie, through the teaching, or counsel of any.

7. And, as J haue always been solicitous, togeather [Page 105] with my sisters, to obserue the S. Clare express­eth her ardent zeale and desire of most sublime and rigorous ouertie. holy pouertie, which we haue promised to God, and Holy S. Frā ­cis; in like manner, all the Abbesses, that shal succeed me in the office, and all the sisters, are bound inuiolably to ob­serue it vnto the end. To witt, not to receiue possessions, or haue proprietie, either by thē ­selues, or any person inter­posed, nor any thing, that may wrightly be called proprietie; except a little ground, which necessitie doth require for de­cencie, and repairing of the [Page 106] Monasterie; and this ground may not be cultiuated other­wise, then as a garden for the vse of the sisters.

The manner to be obserued by the sisters, in their ma­nual work's. UJJ. CHAPT.

1. THE sisters, on whom God hath bestowed the guift of working, shal employ them selues faithfully and deuoutly, after Tierce, in all such work's, as apper­taine to the decencie and common good of the Mona­sterie. Jn such sort, that both [Page 107] idleness, the enemie to the soule, be expelled, and the spirit of holy prayer and de­uotion, whervnto all tem­poral things are referred, be not extinguished.

2. The sisters shal be bound in presence of all, to declare in Chapter, to the Abbess, or Uicaress, that which they haue wrought with their hands.

3. The like shal be obserued, if any send almes for the ne­cessitie of the sisters; to the end, that in common, they may recōmend them to God. And they shal be all distri­buted by the Abbess, or Vi­caress, with the counsel of the [Page 108] Discreet, for the good of the Communitie.

That the sisters shal not appro­priate any thing to them selues, and of the sick sisters. UJJJ. CHAPT.

1. THE sisters shal not appropriate any thing to them selues, neither house, place, or other thing; but, as pilgrims and strangers in this world, serue our Lord in po­uertie and humilitie.

2. Lett them send for almes with cōfidence: neither ought they to be ashamed therof; seeing our Lord made him­self [Page 109] poore, in this world, for loue of vs.

3. This is the height of most sublime pouertie, which hath placed you [my most dearly beloued sisters] heires, and queen's of the Kingdome of heauen; making you poore in temporal commodities, and exalting you high in vertue. Lett this be your portion, which doth lead you into the land of the liuing; vnto which [dearly beloued sisters] wholy adhering, for the name of our Lord JESUS Christ, doe you neuer, at any time, possess other thing vnder heauen.

4. Jt shal not be lawfull for [Page 110] any sisters to send letters, or to receiue, or giue any thing, out of the Monasterie, with­out licence of the Abbess; nor to haue any thing, which is not giuen, or permitted her, by the Abbess.

5. And if any thing be sent to any sister from her Parents, or from any other person, the Abbess may grant it her, and [if need] she may make vse of it; if not, the Abbess in charitie, may dispose of it, to relieue the wantes of an other that needs. Jf mony be sent vnto any one, lett the Abbess, with counsel of the Discreet, prouide her of ne­cessaries▪

[Page 111] 6. The Abbess is strictly bound, to inquire carefully by her self, or others, the ne­cessitie of the sick sisters, and to prouide, as wel, what their infirmitie requireth in diet, as other things requisite; and, according to the possibilitie of the place, charitably and mercifully to relieue them; because all are obliged to serue and assist their infirme sisters, euen as they would be serued, if them selues were detained with any like infir­mitie.

7. Lett them declare freely, one to the other, their neces­sitie: for if a true mother [Page 112] doth loue and nourish the child of her wombe, with how much greater diligence and care, ought a sister to loue and cherish her spiritual sister.

8. The sick shal lye vpon beds of chaff, and haue vnder their heads pillowes of fea­thers. Those who haue need, may vse socks and quilts.

9. The said sick, when they are visited To enter the Cloister to visit the sick, is for­bidden by the Council of Trent; excepting the ghostly Fathers and Phisitians. by those, who enter the Monaste­rie, may answer briefly vnto thē; speaking good and edificatiue words. But the other sisters, [Page 113] who with leaue are present, shal not speak vnto those, that enter the Monasterie, except in presence and hearing of two Discreets, appointed by the Abbess, or Uicaress; who are bound themselues to ob­serue the same manner of speaking.

Of pennance to be enioyned the sisters that offend: and the manner of dealing, out of the Monasterie. JX. CHAPT.

1. IF any sister, by instiga­tion of the Enemie, doth sinne mortally, against the [Page 114] forme of your Profession, and being twice or thrice admo­nished therof, by the Abbess, or other sisters, doth not amend; as many days, as she hath continued obstinate and contumacious, soe many shal she; sitting vpon the ground in the refectorie, in presence of all the sisters, haue only bread and water, and vndergoe greater pennance, if it shal seeme good to the Abbess. During her obstinacie and cō ­tumacie, lett prayer be made to God, that it may please him, to illuminate her heart to pennance.

2. The Abbess and sisters [Page 115] shal be carefull not to be angry, or troubled at the of­fences of any: for, anger and pertubation hindreth charitie, in themselues and others.

3. Jf it happen [which God forbid] that ther arise in word, or signe, any contention, or scandal, between the sisters, lett her, who gaue the occa­sion, before she offer vnto God the sacrifice of prayer, prostrate herself immediatly before the others feet, not only asking pardon, but also, humbly intreating her, that she would interceed vnto our Lord, that it would please him to forgiue her.

[Page 116] 4. Lett the other then, mindfull of the words of our sauiour, who saith [vnless you forgiue with your whole heart, neither wil your heauenly Father forgiue you] freely forgiue her sister the iniurie committed against her.

5. Lett the sisters, who serue without the Monasterie, re­maine noe longer abroad, thē manifest necessitie doth re­quire.

6. Lett their gate be mo­dest, their speech little, to the end, that those who see them, may be alwais edified. They shal take great care, that they keep noe suspected, or fami­liar [Page 117] compagnie with any one; and for the auoyding all oc­casion of perturbation and scandall, which may arise, they shal not be God-Mothers vnto any ones child.

7. They shal not presume to relate, in the Monasterie, any news heard from abroad, nor declare abroad any thing done, or sayd in the Mona­sterie, through which, any scandall might arise. And if any, in either of these offend indiscreetly, lett it be left vnto the Abbesses prudence, and charitie to correct her; but if she transgress out of vitious custome, the Abbess, [Page 118] with counsel of her Discreet, shal enioyne her a pennance, according to the qualitie of the fault.

Of the admonishment and vi­sitation of the sisters. X. CHAPT.

1. LEtt the Abbess visit and admonish her si­sters, and humbly and chari­tably correct them; not com­manding any thing contrarie to their soules good, and against the forme of your profession.

2. Lett the sisters, who are subiect, be mindfull, that for [Page 119] the loue of God, they haue renounced their owne will; whence they are firmly bound to obey their Abbess, in all things, that they haue pro­mised to obserue, and are not contrarie vnto your Professiō.

3. The Abbess shal be soe familiar and cādid with them, that they may speak and deale with her, as the Mistresses with their Maids: for, the Abbess ought to be seruant vnto all the sisters.

4. J exhort and admonish my sisters in Christ JESUS our Lord, that they auoyde all pride, vaine glorie, enuie and couetousness; that they [Page 120] fly care and solicitude of the world, detraction, murmura­tion, and dissension.

5. Lett them alwais be sol­licitous to conserue the vnion of charitie, which is the bond of perfection. They, that can not read, lett them not be solicitous to learne, but con­sider, that aboue all things, they ought to endeauour, to obtaine the spirit of our Lord, and the holy operatiō therof; and alwais to pray vnto our Lord, with a pure heart, to haue humilitie and patience in tribulation and sicknesse, to loue those, who reprehend and persecute them. For, our [Page 121] Lord saith, Blessed are they, who suffer persecution for Iustice; for theirs is the Kingdome of heauen; but they, who perseuer vnto the end, shal be saued.

Of the dutie of the Portress. XJ. CHAPT.

1, THe Portress shal be of conuenient age, discreet and of mature man­ners; she shal keep her residēse in the day time, in an open Cell, without a doore; hauing a fitt companion assigned her; who, as need requireth, may in all things, supply her office. 2. The gate opening in the [Page 122] middle, shal be wel guarded with two strong locks, and diuers iron barrs and bolts. Jt shal be locked, principally, at night, with two keyes; the one wherof, shal be kept by the Portress, and the other by the Abbess. Jn the day, it shal not be left open, but always remain locked with one keye, and they shal take diligent care and procure, that it neuer stand open, soe neer as may be. They shal not Permissions sometimes giuen, by the Popes, haue since, been recalled, by many Apostoli­cal Constitutions; soe that, it is noe more permitted to any person of vvhat­soeuer state, or condition, to enter into the house, by vertue of the say'd per­missions. See the Council of Trent, sess. 25. cap. 5. open the gate vnto those, [Page 123] those, who would enter, vnlesse licence be granted by the Popes Holinesse, or the lord Cardinal Protector.

3. The sisters shal not per­mit any to enter the Mona­sterie, before the rysing of the sunne, neither shal they per­mit any to remaine with-in the Monasterie, after sunne sett; vnlesse manifest, reaso­nable and ineuitable cause require it.

Jf any Bishop haue leaue to celebrat Masse within the Monasterie, either for the [Page 124] * benedictiō of the If any ōne should enter the Monaste­rie, vvith per­mission, as aforesayd, he is punctually to obserue, vvhat the Council of Tiēt appoint­eth, in the sess. and chapt, aboue cited. Abbess, or to con­secrate any Reli­gious, or for any other very impor­tāt affaire, he shal, at that time, be cōtent with a very few followers and seruants, and those, who are of the grauer sort.

5. And when need requires, that any enter into the Mo­nasterie, for to doe any work, the Abbesse shal carefully ap­point one at the gate, who shal lett only those enter, who are appointed. And lett the [Page 125] sisters take care, that they be not then seen by those, who enter the Monasterie.

Of the Visitor and Chaplain. XJJ. CHAPT.

1. Lett your Uisitor be alwais of the Order of Friar-Minors according to the will and commandment of your Cardinal; * The chapter speaketh of the Sisters, vvho be subiect vnto Re­gulars: vvho, notvvithstanding, must be visited by the Bishop in matters concerning Incio­sure▪ They that be subiect to the Bi­shop, must be visited by him, or his Vicar, as vvel in vvhat concerneth In­closure, as in vvhat belongeth to disci­pline and obseruance. and lett him be [Page 126] such an one, whose modestie and behauiour is experienced: whose office is to reforme, as wel in the head, as in the members, the excesses com­mitted against the forme of your Profession.

2. Who, being in an open place, to the end, that he may be seen by others, may speak both vnto all, and vnto each in particular, of those things, which appertaine to the office of Uifitor, and according as it shal seeme expediēt vnto him.

3. We require the These vvords are added, by vvay of in­treatie and deuotion. fauour of the same Order, through the charitie of our [Page 127] Lord, and Blessed S. Francis, to haue a Chaplain, who is a Priest, with a companion of good fame and discreet, as also two lay Brothers, of holy conuersation, and louers of modestie, to assist vs, in our pouertie, as we mercifully haue had hitherto, of the Friar-Minors,

4. The Chaplain may not enter into the Conuent with­out his companion; and en­tring, they shal be in an open place, that they may be seen by each other, as also by the sisters.

5. They may enter to hear the confessions of the sick, [Page 128] that can not goe vnto the grate, to giue them the Bles­sed Sacrament and extreme Unction, and to read the re­commendation of the soule. Since the Council of Trent, noe one may enter the Monasterie, but vvith expresse leaue of the Lord Bishop, as afore­said, and in ne­cessarie occasiōs. See, the Council of Trent. sess. 25. chapt 5. But to celebrate the sacrifice of Masse, to read the office of the dead, ād to digg open, or pre­pare the graue, may enter also other sufficient fitt persons; according to the discretion of the Abbess.

6. Further more, the sisters are bound to haue for their [Page 129] Protector, Gouernour and Reformer, one of the Car­dinals of the holy Roman Church, the same that shal be ordained by our H: Father the Pope, for the Friars-Mi­nors; that being alwais subiect vnder the feet of the same holy Roman Church, stedfast in the Catholique Faith, we may euer obserue the holy pouertie, and humilitie of our Lord JESUS CHRIST, and his Holy Mother, and the Holy Ghospel, which we haue vow'd. Amen. Dated at Peru­gia, the sixt of september, the tenth yeare of the Pope­dome of our H: Father Jn­nocent [Page 130] the fourth.

Here endeth the Rule of the Poore sisters, and follow­eth the remainder of the Popes Bull for the Confirmation of the same.

THerfore, lett not any person violate, or disan­null this our letter, or Bull of Confirmation, or by rash and temerarious boldnesse, contradict it. The which if any one presume to doe, lett him know, that he doth incurr the indignation of [Page 131] Almightie God, and of his holy Apostles S. Peter, and S. Paul.

Dated at Assisium, the ninth day of August, the eleuenth yeare of our Pope­dome.

Laus Deo, Beatae Mariae semper Virgini, Beato Francisco, atque Beatae Clarae. Amen.

HERE BEGINNETH THE HOLY MOTHER S. CLARE'S BENEDICTION Unto her sisters present and to come.

In the name of the Father, and of the sonne, and of the Holy Ghost. Amen.

MY Deerly beloued si­sters, our Lord giue you his holy Benediction, and behould you with the eye of his mercie, and giue you his [Page 133] Peace: as also vnto all those, who shal enter and perseuer in this our Cloyster and Mo­nasterie; and vnto all other of the Order, who shal per­seuer vnto the end, in this holy Pouertie. J Clare, seruāt of JESUS Christ, and little plant of our holy Father S. Francis, your Mother, and sister, although vnworthy, doe beseech our Lord JESUS Christ, that through the in­tercession of his most holy Mother, of the holy Arch-Angel S. Michael, and of all the holy Angels, of our holy Father S. Francis, and of all the holy Saints, it wil please [Page 134] him, to giue and confirme in you this Benediction, in heauen and in earth. Jn earth, by multiplying in you, graces and vertues, in his militant Church, amongst his seruants: Jn heauen, in his Church triumphant, eleuating you among his Saints. J giue you my Benediction in my life, and after my death, in all that J am able, and more then J am able, with all the Bles­sings, wherwith the Father of mercies hath, or shal blesse his spiritual children, both in heauen and earth; or wherwith the spiritual Mother, doth, or shal be able to blesse her spiri­tual [Page 135] Childrē. Amen. Be alwais louers of God, of your soules and of your sisters: be care­full to keep that, which you haue vowed. And our Lord be alwais with you, and you with him. Amen.

An Epistle of the most Reue­rend Father in God Ladislaus, Lord Bishop of S. Omers &c. To the Reuer. Mother Abbess and Religious of the order of S. Clare, in Graueling.

Health in him, who is the spouse of Virgins, our Lord IESVS CHRIST.

AS it hath a cheef place in our Pastoral solici­tude, to direct and aduance those happie soules, who despysing the vanities of the world, endeauour to attend to themselues and God, in [Page 137] the Euangelical perfection of a Religious state: soe is it our special dutie, to open our Fatherly bosome of charitie towards you [my Dearest Daughters in Christ] whom, the right hand of God, leading out of Aegypt, and the house of bondage, hath conducted ouer the red sea into the land of Pro­mise exod. 20. Deutor. 8. and safe hauen of Religion: which doth not only giue vs iust oc­casion, to blesse our Lord of Heauen, for hauing show'red his Mercies on you, Tobiae 12. but doth increase our ioy, and add new glorie, to see you, though poore and humble, [Page 138] yet to liue vnanimous in the house of God, feruent in spirit; hauing nothing and possessing all things Act. 3. 2. Rom. 12. 2. ad Corint: 6. This Zeale of sublime Pouertie, and highest Perfection was the motiue, why you humbly requested of the sea Apostolique, to haue your Constitutions, [which your selues had ga­thered out of those of Blessed saint Collett] reuewed and confirmed, without any con­siderable change, saue only, in some few points, therby to make them more conforma­ble to the sacred Canons, and the Holy Council of Trent; [Page 139] and which your selues by long vse, had laudably practis­ed; yet, in less perfection, [as you imagined] till they were authoris'd and warranted by the Oracle of truth Christ's Vicar vpon earth. Whervpon, his Holinesse Pope Alexander the 7. inclining vnto your requests, hath been graciously pleased, out of his Fatherly loue towards you, to cōfirme, approue and command them hence forth, inuiolably to be obserued by you, as appear's in his Breue sent vnto you, bearing date, the 10. of March 1663. in the 8. yeare of his Popedome.

[Page 140] The which sayd Constitu­tions, Wee all soe, hauing dili­gently ponder'd, and mature­ly examin'd them, haue sign­ed with our hand and seale; ordaining them to be printed, and hence forth, to be inuio­lably obserued by you and your successours; promising with the Apostle, in the name of Almightie God, to whosoeuer shal follow this Rule, peace to their soules and Mercie from God. ad Galatas 6.

Jt wil be needless for Us, to add further incitement to your alreadie inkindled zeale, in order to a more punctual obseruāce of these holy Rules [Page 141] and Constitutions, framed, according to the seraphical spirit of your Holy Father S. Francis, affectuously desired by your Holy Mother S. Clare, brought into a more practical method by the Holy Uirgin S. Collett, facilitated by your owne experience and practise, lastly approued and cōmand­ed by authoritie of his Holi­nesse the Pope of Rome, and Ours. There wil need J say, noe other incitement, then only to repeate those words vsed by S. Bernard in like occasion, to the Brethren of his Order, in his 321. epistle, wher he saith. Oro & obtestor [Page 142] vos fratres, sic facite & state in Domino Carissimi, semper soli­citi custodire Regulas Ordinis vestri, vt & Ordo vos custo­diat. I beg of you againe and againe [my Brethren] that you wil soe doe and behaue your selues in our Lord [my Dearest] as to be euer solicitous, to keep the Rules of your Order, to the end, that the Order may keep and defend you; giuing vs here­by to vnderstand, that ther is a strickt kind of league and contract, betwixt the Religi­on, and the Religious Person, to help and defend each other; noe other wise, then in a strong Cittie, whose wales de­fend [Page 143] the out-worke, and whose outwork's protect the wales; conspiring mutually to help one an other.

Religiō is that strong Cittie, wherof the Prophet Jsay speaketh in his 26. chapt. Vrbsfortitudinis nostrae sion, Sal­uator ponetur in ea murus & antemurale. Sion the Cittie of strength, a Sauiour therin shall be putt a wale and bul-worke. The wales, which make vp and adorne this strong cittie of Religion, what are they else, but your sacred Vow's, made at your Profession? and what are the out-work's which fence this wale of your [Page 144] foure Religious Vow's, but the Constitutiōs and Rules, wher­of now we treate? If the out-wale of your Rule be ob­serued and defended, the ci­tie of Religion wil florish, and our Sauiour in it, wil sleep and rest in Peace; but if this bul-work of your Rule, suffer any detriment, or be broken down, through your careless­ness or want of resistance, a gapp is opened, the enemie [who is euer watch-ful] creeps in, and if he be not speedily preuented, and the breach repared, by humble acknowledgment and pen­nance, he wil make immedi­atly, [Page 145] at the maine wale of your re­ligious Uow's, wil giue an all-arme, and cause disquiet and trouble to the inhabitants of that happie Citie of Peace.

Think it therfore noe smal matter [my Dearest Daugh­ters in Christ] the neglect of the least Rule or Constitutiō, [though it may seeme little in your deceiued eye] wherby your enemie gains ground, and hath opē accesse to batter, assault, vndermine, and doe mischief in that maine point, your Uow's J meane, which mak's you inhabitants of this happie Citie.

Who would euer haue be­lieued, [Page 146] that the casting down of an handfull of earth, or a transgressing of a little Rule or Constitution, could euer haue occasioned soe much euel? ād yet we see, that the strongest Sampson, who was a Nazareā, that is a type, or figure of our Religious, in the law of Grace, became a laughingstoch, and slaue to his enemies the Phi­listyns, by reason only of his carelesse loosing of the haire of his head.

Here J giue a stop, and dare not proceed further in this similitude, for feare J disharten you, wheras J in­tended your comfort, J know, [Page 147] that the very Iust falls seauen tims a day, Prou. 24. and as long, as you are charged with these vessels of earth, your weaknesse and frailtie, wil make you stumble, and euen faulter sometimes, against your wil; yet all is not lost, noe nor perfection diminish­ed, but it yeeldeth double occasion to your merit and crowne, if you immediatly rise againe, and repaire the fall, occording to vertue and rule.

Neither must you be soe abused, as to conceiue [saith S. Bonauenture in his treatise of the 6. wings.] That in ill gouerned communities only, [Page 148] faults are committed; for we all faulter in many things, saith the holy Writt, Jacob. 3. and Communities the most holy and perfect haue their faults and im­perfections, as you know: but herein consists the difference, saith this saint, that in Religi­ons which are slack and decaying, when rules and statut's are trans­gressed, ther is noe care taken for the correcting, or amending of them; wher-as in a Commu­nitie, that is in it's vigour of obseruance, noe sooner can the least rule, or Constitution be transgressed, but by a speedie correction, ther is a mature re­medie applied vnto it.

[Page 149] Hence, superiours Consci­ences are seuerely charged, to be euer watchfull, with a rigorous, yet charitable eye, least the life and vigour of Religion should slacken, by connyuing remissly, to lett pass little transgressions of the rule, vnpunished: or rather the transgressor her self, as she tenders the honour of her Order, and the perfection of her owne soule, ought to pre­uent her superiours vigilācie, and her self to repaire the breach, by a voluntarie hum­bling of her self, and a penal satisfying for her fault; soe that, this her free and hum­ble [Page 150] pēnance, may breed more edification and profitt, then her former trāsgressing, gaue occasion of grief and scandal vnto her sisters.

Jt is not our intention, [Dearly beloued in our Lord JESUS] further to oblige you, to the obseruance of these your Constitutions, vn­der paine of any sin, but only soe far forth, as God, your Rule and the Church doth alreadie oblige and bynd you: which, Pope Eugenius the 4. in his Bull, beginning ordinis tui, hath declared vnto you, and cleerly sett down in these words. In the Rule, saith he, [Page 151] there is noe other precept oblig­ing vnder mortal sin, then the Vowes of Obedience, Pouertie, Chastitie, Inclosure, Election and Deposition of the Abbesse. Neuerthelesse, We exhort you all, in our Lord JESUS, to take great heed, least de­ceiued by corrupt nature, vn­der pretext of not cōmitting sin, you make lesse account of the transgressing of rules, [the cōtempt wherof, though in the least, were noe smal sin.] Lett the transgressors be therfore, speedily corrected; and if the superiours, [which God forbid] shoul be found negligent in correcting them, [Page 152] or themselues carelesse in their obseruance, or in caus­ing them to be obserued, they shal by the Uisitor, be seuerely reprehended, and inioyned pennance, according to the greatnesse of their fault.

Jf you thus become vnani­mously solicitous, and care­full to repaire the breaches of regular obseruance, your familie wil be truly called Nazareth [that is florid] Jt wil flourish and bring forth such varietie of choisest flow­ers, in the garden of your soules, as he, with iust reason may require, who, though supposed only a Gardiner, [Page 153] by a Magdalen, yet shal be called Nazarean [that is florid] him-self beeing the fairest flower of this garden enclosed, the first teacher and example of sanctitie, retirednesse, pu­ritie and of all Euangelical and religious perfection.

You are called and per­mitted to liue in this schoole of vertue, and house of Na­zareth, in compagnie of JE­SUS, MARIA, JOSEPH; this grace of your soe high a call­ing, is the greatest of all gra­ces; be euer gratefull for it.

Lett your eares and eyes be euer open to the voice of your teacher, pointing the [Page 154] way, and calling after you, by the mouth of your supe­riours and guides. Lett your hāds and hearts be euer readie to performe punctually, what he requires of you, in your Constitutions and Rule; and if you feele a courage to vn­dergoe great matters, euen the greatest for his loue, neglect not little on's, because they are little: for, although they were in themselues little, yet being now done for loue of him, they are become great. And seing you perceiue your selues to be spurred on, with an earnest desire to vndergoe whatsoeuer might seeme hard [Page 155] and difficult for loue of him, giue me leaue [my Dearest Daughters in Christ] to de­clare my mind in few words; and if J seeme to require more at your hands, then J dare presume to hope of others, that saying of S. Gre­gorie giues me the assurance, that when guift's or graces are increased, the ground, or motiue to add more, increaseth also. S. Greg. Papae Homil. 9. in Eu­ang. Which our Lord God hath soe heaped and multi­plied in your soules, that all your endeauours whatsoeuer, wil fall farr short of a cōdigne gratitude: for, he hath merci­fully [Page 156] lead you out of the house of bondage into the land of promise, and inheri­tance of his Children; he hath drawn you out of ignorance and darknesse, into the light of truth; he hath called you out of the confusion of Ba­bilon and sin, and placed you in the strong Castle of wel ordered charitie, this happie house of Religion J meane, wher remote from sinners, you may not only attend, with great retirednesse, to God and your selues, but procure also for others, the like blessings from heauen, and namely for your poore Countrie, and the [Page 157] inhabitans thereof.

The which to obtaine more assuredly, nothing is to be omitted by you, the neglect wherof, might hinder the de­sired effect of your praiers. The habit you weare, shew­eth the austeritie and rigour of your Order, the Profession of your Religion and Rule now embraced, supposeth per­fection in vertue alreadie ac­quired, and obligeth you to striue to the attaining of more. For although you should seem to haue profited neuer soe much in vertue, yet you must dayly endeauour to increase the same; least, by not pro­curing [Page 158] seriously to aduance, you stray vnperceiuedly from the beaten path of perfectiō and sanctitie; which assuredly wil happen, when little ob­seruances, which lead you, by the more strait and com­pendious way, to your end, are less esteemed, or neglect­ed. He, whose mind is bent to horde vp riches, mak's his profitt, and increases his stock by many a little: soe he that wil make progresss in vertue, must indeauour carefully to omitt nothing, that may giue him furtherance in the course vndertaken. For according to that saying of holy Writt, he [Page 159] who neglecteth little things, shal fall by litle and litle. Ecclesi­ast. 19.

Which being soe, walke on [my Dearest Daughters in Christ] as you haue begun, and studiously apply your selues, to a total obseruance of your Holy Constitutiōs, vntil at length, you arriue to the height of all perfection, true vnion with God. The which, that you may faithfully per­forme, and happyly attaine vnto, shal be our wish and prayer to God, and that he wil please to hasten on that day, wherin you may be re­planted in that Land, once [Page 160] bearing title of the Dowrei of the Uirgin-Mother, here­tofore holy and fruitfull in this kind, but now Alas! ouerrun with Heresie and sin; vntil at length, when he shal please to pick you out, for a yet more choice and Virgin soile, this Nazareth may be againe remoued, and transferred, by the help of Angels, into that heauenly Countrie, wher, in the com­panie of other Virgins, you may, for an eternitie, intone that song, which none can sing but Uirgins only, and following the Lamb, wher­euer he goeth, enioy for euer [Page 161] the chast embracements of your Lord and Spouse. Which from the bottome of my heart J truly wish you, and ear­nestly intreate to be made partaker of your merits, and to be remembred in your best deuotions.

Giuen at S. Omers, vnder Our signe and signate. 22. January 1665.
LADISLAUS Episcopus Audomarensis.

Approbation of the Vicar's Gene­ral of the Episcopal Sea va­cant of S. Omers.

THE Uicar's General of the Episcopal Sea va­cant of S. Omers, hauing read and maturely examined the fore-said Constitutions, drawn out, according to the Reformation of S. Collett, and the forme of life deli­uered by S. Francis, iudge them to be very pious and laudable, proper and profi­table; as framed, according to the end proposed by holy men, and replenished with the [Page 163] spirit of God. Wee esteem alsoe those few things which are added or changed, most proper, both to make the said Constitutions more con­formable to the sacred Canons and Decrees of the holy Council of Trent, as also that Religious obseruance, loue and Uniō with God, may take increase. Jn testimonie wherof, We haue signed thē with our hand and seale of our Vicarial office. S. Omers 13. April 1661.

  • I. de Longueual Deca­nus Audom.
  • Petrus D'Arras Theolo­gus Audom.

Reuision and Approbation of the most Reuerend Father in God, Ladislaus Lord Bi­shop of S. Omers.

HAuing seen the fore-said Constitutions, and Or­dinations, with their Appro­bation and Cōfirmation made by the Reuerend Lords, the Vicar's General of the Episcopal Sea of S. Omers, then Vacāt; and hauing more­ouer perused the like Appro­bation and Cōfirmation grant­ed by a special Apostolical Breue, of our most Holy Father and Lord Pope Ale­xander [Page 165] the 7. bearing date the 7. of March 1663. all being maturely considered, and examin'd by Vs; We, LA­DISLAVS JONNART, by the Grace of God, and Aposto­lical Sea, Bishop of S. Omers, doe commend, approue and confirme the afore-said Con­stitutiōs and Ordinations, and command them hence forth, to be kept and obserued. Jn testimonie wher-of, We haue signed, and confirmed them with our hand and seale.

Giuen at S. Omers. the 1. of August. 1664.
LADISLAVS Episcopus Audom.

An Apostolical Constitution or Breue, sent by his Holinesse Pope Alexander the 7. to the Abbess and Religious of the English Monasterie of Poore Clares in Graueling; bearing date. 10. of March. 1663.

TO perpetual memorie. This sacred Apostolical office, which We beare, as de­riued from God, requireth We take a fatherly care of those sacred Uirgins, and deuout woemen, who for­getting their people, and the house of their father, haue [Page 167] dedicated themselues to God's diuine seruice, vnder the sweet yoak to Religion. And, to the end, those Constituti­ons, which are prouidently or­dained for their happie dire­ction and gouernment, may more firmly subsist, and be more exactly obserued, it behooueth, that We strengthen them with the protection of Apostolical defense. Seing therfore, that as our belou­ed Daughters in Christ, the Abbess and Religious of the English Monasterie of poore Clares, instituted by S. Frā ­cis, liuing in the Towne of Graueling, and the Diocese [Page 168] of S. Omers, haue lately pro­posed vnto Vs, that ther are some statut's, Constituti­ons, and Ordinations, made and approued, by their Ordi­narie, for their, and their Mo­nasteries happie and prospe­rous gouernment, and that the said suppliants, intreat and desire, that they may be strēgthned with the patronage of Our Apostolical Confir­mation; We, desirous to ho­nour the said suppliants with special graces and fauours; being also inclined ther-vnto, by the supplications, which in their name, were humbly presented vnto Vs, doe by [Page 169] these absolue, and esteeme as absolued [for the obtain­ing only of the effect of these] each one of their persons, from all other Ecclesiastical sentences, punishments and Censures contracted, by what way, or cause soeuer, either by man, or law, if paraduen­ture, by any ways, they might be intangled therin. We, by these present, doe confirme and approue, by Apostolical Authoritie, the afore-sayd sta­tuts, Constitutions, and Or­dinations, and We add vnto them, the inuiolable strength of Apostolical firmnesse, and doe supply all and particular [Page 170] defects, either in fact, or law, if any, any ways should chance to haue hapned [supposing they be in vse, and good, per­mitted and approued by the Ordinarie, nor reuoked, or comprised vnder any reuoca­tion, nor contrarie to the sa­cred Canons, Apostolical Cō ­stitutions and Regular Jnsti­tute, or against the Decrees of the Council of Trent.] We decree that these statuts, Con­stitutions and Ordinations, as also these our present let­ters, are, and alwais shal re­maine firme, valid and effi­catious, and obtaine and bring forth their full and cō ­pleat [Page 171] effects, and shal, with all fullnesse, help those, whom at present, or in time to come, they may any ways concerne, and respectiuely are by them inuiolably to be obserued; and are thus to be iudged and defined in the premisses, by whatsoeuer Or­dinarie, or Delegated Judges, euen of those we call of caus­es, of our Apostolical Pal­lace. And if by any person, in what autoritie soeuer, either wittingly, or willingly, any thing to the contrarie shal chance to be attempted, We declare it to be null and void, notwithstanding any thing, [Page 172] in any ways to the contra­rie.

Giuen at Rome, at Sancta Maria Major, vnder our seale, the 10. of March. 1663. in the 8. yeare of our Popedome.
S. UGOLINVS.
CONSTITVTIONS AND DE …

CONSTITVTIONS AND DECLARATIONS made vpon the Rule of the poore Religious Woemen of our H: Mother S. CLARE.

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Typis Thomae Geubels, 1665.

Permissu Superiorum.

THESE Constitutions and Declarations, are in all, conformable to those of the glorious Uirgin S. Collett; hauing been translated out of an ancient copie, sent from her Monasterie at Gant, where she dyed, and conferred with many other of her Reforma­tion: only there are certaine few alterations and additions, to make them more confor­mable to the H: Council of Trent and the sacred Canōs: particularly in the election of the Abbess; partly also, the better to submitt to the Obedience and Jurisdiction [Page 175] of the Bishop of the Dio­cese, and partly to encrease Religious Obseruance, loue and vnion with God, in men­tal prayer, yearly renouation of Vowes and the vse of dis­cipline; wherof, noe mentiō is made, in the afore-said De­clarations of S. Collett.

Of the Obligation of the Rule and their subiection to the Ordinarie. J. CHAPT.

1. WHeras, in the very beginning and other places of the Rule, it is often mentioned, that the Rule, or [Page 176] forme of life, of the Order of the poore Sisters, which the Glorious Father S. Francis hath instituted, doth consist in the obseruing and keeping of the holy Ghospel of our Lord JESUS CHRIST; they may demand, how farr forth, they bind themselues to the obseruāce of the holy Ghospel, by force of their Vow, made at their Profession; wherin they promise to obserue the forme of life, which is their Rule it self. To this doubt we answere them, con­formably to what hath been declared, by sundry Popes, namely by Nicolas the third [Page 177] and Clement the first, when their resolutiōs were required by the Friar-Minors, in the like doubts, arysing out of their Rule: to witt, that the Sisters by force of Vow, made in their Profession, obliging themselues to the obseruance of the forme of life, doe noe otherwise bind themselues to the keeping of the Ghospel, then other Christians; that is, precepts are to bee obserued as precepts, counsels as counsels; those counsels ex­cepted, which in their forme of life, are expressed, or doe import the name of precepts. To other counsels, they are [Page 178] only obliged after the ordina­rie manner of other Christiās; sauing only, they endeuour to goe beyond the perfection of the ordinarie straine of Christians; hauing freely de­uoted themselues to Christ, by their Profession, which may iustly require a more strict following of his foot­steps.

2. A like doubt may arise, how the Obligation of the Rule vnder mortal sinne, is to bee vnderstood. Wher-vnto we answere briefly, with Pope Eugenius the 4. to witt, that the Rule containes noe other precepts, then the Uow's of [Page 179] Obedience, Pouertie, Cha­stitie, Enclosure, Deposition and Election of the Abbess.

3. For as much as concer­nes Obedience due to their immediate, or highest superi­ours; it is to bee noted, that although in the first chapter of S. Clare's Rule, mention is made of Obedience, which the Sisters are to yeald to the superiours of the Order, in these words. And as in the beginning of her conuersion, she with her Sisters, promised Obedi­ence to S. Francis: soe, in like manner, doth she promise to ob­serue the like Obedience inuiola­bly to all his successours; and the [Page 180] other Sisters are alwayes bound to obey the successours of S. Frā ­cis. Yet these words are soe to be vnderstood, that they expresse her Obedience, in those her beginnings, to S. Francis and his successours, by way only, of respect and deuotion towards him, from whom she receiued her H: Rule. But in processe of time, different Monasteries of S. Clare, haue, for iust reasons, humbly requested, of the Sea Apostolique, an exemption from the Order: the which, the said Sea, was graciously pleased to grant them; sub­iecting them by Bull, to the [Page 181] Obedience of the Ordinarie, or Bishop of the Diocese wher they reside; as appeareth namely, in the Bull of Pope Jnnocent the fourth, beginn­ing Recto assumpto tramite: the which original is yet extant in the Conuent of the Friar-Minors at Paris. And the Mo­nasterie of poore Clares at Graueling, hath by especial grant of Pope Urban the 8. of happie memorie, obtained an exemption from the Order, and a subiection to the Or­dinarie the Lord Bishop of S. Omers; as appeareth by their copies aboue annexed.

Of the entering into this Religion. JJ. CHAPT.

1. ALthough it be men­tioned in the beginn­ing of the second Chapter of the forme of life, that the Abbesse may admitt any one for Religious; consent of the greater part of the Sisters, and of the Lord Cardinal Pro­tector of the Order, being first obtained: We neuerthe­lesse; considering the great difficulties, and extraordina­rie expences, not agreeing with your strickt Pouertie, [Page 183] which must necessarily follow, by hauing frequent recourse to the said Lord Cardinal, in regard of the distāce of place, which, in the beginning of the Order, could not arise; being then fewer in number, and neerer to the Court of Rome; and reflecting also, that by grant of the Sea Apo­stolique, you are now imme­diatly subiect to the Ordina­rie, the Bishop of the Diocese: We J say declare, that leaue first obtained of the said Ordi­narie, and the Conditions spe­cified in your forme of life, obserued, you may admitt vnto your holy habit, all such, [Page 184] who despising the vanities of the world, shal by you, bee iudged deseruing.

2. We therfore declare, ob­seruing the ordināce of Pope Jnnocent the fourth, that whē any person shal present her self to the embracing of your holy Order: before she chāg­eth her secular habit into that of Religion, the most hard and difficult points to be ob­serued in Religion, shal be first declared vnto her; soe that, after her reception, she may haue noe occasion to excuse her self by ignorance, or misunderstanding. And none moreouer, are to be ad­mitted, [Page 185] who, for age, corpo­ral infirmitie, or natural sim­plicitie, shal be less able to vndertake this course of life; it oftentimes happening, that the state and vigour of Reli­gion, is by such like persons, much slack'ned and destroy­ed.

3. Moreouer, We will, and ordaine, that in the receptiō of any one vnto your Order, this ensuing methode be ob­serued. That she, who is to be receiued, be first sent vnto some discreet person, fearing God, and a louer of Pouertie; by whose aduise and counsel, her meanes and estate may [Page 186] be distributed vnto the poore. And special regard is to be had, and care taken, by the Abbess and Sisters, that nei­ther by themselues, or others, their Conuent be enriched, by the goods of the person soe to be receiued, vnless the thing were soe vncōsiderable, that none may take occasion therby, to iudge sinisterly of you; or vnless she, who en­treth, would of her owne free will, bestow something on you, as on poore people, to relieue, by way of almes, your pre­sent, or neer-hand necessities; the Rule requiring, that those, who enter, be free to dispose [Page 187] of their goods, as God shal inspire them.

4. The Abbesse and other Sisters shal take care, least for the receiuing of any, vnto Re­ligion, they make, or permitt any contract or bargaine to be made, for themselues, or others, by any person what­soeuer, wherin might be fear­ed any appearāce of simonie: neither shal they permitt such, as are to be receiued, to re­taine any thing for thēselues, of their temporal riches: to the end, that being wholy despoiled of all things created, they may more entirely re­signe themselues, into the [Page 188] hands of their Crucified Lord. And if it should soe happen, that some one, desirous to cōtinue with you, could not be able to ridd her self soe soone, of all her temporal riches, lett her then deliuer her said ri­ches ouer, into the hands of some persons fearing God, to be distributed by thē, vnto the poore.

5. And to the end, they proceed more regularly for time to come, We ordaine, that none be receiued vnto your forme of life, vnlesse you perceiue, they come vnto it, not moued by perswasion, or Feare of any person, nor by [Page 189] slight motions, or constraint, but induced by strong mo­tiues of the greater loue of God, ād sauing of their soules; their free will being chiefly moued therevnto, by a true call and inspiration of the holy Ghost.

6. We ordaine moreouer, that, according to the sacred Council of Trent, the Nouice be examined by the Lord Bi­shop of the Diocese, or some other deputed by him, before she be admitted vnto her Pro­fession. And to the end, this be euer duly obserued, lett the Abbess remember to aduer­tise the said Lord Bishop, at [Page 190] the least, a month before the yeare be expired. The like is to be obserued, cōformable to the Rule in the second chapter, before she beginneth her Nouitiate.

7. They shal also take an especial care, that none be re­ceiued into the Order, except she be of a readie free will, a faithfull Catholique, sound in body and mind, discharged and free'd of all her temporal mean's, not suspected of He­resie, or noted of publique infamie, not tyed with sen­tence of Excommunication, or Jnterdict; and if she should chance to be intangled in the [Page 191] afore-said like sentence, lett her first be lawfully absoluted; according to the priuiledges granted to the Order: yet soe, that if she returne to the world, it be signified vnto her, that her absolutiō wil resume it's first force and vigour.

8. Lett her not be of a seruile, but of a free condi­tion. Jf she be engaged to any one, she shal not enter, with­out their licence be first ob­tained, to whom she is engag­ed. Although the Council of Trent alloweth the age of sixteen, yet the austeritie and rigour of your habit and Rule considered, none shal be ad­mitted [Page 192] vnto Profession, before the age of seauenteene com­pleated.

9. None shal ordinarily be admitted for a Quire Sister, vnlesse she be able, by her self, or with others, to recite the diuine office. Neither shal she exceed the age of 25. vnlesse she were iudged capa­ble, without any great diffi­cultie to her self or others, to learne and say the diuine office. Lett none be receiued vnto Profession, of whom it is not manifest, that she hath liued vertuously, from the age of 13. vntil the time of her reception. None shal be [Page 193] receiued after the age of 40. vnlesse such were her nobilitie ioyn'd with equall pietie, that her admittance might be a singular example of vertue vnto the people and Clergie, and she, strong and able enough to serue God and the Order laudably; according to your state, and forme of life.

10. Moreouer, that none Professed of any other Order, be receiued vnto your forme of life, without licence first obtained of her Abbess, or priuiledge from the Sea Apo­stolique.

11. Jn like manner, if it be apprehended, that the Pro­fession [Page 194] of the Nouice might be doubtfull, the Abbess, before the year be expired, shal, in presence of the Sisters, declare vnto her, that, not­withstanding her probation ended, she hath noe right vnto Religion, vntil by mature de­liberation, it be resolued, what ought to be done in order to her Profession, or returne vnto the world.

12. The time of their Pro­fessiō approaching, their haire shal be cutt of round, and aboue the eares; and from that time forward, they are not permitted to lett it grow; which often in the yeare, by [Page 195] appointment of the Abbess, all the Sisters are likewyse to obserue, vnless, for health's sake, it were thought conue­nient to permitt the contrarie.

13. When they receiue any to Profession, the partie kneeling before the Abbess, shal pronounce, with a high and cleere voice, leasurely and with the greatest deuotiō she is able, the Profession, as followeth.

In nomine Patris & Filij & Spiritus Sancti. Amen.

I, Sister N. doe vow vnto Almighty God, the Glo­rious Virgin Mary, our Holy Father S. Francis, our Holy Mother S. Clare, vnto all the Holy Saints and you Re­uerend Mother Abbess, and all your successours, succed­ing in your place, to obserue, all the day's of my life, the Rule and forme of life of the poore Sisters of S. Clare, [Page 197] which hath been giuen by S Francis vnto the said saint Clare, and hath been con­firmed by our Holy Father Pope Innocent the fourth; liuing in OBEDIENCE, without PROPRIETIE, and in CHASTITIE, also obseruing INCLOSVRE, according to the ordinance of the sayd Rule.

Then the Abbess, who doth receiue her, promiseth vnto her, (if she doth ob­serue, what she hath vow­ed) eternal life.

Of the manner, and qualitie of their habit, and other garments. JJJ. CHAPT.

1. WHeras it is contained in the Rule, or forme of life, that the Sisters be cloath'd with poore and mean cloath's, we declare first, that this pouertie or meanesse is to be vnderstood, of the price and colour of the cloath's. For, albeit the Rule doth men­tion, that taking away the se­cular cloath's from her, who is to enter into this Religiō, the Abbess shal lend her three [Page 199] coates, and one cloake: ne­uerthelesse, if the condition of the person, place, time, necessitie, or infirmitie re­quire otherwise, we declare, conformable also vnto your Rule, that the Abbess, with counsel of her Discreet, may duely prouide, and charitably relieue her, with such necessa­rie cloathing, as shal be iudg­ed conuenient.

2. It is to be noted, that the three coates mentioned in the forme of life, ought not, of necessitie, to be all of the same forme, colour and fashion; the two vndermost being only granted for warmness, and decencie.

[Page 200] 3. Moreouer We ordaine, that the vppermost garmēt, be esteemed the habit of the Or­der: without which, it shal not be lawfull for any of the Sisters to appeare in publique, or to sleep; vnlesse, by reasō of some great sicknesse, weaknesse, or other manifest necessitie, the Abbess, or her Uicaress, with counsel of her Discreet, should iudge it otherwise expedient.

4. The habit shal not be soe long, that in wearing, it tral­eth vpon the grownd: and in breadth, it shal not exceed the compass of 16. palmes. The length of the sleeues shal not reach beyond the wrist. The [Page 201] vnder-garments shal be made of poore and coars cloath, or searge, not lined with furrs, but with some other meaner kind of things, and that, ac­cording to each ones necessi­tie. Their Cloake also, shal be of meane and coars cloath, and shal not be curiously pleated about the neck, nor soe long, that it trale vpon the grownd: but in all their garments, as wel in the Abbess and Officers, as in all the other Sisters, equalitie, auste­ritie and pouertie, both in forme, price and colour, ought alwais to appeare. The girdle, with which the sisters are gird­ed, [Page 202] shal be of cōmon haire, or hemp-cord, without any cu­riositie, or shew of vanitie.

5. Furthermore We appoint, that both Abbess and Sisters, without distinction, doe hum­bly, decently and religiously vaile their heads. And to the end, this may the better be ob­serued, We ordaine likewise, that the Sisters, putt on their kerchers in such a way, that the greatest part of their forehead, cheeks and chin be couered; soe that, none may euer behold their full face. Their kercher and vaile, shall be of such a breadth, and soe put on, that for the most part, their head, [Page 203] brest and shoulders be equally couered.

6. We wil also, that their vailes and kerchers, be of ordinarie and plaine linning; soe that alwais holy pouertie, and the rigour of their pro­fession, may appear in them; allowing that the Sisters, with consent of the Abbess, may haue black vailes and white kerchers for change, as requi­site to conserue cleanlinesse and decencie. Lett them also diligently take care, that their kerchers be neuer pleated, or curiously foulded; nor shall they haue vailes of silke, or other costly matter: for all [Page 204] kind of superfluitie is care­fully to be auoyded, least holy pouertie therby, should be endomaged.

7. All black vailes are pro­hibited to Nouices, during their Nouitiate; vnless they haue formerly been of an other Order: but they shal be decently vailed with a white kercher, according to the ap­pointment of the Abbess, and custome hitherto obserued.

8. To the end, they may the better resemble him, who sayd, the foxes haue holes, and the birds their neasts, but the sonne of man, hath not wher to rest his head; as also, that they [Page 205] may be more vigilant and prompt in rysing vnto Matins, and more conformable vnto their holy Mother S. Clare, who often layd vpon the bare ground, or rather the better to imitate the Holy of Holyes JESUS CHRIST our Lord, who had noe other bed; liuing in the desert, then the ground, and dying on mount Caluarie, then the Crosse, We ordaine, that noe Sisters shal sleep otherwise, then vpō a sack, and pillows filled with straw; one of flox being added, for their head, and couerlids, as ne­cessitie shal require. But with such, as are weak and sickly, [Page 206] the Abbess must, with cha­ritie, dispence: as is contained in the Rule, or forme of life.

9. Furthermore, We ordaine, that in imitation of our Saui­our JESUS CHRIST, and of your Holy Mother S. Clare, you goe barefoot, in signe of humilitie, pouertie and mor­tification; contenting your selues with woodden sandals vnder your feet, fast'ned on, with a list.

Of the Diuine Office. JU. CHAPT.

1. FOr as much as con­cerneth the diuine of­fice, [Page 207] which, day and night they shal pay, as a debt due vnto God, lett it be obserued, that immediatly, after the first peale giuen to the Cano­nical howres, all the Sisters [vnlesse, with leaue and ap­pointment of the Abbess, or Uicaress, they should be law­fully hindred] are to repaire vnto the Quier; ther to re­maine, vnanimously, prepar­ing their hearts for God, in recollection, silence, religious grauitie, and due reuerence, as the presence of soe great a Majestie, whom the Angels assist, doth require.

2. None shal presume to [Page 108] depart the Quire, during the time of the diuine office, with­out licence first obtained of the Abbess, or her substitute.

4. We exhort all the Sisters in our Lord JESUS Christ, that they alwais recite the di­uine office entirely and di­stinctly with due attention and deuotion: the which, all shal equally begin; obseruing their pauses, and continuing the same note vnto the end: soe that, the great office shal be read, with a higher and more leasurely voice, then that of the Blessed Virgin, or of the Dead. And by how much greater the feast is, soe [Page 209] much the more solēnly ought the Office to be performed. For if honour and reuerence be to be giuen to terrene Princes, how much more with­out comparison, ought it to be exhibited to the King of Kings?

4. For as much, as cōcernes the ringing to Masse, and the Canonical houres, togeather with the postures in sitting, kneeling, bowing and stand­ing, the Sisters shal obserue the customes of the Friar-Mi­nors; such ceremonies except­ed, which are less agreeing with your sexe.

5. Moreouer, noe sister, of [Page 210] what qualitie or condition soeuer; being able to read, shal be excused either day, or night, from the Quire, but all are bound to be present at Masse and Canonical houres; the Jnfirme excepted, with their attendance, togeather with such, who, with licence of the Abbess, or Vicaress, are otherwise hindered in some necessarie emploiment of the Conuent. Forwhich reason, all who are in office, shal as neer as may be, soe dispose of their times and offices, that as much as lyeth in them, they endeauour to be present in the Quire, and performe this [Page 211] dutie with the rest.

6. Furthermore, We ordaine that the two day's between the feast of S. Clare, and the Assumption of the Blessed Virgin, the office be of S. Clare, with nine lessons. The day's following within her octaue, a Commemoration of S. Clare at Benedictus, and Mag­nificat. And since her octaue day falleth vpon the feast of S. Lewis Confessor, which is duplex mains, a commemo­ration shal be made of Saint Clare, both in Euensong and Laud's, as on her feast.

8. We wil also, that in time of a General Jnterdict, the Si­sters [Page 212] conforme thēselues vnto the principal Church of the Citie, or place wher they re­side: as soone as the said Jn­terdict shal be lawfully inti­mated vnto them by those, whom it concerneth, or by other certain Messangers, or letters. The dores of the Church being shutt, and the excommunicated excluded, the Sisters shal recite the di­uine office, after the same manner, as according to cu­stome, they vse to say the office of the Blessed Uirgin on simple feasts. But if it soe fall out, that any of the Sisters, or of the deputed to the [Page 213] seruice of the Conuent, should in time of the said Jnterdict, be sick, or depart this life; the forbidden or excommu­nicated, as afore-said, being excluded, they may burie, or communicate them: but with a low voice; soe that nothing be omitted, appertaining to the office, funeralls, or com­munion.

8. Wheras it is contained in the forme of life, that the Si­sters, who can read, must say the office of the Dead, with­out mentioning day, hour, manner, or with what obligati­on they are to discharge it, such is the obscuritie of the [Page 214] Rule, and varietie of opini­ons, and writings concerning it, that nothing hath as yet been determined. We therfore, to take away all further scru­ple and doubt, which might arise, and the better to relieue the faithfull departed, wil and ordaine, that hence for­ward, the Sisters say euery day, the office of the Dead, with one Nocturne and Laud's, as heretofore they haue been accustomed, and the Abbess shal iudge conuenient; thurs­day, fryday and saturday in the holy week excepted, as also Easter day, with the two days following, Corpus [Page 215] Christi and Christmasse day. The time to be appointed for this one Nocturne, and the power to dispence with the said Dierge, is left to the dis­cretion of the Abbess, as she, with the aduise of the Discreet, shal iudge most conuenient for the Communitie. The Si­sters, who cannot read, shal say likewise euery day, the office of the Dead, with some Pater nosters; as is contained in the forme of life.

9. Seing Prayer is soe very necessarie for those, who make progresse in the way of vertue, and vnion with God; We ordaine, that two houres [Page 216] be euery day appointed for prayer; the on in the morning after Tierce, before the Con­uentual Masse, the other after Euensong. Which two houres, are to be obserued, vnless, for iust causes, the second, should by the iudgment of the Abbess, be thought fitt to be omitted: but if the causes of omissiō should hap­pen more frequent: then she shal require the aduise of her Discreet. Those, who by em­ploiments of Obedience are hindred frō this second hower of prayer, shall only be oblig'd vnto the first. The quarter after Compline is appointed [Page 217] for their dayly examen of conscience.

10. Moreouer, We require of all those, who can conue­niently attend vnto it, that in imitation of the retirement of the Apostles, after the A­scension of our Lord, and the better to dispose themselues for the receiuing of the Holy Ghost, and renewing of their Uowes, [which We desire may always be on the feast of Pen­tecost] they employ, at the least, some of those ten days in recollection and prayer. The place of renewing their sacred Vowes, shal be the Quire, in presence of the most [Page 218] Blessed Sacrament, according to the forme prescribed.

11. To the end, the body may become subiect vnto the spirit, and in memorie of the sacred Passion of our sweet Lord and Sauiour, especially of his most cruel flagellation, We ordaine, that the Sisters take a discipline twice a week, in time of Lent and Aduent, that is, on mondays and fry­days; but for the rest of the yeare, once a week only, to witt, vpon frydays; during the space of the Psalmes Miserere: and De profundis: the Anti­phones Ne reminiscaris: Chri­stus factus est: and the prayers [Page 219] Respice quaesumus: Deus cui pr [...] ­prium: and Fidelium Deus.

Of Abstinence. U. CHAPT.

IT being contained in the forme of life, that the Si­sters are always to fast, We declare hence, that abstinence from slesh, is euery wher, and at all times to be obserued: and although leaue be giuen in the same Rule, that on Christmasse day, on what day soeuer it happeneth, two meales may be taken: neuer­theless, it is to be vnderstood, that vpon that day, they are [Page 220] to abstaine from flesh, as vpon all the sondays in the yeare, on the which it is lawfull to make two refections, such as all Christiās vse to make, on all sondays in Lent; according to the custome and ordinatiō of the holy Church.

2. Although it be contained in the said forme of life, that the Abbess may charitably dispense with the young and weak, as she shal think it ex­pedient: neuerthelesse, the necessitie of this dispensation can not ordinarily be assigned; it often happening, that some, at the age of thirteene, are of more strength, then others at [Page 221] sixteene, and some more weakened with a short ād light infirmitie, then others with a long and violent sicknesse: for which reason, We exhort all in our Lord, that in all occasions, they soe prudently behaue themselues, that in imitation of JESUS Christ, their zeale may rather appeare in charitie, then in ouergreat and indiscreet austeritie; yet soe, that the Abbess shal not easily dispense, vnlesse true necessitie require it: because, by such like dispensation the first spirit of many Orders hath decayed and failed.

3. Neuerthelesse, the Ab­bess, [Page 222] or Uicaress, with counsel of the Discreet, may dispense with the young, weake and infirme, that often in the day, they take refection, when it shal be iudged needfull; seing that Superiours are as much obliged to relieue and com­fort them in point of diett, as in other necessaries.

4. Moreouer, We appoint, that diligent care be taken by the Abbess, for the equall distributing of Almes vnto the Cōmunitie; according to the qualitie therof: least the want of sufficiēt maintenāce, might giue occasion to the Sisters, of interrupting their [Page 223] vertuous courses and pious exercises.

Of Confession and holy Communion. UJ. CHAPT.

1. TO the end, that puri­tie of body and mind, may increase and flourish in the Sisters of this Order, by loue and deuotion towards the most holy Sacrament of the altar; We ordaine, that ouer and aboue the number of twelue times in the yeare, expressed in the forme of life, wherin the Sisters, with leaue of the Abbess, are to con­fesse, [Page 224] and the seauen times specified in the said forme, wherin they are to communi­cate, they may besids [vnless they be lawfully hindered] confesse twice euery week, and receiue as often, the most pretious body of our Lord, at the Conuentual Masse, with the greatest deuotion and hu­militie they are able.

2. We grant also, that the Abbess with counsel of her Discreet, may permitt them more frequent vse of holy Communion, when it shal seeme conducing to their pro­gresse in vertue, and increase in deuotion; yet fearing, least [Page 225] soe great a work be perform­ed carlessly, and through cu­stome, We seriously exhort them, in our Lord, to prepare themselues, and to approach vnto it, with the greatest de­uotion and reuerence imagi­nable.

3. We ordaine also, that noe Sister, vnder what colour, or pretense soeuer, presume to confesse to any Confessor, whither secular, or regular, of what condition, or qualitie he may happen to be, then to the Confessor of the Conuent: in whom is required maturi­tie, vertue and prudence. Jn this notwithstanding, the [Page 226] Abbess may dispense, and giue leaue vnto any Sister [when the cause shal seeme iust and reasonable] to haue the free­dome of an other Confessor; not doubting, but God wil mercifully incline the hearts of superiours, to the affording of such charitie, compassion and true freedome of consci­ence, as shal be expedient for them.

4. Moreouer, We ordaine with our holy Mother the Catho­lique Church, for the greater comfort and freedome of such soules, as are weake and pu­sillanimous, conformable also vnto the decrees of the sacred [Page 227] Council of Trent, command­ing all Bishops and superiours of Monasteries, to present them twice, or oftener in the yeare, with an extraordinarie Confessor, who is to receiue the Confessions of the Reli­gious, Wee ordaine J say, that the Sisters present themselues vnto him; demanding at the least, his Benediction, [to auoyde the note of singulari­tie] if their difficultie in con­fessing vnto him can not be ouercome; which by all, is punctually to be obserued. And great diligence is to be taken by the Abbess, that noe extraordinarie be admit­ed, [Page 228] vnless whom the Lord Bi­shop and she shal groundedly esteeme, wil giue satisfaction vnto all, or the greatest part of the Communitie.

5. Furthermore, We ordaine, that none shal confesse after Compline, or Tierce begun, vnlesse the number of Con­fessions, or some other iust cause, approued by the Abbess, should require otherwise.

6. And although in the forme of life, it be esteemed lawfull, for the Chaplain to celebrate Masse, and communicate the sick, within the Monasterie: We neuerthelesse, for the a­uoyding many inconuenien­ces, [Page 229] and dangers, which from thence may arise, command the Abbess, Portresses and all others, whom it may cōcerne, that at noe time, they permitt any Priest, whither secular, or regular, to say Masse, or giue the holy Communion to any Sisters within the Monasterie; such only excepted, who by reason of sicknesse, or some contagious disease, cannot be present with the rest in the Church, without detriment to themselues, or others. For in this case, We grant, that sea­uen times in the yeare, as is contained in the forme of life, or oft'ner also, if the Abbess [Page 230] with her Discreet, shal iudge it conuenient for the comfort of the sick, the Confessor with his Compagnion [if the po­uertie of the Monasterie can allowe him one] may enter, to performe his holy functiō.

Of the Obseruance of Inclosure. UJJ. CHAPT.

1. WE declare with Pope Jnnocent the 4. that those, who bind themselues by Vow, vnto this forme of life, ought, and are oblig'd to obserue perpetual Jnclosure; soe that, for the whole terme of their life, they shal not [Page 231] exceed the limitts of the Mo­nasterie. Neither can any leaue, or power, to the con­trarie, be granted vnto them, vnless it be, for the founding, reforming, gouerning of some other Monasterie, or for the auoyding of some ineuitable danger, and that, with expresse leaue of the Ordinarie [if it may be] conformable to the sacred Council of Trent. And if any one, or more, for the afore-said causes, should de­part their Monasterie, We or­daine, that they goe vnto the Conuent, or place assigned, with what speed they may, in companie of vertuous per­sons, [Page 232] alwais recollected, vigi­lant in their words, mortified in their sight, and modest in their countenance, and whole composure; as beseemeth the hand-maids of JESUS Christ, and daughters of S. Clare.

2. Wheras it is mentioned in the forme of life, that the Lay-Sisters, not being tyed by Uow of Jnclosure, had libertie, for the seruice of the Mona­sterie, to goe abroad, and re­turne, as occasiō should serue: We not withstanding, fore­seeing the euident dangers, which by this occasion, may happen to the Sisters and Con­uent, ordaine, conformably [Page 233] to the institute and appoint­ment of Pope Benedict the 12. that from hence-forth, noe professed Sisters, vnlesse for the afore-said causes, pre­sume to depart the Jnclosure; Commanding all the Sisters present and future, of what state, or Condition soeuer, al­wais to obserue inuiolably the afore-said ordination; soe that none hereafter, shal presume, vnder title of Lay-Sisters, ser­uants, or what cause soeuer, [the aforesaid excepted] to exceed the limitts of perpe­tual Jnclosure.

3. Neuerthelesse, if it shal happen hereafter, that seruāts [Page 234] are esteemed needfull, for the occasions of the Monasterie, We permitt them to make vse of some pious and aged woe­men; yet soe, as they are neuer permitted to weare the habit of Religion, or to enter into the Monasterie.

4. More-ouer, We ordaine, that in euery Conuent, ther be erected in some conspicu­ous place, one only Wheele or Turne, of a conuenient height, and widenesse, and soe rounded, that none, on either side, discerne, in the least, through any chink's, or creuises: by which Turne, the Sisters may receiue, or send [Page 135] forth, all necessaries for the Monasterie; but if the thinges be soe considerable, that they can not be conueyed by the said Turne, they may then be sent forth, or receiued, by the Monasterie, or back Gate.

5. Jn like manner, We ordaine, for the greater securitie and puritie of the Religious and Conuent, that for the future, noe other Grate, or Turne be permitted; excepting those which are before expressed.

6. Furthermore, We wil, that neer the Turne, ther be erect­ed a speaking place, wel fenced with iron pikes, wher the Re­ligious may speak, when need [Page 236] shal be; according to the man­ner expressed in the forme of life, and these present ordi­nations.

7. Moreouer, We ordaine, that within the Jnclosure of the Monasterie, oppositt vnto the principal gate, an other gate be made; soe that the Si­sters be wholy debarred, from any accesse vnto the outward, or principal gate: in such sort, that their persons or voices, may in noe ways, be discern­ed, by seculars without. Wee Ordaine likewise, that the gardin, and dormitorie dores, be euery night securely locked

8. For greater securitie, and [Page 237] the auoyding of future incon­ueniences, Wee alsoe ordaine, that noe Sister, of what condi­tion soeuer, shal send, or cause to be sent any letter, or writ­ings, opened, or sealed, either by themselues, or others, to any person, by any meanes, or ways whatsoeuer, vntill the afore-said letters, or writings, be first perused, sealed, or caused to be sealed, by the Abbess, or her substitute; nor shal any presume to receiue, or open any letters, vnless first deliuered vnto the Ab­bess, or Vicaress; vnto whose prudēce is reserued the giue­ing, or not giuing them, vnto [Page 238] whom they are directed: and the Sister that shal attempt any thing to the contrarie, shal be lyable to exemplar punishment.

Of the Election of the Abbess, Discreet and other Officers. UJJJ. CHAPT.

1. TO the end, the Sisters may proceede with greater securitie in this ele­ction, We wil and ordaine, that when the Abbess of any Conuent shal depart this life, or be detained, by some long infirmitie, from exercising her office, or shall be found [Page 239] guiltie of any enormous crime, and grieuous offence against her Rule, or holy ob­seruance, or when she, for some cōsiderable cause, would renounce her charge, three day's after her death, or after her deposition, or renuntia­tion of her office, the Pro­fessed Sisters shall prouide thē ­selues of an other Abbess; ob­seruing in the Election the Canonical forme prescribed in the Council of Trent, that the Person elected, hath ac­complished, at the least, the age of 30. years, and liued laudably in Religion, the space of seauen, or eight yeares, af­ter [Page 240] her Profession.

2. Jn the Election of the Abbess, this forme must be obserued. The third day after her departure, as aforesaid, the Vicaress shal by letter, or otherwise, acquaint the Bi­shop of the death, or deposi­tion of the Abbess, and shal request him to preside at the election of an other, by either himselfe, or his substitute. Thē they shal elect beforehād, two witnesses, or Assistents, pru­dent and pious men, and Priests, if they can conueni­ently be had, who may assist the Bishop, or his substitute; that soe the Election may be [Page 241] more securely performed, without partialitie, or iniu­stice, according to the pre­scripts of the holy Canons.

3. Until the arriual of the Bishop, or his Deputie, the Sisters shal offer continual and feruent prayer to Almigh­tie God; humbly beseeching him, to dispose all things to the honour and glorie of his Diuine Maiestie. And We command, in vertue of Holy Obediēce, that the Sisters doe not speak vnto one an other, concerning the Election, ei­ther by way of counsel, or otherwise; saying, this or that person seems to me fitt, or [Page 242] what think you of such an one: but lett each one referr the Election to the instinct of the Holy Ghost. Lett special regard be had in all Elections, that they proceed sincerely, piously and Canonically, with­out dissention; that being vnited in peace and charitie, they may make choice of her, whom they shal esteeme most fitt for the good of the Religi­ous, and aduancement of the Monasterie.

4. For the better vniting and conforming the Sisters to the diuine will, a Masse shal be celebrated of the Holy Ghost: at the which, all shal [Page 243] receiue the Blessed Sacramēt, that soe they may proceed more securely in the Electiō of the Abbess; wherin this methode is to be obserued by the Vicaress. She must write, or cause to be written in the same hand, twice or thrice, as many biglietts, as ther are Professed Sisters; and in each bigliett these words shal be written. J choose for our R. Mother Abbess Sister N. and the Vicaress shal deliuer to each of the Profes't Religious a bigliett, wherin the Sister shal write the name of her, whom she thinks in cōscience, and in the sight of God, to [Page 244] be most fitt for that office. The Bishop, or his Deputie being arriued, shal, in order to the future Election, make an exhortatiō to all the Sisters assembled at the Grate, in the Quire: and the exhortation ended, the Religious retyring, shal returne in order, vnto the Bishop, or Deputie, and cast their bigliets [in which they haue written her name, whō they elect for Abbess] into a cup, or vessel prepared for that purpose; and the Bishop, or superiour, shewing them vnto the Witnesses, or Assi­stents, shal in order, declare how many votes, or suffrages [Page 245] each one hath, that standeth in Election; beginning from her, that hath fewest, and soe proceeding vnto the rest. She, shal be thought truly chosen, whose suffrages shal exceed the half part of the Commu­nitie. And if it happeneth, that none be chosen the first scru­tinie, they shal in like man­ner, proceed vnto a second, or third, and soe forwards, vntil their be an Abbess elected.

5. Which ended, and the suffrages published, the Bi­shop, or his Deputie shal con­firme the Electiō in the name of the Father, and of the son, and of the Holy Ghost. Amen. [Page 246] Te Deum laudamus beeing sayd by the Sisters, the Bishop shal conclude it with Deus qui cordae fidelium, Concede nos, and the two versicles and collects of S. Francis, and S. Clare, Confirma hoc Deus, and Actio­nes. Then the Religious em­bracing their new Mother, shal acknowledge her for their true and lawfull Abbess and superiour. The same order shal be obserued, in the Ele­ction of the Uicaress, Dis­creet, and other Officers, which they shal choose by word of mouth only, and without writing. And for these Elections, the greater part of [Page 247] the voices shal suffise. The Vicaress, togeather with the other officers, shal be pre­sēted euery three yeares, vnto the suffrages of the Commu­nitie: in whose power it shal be, to confirme, or depose thē; according as they shal iudge expedient. None shal be elect­ed vnto any office, not hauing liued laudably foure yeares in Religion, and accomplish't the age of 25. yeares; vnless the cōtrarie should be iudged necessarie. Three yeares of Profession are required vnto those, who haue suffrages in the Election of officers, but in the choice of the Abbess, [Page 248] all the Professed shal haue an actiue voice.

6. To the end, peace, loue and puritie of conscience, may the more flourish, and be preserued amongst the Si­sters, We exhort them in our Lord JESUS CHRIST, that in all Elections, or changing of Officers and Discreet, they auoyd all ambition, discord and partialitie, in promoting persons lesse worthy, and sup­pressing others more fitt; for in such proceedings, their consciences would be much blemished and stained.

7. The Sisters shal not, in the Election of the officers, [Page 249] take counsel of one an other, by directly, or indirectly ap­prouing, or disaprouing of any. But lett them commend the businesse vnto Almightie God, with feruent prayer, and sincere desire of his glorie, and of the common peace, and good of the Monasterie. The Election ended, they shal not dispute, or deliuer their opi­nions, concerning what passed in order to the Election, or re­moual of any Sister; or by way of discourse, mention, vnto whom they gaue, or denyed their suffrage: but lett them rest satisfied in the choice and Election, as cōformable vnto [Page 250] the holy will of God.

8. Moreouer, We admonish thē, that none, being lawfully elected to any office, doe de­cline the burden, or labour imposed vpon them; but that humbly accepting it, as from the hand of God, they endea­uour conformably to per­forme their duetie, according to the grace bestowed on thē; not desirous to be exempted, without iust cause, approued with mature aduise; but rather embracing their charge, with true obedience and loue of God. And if it should soe happen, that they were re­moued from their office, they [Page 251] must with indifferēcie, resigne themselues; conformably to that saying of holy S. Francis: lett the takeing from superioritie noe more disquiet you, then the remouall from the employment of washing the Sisters feet.

The manner of holding Chapter. JX. CHAPT.

1. IT being contained in the forme of life, that the Abbess is enioyned to as­semble the Sisters, at the least, once a week in Chapter: We appoint accordingly, that she, or her Uicaress take care, in assigning an houre ther-vnto, [Page 252] in which all the Sisters not hindered by infirmitie, must be present. A second, or third Chapter may be also adioyn'd in the week, according to the number of the Sisters, and varietie of occasions; regard being alwais had to the di­nine office and domestical di­scipline.

2. As often, as it shal please the Abbess to assemble the Sisters vnto Chapter, the signe of Obediēce shal be giuen, by a soft toling of the bell; wher­vnto all the Sisters, that are not hindred, either with infir­mitie, obedience, or care of the sick, shal repaire with [Page 253] speed and diligence; and the Abbess, or Vicaress making the signe of the Crosse, shal recōmend the liuing and the dead; naming, in particular, those benefactours, frō whom they haue receiued any almes. Which ended, they shal all rise, and beginne the Psalmes Ad te leuaui oculos, De profun­dis, and other suffrages, assign­ed in their proper place: and the Abbess shal conclude, say­ing Deus det nobis suam pacem; the Sisters answering Amen. After which, the Abbess and Religious being seated, the Nouices [if ther be any] shal in the first place, tell their [Page 254] faults; and a pennance being enioyned them by the Abbess, or Vicaress, they shal depart, to pray for the rest.

3. After their departure, all the Professed Sisters, prostrate on the grownd, shal in gene­ral, hūbly confesse their faults, and receiue a pennance, ac­cording to the discretion of the Abbess: which done, each one likewise in particular, beginning from the youngest, shal distinctly and humbly acknowledge those faults, of which they shal iudge them­selues most guiltie; to whome the Abbess, or Vicaress shal impose a pennance, occording [Page 255] to the qualitie of the fault, and if necessarie, frendly ad­monish and correct them, without the least signe of par­tialitie.

4. The Sisters shal humbly admitt, and piously performe their enioyned pennance; not presuming to bring excuses, or speak in Chapter without leaue of the Abbess, much lesse to contradict either here, or in any place whatsoeuer.

5. They shal not exprobrate, to one an other, the faults re­prehēded in Chapter, or com­mitted, either in the world, or in Religion: and if any shal happen to be guiltie of this [Page 256] crime, she shal be lyable to such chastisement, as the Ab­bess shall thinke fitt.

6. If any thing of businesse shal further occurre to be dis­cussed, it may be now treated; according to the forme of life, with due grauitie and mode­stie; inordinate and superflu­ous words being auoyded. The Abbess at the end, mak­ing the signe of the Crosse, and saying Adiutorium nostrū in nomine Domini, and the Si­sters answering qui fecit coelum & terram, they shal all depart in peace.

Of silence, and the manner of speaking at the Grate, and Speak-house. X. CHAPT.

1. PEace being a work of Justice, and silence a bulwork and defense of peace, least the feruour of deuotiō should grow cold by frequēt and inordinate discourse, We ordaine, that conformably to the forme of life, from the end of Compline vnto the end of Tierce the next day, silēce be exactly obserued.

2. Jn the Quire and Dor­mitorie, they shal obserue [Page 258] perpetual silence, and in the Refectorie, in time of refe­ction: but not in the Jnfir­marie; as is prescribed in the forme of life. And although noe mention be made of si­lence in the Cloister, for that in the time of S. Clar's re­ceiuing the forme of life frō S. Francis, in the Monasterie of S. Damian, wher she then resided, by reason of their great pouertie, and scarcitie of place, noe Cloister was erected; We, notwithstand­ing, diligently pondering, that in all wel ordered Com­munities, the Cloister is euer ioyned vnto the Church, in [Page 259] which, silence is accustomed to be obserued, prescribe and ordaine, that for the future, silence be as wel obserued in the Cloister, as in other places mentioned in the forme of life.

3. Moreouer, We cōmand, that noe Sisters of what con­ditiō soeuer, goe to the speak-house, without licence of the Abbess, or Uicaress; or leaue being obtained, speak with any; vnless in the presence of two Discreet, who may cleerly heare and perceiue, what is discoursed. For if at the Grate in the Church, three Discreet are assigned, wher thy are in [Page 260] the presence of God, and his Angels: with how much more reason, ought two at least, be present, with such as haue leaue to discourse in the Speakhouse.

4. We ordaine likewise, that according to the forme of life, noe Sister euer presume to speak vnto any extern at the Gate of the Monasterie, either in presence, or absence of her companions. We wil more­ouer, when necessitie, or iust occasion shal vrge any Sister to speake at the Grate, in the Church, that before they begin to speak, the Sister ap­pointed for that purpose, rays­ing [Page 261] a little, the curtine that hangeth within the Grate, shal lett it fall immediatly into its former place. None shal speak here, vnless it be with persons esteemed for their dignitie, or vertue, or with Parents, kin­dred, or spiritual friends; and that all soe, for reuerence to the H: Sacrament, must be seldome permitted, and for a short tyme.

5. We ordaine also, that noe Sister in the Lent of S. Martin, [beginning the day ensu­ing after all Saints, and lasting vntil Christmasse] as also in the second Lent, [beginning the Munday immediatly after [Page 262] Quinquagesima sonday] shal speak with any person, in the Speakhouse, or at the Grate, vnless for causes expressed in the forme of life; except only the Abbess, Uicaress and Portress, concerning the af­faires of the Monasterie, ac­cording to custome. At which times, writing of letters vnto their kindred, or friends, is prohibited; vnless it be for great and vrgent causes, which shal be left to the iudgment of the Abbess.

6. We also exhort them in our Lord JESUS CHRIST, that when any Sister speaketh at the Grate, in the Church, [Page 163] or in the Speakhouse, [for at the Turne it shal not be per­mitted, but for some necessa­rie and ineuitable occasiō] all prolixe, and vnprofitable dis­courses with seculars be auoyd­ed, and that their speeches sauour of vertue and pietie, as becometh the handmaids of our Lord JESUS, and the obseruers of the holy Ghospel.

7. The better to auoide fa­miliaritie, ād vnnecessarie dis­courses with seculars, We ordaine, that noe Sister, by her self, or others, be God­mother to the Children of any person whatsoeuer. We also appoint, that noe Sister, al­though [Page 264] she haue licence, shal speak with any person entring the Monasterie, for iust occa­sion, or to visit the sick; vnless two Discreet, assigned by the Abbess, or Uicaress be present, and hear their dis­course; at which time, they shal speak with their face modestly couered, and body inclined, in few words, and with a low voice; as beseemeth Religi­ous grauitie.

Of the obseruāce of Holy Pouertie, and denyall of all Proprietie. XJ. CHAPT.

1. SEing that, according to the forme of life, the [Page 265] Abbess and all the Sisters are to obserue the holy pouertie, promised vnto God, and S. Francis, wherby they dispos­sesse themselues, of all right, or interest to any thing what­soeuer. To the end this pouer­tie may be more entirely ob­serued, We prohibit the Sisters from hyring any house, field, garden, meddow, vineyard, or other thing whatsoeuer, to be husbanded, or possessed for their owne priuate vses.

2. Besids, they shal not haue any inheritances, or rents, any annuall prouisions, or perpe­tual almes, either by them­selues, or the mediation of [Page 266] any other: neither shal they haue any granaryes, or store­houses filled with necessaries, bought, begg'd, or otherwise obtained, for aboue a yeares prouision, which they might sell to sustaine themselues, without begging; it being wholy repugnant vnto pouer­tie. Nor shal they haue, or possesse any heards of sheep, oxen, horses, cupps of gould, siluer, or other pretious met­tall: but lett all curious and superfluous things, as wel in their house-hold-stuff, as in the ornaments of the Church, be carefully auoyded, that holy pouertie may euer shine [Page 267] amongst you, according to the perfection, and intention of your holy Rule.

3. We also will and ordaine, that the legacyes left vnto you, be disposed of, according to the decree of Nicolas the third, in his declaration vpon the Rule of S. Francis. And seeing, mention is made in the forme of life, that the Re­ligious ought not to possesse house, place, or other thing whatsoeuer, as their owne, and that the said Pope Nico­las, vpon the exposition of the said Rule, togeather with Cle­ment the 5. and many other Popes, haue declared, that [Page 268] the abdication, and renunti­ation of all things exprest therin, ought to be vnderstood and obserued, as wel in parti­cular, as in general: We here­vpō, adhering to the afore-said declarations, doe ordaine and command, that the said abdi­cation, and renuntiation of all proprietie [which they, for the loue of God, doe vow as meritorious, profitable, and worthy of an eternal reward] be, by all present and future, as wel in particular, as in ge­neral, entirely obserued. Not­withstanding they may, with a safe conscience, haue the simple vse of those things [yet [Page 269] without proprietie] which are granted them, according to the forme of life, and of such also, which by the same Rule, are not prohibited; as for example, necessaires requisite for the decent administration of the diuine office, for their habitation, maintenance, and performance of their emploi­ments, according to the said forme of life, and holy Reli­giō. They may likewise, make vse of those things, which they shal haue gained, by their labour and industrie, as also what others, for the loue of God, shal giue, or procure to be bestowed on them. For the [Page 270] things giuen, begg'd, or earn'd, doe not repugne with the state of pouertie and Religion, which they professe.

4. We ordaine likewise, that the almes bestowed on the Si­sters, as wel in particular, as in general, be distributed to the needy, according to the iudgment of the Abbess. And We prohibite any Sister from presuming to giue, or bestow any thing sent by her parents, or friends of the Conuent, whither to her self or others, without leaue of the Abbess.

5. We wil also, that the manner of contracting debts be alwais, and euery-wher [Page 271] obserued by the Sisters, in such sort, as it is contained in the forme of life, and that especial regard be had, that noe sumptuous, or magnificēt building be erected; but that they remaine contented with poore and humble houses, in imitation of the sacred po­uertie of our Lord JESUS CHRIST.

6. This point of sublime po­uertie, hath by enforcing ne­cessitie, been dispēced whith­al, by the Lords Bishops their superiours, in some Conuents of the English nation, in or­der to the enioying of lands, and rents, and receiuing por­tions, [Page 272] during the time of their banishment out of their na­tiue soyle, vntil it shal please God, to restore Catholique Religion, and rayse vp Con­uents in their now afflicted Countrie; not hauing other subsistance at present, and being only admitted, and per­mitted to liue in town's of the Low-Countries, vpon cō ­dition and promise, of not begging, or being chargeable vnto them.

Of the Infirme Sisters. XJJ. CHAPT.

1. WE ordaine that the infirme and weak Si­sters [Page 273] be carefully prouided for, by the Abbess, or Vica­ress. The Sisters deputed to the care of the sick, shal haue regard, not to be found re­misse in their office, but shal serue them, with all humilitie, pietie, and feruent charitie, as themselues would desire in the same condition.

2. Jn like manner, the Ab­bess, vnless lawfully hindred, shall of charitie visit, at the least once a day, the infirme, who for some time haue been confined vnto their beds: and in her absence, the Uicaress shal performe the same dutie; least through their negligēce, [Page 274] the infirme Sisters be depriued of necessaries conuenient for their comfort.

3. The Abbess, or Vicaress, shal not consult any Phisitian, or Surgeon vpon the recouerie of any infirme Sister, that is not pious and Catholique. Such, as for iust occasion are call'd into the Monasterie, during their aboad ther, shall be accompanied by the Ab­bess, or Uicaress, or by two, or three of the Discreet. And when ther shal be present dā ­ger of death, lett the soule first, by the Holy Sacraments of the Church, and then the body be diligently prouided for.

[Page 275] 4. Moreouer, if it should happen to any of the Sisters, to be visited with some grie­uous, or contagious disease, as leaprosie, weaknesse of the head, frensie, or such like in­firmitie, soe as they can not cōmodiously remaine amōgst the rest of the Sisters, a con­uenient place must be assign­ed them with-in the Monaste­rie, separate from the rest, and due attendance be giuen thē; as the necessitie of the disease requireth, without being forc­ed at any time, to depart the Monasterie.

5. We exhort all the Sisters present and to come, that for [Page 276] the loue of God, and the bitter death and passion of our Sauiour IESVS CHRIST, they doe not esteeme it hard and tedious, to serue those, whom God shal visit with in­firmitie, but that humbly and piously they extend their charitie vnto all, according to their necessitie. And if any, deputed to the seruice of the sick, are found defectiue, and that superiours doe not pro­uide for them, according to their condition, qualitie and place, with aduise, diet, and other necessaries, lett them be accused to the Uisitor in time of the visit, and by him [Page 277] seuerely punished, as inhu­mane; if J say they haue been found notably defectiue, in this their dutie to the sick.

6. The infirme Sisters shal repose vpon beds of chafe; hauing a feather bolster vnder their head, as is prescribed in the forme of life. But if any be detained by a tedious and long disease, or if some other iust and legitimate cause doe occurre, the Abbess, or Vica­ress, with aduise of the Dis­creet, ought to prouide them of feather-beds, linnen, and other necessaries, for their better repose; as they inspired by God, in their conscience [Page 278] shal iudge expedient, and the infirmitie of the sick require.

7. Lett especial care be had by those whom it may con­cerne, that at the departure of any Sister out of this life, she haue on, the habit of the Order, Corde and Vaile, and be buried, according to the accustomed manner.

8. Wheras by way of dispen­sation it is permitted in the forme of life, that the vse of socks may be granted vnto those, who need them, We or­daine, that noe Sisters of what office, or condition soeuer, in time of health, vse socks, vnless presēt necessitie should [Page 279] require it. Which necessitie, shal not be determined by the opinion of each Sister, but by the Abbess only, when she shal obserue them to stand in need, or they desire a dispen­sation; which she, with aduise of the Discreet, may grant thē, as long as their necessitie shal continue.

Of the Sisters manuall exercises. XJJJ. CHAPT.

1. IT being specified in the forme of life, that the Sisters vnto whom God hath giuen grace and strength to work, ought to begin after [Page 280] Tierce; that this may the bet­ter be obserued by all, We will, that for the loue of God, none decline work's of labour, charitie and humilitie; and when the Abbess, or Vicaress shal impose any work to be done, either for the common, or particular profit of the Cō ­uent, that it be willingly ac­cepted, without murmuratiō and contradiction, and faith­fully and piously performed.

2. Noe one, enioying perfect heath, shal giue way to sloth, or negligence vpon pretence, grounded in pride, of not hauing the tallent of perform­ing this, or that work; but they [Page 281] must with all obedience and humilitie, comply with the wil of their superiour, according vnto their Vow. Lett care be had by the Abbess and Vica­ress, that nothing be enioyned the Religious, which can not well be performed.

3. Although the time men­tioned in the forme of life, for the Sisters to begin their work, be after Tierce; We, neuertheless, considering the strickt pouertie, and want, to which the said Sisters may be reduced, doe grant vnto the Abbess, or Uicaress free power to dispense, with the said Si­sters, as they shal iudge fitt, [Page 282] to begin, or finish any work before the said houre.

4. We command likewise, that noe Sister for any cause whatsoeuer, presume to begin, or finish any work mixed with curiositie and vanitie: but when any thing in this nature shal be requisite to be vnder­taken, the Sisters shal consult the Abbess, or Uicaress, whi­ther or noe, they iudge it ex­pedient to be done; nothing being to be vndertaken, with­out their approbation and cō ­sent. The Sisters transgressing, shal be punished, as the Ab­bess, or Uicaress shal think expedient.

[Page 283] 5. Masse being finished, the signe shal be giuen to work, at a conuenient houre; at which, all the Sisters not lawfully hindred, shal betake them­selues to their works imposed vpon them. We ordaine also, that the Sisters, as wel pre­sent as to come, alwais, and in all places, abstaine from se­cular and vaine recreations, worldly and fruitless playes, of what kind soeuer, and how­soeuer performed.

6. When two, or three with licence, are mett togeather, to talke and recreate, [for other­wise silence is to be obserued] their discourse is to be of God, [Page 284] liues of Saints, or some other decent, indifferent and profi­table subiect, cōducing to the progresse in vertue, and good of their soules; hauing espe­cial regard, to auoyde all idle, dangerous, and detractiue words, as beseemeth the hand­maids of Christ, obseruers of the holy Ghospel, and pro­fessors of sacred Religion.

7. We prohibit the sisters to write, cause to be written, or possesse any booke, or book's sauouring of vanitie, or secular historie: the vse notwithstand­ing, of pious book's is per­mitted them, for the good and comfort of their soules: which [Page 285] they may read, either in par­ticular, or common, at table, or in other places; according to the wil and order of the Abbess.

Of the Correction of the Si­sters offending. XJU. CHAPT.

1. WE ordaine, that in euery Conuent the Abbess, or in her absence, the Vicaress, humbly and with charitie, admonish and correct the Sisters offending; least for want of admonition, they fall headlong into faults and trās­gressions. Yet superiours, [as [Page 286] is aboue sayd] must in their reprehensions, be mindfull of humilitie, and due ordered charitie.

2. Lett care be taken, least vnder pretext of humilitie and sweetness, they giue occa­sion to the Sisters of libertie and relaxation, and vnder the cloake of charitie, they cherish sensualitie, which in time, would proue the ruine of soules. Wherfore, without distinction of persons, they ought to correct all, according to the qualitie of the offence.

3. Yet, if it should happen, [which God forbid] that any Sister should cōmitt soe great [Page 287] a crime, as to endanger ther­by, her eternal saluation, and blast the order with infamie and cōfusion, or if any should remaine soe refractorie, incor­rigible, and obstinate in her malice, that she would, in noe wise, amēd herself; ther must be for such as these, in euery Conuent, a strong, yet hu­mane place of correctiō, wher­in the guiltie shall be confin'd to bread and water, for a week, month, yeare, and euen for euer, if the offence require it, and the Abbess, with her Discreet, shal iudge it necessarie.

4. Jf it happen also, that any [Page 288] Sister rebells against the Ab­bess, or Uicaress, or casts forth vndecent and iniurious words against them, she shal in the presense of the Sisters, sitting on the ground, in time of table, fast with bread ād water.

Of the Portress, and of entring into the Monasterie. XU. CHAPT.

1. ALthough it be con­tained in the forme of life, that the Portress should in the day time, reside in an open cell, yet We, for seueral and iust causes, doe wholy abrogate and disannulle it. For [Page 289] that which in S. Clar's time was lawfull and decent, would now proue obnoxious to many inconueniences and dangers.

2. We therfore, desiring to prouide for future securitie, and decencie, ordaine the following methode to be hēce forth euer obserued. That a Sister fearing God, discreet, and vertuous, be assigned vnto the custodie of the gate of the Monasterie and Speakhouse; who, as Wee may confide, wil by word and example edifie those, that shal conuerse and deale with her. She is to haue, by common consent, as in other elections, a fitt com­paniō [Page 290] assigned her, who in case the chief Portress be hindred by infirmitie, may laudably supply the office.

3. Unto these two Portresses, an other Sister shal be assign'd out of the number of the eight Discreet, who shal be present and heare those, that speake vnto the Sisters, and may weekly be changed, or conti­nued, according to the good lyking of the Abbess; soe that, none shal speak vnto any ex­terne, but in presēce and hear­ing of two of the Discreet, as hath been sayd. These Sisters, at the call of their bell, shal immediatly, and with speed, [Page 291] repaire all three togeather, vnto the Speakhouse, soe that she that speaketh, must haue her two companions euer pre­sent, vnless one of thē should chance to goe to deliuer some message, or for some necessa­rie occasion, with intention to return speedily: for if her ab­sence should be considerable, long and frequent, she shal aduertise the Abbess, or Vica­ress to appoint an other in her place.

4. The chief Portress shal answer and speak; her two companions are only to be present and hear. Jf any ex­tern would speak with either [Page 292] of her companions, she and her other assistent [leaue bee­ing obtained before hand of the Abbess, or Vicaress] shal be present and hear what is sayd; soe that, noe discourse with externs must be euer permitted at the Grate, or Speakhouse, without the at­tendance of two of the Dis­creet; and the chief Portress shal be always one of them, vnless she be hindred by some necessarie occasion.

5. We ordaine also, that ther be a wodden dore made to the said Speakhouse, with a lock and two keyes, and that, day and night it be carefully [Page 293] kept lock't, vnless the Por­tresses be actually ther; which neither of them shal presume to enter, without all three be ioyntly mett. The one key shal be alwais kept by the chief Portress, and the other by the Abbess in the night time; and in the day time, by the third Sister, who is weekly deputed to assist.

6. We declare, that noe man, of what condition, or state soeuer he might happen to be, whither Secular or Regular, be euer permitted to enter the Monasterie. Moreouer, We stricktly command both Abbess and Sisters, neuer to [Page 294] giue way vnto it, without leaue first obtained by such as can giue it. From this law are excepted Phisitians, and Sur­geons permitted to enter for the relief and attendance of the sick; those also, whose entrance shal be necessarie for fire, ruines, reparations, and such work's, as can not other­wise be done without the Mo­nasterie.

7. Jf any Cardinal should please to enter the Conuent, he must be receiued with due respect and deuotion, but with humble intreatie, that he be pleased to select, ād admitt with him, only two, or three, [Page 295] or very few of his train. Noe Sister shal conuerse, or speak with them otherwise, then ac­cording as is specified in the forme of life. Lett great care be taken, that those, who with leaue, shal enter the Monaste­rie, be such persons only, whose exemplar life, words, and behauiour, may breed edification to all.

8. When any prouisions of corn, wood, or other necessa­ries, are brought to the Mo­nasterie, of soe considerable a bigness, that they can not cōmodiously pass the Turne, We wil, that the Abbess, or Por­tress, or her Assistents take [Page 296] care, least the gate be left open longer then necessitie requireth: neither shal they permitt the Porters, or such like work-men, to enter more in number, to pass further into the Monasterie, or make longer stay, then shal be pre­cisely necessarie for the pre­sent occasions. Those Sisters only, who are deputed by the Abbess, or Uicaress, may speak vnto them, with their faces decētly couer'd: and lett their words be brief, and of things only necessarie.

9. And to the end, none of the other Sisters may be seen by those, who for carriages, [Page 297] or other work's, are to enter into the Monasterie, lett this following practice be obseru­ed. The Portress hauing opē ­ed the inward gate, shal vn­barr, and vnlock with two keys [but not vnlatch] the outward, or chief gate, which is called the gate of the Mo­nasterie; then, withdrawing her self, and hauing shutt the inward gate, with the two keys, the Work-men, drawing the latch of the other, may enter, and lay down their burdens between these two gates, and depart. Then the Portresses returning, shal barr, and dou­ble-lock the outward, or prin­cipal [Page 298] gate, and dispose of things brought in, according to order.

10. Jt being also contained in the forme of life, that the Abbess is to appoint two Si­sters at the gate, to lett in those, who for necessarie occasions, are to enter into the Monasterie, We declare, that the said Portress [supposed in the forme of life to be modest and prudent] shal, with one of her companions, suffice to open the gate, [leaue being obtained of the Abbess] and to lett in, those persons afore­mentioned, and conduct thē, with modestie, grauitie, and [Page 299] silence, to the place, or work intended.

11. Noe Sister, of what con­dition soeuer, shal out of cu­riositie goe to see the work­men at work; but if any be deputed by the Abbess, for iust reasons, to ouersee, or be with them, she shal alwais haue a companiō assigned her, and they shal both remaine in a publique and open place, till the work be ended; after which, they shall retire them­selues.

12. Lett the Abbess and Si­sters take care, that noe thing be done with-in, by externs, which might, without incon­uenience, [Page 300] be performed by thēselues; nor permitt work­men, or any other person whatsoeuer, to eate within the Monasterie, without iust and necessarie cause.

13. We ordaine moreouer, that the Confessor, entring the Monasterie with his com­panion, [if he haue one] be vested with the sacred gar­ments, of an Albe, or Sur­plice and Stole.

14. Moreouer, We exhort all the Sisters in IESVS CHRIST, that they be not importune, and ouer solicitous for the Be­nediction of the Abbess, and Cōsecration of the Religious; [Page 301] but that they remaine satisfi­ed in the holy simplicitie, and innocencie of their Professiō; for the which, [if duly com­plied with all] they may ex­pect from the hād of the high Priest, our Lord and Sauiour JESUS CHRIST, a plen­tifull reward and benediction.

15. By reason of the differēce of tymes and circumstances since your forme of life was first written, Wee ordaine, that hēce forth, the Sacrifice of the Masse, be noe more celebrated within the Monasterie, neither for the liuing, or burying of the deceased Sisters.

16. None shal be permitted [Page 302] to enter the Monasterie for the opening, or shutting of the graues, but one, or two modest labouring men, as need shal require; and it shal not be lawfull for more to enter, vpon occasion of burial of the Sisters, then the Con­fessor, his companion and a modest Clarck to assist them; who, are all to depart im­mediatly, when the ceremo­nies are ended.

Of the Visitor, and Visit. XUJ. CHAPT.

1. YOur holy Rule doth mention in the 12. [Page 303] Chapter that the Visitor shal be one of the Order of Friar-Minors, according to the command and will of the Lord Cardinal Pro­tector: which is to be vnder­stood, hauing regard to the difference of time, place and particular Decrees of Popes, according to the different sub­iection and dependence of Conuents. For when in the beginning, Blessed S. Francis wrote the Rule of S. Clare, the Monasteries, and Sisters, were in noe ways subiect to the Jurisdiction and power of the Friar-Minors, but it was only permitted and granted them, in processe and length [Page 304] of time; wherfore according to the sense and words of the Rule, the Visitor is supposed only to be of the Order of Friar-Minors, if by grant of his Holiness, the Monasterie be subiect vnto them; other­wise, if by the same grant a Monasterie be subiect imme­diatly vnto the Bishop of the Diocese, or vnto any other Order, it is to be visited by that superiour; and this ap­peares to haue been the wil ād meaning of the Lord Cardinal, who, according to good lik­ing, deputed different and seueral Visitors, as is express­ed in the Rule, and is allsoe [Page 305] conformable to the declara­tions and grants of Jnnocent the fourth, and diuerse other Popes.

2. The Prelate therfore, or superiour, vnto whom the Monasterie is immediatly sub­iect, ought to visit it in person, euery third yeare, or oft'ner, if the Abbess and Discreet should soe require; which if he cannot performe, he is to substitute some one in his place, eminent for prudence and vertue, whom and none else, the Sisters are to respect and acknowledge. The iuri­dical visit is to be performed at the Grate, wher he may [Page 306] treate with the Sisters, either in particular, or in general, according as his prudence shal iudge most expedient. For he is not to enter into the Mo­nasterie, without apparent necessitie.

3. Being in his Uisit, within the Conuent, he ought soe to behaue him self, that by his words, and exāple, the Sisters may take increase, in the loue of God, and in Charitie amōgst themselues. His companion is to accompanie him, and to remaine in a place soe con­spicuous and neere, that they may commodiously discerne each other. He ought soe to [Page 307] dispose his time, that he re­maine noe longer within the Monasterie, then shal be re­quisite for the cōplying with the Visit, which ended, he shal immediatly retire him self.

4. Lett him endeauour to dispatch the Uisit of each Cō ­uent, within the space of two, or three day's. Jt were conue­nient, [if he be prepared ther­vnto] that he first make an exhortation to the Sisters of this subiect; hauing before­hand, read their Rule, and this present Ordinatiō, wherin the manner of visit is declared.

5. Moreouer, he shal charge and command all, and euery [Page 308] one of the Sisters, that they answer him sincerely and cleerly, in those points, which he shal propose vnto them, if they know any thing to be amended: and they are all to obey him readily, in all things belonging to the Uisit.

6. The Uisitor, if heple ase and iudge it expedient, may obserue this following me­thod. He may speak vnto the Sisters, either all togeather, or some of them assembled, or in priuate, vnto one alone; two others being present, but not soe neere, as to vnder­stand, or ouerheare what is sayd, to the end, integritie and [Page 309] secresie may the better be obserued.

7. Jf Jnformations are to be receiued, the Sisters shal haue accesse vnto him in their turn's; and if one should be accused of any crime, he shall write downe the sayd crime togeather with her name and the names of her accusers.

8. The Uisit ended, the Sisters shal be all called to Chapter, wher the faults of the accused being layd open, if she be iu­ridically and truly conuicted, by the testimonie of two Si­sters worthy of belief, a pen­nance shal be inioyned her, proportionable to the fault. [Page 310] She may notwithstanding, haue leaue to reply, and cleere her self of the crime obiected, if she can; yet soe, that she pretend not to inquire the names of her accusers. Nor must they in any ways, be dis­closed vnto her, vnless the accused person should iuridi­cally demand them, to cleer herself of the obiected crime.

9. Jf it should soe happen and be known, by lawfull means, that some one were falsly, or wrongfully accused, the accuser shal be lyable to all those penalties, which the accused should haue vnder­gone, if conuicted of that [Page 311] crime. This notwithstanding, if any one Sister haue cer­taine knowledge of some grieuous sin of an other, or that she is yet guiltie of the same crime, the Sister that hath this knowledge, ought, and is obliged to manifest secretly, both the crime and the partie vnto the Visitor: and in this case, in noe ways may he, euer declare the name of the accuser, to the accused Sisters.

10. Jf it should soe fall out, that himself could not correct, or remedie a fault, lett him referr it to the arbitriment of his higher Superiour; by whose autoritie and command, it [Page 312] may be condignely punished.

11. Lett the Abbess be care­full that neither by her self or others, the state of the Mo­nasterie concerning mutual charitie and the obseruance of the Rules be consealed frō him: for the contrarie, would be a grieuous sin, deseruing seuere punishment. We wil therfore, and declare, that they manifest vnto the Uisi­tor, either publicquely, or priuatly, and in the best man­ner they can, what is to be amended, or corrected; ac­cording to the forme of life. And if any one, either Abbess or inferior, shal be found to [Page 313] haue trāsgressed in this point, lett her be seuerely punished by the Uisitor, according to the gieuousness of the fault.

12. The Visitor, being in his visit either publique, or priuate, amongst other de­mands, shal inquire of the Si­sters concerning points more essential, belonging vnto the Rule; as of Obedience, Po­uertie, Chastitie, and perpe­tual Jnclosure: how the diuine office is performed by day and night: of the manner of speaking at the Grate and Speakhouse: of collection of mony's, corn &c. of the attendance of the aged and [Page 314] sick: of the number, price, and curiositie of their garmēts and habit: of superiours ne­gligences, and of the obser­uance of abstinences and fasts: of the Discreet and Portresses: of Obedience, and rebelliō of subiects: of the obseruance of Rules, and these pre­sent Ordinations: of main­taining of Union and Peace in the bond of Charitie: of frequenting the Holy Sacra­ments of Eucharist and pen­nance: of preseruing and cō ­tinuing the exercise of holy prayer, and deuotion in the Conuent.

12. Jf one, or more shal be [Page 315] to haue been defectiue in the premisses, or in any other more grieuous neglect, lett her be duly corrected and punished, according to di­scretion, the qualitie of the offence, zeale of Charitie, and feruour of Justice.

Here ende the Constitutions and Declarations made vpon the first Rule of the H: Mother S. CLARE.

THE PRAISE OF THE RULE.

THE Holy Father S. Frā ­cis, encouraging his Re­ligious to the obseruance of the Rule, sayd; it was the booke of life, the fruit of wisdome, the marrow of the Ghospell, the hope of health, the path of saluatiō, the ladder, by which one ascendeth to heauen, the key of Paradise, and the pledge of eternal peace.

The Perfectiō of the Rule consists in six Seraphical winges: to witt, in Obedience, Pouer­tie, Chastitie, Humilitie, Simplicitie, and Charitie.

1. OBedience is a vertue, contayning three de­grees: the first is Obedience by profession, complying with the commandment of God, or the superiour; touching the exteriour performance of the action, or work enioyned. The second is obedience by con­formitie, when the cōmand­ment is performed, not in the [Page 318] exteriour only, but without contradiction also of the in­teriour; conforming the intē ­tion and will, vnto that of the Superiour, who commandeth. The third is, Obedience by vnion, wherby the true obe­dient man, hath no other re­spect, then the pleasure and will of God.

2. Euangelical Pouertie hath three degrees. The first is Po­uertie by Profession; that is, to haue no proprietie, or right to any thing whatsoeuer. The second, to retaine the simple vse only of things necessarie, and rest content with the most vile. The third, not to haue any [Page 319] affectiō, euen in things neces­sarie; but by way of cōstraint, to take the bare vse of them.

3. Chastitie, is a vertue, that hath three degrees. The first is Chastitie of body, by which all the exteriour members are restrained from any impure, or suspicious act. The second, Chastitie of heart, by which the heart is preserued frō any dishonest, or vncleane thought. The third, chastitie of spirit, by which, we not only re­fraine frō any dishonest loue, but also from all excessiue de­lectation in spiritual cōforts.

4. Humilitie is a vertue, that hath three degrees also: the [Page 318] [...] [Page 319] [...] [Page 320] first is humilitie of knowledge by the which man acknow­ledgeth him self to be vile and abiect. The second is humili­tie of exhibition, when the interiour humilitie of the will, is expressed in the exteriour; as in meane attire, abiect works, and humble words. The third is, humilitie of affe­ction, wherwith a soule doth not only humble her self in the sight of God, but of men also; desyring to be by them esteemed poore and abiect.

5. Simplicitie cōtaineth three degrees. The first is, simplici­tie of thoughts, esteeming ones self the most vnworthy [Page 321] of all creatures to serue God, ād nourishing a belief of ones vnfittness to honours and worldly dignities. The second is simplicitie of words, auoyd­ing all affected curiositie and superfluitie in speach, which proceed from an ill roote of vanitie. The third is simplici­tie of work's, employing our selues in those only, which are simple and profitable, yet soe, as prudence must euer accompanie this simplicitie: for God loueth those, that walk in prudence, with a pure, right, and simple intention.

6. Charitie is a vertue of three decrees. The first is, to [Page 322] loue God not only for his be­nefits, but also, for that he is most worthy of our loue. The second is, to loue our neigh­bour, not only for loue of him, but simply for the loue of God. The third is, to loue our selues in labouring for vertue, glory, and eternal hap­piness, not for our owne re­spect, but to please God, and for loue of his diuine Maiestie.

Three Priuiledges, which S. Francis obtained of Al­mighty God.

POpe Gregorie thc 9. sayd, he had vnderstood of the H: Father S. Francis, that [Page 323] God had fauoured him with three priuiledges. The first, that the more the religious of his Order did increase, the more he would prouide for them. The second, that none should euer dye vnhappily in the habit. The third, that who­soeuer should persecute his Order, should be grieuously punished by Almighty God.

Three other Priuiledges which the Saint sayd he had receiued by the Seraphin appearing vnto him, on the moun­taine of Auerne.

THe first, that his Order should last to the day of [Page 324] Judgment. The second, that whosoeuer should liue wick­edly in the Order, should not continue long. The third, that whosoeuer did loue his Order, although a great sinner, should obtaine mercy of Almighty God.

Seauen other Priuiledges, which by an Angel, were reuealed vnto the said H: Father, in the Cō ­uent of S. Vrban, for all that obserued his Rule, and dyed in the Order.

THe first, that if their intention be good, they shal euer be gouerned by the [Page 325] H: Ghost. The second, that in all their temptations, during the course of this mor­tal life, they shal still be par­ticularly defended frō mortal sinne. The third, that the fire of Purgatorie, shal not detaine them after their death, from the immediate enioying of euerlasting glorie. The fourth, that themselues shal be re­warded with that promise of our Sauiour, made vnto his Apostles, of sitting on the 12. seates, to iudge the 12. Tribes of Jsrael. The fifth, that to­wards such, as loue the Order, Almightie God will increase his graces and blessings in this [Page 326] world, and in the next. The sixth, that those who are ene­mies to it ād doe persecute the same without repenting, shall either haue their life short'ned, or be replenished with miserie here, and after their death, eternally perish. The seauēth, that ther shal euer be in this Order, religious persons of good and holy life, louers of the honour of God, and their Religion.

Instructions of S. Bonauenture for a Religious person.

1. TO be feruēt in praier, and studious in spiri­tual [Page 327] lecture, the which are both ohtained by frequenting of the Church, and keeping of your celle; soe that a Re­ligious person neuer ought to be seen wandering out of one of these two places, vnless it be to comply with obedience, in some work commanded: but he ought to frequēt these two places, ther to attend vnto heauenly things, and be­wayle his sins, and those of his neighbour.

2. To attend carefully to the puritie of body and mind; for the obtayning wherof, he must auoyde all particular frendships.

[Page 328] 3. To refraine the tongue, neither praysing, or disprays­ing others, or answering thē, vnless it be first demanded.

4. To be carefull not to re­late easely things heard, vnless they be of edification.

5. Often to call to mind the thought of heauen, the bene­fitts of God, your owne sins, the paines of hell, and the de­plorable condition of poore worldlings.

6. To iudge none but your self, either in thought, or word. And whosoeuer shal obserue these points shal be saued.

The 12. Euangelical Counsells.

1. POuertie, wherby a Re­ligious person is e­stranged frō all terrene things.

2. Obediēce, without which, noe vertue is perfect.

3. Chastitie, which beuti­fyeth and adorneth all other vertues.

4. Charitie towards our e­nemies, wherby all infection of sin is expelled.

5. Mansuetude, which [as S. Ambrose saith] is the mede­cin of the heart, wherby the soule is illuminated by God, to know his secrets.

[Page 330] 6. Mercie, which extendeth it self to the help of euery one, without limit, entreth sweetly into the heart with pittie, and eleuateth it from all sin.

7. The simple word, all waies fructifying in God, in puritie of intention, in charitie. &c.

8. Shunning occasiō of sin; conducting the soule with prudence, and securitie to the purchase of vertue.

9. Right intention, which maketh all work's to proceed from humilitie, to the edifi­cation of our neighbour.

10. Conformitie of the work vnto the word, wherby all spe­cial instruction is seriously, [Page 331] and with profit accepted.

11. Auoyding of vnprofita­ble solicitude, therby to attēd the better, vnto spiritual illu­minations, which are obscur­ed by earthly cares.

12. Fraternal correction, which is a light, that illumi­nateth the vnderstanding, ac­cording vnto that of the A­postle saying: that which is cor­rected, is made apparent by the light that followeth.

Twelue great euills which come by veniall sin.

1. THey doe soe darken and obscure the eyes [Page 332] of our vnderstanding, that they can not behould God.

2. They kill the feruour of loue, and diuine charitie.

3. They hinder our petitiōs and prayers from being heard by God. 4. They defile and spott the soule.

5. They contristate the H: Ghost, ād reioyce the enemie.

6. They depriue vs of the sweet and amiable familiaritie of our blessed Sauiour. 7. They are a great cause and meanes of our fall into grieuous sinns.

8. They occasion the fall of a soule into great slouth and tepiditie, in all goodness.

9. They weaken exceedingly [Page 333] the forces of the soule, from resisting her bad inclinations.

10. they incline our affectiōs and desires vnto things, that are temporal.

11. They prolong and aug­ment the paines in Purgato­rie. 12. They hinder vs ex­ceedingly, from seeing, and enioying the presence of God.

An examen of Conscience for a religious person.

1. WHat are his euill in­clinations and bad customes, whence they pro­ceed, and what resistance and exercise he vseth againgst thē.

[Page 334] 2. What passions doe most reigne in him, and by what meanes he hath hitherto in­deauoured to mortify them.

3. What are his most fre­quent, most troublesome and chief temptations, and how he hath hitherto, behaued himself in them.

4. Jf he be indifferent, and willing to accept any employ­ment of H. Religion, which shal be appointed him,

5. Whether God be the only intention of all his actions, or if he seek selfe-commoditie, or praise, in his employments.

6. Whether he doe not pre­fer exteriour things: as good [Page 335] qualities, natural gifts and graces, before the study of vertue and perfection.

7. Jf he desire, and be con­tented, his superiours should haue knowledge of all his faults.

8. Jf he be confident and open hearted to his superiours and willingly confer with thē; touching the good of his soule.

9. Whether he be truly vnit­ed by affection, vnto his su­periours, or if he haue any auersion, from them and from whence it proceeds.

10. Whether he be not too familiar with some, and if that familiaritie be not hurt­full [Page 336] to him-self and the other party, and if by that occasiō, he looseth not time, and dis­edifyes others.

11. Jf he loue and embrace interiour and exteriour mor­tifications, and choose rather those things, that be humble and abiect, then of esteeme and credit.

12. Jf he obserue all the rules and constitutions; and of which he maketh less esteeme, and for what reason.

13. Jf he desire truly to be penitent for all his faults; humbly confessing them with strong purpose of amendmēt.

14. Jf he makes dayly a par­ticular [Page 337] examen vpon some one imperfection, and with what preparation he receiueth the H. Sacrament, and how he frequenteth the holy exercise of prayer.

15. Jf his words ād discourses in recreation, or otherwise, as also with seculars, be of edifi­catiō; and how he obserueth si­lence, and spendeth his time.

Certaine Indulgences granted among many others, by seuerall Popes, vnto all the religi­ous of the order of S. Francis.

1. THe Religious both men and woemē shal [Page 338] gaine a plenarie indulgence from paine and fault, on the days of their cloathing, profes­sion, and houre of death. Also the fathers and mothers of the said Religious, may haue the same giuen them by any law­full confessor, at the houre of death.

2. All the Religious that shal receiue the most H. Sa­crament vpon all sondays, throughout the yeare, all the feasts of our blessed Sauiour, and of our blessed Lady, and of the Saints of the Order, shal gaine a plenarie indul­gence. And if it should soe happen, that any one could [Page 339] not confess and cōmunicate on these days, [their hind rāce being lawfull] they may af­terwards gaine the same, al­though the day of the feast be past; if [being freed of that impedimēt] they doe confess and communicate for that in­tention.

3. The Religious, who shal recite the Rosarie of our Lord, that is 33. Paters and Aues, in honour of the 33. yeares he liued in this world, or the Rosarie of the Glorious Uirgin Marie, contayning 72. Aue's with 7. Pater noster's, and one Pater and Aue for his Holiness, shal gaine a plenarie Jndul­gence. [Page 340] The same is also grant­ed, as often as they say the 7. penitential Psalm's, and Litanies, the Gradual Psalm's, the office of the dead; or assist at the Litanies of euery secōd sonday in the month.

4. As often as the Religious, either by day, or night, in what place soe-euer they be, shal recite 6. Paters and Aue's and 6. Gloria Patri, fiue for the necessities of the Church, and the sixt for the Pope, shal gaine the Jndulgences of the stations of Jerusalē, of Rome, of S. James, and of Portiun­cula.

5. Jtem, reciting the Psalme [Page 341] Exaudiat te Deus in die tribu­lationis &c. and 3. Paters and Aue's for the Popes intention, they shal gaine all the Jndul­gences granted by the soue­reigne Bishops to the Confra­ternitie of the Rosarie, to the Churches of our B: Lady of Loreto, of Mont-serat, and of S. James de Compostella.

6. Euery time they say the Angelus Domini at the accu­stomed time, when it ringeth, a plenarie Jndulgence; the like also, euery time they com­municate; as often also as they heare the Masse of the Con­ception of our B. Lady, pray­ing for his Holiness, and the [Page 342] vniuersal Church, is granted a plenarie Jndulgence. Saying the diuine office, or the office of our B. Lady, besides all other Jndulgences, they gaine 100. years of pardon.

7. Saying once euery day, one Pater noster, and one Aue Maria, calling deuoutly three tims vpon the H: name of JESUS, they gaine 300 years of pardon.

8. Jt is granted vnto the Si­sters, that 4. times in the yeare, they may haue a generall ab­solution in full remission of all their sinns whatsoeuer, and be restored to the state of in­nocencie, as fully as they [Page 343] could receiue it from his Ho­liness: and the like is granted them, on euery feast of our B. Sauiour, and of our B. Lady, on the feasts of S. Peter and S. Paul, S. Francis, and S. Clare, S. Catharine Queene and Martyr, on the feast of all Saints, and euery day of the H. week. Notwithstand­ing, these graces wil profit nothing those, who should vpon presumption to gaine them, offend more freely.

9. They may apply all priui­ledges and indulgences grant­ed to themselues, vnto the faithfull departed. For the gayning of these, or any other [Page 344] indulgences, it is requisite to apply your intention for the same.

LITANIAE

B. P. S. FRANCISCI.
KYrie eleïson.Christe eleïson▪
Kyrie eleïson.Christe audi nos▪
Christe exaudi nos. 
Pater de coelis Deus,Miserere nobis.
Fili Redemptor mundi Deus,Miserere nobis.
Spiritus sancte Deus.Miserere nobis.
Sancta Trinitas vnus DeusMiser. nob.
Sancte FRANCISCEora.
Pater amabilis.ora,
Pater admirabilis.ora.
Pater benigne.ora.
Pater venerabilis.ora.
Vexillifer IESV CHRISTI.ora.
Eques Crucifixi.ora.
Imitator filij Dei.ora.

Seraphim ardens.ora.
Fornax charitatis.ora.
Arca sanctitatis.ora.
Cultor Pacis.ora.
Vas Puritatis.ora.
Norma Iustitiae.ora.
Speculum pudicitiae.ora.
Regula Poenitentiae.ora.
Magister Obedientiae.ora.
Exemplar Virtutumora.
Patriarcha pauperumora:
Profligator Criminum.ora.
Lumen tuae Patriae.ora.
Decus morum.ora.
Viuificator mortuorum.ora.
Saluator famelicorum.ora.
Obsequium leprosorum.ora.
Praeco magni Regis.ora.
Forma Humilitatis.ora.
Consors sublimitatis.ora.
Victor vitiorum.ora.
Dux Minorum.ora.
Praedicator siluestrium.ora.
Portans dona gloriae,ora.
Auriga militiae nostrae.ora.
Nouis vtens prodigijs.ora.
Coelum caecis apperiens.ora.

Gratum gerens obsequium.ora.
Templum Christo consecrans.ora.
Hostes malignos proterens.ora.
Tenens vitae brauium.ora.
Spargens virtutum munera.ora.
Amplians iter ad gloriam.ora.
Agnus Dei qui tollis peccata mundi, Parce nobis Domine 
Agnus Dei qui tollis peccata mundi, Exaudi nos Domine 
Agnus Dei qui tollis peccata mundi. Miserere nobis. 

Vers. Ora pro nobis beate P. Francisce.

Resp. Vt digni efficiamur promissioni­bus CHRISTI.

OREMVS.

DEus qui Ecclesiam tuā B. Francisci meritis, faetu nouae prolis amplificas, tribue nobis, ex eius imitatione, terrena despicere, & coelestium donorum semper participatione gaudere. Per Dominum nostrum &c. Amen.

LITANIAE,

B. M. CLARAE VIRGINIS.
KYrie eleïson.Christe eleïson.
Kyrie eleïson.Christe audi nos.
Christe exaudi nos. 
Pater de coelis Deus,Miserere nobis.
Fili Redemdptor mundi Deus.Miserere nobis.
Spiritus Sancte DeusMiserere nobis.
Sancta Trinitas vnus Deus.Miserere nobis.
Sancta MARIA.Ora pro nobis
Sancta Dei Genitrix,ora.
Sancta Virgo virginum,ora.
Sancta Clara Virgo, Mater nostra.ora.
Virgo CHRISTI Spousa,ora.
Virgo Francisci plantula.ora.
Virgo electa prae millibus.ora.
Virgo Seraphica.ora.
Virgo Matris IESV discipula.ora.
Virgo primogenita pauperum.ora.
Virgo gemma Virginum.ora.
Virgo norma perfectionis.ora.

Virgo humilisima,ora.
Virgo mundo abscondita.ora.
Virgo speculum Paupertatis.ora.
Virgo lilium Castitatis.ora.
Virgo rosa poenitentiae.ora.
Virgo Crucifixi amore saucia.ora.
Virgo Crucis ardentissima amatrix.ora.
Virgo stella clarissima.ora.
Virgo sequens agnū quocun (que), ierit.ora.
Mater nostra honorificata.ora.
Mater admirabilis.ora.
Mater amabilis.ora.
Mater sicut balsamū aromatizans.ora.
Mater paranympha Christi.ora.
Mater pulchrae dilectionis.ora.
Mater puritatis nutrixora.
Mater Obedientiae magistra.ora.
Mater scala paradisi.ora.
Mater gloria filiarum.ora.
Mater socia Angelorum.ora.
Mater clipeus in te spe rantium.ora.
Mater protectrix pauperum.ora.
Mater consolatrix flentium.ora.
Mater terror Infidelium.ora.
Mater triumphatrix Doemonum.ora.
Agnus Dei qui tollis peccata mundi. Parce nobis Domine. 

[Page 349] Agnus Dei qui tollis peccata mundi. Exaudi nos Domine.

Agnus Dei qui tollis peccata mundi. Miserere nobis.

Vers. Ora pro nobis beata Mater Clara.

Resp. Vt digni efficiamur promissioni­bus CHRISTI.

OREMVS.

FAmulos tuos quaesumus Domine, Beatae Virginis tuae Clarae, votiuam commemorationem recensentes, caele­stium gaudiorum sua facias interuen­tione participes, & tui Vnigeniti co­haeredes. Per Dominum. &c. Amen.

THE TESTAMENT OF THE HOLY MOTHER S. CLARE. IN NOMINE DOMINI. AMEN.

AMong all other benefits, which we haue receiued from our bountifull benefa­ctour, the King of mercies, and dayly receiue of him, and for which we are most bound to prayse him, one is our Vo­cation: the which, by how [Page 351] much it is more perfect and great, by soe much are we more obliged vnto him.

The Apostle sayth, acknow­ledge your Vocation. God hath him self made a way, the which he shewed by word and exam­ple, and our Holy Father S. Francis, a most perfect louer and follower of the same way, hath taught it vs. Wherfore my beloued Sisters, we ought to mark the inestimable be­nefit which God hath bestow­ed on vs, among others, and hath vouchsafed to work in vs, through his seruant our Holy Father S. Francis; not only since our conuersion, but also [Page 352] before, when yet we were in captiuitie and vanitie of the world. For after his cōuersion [not hauing as yet, any bro­thers] being to repaire to S. Damians Church, where he was visited with diuine con­solations, and constrained wholy to abandon the world; filled with ioy and illumina­tion of the Holy Ghost, he prophesy'd of vs, that which our Lord hath afterwards ful­filled.

For standing on the walls of the sayd Church, he called with a lowd voice in the Frēsh tongue, on some poore folks, who liued ther about, saying: [Page 353] Come help me in this Church of S. Damian, for ther shal come Woemen, by whose good life, and holy conuersation, our hea­uenly Father shal be honoured in his whole Church. Wherin we may mark the great bounty of God towards vs, who out of his abundant mercy and charity, did vouchsafe to pro­phesy these things by his ser­uant, of our Uocation and Election. And not only of vs did our Holy Father foretell these things, but also of those, who hereafter shal be parta­kers of the Uocation which our Lord hath called vs vnto. With what care of soule and [Page 354] body, are we then bound, to keep the Commandments of God, and of our holy Father S. Francis; to the end, that with the grace of God, we may repay him his talent multi­plied and increased: neither hath our Lord only placed vs as an example and paterne for the secular, but particularly for all our Sisters, whom he shal call vnto our course of life, that they also may be a mirrour and example vnto those, who are in the world.

Seeing then our Lord God hath honoured vs with soe high a Vocation, as to serue for paterne vnto those, who [Page 355] ought to be an example vnto others, how much are we bound to bless, and prise our Lord God, and in well doing to remaine the more comfort­ed in him. Wherfore, if we liue piously, according to the forme aboue mentioned, we shal leaue good example vnto those, who shal follow vs, and after short labours, receiue the reward of euerlasting life. When our heauenly Father had vouchsafed, through his great mercie and grace, to illu­minate my heart, in such sort, that through the example and teaching of our holy Father S. Francis, J began to doe pen­nance, [Page 356] a little after his conuersion; J, with a few Sisters whom our Lord ioyned vnto me, a little after my conuersion, willingly promised vnto him Obedience, as our Lord, through the light of his grace, inspired vs, by meanes of his maruelous life, and holy do­ctrine.

S. Francis then, marking, though we were according to the body weak and tēder, that we were not dismay'dwith any necessitie, pouertie, labour, tribulatiō, or contempt of the world, but that we esteemed all those things as great plea­sures, as he had proued by the [Page 357] example of his Brothers, he reioyced in our Lord; and moued with great charitie towards vs, obliged him self, and his Brothers to haue alwais ouer vs a special and diligent care. We went also by the will of God, and of our Holy Father S. Francis towards the Church of S. Damian, to dwell ther. Soone after which time, our Lord, through his great mercy and grace, mul­tiplyed vs in number, soe that then was fulfilled that, which our Lord had sayd by his ser­uant; for we dwelt before in an other place.

A little after, he wrote vnto [Page 358] vs, this forme of life, and principally, that we should perseuer in this most holy po­uertie. Neither was it suffici­ent vnto him, that he admo­nished vs ther vnto in his life, by many sermons and exhor­tations to moue vs to the loue and obseruance of the same holy pouertie: but also he gaue vs many writings, that after his death we might not fall frō the same holy Pouertie, but loue it, according to the example of the Sonne of God, who liuing in this world, did neuer leaue the sayd pouertie: which also our holy Father S. Francis, with his Brothers, did honour, [Page 359] and obserue, during his life.

Wherfore, J Clare, seruāt and hand-mayd of Christ, and of the poore Sisters of S. Da­mian, although vnworthy, the little plant of our holy Father S. Francis, considering this, with my other Sisters, and togeather the highness of our Profession, made vnto such a Father; fearing our owne frail­tie, and that of others, after the death of our holy Father, who next vnto God, was our pillar and comfort, againe and againe bind my self vnto the sayd holy pouertie, to the end, that the Sisters, who now are, or shal come after my death, [Page 360] may by noe means, decline from it.

This pouertie, J have al­wais been carefull [with the grace of God] to obserue, and to cause it to be obserued, and for more securitie, J haue made Profession ther-of vnto our Holy Father Pope Jnno­cent the fourth, in whose time we began, and haue renewed it to his successours, that by no meanes, and in no time, we should decline from this holy Pouertie, which we haue vowed vnto God, and to S. Francis.

Wherfore, J bowing the knees both of my body and [Page 361] soule in all humilitie cōmend vnto the Church of Rome, vnto our Holy Father the Pope, and especialy vnto the Cardinal, vnto whose Prote­ction, togeather with the Friar-Minors, we are com­mitted, that for the loue of God, who was borne in great pouertie, layd in the Crib, and liued poorly in this world, and dyed poorly on the Crosse, they wil preserue this litle flock, which God the Father hath gayned to his Church, by the words and examples of our holy Father S. Francis; causing them to follow the Humilitie and pouertie of his [Page 362] dearly beloued sonne, and of his holy Mother, and making the holy Pouertie to be ob­serued, which we haue pro­mised vnto God, and vnto S. Francis, and strēgthning them to obserue it.

And as God gaue vnto vs, our holy Father S. Francis, for our founder and helper in the seruise of God, and in those things, which we vowed vnto God, and vnto him to obserue; and as he was care­full whiles he liued, to water vs his litle plants, by word and example: soe J commend and leaue my Sisters, as wel those who are alreadie, as those [Page 363] who hereafter shal be, vnto the successour of S. Francis, and to the whole Religion: that they wil alwais help vs to proceed from better to better, to serue God, and accomplish and obserue our holy Pouertie. Jf it shal happen at any time, that the said Sisters should leaue their Contry or Cittie, to goe to an other, they are firmly bound after my death, in what place soeuer they are, to obserue the holy Pouertie which they haue vowed vnto God, and vnto S. Francis.

Those who shal be in office, as also the other Sisters, shal be carefull, that they receiue [Page 364] no more ground, thē extreme necessitie doth require; as a garden for help vnto their re­lief: and if for the defence, or decencie of the Cloyster, it were needfull to haue more ground, they shal take but only what is necessarie: in which they may not plough, or sow. J admonish you all, my Sisters, who are, and shal be, that you labour to follow the way of simplicitie, hu­militie, and pouertie; and also the modestie of holy Cō ­uersation; as we in the be­ginning of our conuersion, were tought of Christ, and of our holy Father S. Francis. [Page 365] Soe that, not through our merits, but through the mer­cie of the liberal giuer, the Father of mercies may spread abroad the odour of our good naem, as wel amongst those, who are far of, as amongst those, who are neer.

And for the Charitie of our Lord JESUS, keep vnion of loue. The Charitie which you haue inwardly, shew it out­wardly by work's, to the end, that through your example, the Sisters, which are called vnto your Profession, may increase in the loue of God, and mutual Charitie.

Also J pray all those, who [Page 366] shal be chose to beare offices among the Sisters, that they wil studie to excell the others, rather in vertue, and modest conuersation, then in autho­ritie and office that so, by their example, the Sisters which were called vnto Reli­gion before them, may be moued to obey them, not only in respect of their office but for loue.

The Abbess must be care­full, and discreet towards her Sisters, as a good Mother is towards her childrē. She must carefully prouide for euery one, according to their ne­cessitie, of the almes, which [Page 367] it shal please God to send her. She must also be so sweet and familiar vnto all, that the Si­sters may without feare, or doubt, declare vnto her their necessities, and haue confi­dently recourse vnto her.

When the Abbess and the Sisters shal think anything ne­cessarie, lett the Sisters, which are subiect, remember, that for the loue of God, they haue renounced their owne wills: wherefore, J wil, that they obey their Mother, as they haue of their owne accord vowed vnto God to doe; to the end that their Mother, seeing the humilitie, chari­tie, [Page 368] and vnion, which they haue vnto each other, may easily beare the charge, which she hath by her office. Which because it is heauy and bitter; they must, through their holy cōuersation, seek to turn into sweetness. And seeing the way is narrow, and the gate strait, which leadeth vnto life, and few their are which walk in it and few that perseuer therin, blessed are those, which haue receiued the grace to walk in it, and to perseuer therin vnto the end.

Wherfore, lett vs be care­full, seing we be entred in to the way of our Lord, that by [Page 369] our fault and negligence, we doe not fall from the same, commit, or doe iniurie vnto our Lord, vnto his Blessed Mother the Glorious Uirgin Marie, vnto our holy Father S. Francis, vnto the trium­phant, and militant Church: for it is written, cursed are those, who decline from thy command­ment.

To obtaine this grace, J bow my knees vnto the hea­uenly Father, through the merits of our Lord JESUS, and of his B. Mother, of our H. Father S. Francis, and of all the Saints, that it wil please his diuine Maiestie, who hath [Page 370] giuen a good beginning, to grant grace also, that it may augment, and without end perseuer euen vntil death. Dearly beloued Sisters presēt, and to come, that you may the better perseuer in our vo­cation, J leaue vnto you this writing, in token of our Lords Benediction, and of the Be­nediction of our H. Father S. Francis, and of me your Mo­ther and seruant.

A Prayer vnto the Glorious Virgin Marie Mother of God.

WHosoeuer shal say de­uoutly this ensuing prayer, in honour of the most sacred Passion of our Lord and Sauiour JESUS Christ, and in honour of his most B. Mother the Uirgin Marie, and continue the sayd deuo­tion for the space of 30. days, shal mercifully obtaine his lawfull request, as hath been often experienced.

A most deuout and efficacious Prayer to the euer glori­ous Virgin Marie.

EUer glorious and blessed Uirgin Marie, Queene of virgins, Mother of mercie, hope and comfort of all deso­late and desperate soules: through that sword of grief which perc'd your heart, whilst your only son Christ JESUS our Lord, suffered death and ignominie on the crosse; through his filial ten­derness of purest loue in your behalf, grieuing in your grief, whils't from his Cross, he be­queath'd [Page 373] you to the protectiō and care of his Vicar S. Iohn; take pittie J beseech you on my pouerties and wants, haue compassion on my anxietie and cares, help and comfort me in all my infirmities and miseries whatsoeuer. You are the Mother of mercies, the sweet comfort of the afflicted and desolate, the only refuge of all needy and Orphans. Cast then an eye of pittie on the teares of a miserable, forlorn wretch, and heare my prayers; and seing] for iust punish­ment of my sins] J am sur­rounded with many euills and much anguish, vnto whom [Page 374] shal J haue recourse, or where can J be more securely shel­tred, then vnder the mantle or your Motherly protection o Virgin Marie, my sweetest Lady, Mother of my Lord and Sauiour JESUS CHRIST, comfort and redress of our lost nature. Lend therfore, J beseech you, an eare of com­passion and pittie, to my hū ­ble requests and prayers; J beg it, by those bowells of mercie of your dearest son; by that sweetness wherwith he embraced our human na­ture, when deliberating with the two other Diuine Persōs, and with secreet power of the [Page 375] H. Ghost [your consent first being by the Angel demāded and obtained] GOD BECAME MAN, and 9. months expir­ed, vouchsafing mercifully to visit the world with his gracious presence, came forth from the chast inclosure of your virginal wombe; J beg it, by that anguish of mind, which your afore-sayd deare son our Lord JESUS Christ indured at mount Oliuet, be­seeching his heauenly Father to take away [if possible] that bitter chalice of his future passion; by his three tims re­peated prayer in the garden, and your mournfull stepps, [Page 376] when with teares you accom­paned him to that dolefull spectacle of his death and sufferings; by his whipps, scoffs, cords, ignominies, fals accusatiōs and vniust con­demnation; by that garment gayn'd at a cast at dyce; by his teares ād dropps of bloudy sweat; by his silence and pa­tience; by his feare, sadness, and grief of heart; by his con­fusion and bashfullness hang­ing naked on a Cross, in your presence, and in sight of the whole world; by his royal head perc'd with thorn's, and struck with a reed; by his thirst, and pain-full potion of vineger [Page 377] and gall; by that lance that perc'd his sacred side, and by that bloud and water, which flowing thence, did showre on vs, plentie of mercie and grace; by those nailes stuch into his hands and feet; by that pretious soule, and sweet spirit, which he [crying with a loud voice my God, my God why hast thou forsaken me re­commended to his heauenly father, and with an inclyned head, gaue vp the Ghost; saying, all is consummated; by the rending of rocks, and tearing of the vaile of the temple; by the earthquake and darck'ning of the sun and [Page 378] moone, by his mercie shew'd to the good theef; by his ado­rable Cross and bitter Passiō; by his descent to Hell, and all those soules which he com­forted with his glorious sight; by the ioy, glorie, and victo­rie of his H. Resurrection, appearing vnto you, his elect Uirgin Mother, and to the rest of his disciples for 40. days; by his admirable Ascen­sion, when you all behoulding him, he was eleuated into heauen; by the grace of the H. Paraclet, which he in fyerie tongues infused into the hearts of his Disciples, and by their zeale, inflamed [Page 379] the rest of the vniuerse; by that last and dreadfull day, when he shal come to iudge the liuing, and dead, and the world in fire; by all the com­passion he bore you, in this life; by the rauishing sweet­ness of his eyes; and by the ineffable ioy you felt, being in his sight assumed into Hea­uen; wher, world without end, you liue and reioyce in him: comfort my heart, and heare this my prayer, for which J am your humble suppliant. [ASKE HERE DEVOVTLY WHAT-SOEVER YOU PLEASE] And as J am con­fident he can refuse nothing [Page 380] vnto you, and doth honour you, soe lett me speedily, fully, and efficaciously expe­rience your help and comfort, according to the sweetness of your Motherly, and his Filial louing heart, who granteth mercifully the request of all that loue him, and doth the will that feare him. Wherfore sweet Lady [according to my present need in this and in all other things whatsoeuer, for the which J humbly inuoque your sacred name and assi­stāce] obtaine for me of your dearest Son our Lord God, firme hope in the Catholique faith, perfect Charitie, true [Page 381] contrition of heart, a foun­taine af teares, sincere con­fession and refrayning from sin, condigne satisfaction, loue of God and my neigh­bour, contempt of the world, and true patience, to suffer affronts, ignominies and [if need be] an opprobrious death, for loue of your Son our Redeemour JESUS CHRIST. Obtaine for me perseuerance in good works, execution of my good pur­poses and Vow's, mortifica­tion of self-will, conuersation pleasing vnto you, and in the last houre of my life, a strong and true repentance, and pre­sence [Page 382] to my self in word and mind, and a happy death, Lastly for the soules of my parents, brothers, Sisters, benefactours aliue and dead, obtaine for vs all, J beseech you, life euerlasting. Amen.

An other Prayer to the same.

HAile blessed Virgin Ma­rie, Mother of God, Queene of heauen, gate of paradise, and Lady of the world. Thou art a singular pure Uirgin. Thou wert con­ceiued without sin, concei­uedst also and brought forth without blemish, your Son [Page 383] JESUS, the Creator and Re­deemour of the world. All this doe J beleeue vndoubt­edly. Pray for me to JESUS your beloued Son, and free me from all euill.

AMEN.

FINIS.

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