THE FIRST CHAPTER. What a Rule is.

THis question shall first be declared aswell for satisfaction of the curious Reader, as also for to lay a better foun­dation of the rest that fol­loweth. [Page 16] Wherfore to beginne with the name, omitting the ma­ny senses wherein this word Rule may be vsed; A Rule is an instru­ment, whereby one drawes a line in due measure and proportion, and by translation or Metaphore is taken for Breuis rerum praeceptio à briefe precept of things to be done; in generall defined norma viuendi, à forme or method of li­uing. So Hugo à sācto Victore saith that Regula est quae normam recte viuendi praebet, a Rule is, that showeth the manner of liuing vprightly: à Regēdo saith Ven. Be­de, of ruling, or gouerning, be­cause it gouernes vs by teaching what we ought to shunne and a­uoid, as also what we ought to do, and practise. But more neare to our purpose, a Rule, which for distinction sake we call à Reli­gious Rule, is Norma seu institutio [Page 17] bene viuendi, & iuxta illius prae­cepta inseruiendi Deo propter vitam aeternam, a forme or institution of liuing well, and seruing God ac­cording to the precepts therof, for life eternall; or a forme of Re­ligious life taken out of the Gho­spell, and contayning Euangeli­call counsels with approbation of the See Apostolicke.

Our seraphicall Doctour saith, that Rules are as lawes frō which the professours thereof according to their seuerall institutions may not swarue, and therefore an­ciently they were called Cannons or positiue lawes, whereby they were to be gouerned and dire­cted. The fruit whereof is not small, for by such Rules deuout soules, as little infants doe learne to write, not with paper and inke, but in their hearts by inspiration and instinct of the holy Ghost, [Page 18] who impresseth those heauenly characters of perfection, drawing a bond of eternall life, neuer to be cancelled or altered: by them as apprentises they learne the art of arts, to enrich their soules with celestiall treasures, and to nauigate or passe securely through the dangerous passage of this worlds miserie; to conclude, it serues them as a looking glasse, wherein they may see and behold how to adorne and decke their soules. For each Religious per­son ought to attend nothing more than to embellysh and enrich his soule with heroicall acts, and Euangelicall vertues propounded in his Rule. I would to God each one did as often cast their eie vpon the cleare glasse of their Rule (not composed of ashes, but of the marrow and principal substance of the Gos­pell, [Page 19] with approbation of the Church) as our worldly gallants and ladyes behold their most fre­quently-deceiuing mirrours.

THE SECOND CHAPTER. Whence commeth it that there are so many Rules, since all be to ob­serue the Euangelicall Counsels.

ALthough it be most cer­taine that those would be most perfect that could obserue all and seuerall the Euangelicall counsells, yet considering our hu­maine frailty, non omnia possumus omnes, all cannot doe all things, nec omnis fert omnia tellus one country yeelds one thing, another some other, none blessed with [Page 20] all: therefore hath God chalckt out vnto vs so many seuerall wayes, whereby we should tend to perfectiō, sufficiēt, and possible for this mortall life. Neither doth God require at our hands, that we should obserue to fulfill all things that he hath propounded vnto vs in the Gospell, vnlesse it be in a ready and prompt mind, to doe whatsoeuer shall be agreable to his holy will and pleasure (which no state of perfection can iustly exclude) but to some he giueth fiue talents, to some two, and to some one, deuiding his graces as he pleases, to each one meanes to traffique withall, & to make the good merchandise of life & glory celestiall: as it may be seene in all ages. For in the old law he gaue different rules or lawes to the leuites, and to the other tribes; In the new law he [Page 21] prescribes seuerall formes of life to men and woemen, to Bishops and priests, perfect and imper­fect, rich and poore, king and souldier; and yet all tend to the same end. And what wonder thē, if according to the instinct of the holy Ghost some take one way, some another. The Euangeli­call doctrine is a patterne for all, it is a garden full of various odoriferant flowers where each one may satisfie their desires, a table richly spred wherein is foode for all sorts. And in this appeares the immense good­nesse of our lord. Thomas walden. doth handle this point well and amongst other things produces the Exāples of our Sauiour, and S. Iohn Baptist, both of differēt liues, and both tending to an eminent perfection; and concludes saying, he that to his owne praise and [Page 22] for the beauty of the celestiall kingdome created the angelicall spirits in nine distinct orders or quires, according to their speci­ficall diuersitie and distance of offices, hath adorned his mili­tant Church with many and di­stinct offices according to the diuerse professions, and merits of those that liue therein. S. Ber­nard maketh another compari­son saying, as in one heauen there are many mansions, so in one Church there are many orders; and as there be in one house di­stinctions of glory, so in the same spirit there are diuisions and di­stinctions of graces. Finally as in a commonweale you may find all sort of trades, aswell for com­moditie as for the greater con­tent of this temporall life, so in like maner in the Church there are to be found diuersitie of [Page 23] Rules; which brings great spiri­tuall profit, and giues there to a beautifull adorning by the varie­ty of so many spirituall exer­cises, which they practise, some in the actiue life, some in the con­templatiue, some one, some ano­ther. Which diuersitie brings with it selfe another benefit, for that by this varietie and multitude of Rules, orders, and institutes each one according to their in­clination, disposition, and abilitie may find the way of perfection more facile and pleasing; for those that are not proper for this spirituall excercise of contem­plation or action, may be capable of another, as experience dayly teacheth.

THE THIRD CHAPTER. Of the originall or beginning of Re­ligious orders.

THis followes next in order to be declared. Concerning which, if we may belieue Iosephus the Iew l. 2. de bello Iud. c. 7. we find that Enos grandchild to A­dam did begin this state of a reli­gious life, and that he gaue cer­taine rules which his disciples were to follow, thereby insti­tuting à peculiar and more su­blime manner of worshipping God. Whence Gen. 4. it is said, this man began to inuocate the name of our lord; which must needs be vnderstood of some pe­culiar manner different from the [Page 25] rest, for without all doubt Adam, Abel, Heth and the rest did inuo­cate our lord, but not after that speciall sort as Enos did, who was to giue a beginning to the mona­sticall or religious life: and the­refore Gen. 6. they were called the sonnes of God. For they liued in mutuall loue and charitie ha­uing all things common, also in great pouertie and austeritie, and they did weare a white habit for distinctiō sake. Philo the Iew hath the same, saying that they were poore without any inheritance, mony, or commerce with any, they had no care or thought of any thing but of the seruice of God, they were chast all their liues, liuing in continuall mortifi­cation, obedient to those that had care of them without contradi­ction, being readier to die than to faile therein. In all which, and [Page 26] much more, which those two an­cient writers haue set downe we may see a true platforme of a Religious state and monasticall life.

But in after ages this institute decaying, God raised another cō ­pany, which were called Naza­rites, that is separated or conse­crated to God, to whom Num. 6. he gaue certaine rules to be by them obserued: which according to the expositors of that place re­present the true state of Religion. The like may be said of the Re­chabites Ier. 35. who had their beginning from Rechab, from whom they receiued a Rule which they most religiously ob­serued, in so much that S. Hie­rome calles them fathers of the monkes and religious persons.

If we come to the new law Christ himselfe gaue rules to all [Page 27] Religious persons. Mat. 19. If thou will be perfect goe sell all &c. The like is said Mar. 10. vpon which words S. Bernard excla­meth saying. These are the words that haue persuaded the cōtempt of the world through the whole world, and voluntary pouertie to all men, these are they that haue filled cloysters with monkes, and desarts with Anchorites. For in that chapter Christ propoundeth vnto vs the three essētiall vowes of Religiō, the vow of chastitie in those words sunt Eunuchi qui seip­sos castrauerunt propter regnum cae­lorum, there are Eunuches which haue gelded themselues for the kingdome of heauen: the vow of pouerty, in those words goe and sell &c. the vow of obedience veni sequere me come follow me: whereof who desireth more may read the expositors of that place. [Page 28] So that iustly we may say, that the first founder of our Religious and monasticall life was Christ h [...]m­selfe, and all those who since that time haue begun that course of life haue drawne their Rules from him: for he hauing ga­thered together the twelue A­postles gaue them a Rule to ob­serue, admonishing them that if any one would be his disciple, he ought to resolue to abandon the world, and all that is in it, and which is more important, their owne proper will, saying that in this that they followed him, they should be knowne to be his true disciples. He shewed them the perfect forme of obediēce, taught them humilitie, and exhorted them to patience, and willingly to endure tribulations and persecu­tions, he earnestly and continual­ly commended vnto them po­uerty [Page 29] of spirit, meekenesse, mercy, iustice, peace, cleannesse of heart, and sufferance for the kingdome of heauen, and finally left them his holy Gospell to obserue, yea and his owne life and practise for a patterne.

Frō this Rule of rules all the an­ciēt Fathers haue drawen the be­ginning of their Religious orders, and founded their three essentiall vowes. For this holy colledge of the disciples was a little conuent, because after they were receiued into his company, they went vp and downe with him, eat, and slept which him, calling him their lord and master, obeying him in all things, which manner of li­uing the Apostles haue left to succeeding ages, as shall more clearely appeare in the chapter following.

THE FOVRTH CHAPTER. The Rules and Religious orders that haue sprung vp since the A­postles times.

THat the Apostles did exactly obserue this Rule of theirs may be gathered out of the same place Mat. 19. by the words of S. Peter in the name of the rest Ecce nos reliquimus omnia, & sequuti su­mus te, Behold we haue left all things, and haue followed thee. Which S. Hierom. epist. 8. ad De­met. will haue to be a thing pro­per to the Apostles, and deriued frō them. S. Gregory Nazianzē and S. Chrisostome with others affirme vpon good grounds that S. Iohn Baptist was the first [Page 31] monke. S. Dionise saith, that the Apostles were called Monkes, ser­uants of God, and declares their forme of monasticall profession l. de cael. Hier. c. 6. which must needs be to some Rule. S. Hierome is of opinion that S. Marke was the head and founder of monasticall life; which also affirmed Philo the Iew according to Eusebius l. 2. hist. c. 16. who hauing bene at Rome to consult with S. Peter described the life and manner of the monkes in Egipt. Also Peter Damian and Cassian doe say that the monasticall order or life hath beene from the Apo­stles times. S. Athanasius in the life of S. Antony makes mention of monkes before him; And S. Dionise Pope, as witnesseth Ba­ronius, was a monke; notwith standing S. Antony is said to be father of the monkes of Aegipt, [Page 32] because he brought the monkes that were dispersed vnto an vni­formitie, giuing them a certaine forme or Rule of life. Pachomius after him gaue them a Rule which an Angel dictated vnto him, where with he made such happy progresse, that in short time he assembled together 7000. mōkes. In the same time liued the holy Abbot Simphoranus, who built a Monastery without the towne of Millan, whither he retired with many disciples, to whom he gaue a Rule. The like also many others haue done, but the holy Church hath only admitted of foure prin­cipall whereon depend all other Rules, as on the foure cardinal vertues all other inferiour vertues do depend. Or we may say that there are but foure Rules, be­cause there be but foure princi­pall [Page 33] Patriarkes of Religious per­sons.

The first is the Rule of S. Basil, who was the first that obli­ged the monkes to make a vow after the yeare of probation or tryall, to remaine in their Mo­nasteries, and promise entire o­bedience to their superiours, vowing also chastitie, and po­uertie, and in this respect it is said to be the first Rule of all others, because he first brought the Re­ligious to make a solemne pro­fession; he builded in Armenia a very great Monasterie, wherein there remained more than 3000. Mōkes. This order doth flourish as yet in some parts of Greece, and Italy; all the regulars of the Easterne parts doe liue vnder this Rule, as also the Carmelites, with others.

The second is that of. S Au­gustine [Page 34] vnder which [...]ue all the Cannon Regulars, Dominicans, Augustins, Brigittins, Hieroni­mites, Scopetines, those of S. Iohn of Hierusalem, and of the hospitals of S. Antony, and the Crouciers, although there be some difference in their constitu­tions and habits.

The third is that of S. Benedict, who hauing gathered together all the scattered monkes in Italie, and brought them to the moun­taine called Cassin, the chiefe place of this Order, gaue them a Rule which they and their successours were to obserue, vn­der which Rule doe militate all the blacke monkes to the great benefit of Gods Church, and conuersion of many Countries, and in particular of our poore Country of England, which with iust reason ought to acknow­ledge [Page 35] them for its Patrons and Apostles. To this Rule, or ra­ther to this Order, according to some, we may reduce that holy order of Charter Monkes, who obserue a most strict and austere life, according to the prescription of their statutes. The like may be said of the Iesuits, who liuing by certaine statutes appropriated for their manner of liuing, may be put vnder this holy Patriarke, vnlesse you will range them vn­der the standerd of S. Augustine opposite enemie to Heretickes, as they are.

The fourth and last is that of S. Francis, who beeing one day amongst others in S. Damians Church, kneeling before a Crucifix, heard a voice that said vnto him Francisce repara domum meam, Francis goe repaire my house, which thou seest ready [Page 36] to fall to ruine, conforming pre­sently his will to the will of God, and his life to the life of our Sa­uiour, put on a course habit, gir­ded himselfe with a cord, going barefoot; and together with others that came to him made profession of pouertie, and holy beggery; and hauing made a Rule by the inspiration of God, it was confirmed and approued by the Popes, Innocent the third, and Honorius the third. So that S. Francis may truly be called patriarke of the Mendicants. He would haue his children called Minors, in testimonie of their great humilitie, the progresse of whose order all the whole world admires. Haueing briefely spoken of the Rules that haue beene made for Religious men, the nature of our subiect requires [Page 37] that we doe as much for Religious woemen.

THE FIFT CHAPTER. How that in all ages ince Christ there haue bene religious woemen, aswell as men.

ALthough in the old law we may see a kind of shadow of religiō in some woemen, espe­cially in that holy woman Iudith, of whom it is written that in the higher part of her house shee made her a secret chamber, whe­rein shee abode shut vp with her maides, and hauing cloath of haire vpon her loynes she fasted all the dayes of her life, excepting some few festiuall dayes. Yet this is [Page 38] not such a profession by solemne vow as now our religious woe­men doe make, to the great embellishment of Gods Church, admitting into their cōpany those of another family, yea & another nation too, which Iudith did not. And as in all ages and times there haue beene religious men, so haue there beene Religious and holy woemen: for if you find a Marke to begin the monkes in E­gipt, there will not be wanting a Martha to begin the Nunnes at Marsiles: and S. Dionise cā as well shew the forme of consecrating virgins, as declare the profession of religious men. If S. Pachomius did giue a Rule to his monkes, his sister with other deuout woemen must haue another, in all things almost like to that of his monkes. S. Basile had no sooner begunne to gather his monkes to a good [Page 39] vniformitie, but some deuout woemen came to receiue the be­nefit thereof by vndergoing such a course of l [...]fe as he should pre­scribe vnto thē, as may be gathe­red out of his words, and exhorta­tions to them for the conserua­tion of their virginitie. S. Augu­stine had not satisfied the world, if he had not left those religious companies of Cannonesses who militate vnder the name of S. Mo­nica. As there was a Benedict to enflame the whole world, so there was a Scholastica who began the Benedictine Dames.

And, not tediously to prosecute all things, as our holy Father S. Francis did beginne the profession of strict pouerty, so there were many deuout woemen that would imitate his example, amongst whome the first was the blessed virgin S. Clare from whom comes [Page 40] the austere and perfect order of the poore Clares, who as they acknowledge B. S. Francis for their Father, so they esteeme Blessed S. Clare for their Mother. What shall I say of S. Brigit, S. Teresa, S. Elizabeth, S. Collet, with many others that haue beene famous in this kind, no way in­feriour, if not exceeding men. Wherfore not without mysterie sayth the holy Euangelist. Mat. 24. erant ibi mulieres multae à lon­ge, quae secutae erant Iesum à Galilaea ministrantes. There were there many woemen a farre of, which had followed Iesus from Gallile ministring vnto him. Many men and woemen followed Christ to his passion, but alas! the men fled a way, only the woemen stay: Vi­de conuersum ordinem, saith Euthe­mius, Discipuli siquidem fugerant, discipulae vero assistentes permane­bant. [Page 41] Behold a contrarie order; for the disciples who ought to giue strength to others, and in words are ready to dye with Christ, doe fly, but the woemen, although weaker by their sex, yet stronger by their faith, doe re­maine by him in all his afflictions assisting him; and as they stayd last, so they deserued first before all others to enioy the sight of Christ rising, by whom they were sent to the Apostles, being made as S. Chrysostome saith Apostles to the Apostles.

Thus then briefely hauing de­clared what a Rule is, and the di­uersitie of Rules in men and woemen, it is now time to show what this Rule is. And for that in the title it is called the Rule of the third order, it is necessarie first to show what the third order is.

THE SIXT CHAPTER. What the third order, and their Rule is.

THe holy Church singeth in the office of S. Francis. Tres ordines hic ordinat, primumque fra­trum nominat Minorum, pauperum­que fit dominarum medius, sed pae­nitentium tertius sexum capit v­trumque That is to say, This Sainct by diuine inspiration ordayned three orders, the first he named the order of Friar Minours, the second or middle is of the poore ladies or poore Clares, but the third of penitents doth compre­hend both sexes. For When this holy Father had made a Rule for his brothers, and obtayned [Page 43] a confirmation thereof, he made a second Rule which he gaue to Saint Clare in most things con­formable to the first Rule; but afterward hauing authoritie frō the Pope to preach pennance, the Friars being then called Prea­chers of penance, and hauing a particular reuelation from God, that it was his will he should labour for the conuersion of sin­ners, he went forth with such feruour to put Gods will in exe­cution, that whole villages and townes were almost void of in­habitants, all of them desiring to forsake the world, and doe pen­nance for their sinnes: where­vpon he was forced to giue them some satisfaction by prescribing vnto them a certaine Rule, forme, or manner of life, which Rule is commonly called the third Ru­le, because it is the third di­stinct [Page 44] Rule he made: or the Rule of the third order, because it is a third distinct order from the other two, called also the order of Penitentes, because the pro­fessours thereof are to doe pen­nance for their sinnes And this admits all sorts and sexes; for as pennance is the common way for all to goe to heauen, so this Rule or order is common to all, admitting both clergy and laitie, virgin and married of both sex: the fruite whereof the chapters following will shew.

From hence comes that gene­rall custome almost in all other orders, as in that of S. Dominicke as S. Antonine teacheth, the Au­gustines, Carmelits, and others, to institute and ordayne Rules of the third order, who commonly are called brothers and sisters of pennance, the declaration whe­reof [Page 45] I omit as not concerning my purpose. It suffices that I haue briefely set downe how it began in our order, if any one desire to see it more at large, let him read the Chronicles of the Friar Mi­nors, and S. Bonauenture in the life of S. Francis.

THE SEAVENTH CHAPTER. who was the Author of this Rule.

ALthough we haue said be­fore that S. Francis was the first author and beginner of this Rule, yet because some seeme to make a doubt hereof, attributing it to Pope Nicholas the fourth, I could not passe on, vntill I had remoued this scruple. True it is [Page 46] that Pope Nicholas did make it more publicke, and more au­thenticall by inserting it in his bull giuen in the yeare 1289. some threescore and eight yeares after S. Francis had begun it, but that was onely to confirme not to institute the Rule. The testi­monie of S. Bonauenture may suf­fice herein, vho in the 4. chapter of the life of S. Francis saith, that many of both sexes enflamed by the feruour of his preachings did serue God in coniugall chastitie, according to the Rule which the man of God had giuen them. The ancient forme of profession infinuates as much, I Brother N. doe vow &c. to obserue the Commandements of God all the time of my life, and conueniently to satisfie for the transgressions or faults, which I shall commit against this Rule and manner of liuing of [Page 47] the third Order of Pennance, institu­ted by S. Francis and confirmed by Pope Nicholas &c. This forme is taken out of the booke called firmamentū trium ordinum, whence Bernardinus de Bustis a famous preacher had good reason to say, that the Inuentors of this Rule were not Friar minors, nor any Bishop, nor Doctor nor any Con­gregation, but the seraphicall Father S. Francis, the holy ghost teaching him, hath ordayned it. Which also is confirmed by the words of the said Pope Nicholas, who writing to the bishop of Florence in the yeare 1291. for­bids any one to molest, or trouble the Brothers of the third order of pennance, to whom, saith he, we haue giuen a forme of liuing, as it hath bene giuen by S. Francis, causing it to be noted by our Bull, to the end that the Brothers re­maine [Page 48] not doubtfull, and incon­stant in the obseruance of their life. Leo the 10. hath almost the same. Pope Clement the 7. in his bull Ad vberes fructus in the yeare 1526. hath it more plainely; his words are these. And although the Rule of pennance instituted by S. Francis and approued by Nicholas our predecessour &c.

Moreouer it seemes very vnli­kely, that this order so much cele­brated, & multiplied through the whole world, wherein there haue beene euen in the very beginning Emperours, and Empresses, kings and queenes, Bishops and priests, Doctours and illustrious persons of all sorts, should not haue a Rule, whereby they might direct their life. To this we may adde, what is recorded in the life of B. Luchesius one of the first of this order, namely that he demanded [Page 49] a Rule of the holy Father S. Francis, who granted him his request, and gaue him the habit. Also in the life of S. Viridane we read that our holy Father gaue her the habit, and instructing her left her a Rule to liue by in her solitude, wherein she liued many yeares. And who can doubt, but Blessed S. Elizabeth of Hungary had some certaine Rule whereof she made profession. Wherfore it being certaine, that our holy Father instituted this Rule, it seemes necessarie to enquire of the diuersitie of the Professours thereof; as also how it hath made that progresse to perfection as now we see it is come vnto.

THE EIGHTH CHAPTER. Of the seuerall branches in this Order.

THe feruent spirit of our holy Father S. Francis by his preaching of pēnance tooke such effect, that it seemed he had set the whole world on fire with the in­flaming loue of God, which did not stay only in those parts where he preached, but also did extend it selfe ouer the whole vniuerse. There is no place, coun­try, citie, towne or village where this fire hath not taken hold, there is no degree, qualitie, or sex that hath not felt it, but in seuerall manner according to the subiect it lighted vpon.

In some it had not that effect to make thē leaue their families, and goods, but enioying their tēporall estates they would serue God vnder this Rule and Order, amongst which their haue bene Bishops who haue not esteemed it to derogate frō their perfectiō to weare the habit and cord of Blessed S. Francis, yea some Popes, cardinals, and ecclesiasticall men of all sorts. For confirmation whereof I will produce the words of the renowned and most eminent Cardinall Treio in his deuout and learned Epistle to the R. Fa. Luke Wadding (whose fame is diuulged through the whole world by his learned Annals which he hath made of our Order) who hath inserted it in his deuout commentaries, which he hath made on the workes of our Holy Father, [Page 52] wherein the said Cardinall hath many things in the praise of our seraphicall Order, and comming to this third Order thus expo­stulateth.

Doe you admire and desire to celebrate my praise, for that after the purple of Cardinall dignitie I haue put on the habit of the third Order, and professed the third Rule of our Fa. S. Francis! but how can I, who professe my life and all I haue to be of S. Francis, exhibite any signe of deuotion, vnlesse I consecrate or deuote my self to his Religion. What is the girdle of S. Francis vnbesee­ming to girt the regal purple? Le­wis king of France, and Elizabeth princesse of Hungary now num­bred amongst the Saints were girt with it, empresses, kings, quee­nes, and other princes whose number this yeare at the time of [Page 53] his death by most deuoutly receiuing the habit Philip the 3. king of Spaine did encrease, as also Elizabeth queene of Spaine wife to Philip the 4. and the prin­cesse Marie sister of the same Philip the 4. gaue their names to this Religion. Perhaps the cilice doth not become the Roy­all dignitie? certainely it doth, and in the time of Elizeus the prophet, the sacred historie doth tell that the king of Israel did vse it. Wherefore then doe you admire, that a Cardinall should put vpon his purple a cinericious habit, and gird himselfe with a cord. You say it is a habit too humble for such a dignitie. But I answere, therefore it is to be taken in this time &c. What therfore should I doe, when I am eleuated to so supreme a di­gnitie in the Church, but defend [Page 54] my selfe with the humility of S. Francis whereby I may more securely beare the labours and burthen of my enioyned charge. But what more? is not the cine­ricious or ashy coloured habit of S. Francis truly purple, where­with Royall and Cardinall di­gnitie may be adorned? it is truely purple, which the bloud of Christ hath coloured and the faith of his passion signed, and which in Christs place S. Francis hath made redde with his proper bloud flowing from his stigmats. Is the humilitie of Christ a seruitude? that is not seruile which doth nobilitate the Royall purple. If any one should contemne, or ab­horre this habit, let him consider that it is not gray but purple; for humilitie vnder taken for Christ doth carry with it a Royall di­gnitie. What therefore haue I [Page 55] done? I haue couered purple with purple, and that of a Cardinall with a kingly one. It is so farre from humbling me, that I may doubt whether I am become prouder thereby. Thus farre the foresaid Cardinall. Whence we may gather that this Order is sutable to Popes and Cardinals, kings and princes, and other of what condition soeuer they be, and this day in Spaine nothing more frequent, almost whole townes being of this Order.

There are other sorts of the third order, both mē and woemen who are taken either in the Con­uents of Friar Minors, or Mona­steries of S. Clare, or 'of other Re­ligions that liue vnder the go­uernement of the Friar Minors; in other Orders they are called Donats, because they giue them­selues to the seruice of such a [Page 56] house, and Oblates because offe­red vp to such an end: these make only simple vowes. There are others, whom the fire of diuine loue hath caused to leaue the world, and liue in communitie vnder solemne vowes of obe­diēce, pouertie, and chastitie, pro­fessing this Rule of the 3. Order, not barely as it was made by the seraphicall Father S. Francis, but as it is accomodated to their state by seuerall Popes as we shall shew hereafter. Some of these doe addict themselues to the keeping of Hospitals, teaching of children, seruing the sicke, and such like.

Finally there be some, that to make a compleat religious state, haue ioyned certaine statutes to their Rule, for the better at­taining to perfection, and doe adde the fourth vow of Enclosure. Of [Page 57] these in this our treatise we mea­ne to speake, explicating the Rule conformably to their estate. This diuersitie may perhaps seeme strange to the Reader, and ther­fore it shall not be amisse to shew how it was brought in, by she­wing what progresse in perfection this holy Order hath made.

THE NINTH CHAPTER. Of the great progresse that the pro­fessors of this Rule haue made in the way of perfe­ction.

PLutarch in his apothegmes saith, that there be more who adore the sunne rising than the sunne setting; and that in some occasions with iust reason, for [Page 58] such is the frailtie of creatures that all things are subiect to decay, and euen man by nature growes worse and worse, being as Aristotle saith, the example of imbecillitie, spoyle of time, play of fortune, and image of incon­stancy. Whence it is that almost all orders haue decayed, and fallen from their first feruour and zeale, which can neuer be repaired, but by casting our eies vpon the ri­sing sunne of that spirit which first began such and such an Or­der, setting before vs the heroicall vertues of our progenitors, en­deauouring with new force and vigor to imitate their examples. Let vs not looke vpon the sunne setting, that is on the tepide and cold state, that the corruption of nature hath brought vs to, but as the Prophet Isay saith, Attend to [...]he rocke, that is, the first founder [Page 59] whence we were hewen out; for in Christ they haue begotten vs, and to the caue of the lake, to the Profession of our Rule from whence wee are cut out, that is, hacked and hewed, and made fitting for the celestiall Hierusalē. There is no better way to reduce vs to perfection than by returning to the begining. Whence in all orders almost there haue bene continuall reformations, which not withstanding doe soone de­cay;

I pray God that the like doe not happen to this third Order, which hitherto contrary to the ordinary course hath dayly more and more encreased, not only in number but also in perfection, and from a low shrubbe is become a faire and beautifull tree, from the lowest state in Gods Church to be equall in a manner with the [Page 60] highest. I can see nothing here, but what the prophet Ezechiel denounceth c. 37. God made a league of peace to them, and an euerlasting couenant shalbe to them; he hath founded them, and will multiplie them, and giue them his sanctification in the midst of them for euer. The con­tinuāce in the same state is much, considering our frailtie, but to en­crease dayly more and more in perfection is the hand of the al­mightie, which particularly is to be seene in this Order; for in the beginning it was but a certaine deuout course of life, which our seraphicall Father did prescribe for all sorts, as is said before, but not long after the institution therof, it became a sett Order and state of life, for within six or sea­uen yeares after the Blessed and glorious Saint S. Elizabeth of [Page 61] hungary (as Iodocus Chlictouaeus reporteth) made a formall pro­fession of this Rule, and did take a gray poore patched habit, and girt her selfe with a rude cord, going alwayes barefoot, spending the rest of her dayes in a most austere manner with some of her ladies cloathed in the same habit, and professed in the same Order. Which, as it seemes, was the first communitie that mi­litated vnder this Rule. After this the most pious Angela coun­tesse of Ciuitella, hauing gathe­red together many noble virgins at Fulginea (which is a towne some twelue miles distant from Assisium) did build a couent vnder the title of S. Anne, wherein entring with her companions, and making the three vowes of cha­stitie, obedience, and pouertie, she perseuered ingreat sanctitie to her [Page 62] death, as is to be seene hereafter in her life. After her example very many virgins gathering their meanes together caused to be builded and erected in short time 8. monasteries in diuerse parts of Italie, wherein they did liue vn­der the habit and Rule of the third Order of S. Francis. Gon­zaga saith that this B. woman was the first who did make these so­lemne vowes in this third Or­der. But in this there seemes to be a great mistake, for this Sainct liued in the yeare 1309. whereas in the yeare 1295. Pope Bonifa­cius the 8. doth affirme that many monasteries were begunne in Germany wher to he gaue many priuiledges which belong only to religious orders, as chapples and oratories, as is to be seene in F. Luke Wadding in the 2. tome of his Annales, who also in the [Page 63] yeare 1282. n. 11. telates that B. Duleinae contemning the world did offer her selfe to God vnder the habit and rule of pennance, very many yong virgins and graue matrons running in the o­dour of her sanctitie did doe the same. And before this in the yeare 1252. num. 7. he describes the life of B. Sainct Rose of Viterbia, who by the commandement of our lady tooke the habit of the third Order in a Monasterie neare there about; and this was with­in 31. yeares after the beginning of this Order. Nay before this neare Florence there were many communities wherto our holy Father gaue a Rule, it is very likely that some of these did make the solemne vowes, but whether they did or no makes not much to our purpose: at least it shewes how this Order hath [Page 64] still augmented in perfection. Let vs now see what it hath done from S. Angelaes time.

And we shall find it alwayes to be abbettered, for Sixtus. 4. in the yeare 1480. in his Breue, Ad Christi Vicarij, hath these words. Truely long agoe we haue vn­derstood that some brethen and sisters of the 3. order of S. Francis by speciall grant of me and my predecessours liuing collegially after the yeare of probation, doe vow and promise in the hands of their superiours canonically ele­cted by their colledge, chastitie, obedience and pouertie. Whereto Pope Innocent the 8. in the yeare 1487. added the vow of enclo­sure, which made Pope Leo the 10. to accomodate the Rule that was ordained by S. Francis ap­proued and confirmed by Nicho­las the 4. to a Religious state. And [Page 65] Clement the 7. in his Bull Ad vbe­res fructus an 1526. and Pius 5. in his Bull ea est officij nostri an. 1568. haue more amply declared it. So that now it is become more perfect and compleat, conuenient for a Religious state, whereof be­cause some without any iust rea­son haue made doubt, I will en­deauour to make it cleare by the succeeding chapter.

THE TENTH CHAPTER. Whether the third Order be a Reli­gious state.

THis question may seeme su­perfluous, after what hath beene said in in the precedēt cha­pter, neuerthelesse to stoppe the mouthes of some, whose rash and [Page 66] temerarious iudgments doe shew their tongues to runne before their wits, and who imprudently, I will not say malitiously seeme to derogate from the honour and esteeme of this holy order, I will adde a word or two. But first we must distinguish this order into two classes, to wit of them that liue in their houses out of com­munitie, and of them that liue conuentually together.

Certaine it is that the first are not truly and properly religious because they doe not make pro­fession of the three essentiall vowes, notwithstanding their in-institution, as Hieronimus Roderi­cus, and Portell verb. Tertiarij doe well note, may be called an order or a certaine forme of life approued by the Church; for order doth extend it selfe further than a Religious state which re­quires [Page 67] the three vowes, which order doth not, but only signifies direction or ordination which such haue by their Rule.

Those that liue in communitie or in collegiall or conuentuall manner, are truely and properly Religious. For to Religious state there are required four things, to wit, a permanency in that state, a particular rule, solemne vowes, and the approbation of the Church.

The first is required, because Religion is said to haue an immo­ueable condition of life, and to carrie with it a stable perfection, which made S. Thomas 2. 2. q. 184. ar. 8. to preferre it before all o­ther degrees inferiour to Bishops, giuing this reason, because Reli­gion is a permanent and vnchan­geable state, whence Religion is called Ciuitas Dei the city of God. [Page 68] Holocaustum medullatum a fatt ho­locaust, Mansio solitudinis a man­sion of solitude, Mons & via Syon the Mountaine and way of Syon, Petra refugij the rocke of refuge, requies sanctificata sanctified rest, Stadium currentium the list of thē that runne, vigiliae solemnitatis perpetuae the vigils of perpetuall solemnitie &c.

The second is required, not that the essence of Religion can­not stand without it, but because the Church doth not ordinarily approue of any Religious order without some particular Rule, and from hence it is called Domus sapientiae the house of wisdome, Exerciti [...]m disciplinae the exercise of discipline, fluuius Orationum riuer of prayers, iter rectum right way, the golden way, the feeld of corne, with many such like.

The third, to wit, the solemne [Page 69] vowes of chastitie, pouertie, and obedience are essentially requi­red, for by Religion one doth consecrate and dedicate himselfe wholy to God, which is perfectly done by those three vowes. And frō hence Religion is called ano­ther Baptisme, the bath of soules, cella aromatum, argenti & auri, & odoramentorum, & vnguenti opti­mi. I say 39. storehouse of aroma­ticall spices, and of siluer, and of sweet odours, and of the best oint­ment. Ciuitas in monte posita Mat. 5. a cittie placed on a mountaine, the warfar of our Lord the furnace of the holy Ghost, flight of the world, sweet yoake of Christ, schoole of Christ, lād of pouertie, with many such like.

The last is requisite to make it a secure, certaine, and spirituall state. Neither was euer any Re­ligious Order instituted without [Page 70] the approbation of the Church, not that the Popes haue alwayes done it, for in ancient time it was sufficiēt that they were approued by Bishops, but in the Laterane generall Councell it was forbid­den vnder paine of excommu­nication that any new Religion should beginne without expresse approbation of the Pope, to whō alone, as by many other councells it hath beene decreed, belongs the approbation, confirmation, and de­claration of Rules or Religious orders, so that now it is absolu­tely necessarie, that the Pope doe giue his approbation, otherwise it would not be esteemed a Reli­gious state.

Now these foure are to be found in the professours of this third Order, and therfore none can doubt but that they are truely [Page 71] and properly Religious; for first their state is permanent and sta­ble, no way allowing any one to goe backe againe to the world. Secondly they haue a particular Rule, as hath beene manifested before. Thirdly they make the solēne vowes of obedience, cha­stitie, and pouertie, as may be seene in their forme of Profession. And lastly their Rule, state, and Profession is approued by the Church. For some twenty Po­pes haue confirmed and appro­ued the Rule, and Sixtus 4. in the yeare 1480. Ad Christi Vicarij de­clares their vowes to be solemne, and to haue all the effects that o­ther solemne vowes haue, as that none can leaue the Order, and that matrimonie made by them is of no force, and that they are suf­ficient to dissolue matrimonie that [Page 72] is not consummated. Innocentius the 8. hath confirmed the same, and so hath Leo the 10. Clement the 7. and Pius 5. which two haue made more ample declara­tion of the Rule. So that no man can doubt but that the profes­sours of this Rule are truely Reli­gious, and that they enioy all pri­uiledges that other Religious per­sons haue. Of this in the next chapter.

THE ELEVENTH CHAPTER. What Priuiledges this Third order enioyeth.

VVE must still vse the for­mer distinction, for those that are of this Order and liue in their houses out of commu­nitie [Page 73] doe only enioy those priui­ledges that are granted to the Friarminors, and are purely spiri­tuall, as indulgences absolutions and such like. And so all those that doe not make the three vowes.

But those that liue in commu­nitie, and are subiect to the Ordi­naries, making the three vowes, doe enioy all, and singular, the pri­uiledges, that haue bene giuen pe­culiarly to the third Order which indeed are very many; whereas those that are subiect to the Friar minors, are participāt of all the pri­uiledges, Indults, and graces, that haue or shalbe giuen to the Friar Minors or poore Clares. For to omitt other Popes Leo the thēth in Bulla Dudū faelicis cōmunicates vnto the Religions of this third Order, all and whatsoeuer priui­ledges [Page 74] that had beene granted to the poore Clares: and before, in his Bull, Ea per quae, he commu­nicated vnto them that had beene granted to the Friar minors. Cle­ment the 7. in his bull. Dum vbe­res fructus, doth put all three Or­ders together, and communicates to them, all three, all the priui­ledges, graces, and grants, that haue beene giuē to any Religious mēdicants or not mēdicants, Iulius the 3. confirmes the same. Pau­lus the 4. more amply, as also Pius the 4. The same hath bene done but with limitation to the Coun­cell of Trent by Greg. 13. Sixtus 5. and Celment 8.

Whence it appeares, that as these three Orders came forth from one rocke that is from the holy and seraphicall Father S. Francis, as hath bene declared be­fore [Page 75] so the soueraigne Pastours of Gods Church haue imparted e­quall graces, and fauours, which shewes the great esteeme that they had of this Rule, and profes­sion.

I omit here to set downe the particular Priuiledges that here­by haue beene grāted to this Or­der as being very many, and ob­uious in the authors that haue spoken of the Priuiledges of our Order as Hieronymus Roderi­quez, Portell, and others: in the meane time there ariseth a que­stion concerning their subiection to the Friar minors which re­quires another chapter.

THE TWELFTH CHAPTER. To whom the religious of this order are subiect.

IT being certaine that euery true Religions man by force and nature of his state is subiect to some higher power, which not only consists in gouerning and ruling their subiects, but also in iurisdiction, for no man can be truly Religious, vnlesse He be lawfully receiued in the name of the Church, which requires a spirituall iurisdiction in the re­ceiuer, who may admit of them punish them, and such like. The question therfore is, in whom remaines this superiour power to [Page 77] doe the fore said things.

Moreouer it is certaine that setting aside exemptions, all Re­ligious are subiect to the gouerne­ment of the Bishops, in whose territorie or diocesse their houses are, for the Bishop is Pastour of the whole flocke residing in his diocesse. So that the exemptions, which now all Religious enioy, be nothing elfe but a freedome from the power and iurisdiction, whereto formerly by nature of their state and law of the Church they were subiect, which can be done by none but by the su­preame Pastour of the Churh, who alone can limite and streigh­ten the power and iurisdiction of Bishops For although the power and authority of Bishops be ordi­nary and as they say, of the diuine law, yet it is extended to their sub­iects [Page 78] dependently vpon S. Peter and his successours, from whom iurisdiction ouer such and such subiects is deriued: so that the Pope without all question can modifie, mitigate, limite, or ex­tend their power, as he shall iudge conuenient, and requisite for the good of Gods Church. And from him alone, Haue beene granted to religious, their ex­emptions, partly out of the great loue and deuotion, that many Popes haue borne to Re­ligion, and partly to take, away many iniurious abuses that by the continuall iarres of the cler­gie did creepe into the Church, but principally for foure reasons, to wit for the greater vniformi­tie of Religion, necessitie of their state, alleuiation or easing of the bishops burden, and the more exact gouernement of Religious [Page 79] persons.

Nothing is more necessarie in Religion than vniformitie, which vnder the ordinaries could hardly be obserued; for each Diocesse hath its seuerall customes and lawes, and these Religious orders being dispersed through whole kingdomes in all places of the world, should haue thereby a seuerall manner of liuing. Whe­refore Popes haue thought it more reasonable, that they should be subiect to superiours who with as much vniformitie as may be might gouerne them in all parts of the world, that so there may be no confusion amongst them.

As for the necessity of there state since no Bishop hath power out of his Diocesse to send forth any, for to preach, it is necessary that those orders that haue care and charge of preaching and [Page 80] teaching for the conuersion of indfidels and heretickes, should haue some power to put this in execution, and to send those that are sitting for such imployments without dependence of the or­dinaries, whose authoritie doth not extend it selfe so farre. Per­haps some will say, that this au­thoritie might be giuē to Bishops, I admit it, but they doe not con­sider the great inconuenience that would come thereby, for supposing the bishop of this Dio­cesse send some one or two, the bishop of the next Diocesse one or two more to the same place, and so the like of others; either these must liue as strangers one to another, which is contrary to their institution, or else they must liue in communitie toge­ther, and then who shall be su­periour [Page 81] to gouerne them. Any one that hath the least experience in matters of Religion, may iudge what inconuenience may come thereby.

Few perhaps doe consider the third reason, vntill they feele the burden; How soeuer all will say, that the ordinaties are hereby freed from many troubles and difficulties of conscience, for it were a thing morally impossible that the Bishop could by himselfe attend to all Religious persons, or visite all Religious houses, and therfore he must necessarily com­mitt the charge to others who perhaps carelessly, or not so v­prightly would performe that charge, and some times not vn­derstanding the state of such Re­ligious persons they were to visit or gouerne, would cause many relaxations.

Wherfore for the better and more secure gouernement, it hath beene ordayned that each order should be gouerned by superiours of their owne order, who know­ing the true state and manner of liuing might keepe them in a v­niforme manner of life, and or­daine lawes fitting for such a state. For practicall experience more auaileth for the aduancement of any good gouernement, than speculatiue knowledge drawen from bookes without practise, and yet this is the most that or­dinarily those that are not of the same order haue. For this reason no doubt, Blessed S. Ignatius founder of the holy Societie of Iesus not lauing begunne any order of woemen, because his in­stitution was principally to preach and teach, did particularly or­daine, that none of his should [Page 83] take charge and care of Nunnes, well knowing that diuersitie of spirits might cause diuersity of instructions, and consequently as many if not more confusions and so he would that euery one should looke to his owne charge and the sheepe be left to their owne pastours.

For such and many other rea­sons haue Popes exempted most Religious orders from the go­uernement and iurisdiction of Bishops. As in particular they haue donde to our order, for Ho­norius 3. who approued our Rule did exempt both the Franciscans and Dominicans from episcopall iurisdiction, Innocentius 4. did it more amply, with many other. And that this third order is also exempted, is manifest by what hath beene said in the precedent [Page 84] chapter; for if it enioyeth all the priuiledges of the first order, it must necessarily also enioy this exemption which is an especiall priuiledge, much tending to the good of their order. Besides di­uerse Popes haue wholy submit­ted it, and the order of the poore clares to the gouernement of the Friar Minors, as may be seene in the Bulles of Pope Martin the 5. Sixtus. 4. Leo 10. Clement. 7. with many others, as is to be seene in the Bullarie of Roderiques. Yea Clement the 7. doth extend this grace to their houses, monaste­ries, Churches Prelats, seruants, men, and woemen, benefactors, persons, substance, and goods whatsoeuer granting them to vse and enioy all and singular the exemptions, priuiledges, immu­nities, prerogatiues, indulgences, [Page 85] indults, fauours, conseruatories graces, which the Friar Minors and Preachers and sisters of S. Clare, or any other whatsoeuer mendicant orders doe enioy, or shall enioy in future times, not only like vnto them or by way of Communication, but equally and principally without any dif­ference, the Popes following as is said before, still giuing them the like exemptions. And Pius 5. ex­pressely commands them to sub­mit themselues to the order of the Friars, in all things to be gouer­ned, directed, visited, and serued by the Friar Minors to whō al­so they haue committed the care, and charge ouer them.

THE THIRTEENTH CHAPTER. What were the motiues that drew Popes to grant these priui­ledges and graces to this third order.

I Know not who can better decide this question, than the Popes themselues who haue beene so liberall to this sacred or­der; and therfore I will produce their owne words most making to our purpose, omitting many others that might be set downe and are to be seene in their Bulles more at large. And to beginne with Pope Gregorie the. 9. who liued in the very beginning of this order, he in his Bull cum dilecti [Page 87] filij saith of the religious of this order that they had left the world to please our lord in the tower of contemplation, and therfore he frees them from receiuing and executing publicke offices in the world. Alexander the 4. doth the same, because they hauing left the vanities of this world, being as yet corporally on earth dili­gently labour in spirit and mind to dwell in celestialls, and for God to deny secular desires. Caelestinus in his Bulla Dignum esse credimus giues the same, be­cause that being mind full of their last end, and forsaking the vani­ties of this world they desire with a contrite heart and humble spirit to doe pennance.

Leo the tenth in his Bull Du­dum faelicis communicates vnto them all the Priuiledges of the [Page 88] poore clares, because they liue in the spirit of pouerty in the lillie of Chastitie, and other odours of good fame.

Clement the. 7. goes farther, and communicates vnto them all the priuiledges of all mendicant orders in his Bull ad vberes fru­ctus. giuing this reason, dire­cting the eie of our consideration vnto the plentifull fruit, which the sacred order of Pennance (which the truely seraphicall fis­her of men B. S. Francis illumi­nated by the holy Ghost, hath ordayned that he might gaine all soules to their creatour) hath brought hitherto into the store­house of our lord, and euery day ceases not to bring in with a more fertile hand; and reuoluing in the secrets of our minde, that this order not only by those that [Page 89] are married of both sex, but also by the brethren and sisters liuing in community and making the three solemne vowes, hath long agoe begun to flourish and euery day doth more and more flou­rish, &c.

I will omit many such like, and conclude that as the religious of this third order are participant with all other orders in their es­sentiall vowes, religious obser­uances, fasts, mortifications, au­sterities, prayers, meditation, cō ­templation, and other labours night and day in the quire, with ought else that belongs to a reli­gious state, they ought in all rea­son to participate of the same gra­ces and fauours.

But I feare I haue beene some what tedious in this subiect, yet I hope it wilbe pleasing to some [Page 90] who are not only desireous to sa­tisfie their curiositie, but also to know the truth. Wherfore I now proceed to my intended pur­pose, and as I haue set downe the priuiledges that haue beene gran­ted to this order by the Church, so I haue thought good briefe­ly to shew the great graces and gifts that God hath imparted to this order, to witt sanctitie and perfection, both which the Popes holynesse hath mentioned in the Prologue.

THE FOVRTEENTH CHAPTER. Of the sanctitie of this order.

AS the Church triumphant is peopled with saints, who [Page 91] haue made profession of the three Rules that S. Francis hath left to his children, so the Church mili­tant hath beene and is adorned & embellished with many saints, and holy persons whose liues and deaths haue beene miraculously confirmed by God, and approued by the said Church. For we find that there hath beene in S. Fran­cis order 27. canonized saints, 606. beatified, of whom the di­uine office is celebrated either ge­nerally in the whole order, or particularly in some kingdomes, Diocesses, or townes, and 920. martyrs: besides infinite others which are not knowne as yet, 1650. Confessours notable for Sanctitie of life and miracles: 6. beatified saints whose canoni­zation is dayly expected, 4. whose beatification is in hand all things being finished therto re­quired: [Page 92] 14. who by command of the Pope haue their processe for the next generall beatificatiō: 133. whose life and miracles are now in the last examine, for to proceed for their beatification; 19. whose processe is before the ordinaries, the number of which encreaseth dayly.

Of all which saints this third order hath had no little share. For in it we may find 5. canonized saints, whereto we may adde S. Roch as approued by the practise of the whole Church; 9. beatified 21. knowue martyrs. So that we may well say that of Num. cap. 24. O quam pulchra tabernacula tua Iacob, How beautifull are thy ta­bernacles ô Iacob, and thy tents ô Israell: as wooddie vallies as wa­tered gardens besides the Riuers, as tabernacles which our lord hath pitched, as cedars by the [Page 93] waterside. O how beautifull are the seuerall congregations milita­ting vnder the tents or Rules of the seraphicall Father S. Francis, they are like to wooddy vallies extending themselues through the whole world, which like strong bulwarkes are to with­stand the treacheries and deceits of the Diuell: for as he euery day vseth new inuentions to deceiue and deuoure soules, so these or­ders yeeld new souldiours day ly to vanquish and tread him vnder foot; no soouer doth one troupe begin to faile but another rises vp. And therfore they may well be compared to watered gardēs besides the Riuers, alwayes florishing, and in due time gi­uing copious fruicts, amongst whome by a pious kinde of emu­lation the true worship of God [Page 94] and religious pietie dayly encrea­seth. And according as they en­crease so they are more and more strengthned, being also as taber­nacles which our lord hath pit­ched, that is solide and firme, as being erected and established by God, who hath adorned each member and branche of them with seuerall gists and graces, conformable to their capacity. This camot choose but be a great ornament and splendour to the Church, proceeding from the va­rietie of these cedars by the water side who being watered with the water of grace doe bring forth fruit in abundance.

Truly it is a thing worthy to be noted, that in the sole order of S. Francis there is meat for all pa­lats, none can excuse themselues, of weakenesse none can presume [Page 95] of their strength. For amongst the professours of this order or chil­dren of S. Francis some liue as strictly and with as much auste­ritie as in any order of Gods Church as be those of the first and second order, but in the third order, as it is now be of all forts, some liuing in a very strict man­ner, no way inferiour to the pro­fessours of the first and second or­der, some obseruing a meane ac­comodating themselues accor­ding to the disposition and nature of the country where they liue, others liuing in a deuout manner in their houses. And out of each of them haue sprung forth many saints, which is an argument that this Rule is holy. And least that any one should thinke I speake without ground I will compen­diously set downe here the liues of [Page 96] some of them, first beginning with the canonized Saints.

THE FISTEENTH CHAPTER. The life of Blessed S. Elizabeth Queene of Hungary compendiously extracted out of the An­nalls of our Order.

I Haue made choise to begin with this glorious saint as being the first canonized saint and (as it seemes to me) first that liued a claustral life in this order, and therfore worthely ac­knowledged as patronesse the­reof. Her life is very amply set forth in latin by the R. F. Sedu­lius, and now is translated out of french into English by S. Thomas. H. whose sweet and elegant stile, [Page 97] will soone shew a blemish in my harsh and vnpollished phrase: who likes not one may read the other, and pardon my desires to honour so great a Sainct, whose heroicall and pious acts require a Seraphs penne. If the reuerence I beare to the holy woman make me ouerbold, the fault is pardo­nable, or at least to be mended by others: howsoeuer I intend not to make a compleat worke, but a rude delineation and briefe ex­tract of her life, diuiding it into fiue parts, the first shall be of her life vntill she was married, the second of what she did in mar­riage, the third what she did af­ter her husbands death, the fourth how she finished her life in a religious course, and lastly of her translation.

THE SIXTEENTH CHAPTER. Of the life and death of Blessed S. Lewis king of France.

THis glorious saint was borne of blessed parents, to wit, of Lewis the 8. king of France, and Blancha queene of Castile, both holy persons, in the yeare 1215. [Page 132] being obtained of almightie God by the intercession of our B. lady. For his deuout mother (who also was of this third order) grieuing that she had no children to suc­ceed in the kingdome, was per­suaded by S. Dominicke to implore the aide and helpe of the B. vir­gin, and to that end instructed her the manner of saying the Ro­sarie, which had newly begunne. Her prayers were not without fruit, for she obtained her desire, in enioying so blessed an of­spring, who at twelue years old was crowned king of France, yet remained vnder the protection of his mother, who would often in­cultate these words vnto him, My most deare sonne, I had rather thou shouldest vndergoe a temporall death, than by one mortall sinne of­fend thy creatour. Which words [Page 133] tooke such root in his mind, that Gods grace so preseruing him he neuer sinned mortally in his life, his mother still instructing him in the way of vertue, and procureing alwayes some religious men, es­pecially Franciscans and Domini­cans to be with him, that by their example he might be drawne to vertue and pietie.

And being now of age fit for marriage she prouided a wife for him, to the great ioy and comfort of all his subiects, but for three nights after his marriage he still continued in prayer, bridling his coniugall desire with the feare of God, and euer after liued most chastly with his queene. Hee was greatly addicted vnto pietie and deuotion, daily saying the ca­nonicall houres, and much loued humilitie, pouertie, charitie, pa­tience, [Page 134] and other vertues, stu­dyeing the workes of pennance, and mercy, liuing in watchings, prayers, fastings, disciplines, and haircloath, and continually medi­tateing on the sacred misteries of the Incarnation, and Passion of our Sauiour; the principall instru­ments whereof he from all places procured, as that of the crowne of thornes, great part of the Crosse, the Iron of the lance that opened our Sauiours side, with many others.

He was very deuout in hea­ring Masse, and did communicate often, and that with such deuo­tion, that he would allure others to pietie, so strong in faith there­to, that being one time called to behold an apparition of a most beautifull child, when the priest did eleuate the holy Sacrament, [Page 135] he refused to goe to see it, saying that such signes were for those that did not belieue.

Out of his great zeale of Gods honour he went forth to make warre with the Sarazens, whe­rein at the first he properously proceeded, but in the end, God so willing, he was taken prisoner, but by composition being set at liber­tie, in his returne God by his prayer deliuered both himselfe and his company from ship­wracke. And as in this he shewed his feruent desire to reduce those infidels to the light of faith, so he alwayes did defend the Church against its enemies, he loued and maintained all religious orders, especially those of the Friar mi­nors and Preachers; but was a se­uere enemie to all heretickes, euen to the houre of his death, [Page 136] for on his death bed it was one of his last and greatest charges he gaue to his sonne. Fili, saith he, fis deuotus & obediens matri nostrae Romanae Ecclesiae, & summo Ponti­fici tanquam Patri spirituali, be de­uout and obedient to our mother the Romane Church, and to the Soueraigne bishop as to a spiri­tuall Father.

It is reported of him, that going in pilgrimage to Rome, he passed by Perusia to see Brother Giles one of the companions of our holy Father, a man of great contemplation, who by reuela­tion vnderstanding of his com­ming, and meeting the king in a disguised habit (for he went in a pilgrimes weed) he presently most ioyfully receiued him, and both falling prostrate to each o­ther, and both rising together af­ter [Page 137] an houres space they went one from another. Brother Giles being demanded why he did not speake to the king sith he knew him, he answered we saw one a­nothers hearts so clearely, that it was not needfull to speake any thing.

Omitting many other most excellent things in his life, I will conclude with his death, which was thus. In the yeare 1270. ha­uing receiued all the Sacraments of the Church with great deuo­tion, and casting himselfe pro­strate on the ground with a haire-cloath and ashes vnder him, holding his hands stretched forth in the forme of a Crosse, he gaue vp the Ghost, and afterward shined with many miracles, espe­cially that of curing the disease commonly called the kings Euill, [Page 138] and as some will haue it, from him all the succeeding kings haue that vertue. For the great vertues and miracles that God wrought by this saint, he was ca­nonised by Pope Bonifacius the 8. in the yeare 1298. And that he was of this third order is manifest by all the ancient monuments of our order, the whole order ha­uing alwayes celebrated his feast with peculiar right. And Paulus 3. in his Bull Cum à nobis petitur. 1547. numbers him amongst the saincts of this third order. See the Martirologe of the Friar Minors on the 25. of August.

THE SEAVENTEENTH CHAPTER. The life of S. Iuo Patrone of the lawyers.

BLessed S. Iuo was borne of noble Parents neere Trecore in little Brittaine, in the yeare 1258. who at competent age was sent thēce to Paris, where hauing past his studies with praise, as well in humanitie as Philosophy, and diuinitie, he departed thence and went to Orleans to study the can­non law, where fearing the occa­sion of place and companie, he began to exercise himselfe in the way of mortification and vertue, which much encreased his good fame and esteeme of all men, and [Page 140] made the Archdeane of Rhemes to choose him for to be his offi­ciall, which office he performed with great applause. He euer cherished the poore, helped or­phans, and comforted those that were in any affliction, he was a great peacemaker, neuer giuing sentence or iudgement but with teares accompanying it: as vn­willing to displease any one.

In all things he did shew his great charitie to the poore and singular loue to God, for whose sake he despised all the things of this world. Which that he might more perfectly effect, he tooke the habit of this third order, which humble state made him to leaue his office or place, (although now he were officiall to the Bishop) and retire himselfe to a poore little Parish Church, where with [Page 141] more freedome he might be at­tentiue to diuine contemplation. And now going in his poore habit, vnder which also he did weare a hairshirt, with most strict fasts euen in bread and water, very frequently did remaine in extasie, and sometimes for the space of seauen dayes together. He celebrated Masse with excee­ding great deuotion, as also the diuine office, which he said al­wayes at midnight, very sparing in sleepe, seldome or neuer compo­seing himselfe thereto, vnlesse by reading, labouring, preaching, or such like he was forced to it, and then in his habit, on the ground, taking for his pillow the Bible or some stone.

His great hospitalitie was the cause that his table neuer wanted guesse, and those principally of [Page 142] the poorer sort, sick, or lame, in so much that if God had not miracu­lously prouided for him he could not haue sustained it; and for such vpon his owne charges and ex­penses he would pleade and de­fend their cause, whereupon he was called Aduocate of the poore.

Notwithstanding all this, besides his continuall preachings with great fruit, he neuer omitted the quiet peace of minde, but addicted himselfe to contēplatiō, wherein he was often visited by Angels, by whome he had many things reuealed vnto him, and at last his owne death, whereto he prepared himselfe with great deuotion, and with the generall opinion of sanctitie confirmed afterwards by miracles. He was canonized in the yeare 1347. ta­ken [Page 143] by them of little Brittany as their Patron, who make vse of his name in time of battaile or conflicts, as we vse the name of S. George.

Finally that he was of the third order, is manifest by the sta­tute made in the generall chap­ter of our order held at Lions, in the yeare 1351. where it was or­dained, that his feast should be celebrated on the 27. of october which is the day of his transla­tion. Bernardinus a bustis, the firmament of the three orders, and all the ancient writers of our order make mention of him.

I neede not here set downe the liues of Blessed S. Elzear and S. Elizabeth Queene of Portugall commonly called peace-maker, because they are both extant in our English language. Yet for [Page 144] the better content of the Reader, I will briefely runne ouer the liues of some beatified saints of this order, whose fame is more diuulged through the whole world.

THE EIGHTEENTH CHAPTER. Contayning the liues of some bea­tified saints of this order.

BLessed S. Rose from her in­fancie began to feare God giuing her selfe to feruent prayer, mortification, austeritie, and pen­nance; and would often substract from her selfe to giue to the poore, which God blessed so much, that she wrought mira­cles. Whilst she was but a child, by the admonishment of our [Page 145] Blessed lady, she tooke vpon her the habit of this third order, whereby she suffered great per­secution both from her father, friends, and cocitizens, for she was therefore exiled the cittie, though after ward by reason of her famous miracles and spirit of prophecie, she was brought backe againe with great honour. Where after many reuelations she died in the yeare 1251. namely at Viterbia, where she is famous to this day with innumerable miracles. Many Popes haue in­tended her canonization, and the citizens of Viterbia doe keepe her feast with great solemnitie on the 4. day of September. And that which most encreases the deuotion of the people, is, that her body whole and entire is at this day to be seene with haire [Page 146] and nailes which doe continual­ly grow, which the religious woemen of the monasterie where her body lies doe cut of, turning her body vp and downe without any derriment; and which is more miraculous in the yeare 1357. her tombe and all things that were in the chappell where the tombe was, yea the habit vpon her backe were consumed with fire, which was so vehement that it melted the rings from her finger without doing the least hurt to the holy body.

Blessed S. Margaret of Cortona was very beautifull & had beene giuen to wantonnesse, but con­uerted to God, and lamenting her former life she began to despise all vanities, and carnall plea­sures, and with effusion of teares did implore the mercy of God, [Page 147] applying her selfe to good wor­kes, especially of cōpassionating the poore, and out of her great desire to lead a penitentiall life, she humbly begged the habit of the third order, which was denyed her for three yeares space, aswell in consideration of her former life, as yongnesse of yeares, but perseuering in her firme purpose she obtained it at length in the yeare 1277. at Cortona, and began a new life, which was to be ad­mired; for choosing a solitarie place she addicted her selfe wholly to abstinencies, fastings, disciplines, watchings, and con­tinuall prayer, lyeing on the ground, hauing a stone for her pillow. She went in a poore and humble habit, being full of cha­ritie and pittie to the poore, of­tentimes substracting from her [Page 148] selfe to giue to them. And by the continuall meditation of the pas­sion of our Sauiour she obtained the gift of compunction, weeping very frequently aswell for her owne sinnes, as also for the sinnes of others. She was oftentimes troubled by the Diuell appearing to her in diuers formes, but was as often cōforted by our Sauiour, by our Blessed lady, and by the holy angels, and strengthened by their celestiall visitations; which made her as much to shine in most profound humilitie, and high pouertie, as in the loue of Christ: whereby she was often rapt in extasies, and had many reuelations, whilst she applyed her minde to the contemplation of diuine things. By the spirit of prophecy she did foretell things to come, and reueale the secrets [Page 149] of many hearts and consciences, being very famous both in life and after her death for many mi­racles, euen to this our time, which made Pope vrbane the 8. that now is, in the yeare 1623. to put her in the number of the Beatified, and to giue licence that the diuine office might be made of her through the whole order of S. Francis.

Of this order also was that great contemplatiue blessed S. Angela who in this penitentiall habit did vndertake a wonderfull strict way of pennance, wherein she was consolated by celestiall vi­sions. Being much giuen to con­templation, for twelue yeares space she tooke no other food than the Blessed sacrament. Her body remaines at Fulginea whole and entire. She hath left behinde [Page 150] her many excellent things, ex­ceeding the ordinary capacitie of men which are extant in lattin, Italian, spanish, and French, and are to be desired in our vulgar lāguage, if I doe it not (as I much desire to doe) I pray God to raise some one that will performe it, as a worke very necessary for all religious persons, those principal­ly who seeke the way of contem­plation as this saint did.

I omit to speake of many o­ther beatified saincts, as of S. Conradus, whose office is serued in the whole order, and of S. Roch who is held as a canonized saint through the whole Church, with many others. I will now set downe briefly a catalogue of the principall religious woemen, who haue beene famous for sanctitie and miracles in this order accor­ding [Page 151] to their yeares, which I haue collected out of the Mar­tirologe of the Friar Minors. If any list to know more of thē they may, read the said martirologe and they shall find what Authors haue written of them.

THE NINTEENTH CHAPTER. Containing a briefe catalogue of the principall holy persons that haue beene in this order, since it came to be a perfect religious state.

ALthough there haue beene from the beginning of this holy order many that did liue in [Page 152] a claustrall manner, the order it selfe euery day encreasing more and more, & yeelding abūdāce of holy persons, who haue professed this holy rule, yet it neuer came to its full perfection, that is, to compleat and perfect state of re­ligion, vntill the time of blessed Angeline, (a diminitiue frō An­gela for distinction sake, other wise she was also called Angela) who from being Countesse of Ciuitella became religious of this order. For hauing gathered to­gether many noble yong woemen of the same minde with her selfe, shee built a monasterie, and de­dicated it to S. Anne in the yeare 1397. and entring therein with her associats, hauing first made the three vowes of obedience, pouerty, and chastitie she did with sanctitie perseuer to the [Page 153] end of her life in fasting, prayer, and other exercises of pennance. By her example many other ga­thering their meanes together in short time did build eight mona­steries in diuerse parts of Italy, and did liue vnder the habit and rule of the third order, which manner of life was approued and confirmed by the Popes Martin. 5 Eugenius 4. Not long after by their example many men did also build conuents liuing vnder the same habit and rule, with the three vowes of religion as they had done. This holy woman died on the day that Christ was borne, as our Sauiour appearing on S. Thomas his day had declared vnto her; and lies buried in the said monastery of S. Anne where she is worshipped with great re­uerence of the people.

Amongst the disciples of this holy woman were many reli­gious persons famous for san­ctitie, Iacobellus principally notes three: to wit, blessed Onuphria, sometimes countesse of Aprutia, and B. Francis of Burgaria, of the house of the Earles of Marsican, and blessed Ioane of Fulginea, much renowned for pietie, vertue, re­gular obseruance, and perfection of life, who afterward went to Florence, and there built the mo­nasterie of S. Onuphrius, ending their daies in great sanctitie.

Blessed Margaret Dominicke was also one of them that tooke the habit from S. Angeline, and be­came a perfect follower of her vertues, for she much excelled in prayer, humilitie, and contēpt of her selfe, and did serue euery one as if she had beene their subiect, [Page 155] and with a sincere heart and can­dide mind did reuerence all her sisters; her puritie was rather an­gelicall than humane, and her obedience such that without the consent of her superiour she would doe or resolue nothing, shewing no lesse respect also to her ghostly Father. She tamed her flesh with abstinence, fastings, and haircloath, as being most zealous of her vowes; being full of charitie, she did helpe any of her sisters that were in necessitie, and willingly performe their wills. In the end the monasterie of S. Anne being ouer filled with religions, the citizens of Fulginea did build another vnder the title of S. Anne, and this holy woman was made Abbesse therof, where she instructed her sisters in the best manner, and by her friends [Page 156] enlarged the monastery, which she most religiously gouerned, vntill she was called to Spoletum, where she began also another monasterie, vnder the title of S. Catharine. Which done she was brought home to herformer mo­nasterie, where she appeared more feruent, excercising her selfe in the workes of holy prayer, pennance, and mortification, whence after the death of B. S. Angeline she was called to suc­ceede in her place, and therein began to shine with miracles, and there died with incredible patiēce in her infirmitie, her body was placed in a shrine neere to the altar in the said monasterie of S. Anne, which was long times after found whole, and entire, yeelding a most fragrant odour, and shining with miracles.

Blessed Lucida was one of the companions of S. Magaret, famous for regular obseruance and rare vertues. She was much delighted in the memorie of Christs Pas­sion, and thereby merited to feele the dolour of the wounds of our Sauiour in her hands.

Blessed Sanctia Martinez was endowed with great humilitie and perfection of life. For after she had builded at her owne charges the monasterie of S. Elizabeth at Arenali in the yeare 1440. and laid a good foundation for the reuenues thereof became her selfe religious of this order, being of such examplar life, that all did striue to imitate her humi­litie, being such that although she was borne of nobler parents, yet was she not ashamed to carry water vpon her shoulders through [Page 158] the market place. And no lesse addicted she her selfe to austeritie and pennance, and so died with great opinion of sanctitie.

Blessed Pyrona of flāders did enter into the monasterie of the third order in Gāt, that there she might serue God more purely, and more freely giue her selfe to workes of pennance. She had the gift of compunction so copiously, that her eies were as a red cloth. She was very obedient to her supe­riours, flourished in true pouertie, and did much labour to conserue her chastitie and keepe her mind and body free from all spot. After she had liued thus a long time with great sanctitie she got leaue of her Abbesse to goe and liue in an hermitage within the Church yard of S. Nicholas, neere to the towne, where she did shine with [Page 159] admirable sanctitie, austeritie of life, patience, and miracles, and knew the secret thoughts of the mindes of those that came to her, and oftentimes made them knowne. She died in the yeare 1472.

Blessed Mary Ruiz of Alcarazio despiseing all nuptiall rites tooke the habit of this order, and by her example did draw many o­thers to her, and together with them by the authoritie of Pope Innocent the 8. did liue after a re­ligious manner, changeing her house into a monasterie in the yeare 1486. And liuing vnder the obedience of the Prouinciall of the Friar Minors, with abun­dance of merits and vertues, most religiously died hauing before foretold the time of her death.

About the same time liued [Page 160] Blessed Beatrix Hermosilla who together with her Ant did study to perfection, nothing esteeming the world and pompe therof, whatsoeuer they could get, they did distribute to the poore, and by their labours with helpe of the citizens did erect the mona­sterie of S. Elizabeth in Castile, where with other virgins and woemen they made profession of this third order, and with great sanctitie of life liued and died therein, in the yeare 1485. Her bones were taken vp 47. yeares after, being fresh, and yeelding a very sweet sent, and being translated to a more conuenient place very many miracles were wrought before them, which gaue occasion to the people to shew great deuotion vnto them.

B. Aldonza Lopetia of noble [Page 161] race, by the helpe of the cittizens of Arenali in the yeare 1490. be­gan the monasterie of our lady, after wards through the sanctitie of the holy woeman called the monasterie of Aldonza, for that she was the first Abbesse of this house, who had the spirit of pro­phecie, working miracles both in her life and after her death.

Blessed Vraca Roderiguez of Vlmes of most noble parentage, and exceeding rich, entring into a a Church where she heard the words of our Sauiour, si vis per­fectus esse, vade & vende omnia quae habes, & da pauperibus, tooke them as said to her selfe, and so be­stowed much part of her meanes vpon religious houses, builded an hospitall, conuerting her owne house into a monasterie, and gi­uing all the rest to the poore. Af­terward [Page 162] she with fiue of her neeces, and three other gentle­woemen entred into this order about the yeare 1491. None was more chast than she, none more vigilant. She exceld all the rest in patience, meekenesse, mercie, hu­militie, and dayly labours, and at last replenished with merits, and sanctitie died, & lies buried in the monasterie she had erected.

About the same time liued Blessed Agnes à ferro who some­time did attend on the Queene of Aragonia, but afterward being weary of the world, and despi­seing the vaine honours thereof, became religious of this third or­der, liuing in great pouertie, hu­militie, and sanctitie.

In the yeare 1500. Blessed Anne of Areualo was famous for sanctitie in the monasterie of S. Elizabeth, of the third order of S. [Page 163] Francis, where she liued for a hun­dred yeares in exceeding great humilitie, patience, abstinence, prayer, and charitie.

About the same yeare liued Blessed Clare of Fulginea famous for pietie, and deuotion, being very zealous of regular obser­uance, and often deseruing to be comforted in apparitions by the seraphicall Father S. Francis.

About the yeare 1515. florished Blessed Catharine Ruiz, whose charitie in assisting the sicke si­sters was admirable, spending all that euer she could get for them, yea begging for them, and there­by became famous for sanctitie.

Blessed Anna Sanchez was one of her companions, whose deuo­tion and continuall prayer was much to be admired, yet she was of an excellent prudence for go­uernement, [Page 164] and therfore was sent to be mother or Abbesse in the Cloyster of S. Clement from whence after she had beene there 20. yeares with great labours and toiles, leauing the most fragrant odour of her sweet conuersation she returned to her former place, where broken and wearied with pennances, fastings, and continuall prayers, she died with great san­ctitie, the cell and bed wherein she died, did for sometime after shine with a great light to the great admiration of those that be­held it.

About the same time also liued in Placentia Blessed Baptista fa­mous in her life for many vertues, and after her death for many mi­racles, especially for that her body remaining entire doth yeeld a most sweet and pleasing smell.

In the yeare 1519. liued B. Ma­ria [Page 165] Pennalosa in the monasterie of S. Elizabeth in Segouia, a woman of a very religious spirit, in humi­litie, prayer, and charitie hardly to be equalised, who as it is com­monly reported, in her life time did obtaine life for a yong man that was dead, for which and o­ther things she is worshipped there with great deuotion.

About the same time B. Eli­zabeth Pontia together with her two daughters, both also holy woemen began the monasterie of S. Anne in the prouince of Car­thage, and by their example did draw many others to Religion. And as in their life they had the generall opinion of sanctitie, so after their death their Reliques haue deliuered many that had beene possessed, as also cured ma­ny diseases.

Blessed Francisca of S. Anne in [Page 166] the yeare 1525. was brought from the monasterie where she had made profession of the third or­der, to the monasterie of the an­nuntiation at Grinion, in the dio­cesse of Toledo, that she might giue a beginning therto, and in­struct others that were to come in regular discipline; and as she had beene abbesse of the former place, so was she abbesse of this with wōderfull fruit of soules; for she did excell in prudence, cha­ritie, pietie, humilitie, affabilitie, modestie, abstinence, and mona­sticall obseruance.

B. Lucie about the yeare 1530. did found the monasterie of S. Clare vnder the rule of the third order, and was very famous for perfection of life and miracles. Her body is had in great estima­tion with the faithfull in those parts.

About this time liued Blessed S. Ioane of the holy Crosse, whose admirable life is set forth in out vulgar language, and therefore here omitted.

B. Francis liued in the same time of whom Gonzaga thus wri­tes. This most vertuous and reli­gious sister Francis was a child of the third order of saint Francis, who declining from the innume­rable deceits of the fiend, did get a glorious victorie ouer sathan, and therefore was much feared by him.

B. Aldonza about the yeare 1566. was famous for sanctitie, and after hauing beene abbesse, when the sisters were to remoue, she prayed that she might die in the same place, which she obtai­ned, and six yeares after her death her body was found whole and [Page 168] entire, yeelding a fragrant odour, wherefore she was held in great veneration.

Blessed Marie Gonsalue in the yeare 1577. died with great opi­niō of sanctitie, after she had foū ­ded a monasterie of this third or­der, wherein she lead a life of great perfection, aswell in seruing the poore as in compassionating their miseries and wants, she did alwayes sleep without any bed vnder her, exactly obseruing the fasts of the whole yeare with ri­gorous and bloudy disciplines.

Blessed Olalia Grinesia was fa­mous for sanctitie about the yeare 1583. For entring into this order, and therein desiring the height of pennance, she was not contented with the ordinary austerities of her order, but inuented new fa­stings all the lents and vigils, in [Page 169] bread and water, and three times in the weeke did take bloudy dis­ciplines; being much addicted to pouertie, and humilitie, she would willingly serue all, and continual­ly did meditate on our lords Pas­sion, and not without teares. La­stly falling into a dropsy, now fourscore yeares old she died most blessedly. The sisters by her re­liques did cure very many disea­ses.

About the same time liued B. Clare Martineira whost abstinen­ces, fastings, watchings, teares, haircloaths, rigorous disciplines, humble exercises, feruent prayers, mortificatiōs, pious workes, most great temptations, deuout act [...]ōs, celestiall visions, diuine fauours, frequent miracles both in her life and after her death are set downe by Daza.

And least I be ouer tedious in rehearsing so many holy persons, to omitte many others which may be seene in the martyrologe a­mounting to two hundred & vp­wards, I will conclude this chap­ter with Blessed Innocentia, who liued in these our times, and died in the yeare 1624. This Blessed virgin of noble parents in Cicilie, from her infancy gaue her selfe to pietie, vertue, and temperance, obseruing the fasts very strictly, and despiseing the pompe and va­nitie of this world, out of her great desire of perfection entred into this third order, giuing very good example of humilitie, pouertie, chastitie, and obedience. And by her continuall meditation she was so enflamed with the fire of di­uine loue, especially when she communicated, that she was often [Page 171] rapt into extasie. Her body rema­ines as yet whole and entire gi­uing a most sweet odour, which made Pope Vrbane the 8. that now sits in the seat of S. Peter to giue cōmand that inquirie should be made of her life, death, and mi­racles for a future Canonization, which we deuoutly expect. And in the meane time goe forward to our intended purpose.

THE TWENTITH CHAPTER. How Pope Leo the 10. accomodated the Rule of this third order to religious per­sons.

HAuing shewed before how this order began, and what [Page 172] progresse it hath made from time to time, it will be easy to vnder­stand what the Pope did intend, when in the prologue of this Rule, he saith, But forasmuch as by course of time through the inspira­tion of the holy Ghost not only mar­ried persons, and such as dwell in the world, but also quires of innume­rable virgins, taking vpon them the three essentiall vowes, and also some of them that of enclosure, by our au­thoritie building very many mona­steries, not without manifold fruit, and edification of the Church mi­litant, haue subdued their neckes vn­der the yoake of the foresaid third or­der &c. Which words haue beene occasion that I haue produced some of the most famous woemē and virgins that haue beene in this order, the fame of their san­ctitie hauing beene the reason & [Page 173] motiue of the abbreuiating, refor­ming, and accomodating of this Rule to religious persons.

For the Pope as Father of all Christians, and particularly of re­ligious persons, by his office is to haue a care of the conseruation, propagation, and encrease of Gods honour on all occasions, as a Fa­ther of the familie is to prouide sufficiēt meanes to satisfie the ne­cessitie of those that be vnder his charge, therfore to him as to our iudge we are to haue recourse in all doubts and difficulties, frō his tribunal seat to receiue the finall sentence, he also as superiour is to giue vs lawes and precepts which we are to obserue, as one that hath power from God to com­mand all, in as much as tends to our soules good, and from him we receiue all rules with their [Page 174] approbation, declaration, and confirmation.

Pope Leo in the prologue of this Rule, as a Father doth write to his sonnes and daugthers of this order, putting them in mind, what intention they ought to haue in the obseruance of this Rule, to wit to reduce themselues in as much as the state of this life will permit, to the same innocencie wherein man was created, and as a Father of a familie prouides for them competent meanes to ob­taine that perfection, and like a Pastour doth propound vnto thē true food of their soules, which strengthens them in their hard course of life, and lastly as a su­preame iudge to whom the reli­gious of this order haue made their appeale, he ordaines lawes, and precepts, whereby they are [Page 175] to liue giuing them a rule acco­modated to their state.

For the Pope seeing the great encrease of this order, out of his pastorall care and great affection which he did beare to this order did renew, authenticate, con­firme, and approue this rule, o­mitting those things that were not conformable to a religious state, and making it more propre to deuout religious soules, leauing most ample scope to those that are their superiours or haue go­uernement of them, to adde or ioyne any thing by ordinations, statutes, or constitutions, that might tend to the better obser­uance of this rule, and aduance­ment of the professours thereof in the way of perfection. Which indeed is no small dignitie and credit to this order, sith the su­preame [Page 176] pastour and head of Gods Church hath vouchsafed to con­descend so low, as to examine, consider, compare, declare, con­firme, and approue their rule by his soueraigne authoritie, pro­pound it vnto the world, as ob­seruable iust, lawfull, and good. And to this rule superiours euen by the Popes authoritie haue added certaine statutes for their better gouernement in the way of perfection.

From whence proceedeth that great diuersitie and varietie in this third order. For although all of them acknowledge. S. Francis for their patrone, and militate vnder the same rule; yet the varietie of statutes and manner of life pro­ceeding from the diuersitie of superiours hath caused such di­uersitie in their habit and manner [Page 177] of life that in apparence they seeme not to be of the same or­der, each monasterie being so much the more perfect, by how much more absolute and perfect is their gouernement by statutes ordained to that end by those that haue care of them.

THE 21. CHAPTER. How this Rule is a Rule of pen­nance.

THe words of Pope Lea in the foresaid prologue haue beene the ground of this question. For he saith, that Pope Nicholas the 4. had confirmed and approued the third rule of S. Francis, which he tearmeth of pennance, by [Page 178] which the holy confessour of Christ full of Gods spirit labou­red to further the saluation of all faithfull Christians. Some foo­lishly haue taken occasion hereat to derogate from this order, as if it were only for penitents or re­pentants, that had committed some great vice, but truely al­though it were so, it would be so farre from diminishing the e­steeme therof, that happy are those who shall be amongst those true conuertes who are called penitents of S. Magdalen or re­pentants, who notwithstanding are not of this order as may be seene in that which followes.

Wherfore the word Pennance is taken diuersly, sometimes for the Sacrament of pennance, so­metimes for satisfaction, as it is the third part of the Sacrament, [Page 179] sometimes for punishment of sinne, sometimes for interiour sorrow, which is threefold, to witt, in habit, in act, and in passion that followes the act. Here in this place we take it as an act, or­habit of pennance, which is a morall vertue, whereby a sinner detesteth sinne and labours to a­uoid all the occasions of sinne, and those that frequently vse such acts are said to lead a penitentiall life. Such an one was that peni­tentiall king Dauid, who in a few words doth briefely explicate it, saying psal. 4. Be yee angrie, and sinne not, the things that you say in your hearts, and in your chambers, be yee sorry for, sacrifice yee the sa­crifice of Iustice. The royall pro­phet hauing persuaded all to leaue the vanitie of this world, and not to follow lies, shewes the way [Page 180] how they should doe it, first they must take a holy anger and in­dignation against sinne, and a­gainst the things of this world; secondly they must make a firme and resolute purpose thencefor­ward to a void all sinne, euill de­sires, vitious inclinations; and wicked suggestions of the Diuell, the world, and the flesh; and lastly labour to doe well, by of­fering to God the iust and due sacrifice of all their actions, the continuance whereof in diuers places of the psalmes he insinua­tes, as when he saith, I haue la­boured in my sighing, I will euery night wash my bed, I will water my couch with my teares; as if he should say, I will continually afflict my selfe with pennance, and will neuer cease from this thought of my sinnes, but night [Page 181] and day I will shed forth teares of compunction to wash away mine offences, I did eat ashes as bread and mingled my drinke with weeping. The prophet Ioel c. 2. inuites all to the same, Con­uert imini ad me in toto corde, in ieiunio, & in fletu, & in planctu Be conuerted to me in all your heart, in fasting, and in weeping, and in mourming; that is, be ye conuerted to me your God by pennance with your whole heart, with all your soule, with all your spirit, with all your affection, which ye may best doe by fasting, whereby the sinnes of the flesh and gluttonie are punished, and in weeping and mourning, whe­reby with teares ye deplore your ingratitude towards your good God. This pennance was de­nounced vnto vs by all the pro­phets, [Page 182] but in a more eminent manner declared and practised by that most holy forerunner of our Sauiour B. Saint Iohn Baptist, whose office was to preach pen­nance by word and example; of whom S. Bernard saith, The au­steritie and strict course of life of holy S. Iohn Baptist is a hard mes­senger of eternall death vnto de­licious and wanton persons. And S. Chrysostome; The habit of his body might preach the vertues of his mind &c. The Apostles tought the same. S. Iohn Climacus hath notable examples in this kind. The holy hermits that liued in the desarts did shine with pen­nance, alwaies leading a strict penitentiall life. And to omit in­finite others, let one S. Francis serue for all, who after his con­uersion did lead a most austere [Page 183] life of pennance. For putting on the armour of the Crosse he did subdue all his sensuall appetites with such rigour of discipline, that he scarce tooke what was necessarie for his sustentation; for (said he) it is hard to satisfie the necessities of the body, and not yeeld to sensuall inclination. And therfore being in health he did seldome eat any dressed meates, and when he did, he put to ashes or water for sauce; and very ra­rely too taking water enough to suffice nature. He still inuented new wayes to afflict his body, his bed being for the most part the ground or earth, his pillow a blocke or stone. With such and many the like mortifications did he arme him selfe to conuert the whole world, and to draw it to pennance whereof he became a [Page 184] preacher both by word and ex­ample. And this is all the know­ledge his sermons tend vnto: let other saints and Doctours preach the high points of speculatiue, mi­sticall, or morall diuinitie; let o­thers abound in eloquence and fertile conceits of holy misteries; let them teach the sublime mi­sterie of the holy Trinity, and o­ther articles of our faith; let them explicate the sublime gifts which God imparts to deuout soules, or other such curious points; S. Francis hath but one sermon of pennance, alwayes repeating and inculcating the same, after the example of S. Iohn Baptist and of his Master Christ Iesus; knowes not how to speake any other language; his text, exordium, narration, peroration or conclu­sion is of pennance, which he alwayes preaches, whilst his very [Page 185] life is a continuated sermon of penuance. The fruict whereof was such, that the whole world would needs follow his example, which made him for the satisfa­ction of all to make certaine rules of pennance. All the sen­tences, counsels, and comman­dements of the first Rule sauour of nothing else but pennance, and the professours thereof, as wel noteth S. Bonauenture, were Preachers of Pennance. The second rule of no lesse austeritie and pennance he gaue to the poore Clares. But this patriarcke of pennance had not thus giuen way and meanes to all, for some had not strength and abilitie to vndertake such rigorous austeri­ties, who notwith standing for­ced by his example and words must needes take some rule and manner of life, that they might [Page 186] doe pennance for their sinnes. And this rule or method of liueing did the holy Father ac­complish, calleing it the rule of pennance or order of penitents, so that the whole order of S. Francis is an order of pennance, and all his children are penitents, and those that are not so, deserue not to be esteemed his disciples. So that the first order in the be­ginning were called preachers of pennance, but afterward for the more humilitie the Saint would haue them called Friar Minors, a name of humilitie, dependence, and submission, which is the highest condition of a Friar minor. The vulgar people also stiled the now called poore Clares or poore dames, religious penitents: only the name of penitents remaines to the third [Page 187] order, whose rule is commonly called the rule of pennance, and their order stiled the order of pen­nance, as here the Popes Holi­nesse entitles it.

THE 22. CHAPTER. Containing a declaration of the state of Innocency.

MY reader perhaps will ad­mire, why I propound this discourse so farre differing from my subiect, but let him please to consider that my intention is to explicate the things that are contayned in the prologue of the rule; which the Pope thus be­ginneth. Among other things committed to our charge and gouer­nement, [Page 188] those chieftly doe make vs sollicitous, by which the concupis­cences of the world and flesh being bridled, the quiet state of innocence and peace giuen vs from heauen is knowen to be reduced to its originall state and perfection. Intimating that by a religious state man may be reduced to the quiet state of innocencie, which cannot well be explicated, if first we set not downe what the state of inno­cency was, and how we haue fallen from it.

As for the first, we cannot better declare it than by its ef­fects, which principally were seauen; the first was wisdome and perfect knowledge of all things; the second grace, amitie or friendship with God: the third originall iustice; the fourth immortalitie and impassibilitie; [Page 189] the fifth the inhabitation of pa­radise, where they might eat of the tree of life; the sixth a spe­ciall care that God had of them; the seauenth and last freedome from all lust and concupiscence. S. Bernard contemplating this state of Innocency in his 35. Ser­mon vpon Canticles saith, that Adam did dwell in the terrestriall paradise, a place of more hap­pynesse than any mortall crea­ture could desire, his conuersation was exempt from pouertie, no­thing could discommodate him, he was recreated with odorife­rant flowers, and delightfull fruicts, filled with honour and glory, and established or created prince of all creatures.

This minion or fauorite of heauen was an abridegement of all perfection, a microcosme [Page 190] where God had heaped all the exquisite beauty that could be seene in heauen or in earth. For he had enriched him with grace, endowed him with immortalitie, and aboue all created him in ori­ginall iustice, whereby he perfe­ctly possessed all naturall sciences which to gether with the know­ledge of supernaturall misteries was infused into him at the time of his creation.

Moreouer God had ranged all creatures vnder his obedience, all liuing beasts did acknowledge him for their lord, all other things tending to his benefit, content, and pleasure: the planets sent forth no euill influences, each heauen, planet, and element containeing themselues within the limits of their natures to the vse of man. But that which [Page 191] excelles all is that man was made to the image and likenesse of God, that he might alwayes tend towards him and conforme himselfe entirely to his holy will, nothing being sufficient to con­tent him saue only God. So that beholding himselfe he had occasiō to contemplate the maker of all things, and consider the dignitie of his owne soule. To be briefe, Adam had such great preroga­tiues in the state of innocency, that he was alwayes vnited to God, his soule enriched with grace was pleasing to God, his appetite without contradiction was subiect to the lawes of reason, his body should have beene alwayes vigorous and strong. &c.

Who is he that beholding this well carued image, is not rauished [Page 192] and astonished, or can refraine from extolling the honour and praise of the workeman? Who can behold so noble a creature, & not magnify the Creatour who hath made man the orna­ment of the world, the epitomie of the grand vniuerse, the loue of heauen, the terrour of the diuell, cōpaniō of angels, sonne of God, and brother of Christ Iesus! what shall I say more? It is im­possible to conceiue, much har­der to declare the preheminence, dignity, and nobility of man in the state of Innocence, when as he was cloathed with that royall robe of originall iustice whereby man was subiect to God, all the inferiour powers to reason. But alas this did not long continue, as is to be seene in the following cha­pter.

THE 23. CHAPTER. Declaring mans fall from the state of Innocency.

HOmo, cum in honore esset, non intellexit, comparatus est iu­mentis insipientibus, & similis fa­ctus est illis. Psal 48. Man, when he was in honour, did not vnder­stand, he was compared to the foolish beasts, and became like to them. Adam did not know his excellency and dignity, but he became like an irrationall crea­ture without iudgement, and transgressed the commands of God, by eating of forbidden fruit, and so by his disobedience did as it were make a massacre vpon all [Page 194] mankind: which thus piously S. Augustine deplores vpon S. Paules epistles, O durus, & durior casus &c. ô cruell, and more than cruell fall! alas, what is it that man hath lost? what is it that he hath found? he hath lost the beatitude, whereunto he was created; he hath found death from whence he was exempted. O infortunate Adam! thou hast chased vs out of our country, thy sinne hath banished vs into this troublesome desart of cursed earth, and from immortall as we were, we are become mortals. O miserable seruitude, inestima­ble losse, insupportable paine, and most grieuous torment! ô vn­fortunate Adam, what hast thou done? wherefore last thou so soone forgotten the commande of thy creatour, transgressed the precept of thy master, and [Page 195] trodden vnder foot the law of thy God? what disorder? what pas­sion? what intemperance hath seased on thee, that thou couldest not be contented with so great abundance of all good, but must needs eat of forbiddē fruit, whe­reas thou mightest at thy pleasure eat of all the rest. S. Chrysostome in his homily de Adamo in the person of God doth the same. Vbi imago meaprimum for mosa &c. where is my image that I haue created so beautifull? where is that most pretious ornament of Paradise? where is the chiefe worke of my hands? where is the liuely heire of my kingdome? where now is my familiar friēd? O vnfortunate sinne that hath depriued mankind of so great good, made him to be cast out of paradise, and to be con­demned to teares, labours, griefes, [Page 196] and death, both in himselfe, and all his posteritie.

No sooner then had man disobeyed God, but concupiscen­ce began to raigne and domineere ouer the spirit, and the inferiour powers to rebell against reason. He who euen now was the most noble, and most perfect of all sensible creatures, is now become of all the most miserable, and because he had rebelled against his God he finds a continuall re­bellion within and against him­selfe, being as the Apostle S. Paule saith, Rom 7. venundatus sub peccato sold vnder sinne, and he & his posteritie deliuered vp to the slauery of originall sinne, and tyrannie of concupiscence. The flesh is become a remora to the spirit in its course to heauē, whe­reof each one may iustly com­plaine [Page 197] in himselfe saying, I see another law in my members repugning, that is rebelling to the law of my minde, and captiuating me in the law of sinne, making me subiect to the law of sinne that is my concupiscence. In so much that vnwillingly and with reluctation I am forced to feele its vitious inclinations, and I can­not escape its snares.

Well hath the wise man sayd Eccl. 40. Great trauell is created to all men, and an heauie yoake vpon the children of Adam, from the day of their comming forth of their mo­thers wombe, vntill the day of their burying into the mother of all. In their whole life they are to suffer many infirmities, wants, griefes, lamentations, mournings, cares, anguishes, labours, contradi­ctions, persecutious, wearinesses, [Page 198] iniuries, rapines, slaughters, temp­tations, and other innumerable troubles, and afflictions, in so much that life seemeth no other than a long and continuall death, a prolonged death or decaying life.

I will conclude, omitting many yea innumerable euills that haue proceeded from this sinne of Adam, and only set downe the ten effects of originall sinne, which Cardinall Bellarmime in his booke de amiss. gra. doth assigne, to wit, Ignorance in the vnder­standing, malice in the will, con­cupiscene in the flesh, calamitie, labour and paine in the mem­bers, death in the body, anger and wrath of God, captiuitie vnder the diuell, strifes, debates, braw­lings, seditions, and warres with our neighbours, enmitie and re­bellion [Page 199] of irrationall creatures, and innumerable euils com­ming from the heauens and e­lements. O grieuous yoake of mankind.

THE 24. CHAPTER. Declaring how we may reduce our selues to the state of Innocency.

HAuing thus briefly shewed what the state of innocence was, and what we haue lost by Adams sin, it is now time to explicate the Popes words afore cited, and see how we may be reduced to the state of Innocen­ce.

The light and Doctour of the [Page 200] Gentils Rom. 5. saith, If in the of­fence of one, death reigned by one, much more they who receiue abun­dance of grace, and of donation, and of Iustice, shall reigne by one, Iesus Christ. Therfore as by the offence of one vnto all men to condemnation, so also by the iustice of one, vnto all men to iustification of life. As if he should haue sayd, If by the fault of Adam all his posteritie did incurre the guilt & paine of death, know that Christ hath exhibited a farre greater benefit; for Christ by his grace hath giuen vs greater gifts, than Adam by his sinne hath taken from vs. For saith he not as the offence, so also the gift. For if by the offence of one many died, much more the grace of God, and the gift in the grace of one man Iesus Christ hath abounded vpon many. As by Adam all were brought to perdi­tion, [Page 201] so by Christ all were redee­med; by Adam all were subiected to punishment, by Christ all de­liuered; by Adam all did loose grace, by Christ all may receiue it after a more excellent manner; by Adam all came to dye tempo­rally, by Christ all may rise to life eternall: by Adam all were brought to a corrupted state, by Christ all may be eleuated to a more sublime and spirituall state: by Adam all were made like beastes, by Christ like Angels, yea aboue Angels: Adam depri­ued vs of the tree of life, Christ giues vs the bread of life: Adam depriued vs of originall Iustice, Christ giues vs plenty of grace equiualent to that originall Iu­stice, yea farre surpassing, for although both be supernaturall gifts immediatly infused in the [Page 202] soule, yet they differ in this that originall iustice did make a per­fect peace betweene the faculties and powers of the soule, and grace doth make man pleasing and ac­ceptable to God in order to eter­nall life, and by it man is made a sonne of God, and heire of the kingdome of heauen. This grace of its owne nature is sufficient to reduce vs to that former state of innocence, and that in all respects, but that God in his infinite wi­sedome for diuerse reasons hath permitted to stand with grace many tribulations, and afflictions of this world.

S. Augustine will giue vs the first reason hereof in his booke de pec. rem. c. 31. that we should not seeke after the Sacraments for temporall respects, but for the future glory, thereby to [Page 203] exercise our faith, hope, patience and such like; so that by the inef­fable mercy of God the paine of vice doth passe into armour of vertue, and the punishment of the sinner is become the merit of the iust.

Secondly God permits these temporall troubles to remaine, to put vs in mind of the greiuous­nesse of the fault, for other wise we should scarce thinke of the sinne that is so long past, when we are so vnmindfull of our owne sinnes newly committed.

Thirdly this is a worke of the diuine prouidence, to excite vs to the consideration and search of a better life exempt and free from all miserie: for as experience tea­cheth vs, there is nothing more moues vs to seeke after celestiall things, than to consider and pon­der [Page 204] the miseries of this world.

Fourthly by the want of this o­riginall iustice we are put in mind of our frailtie, and how easily we may fall into sinne

Fiftly that the members may be like vnto their head Christ Ie­sus, who notwithstanding that he was replenished with all grace, would take vpon him our infirmities, and for our sakes be­come subiect to the law of death.

For such and the like reasons, hath God permitted that man should not enioy that peace which in the state of Innocence he possessed. But yet he hath fully supplied this defect, by enriching our soules with many graces and gifts, as virginity, patience, mar­tyrdome, fasting, abstinences, mortification, pouertie, obedience and such like, which he by word [Page 205] and example hath left vs, to the end that we may attaine to a state of Innocence equiualent to the former, and much exceeding it in merit; for by these vertues perfor­med in grace we labour to pro­duce in our soules that which by originall Iustice we might haue possessed, and consequently those that professe the practise of the aforesaid vertues, doe as much as lies in their power, endeauour to reduce themselues to the state of Innocence. Which made the Pope to say that the religious of this order, who by their rule and manner of life doe continually practise these vertues, haue their finall end of their professiō, to re­duce themselues to the state of innocence. And this, for that by their rule they are to produce ef­fects directly contrary to the ef­fects of originall sinne set downe [Page 206] in the end of the precedent chap­ter; as perfect faith in their vnder­standing, charitie in their will, mortification of their concupis­cence, patience in all calamities, labours and paines, triumph ouer death, pacification of Gods wrath, libertie of spirit, peace of minde, charitie to the whole world, and fortitude to beare and vndergoe all the euils of this world. And to these their rule brings them, and consequently reduces them to the state of inno­cence.

THE 25. CHAPTER. Whether the religious of this third order be in the state of perfection.

OVr seraphicall Doctour S. Bonauenture sets downe fiue sorts of perfection, to be found in Christians. The first is common and necessarie to all Christians, which he cals sufficient perfe­ction, consisting in the perfor­mance of the precepts. Of this our Sauiour speaketh Mat. 5. Esto­te perfecti, sicut pater vester caelestis perfectus est. Be yee perfect, as your heauenly father is perfect. The second is perfection of reli­gion, which consists in the obser­uance [Page 208] of the counsells, wherof it is said, Mat. 19. si vis perfectus esse, vade & vende omnia quae ha­bes. &c. If thou wilt be perfect, goe and sell all thou hast. The third is perfection of prelature, which consists in the gouerne­ment of subiects, according to that of S. Luke c. 6. perfectus om­nis erit, si sit sicut magister eius. e­uery one shall be perfect, if he be as is master; The fourth is perfe­ction of worke, which consists in the ostension of good examples, from whence Noe was said to be perfect. Gen. 6. Noe vir iustus fuit atque perfectus in generationibus suis. Noe was a iust and perfect man in his generations. The fift and last is perfection of tranquil­litie, which consists in the con­summation of the things that are best and most hard. According [Page 209] to that of S. Iohn 1. ep. c. 4. Perfecta charitas foras mittit timorem. Per­fect charitie casteth out feare.

Now it is certaine that the re­ligious of this third order, as being Christians and faithfull subiects of Gods Church, doe or ought to enioy the first perfection. For by their rule and profession they are obliged punctually to obserue the precepts, whereunto also they bind themselues in a more strict manner, as shall be declared in the second part.

The third perfection is proper to Bishops and prelats, and con­sequently cannot be appropria­ted to any religious state, which is only a state of getting perfection, and therfore by some iudged to be the schoole wherein prelates might learne that perfection which they communicate to o­thers.

But the other three may be appropriated to a religious state, which is no other but a state of men or woemen tending to chri­stian perfection by the vowes of pouertie, chastitie, and obedience: or a certaine manner of life, bound by certaine lawes and customes, wherein perfection is acquired by obseruance of the Euangelicall counsells, whereby the profes­sours therof become perfect ex­amples, and patternes of good life, whilst they themselues attaine to the chiefe perfection of tranquil­litie and peace which vnites them to God.

Amōgst other approued orders in Gods Church this third order, as it is now accomodated for reli­gious persons tends to such per­fection; for as it hath beene de­clared before, and will appeare [Page 211] more plainely in the exposition of the rule, this third order is a state of men or woemen tending to Christian perfection by the three essentiall vowes of religion, and other obseruances of Euangelicall counsells, and hath yeelded many illustrious persons famous for sanctitie and pietie, and indeed wholy tends to the perfection of tranquillitie and peace, as may be seene in the chapter following.

This may be confirmed by the Popes who haue approued and confirmed this order to be reli­gious, and in the state of perfe­ction. Martin the 5. Eugenius 4. in the yeare 1442. Nicholas 5. in the yeare 1447. Paulus 2. in the yeare 1459. Sixtus 4. in the yeare 1471. Iulius 2. in the yeare 1508. Leo 10. in the yeare 1517. 1521. Clemens 7. in the yeare 1526. Pau­lus [Page 212] 3. in the yeare 1547. Grego­rius 13. in the yeare 1575. Sixtus 5. in the yeare 1586. Clemens 8. in the yeare 1595, 1600. and 1603. Paulus 5. in the yeare 1610. and 1613. Greg. 15. in the yeare 1621. and Vrbanus 8. who now raignes, in the yeare 1626. who with o­thers haue all acknowledged those of the third order of both sexes that make the three vowes, liuing in community, to be true and properly religious, forbid­ding them to goe to any other orders, besides the Carthusians. And as such they haue beene re­ceiued by all Christian princes, who haue giuen them the same priuiledges which other religious haue. And finally Sixtus Quartus doth excommunicate all those that should contradict or deny them to be religious, and conse­quently tend to perfection.

THE 26. CHAPTER. Whether the third order be actiue or contemplatiue.

THe angelicall Doctour S. Thomas deuides the life of a christian into actiue and con­templatiue, because some men doe principally attend to con­templation, others to exteriour actions, alledging the authoritie of S. Gregory. hom 14. super Ezech: who saith, Duae sunt vitae in quibus nos omnipotens Deus per sacrum eloquium erudit, actiua vi­delicet & contemplatiua. There be two liues saith he, wherein allmightly God doth instruct vs [Page 214] by his word, to wit actiue and contemplatiue.

This last in it selfe and of its owne nature farre exceeds the other, which the foresaid S. Tho­mas proues by many reasons, as that because the contemplatiue life belongs to man according to his best part, to wit according to his vnderstanding and will, for it principally consists in the ope­rations of the soule, but the a­ctiue life is occupied about exte­riour things. Secondly, there is more delight in the contempla­tiue than in the actiue, whence S. Aug: ser 26. de verbis Domini. Martha turbabatur, Maria Epu­labatur, Martha was troubled, Marie feasted. Thirdly the con­templatiue is to be loued for it selfe, but the actiue is ordained to some other end. Fourthly the [Page 215] contemplatlue life is according to diuine things, but the actiue ac­cording to humaine. Whence. our Sauiour said to Marie Luc. 10. Optimam partē elegit Maria, quae non auferetur ab ea. Marie hath chosen the best part which shall not be taken away from her. Which S. August ser 27. in the place aboue cited, thus expoundeth; Thou Martha hast not chosen an euill part, but she a better, because it shall not be taken away frō her, but from thee sometime shal be taken away the burden of ne­cessitie, the sweetnesse of truth or contemplation being eternall. And S. Basill affirmeth, that by these two woemen are set before our eies two sorts of life, the one of which is of inferiour note or esteeme, because occupied in the more grosse operations of this [Page 216] life, and yet maruellously pro­fitable: wherfore if thou wilt serue with Martha, doe in the name of God, for Christ hath said, what you shall doe to one of my little ones, that you doe to mee, whether you lodge stran­gers, feed the poore, or be moued to compassion on the afflicted, our lord will repute all these of­fices as if they were done to his owne person. But in another place the same Father doth high­ly extoll the contemplatiue life, saying that it is the schoole of celestiall doctrine, the disci­pline of diuine sciences, where God is all that is learned, where God is the way by which we must goe, by him alone we must come to the knowledge of the soueraigne truth. So that the contemplatiue life is a continuall [Page 217] adhesion to God in spirit, whe­reby man becomes lord of the whole world hauing his conuer­sation in heauen, & there fixeing and placing his mind doth des­pise all earthly things, whiles he esteemes nothing good or great but God and diuine things, and here is his continuall pradise vnlesse the law of charitie other­wise require.

Hence there be found amongst religious orders three states, some that giue themselues to the a­ctiue life, others that apply their minds wholy to the contempla­tiue, and lastly others that are partly contemplatiue and partly actiue, more or lesse according to their seuerall constitutions. Of the first sort are all those orders of knights, who make profession of seuerall exteriour acts, as to [Page 218] defend the poore, or to fight a­gainst the Turkes: as also all those that giue themselues to keepe hospitalls, redeeme captiues, and such like▪ Of the second sort, be all those ancient hermits, Ana­chorits, and monkes, and gene­rally all religious woemen who vow enclosure. For they lead a life truely angelicall, night and day seruing God in the quire, and applying their minds to their God in all their actions. Of the third and last are those religious orders which are commonly called mendicants, who apply themselues aswell to the contem­platiue life, as to the actiue which proceeds from the contemplatiue, in preaching, teaching, and con­uerting of Nations.

In this our third order of our holy Father S. Francis be found [Page 219] of all sorts. For as it hath beene before declared, there be some of them that leade a pious kind of life in the world addicting them­selues to godly excercises of de­uotion, principally of penance whereof they make profession, and some others doe liue in con­munities, and giue themselues to serue the sicke, keepe hospitalls, lodge the poore, and such like, all which no doubt doe follow the actiue way, others there be that giue themselues purely to the contemplatiue way, and such are those religious woemen of this order as make vow of Enclosure, for their whole life hath no other end but to serue and loue God, as shall more amply be declared in the exposition of their rule. Lastly there are some that enioy a mixt life (which cannot be [Page 220] proper for woemen) and such be those Friars of the third order in Spaine and France, who preach and teach in the same manner as other mendicants doe, and not without fruit, no other wise diffe­ring from the Friar minors who are of the first order, than the re­ligious woemen enclosed doe differ frō the poore Clares, to wit that their rule and manner of life is not so austere and hard, the reason wherof I haue declared before, to wit that in this holy and seraphicall order might be foode for all pallats.

THE 27. CHAPTER. Whether it be lawfull for any one to diuert another from com­ming to reli­gion.

HAueing hitherto endea­uoured to explicate the prologue or preface that goes before this rule, I cannot let passe this question, as much condu­cing to the clearing of those words. For which the pure affe­ctions of chast minds are some­times auerted from entring into the said order &c. Which was one of the chiefe reasons why the Pope did accomodate this rule to religious persons, many see­king [Page 222] to deterre them from it by alledging that the rule was not fit for a religious life; as also not­withstanding the Popes labour and industrie, some not vnder­standing or not conceiuing the difference of the rule and pro­fessions euen at this time haue done; which gaue also an occa­sion to these my poore labours, aswell to vindicate the manifest wrong they doe to this holy and religious order, as also to take away all occasions whereby any one may be auerted from so pious and laudable an institution, wherein I hope all shall find full satisfaction in the explication of the Rule. It rests only in this place to inquire, whether any one may lawfully diuert another from any religious order. Which I will doe as briefely as I can, referring the [Page 223] more curious to those that haue more amply treated of this sub­iect.

This diuersion may be done either directly, as when one of purpose or of set malice doth hinder any one from entring into religion; or indirectly, as when they doe it vpon some pretence or excuse, which to them may seeme reasonable or to some grea­ter good.

It is the common opinion of all diuines, that whosoeuer shall hinder any one from comming to religiō, by force, fraude, deceit, or feare, cannot be excused from mortall sinne, but is bound to declare the said fraude, or deceit, and to take away that force and feare. Which made S. Hierom in his Epistle to Heliod. to say, Re­trahere aliquem a religione, nihil est [Page 224] aliud, quam Christum in pectore ali­cuius ocaidere, Christo se opponere, spargere & dissipare quae Christus collegit; To withdraw or draw backe any one from religion is nothing elfe but to kill Christ in anothers breast, to oppose them­selues against Christ, to scatter and dissipate what Christ hath gathered together. And in his tenth epistle ad Furiam, he calles such venenata animalia poysoned beasts. Whence the holy councell of Trent. sess. 25. c. 18. de Regul. de­clares thē to be excomunicated, that force any virgin or woman to take the habit of religion, as also all those that giue counsell, aide, or fauour thereto, and in like manner excommunicates those that without iust cause shall hinder the holy will of vir­gins, and other women from re­ceiuing [Page 225] the veile or making vowes of religion. The third Toletane councell hath the same in expresse termes, whence it be­hooues pareuts to be carefull, and to take heed least they force or any way hinder their children in matter of religion. S. Augustine Ep. 38. will haue this affection to be killed in the mother neipsa in aternum pereat, least she perish for euer. And S. Bernard. Ep. 104. saith, Mater tua vult contrariatu [...] & per hoc & suae ipsius saluti, spea­king to one whose mother de­tained her from religion, thy mo­thers desire, saith he, is cōtrary to thy saluation, and by this also to her owne saluation. And ep. 111. he calles such parents, that will hinder their children from reli­gion Duros, saeuos, crudeles, non pa­rentes, sed peremptores, hard, harsh, cruell, not parents but killers, be­cause [Page 226] they hinder their children least they should serue God, fly from the fire that is at their backes, shunne he theeues that would wound them, get into a safe hauen out of the tempests of this world, and be made capable of the celestiall good things which are offered vnto them.

Others there bee who indirect­ly propoūding such things as may giue occasion of their hinderāces, with Iudas cry out, vt quid perdi­tio hac! These might stay in the world and helpe others, the wise instruct the simple, the rich assist the poore, the married might ge­nerate children to serue the com­mon weale. Vt quid perditio haec? why should such goe to reli­gion whose life is so necessary to many? But in so sayeing they doe not consider what vpon those [Page 227] words followes. Quid molesti estis huic mulieri? answered our lord, why doe you molest this wo­man, for she hath wrought vpon me a good worke? Why doe you reprehend her? why doe you hinder her, hath she not done a good pious, laudable, and Chri­stian act, so much commended by our Sauiour? If so, as none can de­ny, with what conscience can any one withdraw her or any such as shee is, from it. Specially when as there can be no better worke, no greater charitie than for a man or woman to giue and consecrate himselfe wholy to God. How then can any vnder whatsoeuer cloake or pretence with draw deuout soules from the true way of sanctitie and perfe­ction such as religion is. If they persuade them to an oblation of [Page 228] their goods or corporall meanes, that is but a very meane sacri­fice, being compared with the entire consecration of them­selues and all they haue to God which is a perfect holocaust. A­gaine whatsoeuer such pretend, the thing they desire in substance is nothing elfe, but to haue them remaine in the world; for they are not certaine of their chari­tie, of their health, prosperitie, wealth, riches, wisdome, in a mo­ment all may be lost: but the way of religion is certaine, se­cure, and permanent, no way to be lost. The world, saith S. Iohn, 1. epist. c. 2. passeth, and the concu­piscence thereof, but he that doth the will of God abideth for euer. Neither neede their friends feare or be anxious for their losse, for such is the goodnesse of God, that he will amply supply that assi­stence [Page 229] which could bee expected from them, especially being mo­ued therto by the prayers of those deuout persons who for his loue haue forsaken their dearest friēds and kinsfolke. And who is or can be ignorant of the manifold miseries, and dangers of this world, which, as the foresaid S. Iohn. saith in the same place, hath nothing in it but concupiscentiam carnis, concupiscentiam oculorum, & superbiam vitae, concupiscence of the flesh, and concupiscence of the eies, and pride of life, a­mongst all which the danger is eminent & securitie very doubt­full, as continuall experience doth more than sufficiently manifest; whereas religion tends to the contrarie and brings securely to the hauen of saluation.

Others there be, who of their [Page 230] owne accord, or by the persua­sion of others notwithstanding the good desires they haue to follow Christ in a religious life doe delay and prolong the time with a Domine permitte me primum ire, & sepelire patrem meum. mat. 8. lord permit me first to goe and bury my father: taking for a pre­tence of their stay the loue reuerence and duty which they owe to their parents. But these will not take heede to what im­mediatly comes after, Iesus autem ait illi, sequere me, & dimitte mor­tuos sepelire mortuos, the spirit of truth, who can teach all perfe­ction, saith follow me, and let the dead bury the dead. Whereby we are giuen to vnderstand that spirituall workes of mercy are to be preferred before corporall, and that the following of Christ, [Page 231] is farre more excellent than the duty or respect we owe to our parents; for God hath more right to vs than our parents haue. True it is, we are commanded to honour our Father and mother: but first and with much more reason, we must honour God, we must loue our Parents, but aboue all God. Well said that holy woman 2. Mac. 7. I know not how you appeared in my wombe, for nei­ther did I giue you spirit, nor soule, nor life, and the members of euery one I my selfe framed not; but the creatour. O that all parents would haue this consideration? for if the creatour did giue spirit, life, and soule to their children, can they thinke much to giue them or to permit them to giue themselues to God. And herein I haue mar­ked a strange deceit of the ene­mie, [Page 232] for I haue knowne and heard of many, that vpon such like pretenses haue staid away from entring into religion, they haue beene very well contented to trauell into farre countries, or to serue in the court, or some such like place, where perhaps they shall neuer see their parents, much lesse haue occasion to helpe them, and most commonly are to them a great burden, vexation, and trouble, yea sometimes to their vtter vndoing, yet all is thought well on both sides if they enter not into religion. Can there be any greater absurditie, than that vpon these aery and vn­grounded pretenses of helping or comforting their parents and friends, they should withstand the vocation that God hath giuen them, and yet in short time [Page 233] withdraw themselues from their parents, sometimes also with their consent, to range them­selues vnder some warlike stan­dards, where they may enioy one another afarre of, vntill a little bullet dissolue all, and conclude perhaps with a dismall end. And indeed where soeuer they goe, death may suddainely meet with them, and then the dead parent dead to God may bury his dead sonne or daughter, which might haue happely dyed to the world, and alwayes haue liued to Christ Iesus.

Some others there be who are doubtfull of their abilitie and strength, saying with Saul, Non vales resistere Philistao isti, nec pugnare aduersus cum, quia puer es. Reg. 17. thou art not able to resist this Philistian, nor to fight [Page 234] against him, because thon art a child. You cannot perseuer in such austeritie, your delicate and tender complexion and constitu­tion cannot vndergoe such mor­tifications, fastings, disciplines, and such like; but these doe not ponder, that if they with Da­uid goe on in the name of our lord, they neede not feare the vi­ctorie, and that he who giueth the vocation, will also grant per­seuerance, both vocation and per­seuerance being the gift of God. And certaine it is that where there is a good vocation, there seldome or neuer can be wanting a happy perseuerance, especially where there be so many meanes to conserue it. For in religion they are animated by the good examples of others, defended by many holy prayers which are [Page 235] dayly offered for them, and strengthened by abundance of grace which God doth ordinarly communicate to those that liue in a religious communitie. I doe not say but that some may fall, but howsoeuer it is rare, and that very great malice, which God doth most commonly punish with seuerity, and some publicke punishment for the abbetterment of others. As for what they pre­tend of weaknesse, or of tender complexion, besides that as God giues the vocation, so also he giues strength to performe it; let them take any religious com­munitie, and they shall find some that haue beene as weake and tender if not more than they: yea continuall experiēce teacheth vs, that those who haue beene most tenderly bred vp, are many times [Page 236] such as desire and practise most austeritie. And indeed who more ready to fast, more prompt on all occasions, than those who are of more noble birth, and con­sequently of a more delicate education. It is admirable to see how humbly, with what sub­missiue obedience, and with how great austeritie and mortification kings and queenes, princes and nobles of all sorts haue com­ported themselues in religion to the confusion of those who haue beene of a lower ranke by birth, though equall in religion, all setting their hands to the same plough. To this we may adde, that none ate in better health, or of longer life than religious persons, who no way confide on their proper force and strength, but on the goodnesse and grace of God, [Page 237] knoweing full well that it is not humane force which must pre­uaile, but Gods particular helpe and assistance. And we all see the strong and well able bodyes to faile and die as soone as the weake.

Without all doubt there may be many iust reasons to desist from a course of religion begun, for many times God doth permit his seruants to be affl [...]cted with such infirmitie, sicknesse, or weaknesse, for their greater be­nefit, that they are not able to goe forward. And then so farre is it from being a disparagement to them either to leaue or not enter into religion (supposeing it be not out of lightnesse of mind or inconstancy) that as they haue merited much before God in their pious desires, so they haue [Page 238] manifested their loue to God being ready to doe more if they could. In which case their desire of being religious, will not be without the merit and reward of religion, as the desire of mar­tyrdome wants not in some part the crowne thereof. Nothing more frequent and ordinary than to see very many good soules strongly possessed with a vehe­ment desire of martyrdome, to haue beene by the diuine proui­dence hindred of the same; and euery day many doe attempt with a full resolute minde that which God in his wisedome o­therwise disposes. No man will condemne a souldier that valou­rously enters into the field al­though by accident or want of prouision he be forced to retire. Neither can any one blame such [Page 239] vertuous soules who leaue reli­gion not through inconstancy, or want of deuotion, or desire to perseuer, but because it is Gods will to dispose otherwise of them.

Finally to conclude this chap­ter, omitting many other like meanes that some doe vse to de­terre others from religion, as ge­nerally included in those before mentioned. Some there be, who out of a great zeale to the good of soules, not well considering and pondering the state and vo­cation of each one, doe seeke to draw others to some more perfect state or religious course; which thing in itselfe is good and pious, as S. Thomas well prooues, yet great charitie, prudence, and discretion are to be had therein; charitie, that it be not for hu­maine [Page 240] respects or ends, but pu­rely for God; otherwise they shall find by experience, it will come to nought, and thereby disedifie those who see and heare it, giuing occasion of iarres and quarrells with others which can neuer be auoided when they seeke any thing but Gods glory and honour; Prudence and dis­cretion, least they should seeme to contradict the [...]pirit that calles them to some other state more proper and conuement for them. Si sic eum volo manere, quid ad te? If God will haue them to re­maine so, what is that to any other, in stead of doing them good, they may easily doe them harme; and which is more, the places whereto they come are seldome the better for hauing them, they themselues also many [Page 241] times not being contented there­with, which causes them to lead a languishing life. God disposes his gifts as he pleases, what is man that he should resist his worke: he knowes best to dispose of each spirit, and conformably to giue his holy vocation. And because we haue fallen on this subiect, it will not be amisse to speake a word or two concerning these voca­tions, which I will briefly doe referring the more curious rea­der to such authors who haue more amply treated of this sub­iect.

THE 28. CHAPTER. Briefly discoursing of vocations, an [...] how one may assure himselfe of them.

THree things occurre to b [...] examined, to wit, whethe [...] it be expedient to enter into re­ligion, secondly whether it b [...] expedient for this or that particu­lar person to enter into religion▪ thirdly how one may kno [...] what religion is most conuenien [...] for him.

As for the first, the angelical [...] Doctour 2. 2. q. 189. ar. 10. declareth it to be certaine and as [...] [Page 243] matter of faith, that the entry into religion is very good and pious, & those who doubt here­of doe in as much as lies in their power, derogate from Christs authoritie who gaue this coun­sell, whose words and actions tended to nothing more, than to persuade vs pouerty, chastitie, abnegation of the will, & such like things, which religion requi­res. Whence it acknowledgeth no other founder, no other beginner but Christ, whom his Apostles imitating haue communicated the selfe same manner of life to succeding ages. So that it were great presumption or want of faith to make such a doubt, whe­reas the holy scripture and whole torrent of the Fathers and Do­ctours of the Church doe so highly esteeme of such a state; [Page 244] calling it the better part of this mortall life, the greatest and easyest way to be saued, an assembly of Angels, and royall seat of Gods children.

In this garden planted by God we are freed from the weeds of many euils, and replenished with all good flowers of vertues, to enioy a continuall peace of spirit, and a most perfect vnion of the will to God. Here deuout soules receiue the diuine influences of celestiall delights, a perpetuall banquet of spirituall consolations. Who list to haue more of this subiect, let him read Hieronymus Platus of the happynesse of a re­ligious state, and there he shall vnderstand that a Religious life, is, without all exception, in it selfe, most happy and perfect. And consequently it were to [Page 245] impugne truth it selfe to deny this. I make no doubt if the rea­ders well consider his words and reasons, they will cry out with the queene of Saba, Blessed are thy men, and blessed are thy seruants which stand before thee alwayes, and heare thy wisdome, blessed are all those that enioy so great good.

As for the second point, it is most certaine that as there be diuerse mansions in heauen, so there are diuerse wayes to goe to them, and diuerse Spirits to goe by those diuerse wayes. And all are not capable of all wayes, whence our sauiour saith Mat. 19. Qui potest capere capiat, he that can take let him take, insinuating vnto vs that it is a hard thing to doe it, and not for euery one to doe. Wherfore he doth not com­mand it but inuite vs vnto it by [Page 246] word and example, for he knew that all could not doe this, some being hindred by sicknesse, others by other occasions, as those that haue parents in extreame neces­sitie, husband, wife, and such like, generally those that by the law of God are obliged to the con­trary. But setting aside these im­pediments it is most certaine that a religious state is good for all and euery one, our Sauiour spea­king generally to all, Si vis per­fectus esse, vade, & vende &c. if thou wilt be perfect, goe sell the things that thou hast, and giue to the poore, and thou shalt haue treasure in heauen, and come follow me. Which made S. Hie­rome to say; Wilt thou be perfect, and stand in the highest top of dignitie? doe as the Apostles haue done, sell those things thou hast, [Page 247] and giue to the poore, and follow our Sauiour, and with naked vertue follow the naked Crosse. What shall I multiply many words in a thing so cleare, when it is manifest that what soeuer Christ hath preached, is in it selfe pious, and good, euen to thee, if thou hast no impediment, and that God shall call thee.

In the third point great cir­cumspection and care is to be had, aswell in corresponding to Gods holy vocation, as in making choise of what state is most con­uenient; yet generally speaking, that is most conuenient and a­greeable to any ones condition, which God inspires; for in this, there can be no errour or deceit, the difficultie only remaines to know when such a vocation is from God, which requires a [Page 248] longer treatise than our present subiect will permit; wherfore I briefly touch the principall.

The Angel of the schooles S. Thomas teacheth vs, that voca­tions are two fold, one exteriour, which is by preaching, good persuasion, good example, tribu­lation, or affliction, yet not so, but that it is accompanyed with the interiour motions of the holy ghost; for, as S. Paule saith, Cor. 3. Neither he that planteth is any thing, nor he that watereth, but he that giueth encrease, God. Who alone breatheth those inspira­tions of the supernaturall life in their soules. The other is purely interiour by God him selfe, who doth illuminate and inflame their minds, but seuerally, for to some he inspires this holy vocation by [Page 249] a powerfull operation of the will, which violently possesses the soule making them to approch, as. S. Paule Saith, Heb. 10. with a pure heart in fullnesse of faith, no way doubting of Gods benefit herein, such was the vocation of. S. Paule, and generally of all the Apostles. To others God giues the same grace, but after a more obscure manner, the sound is heard but they know not well from whence it comes; such was that of Samuell, who did heare Gods call, but did not vnderstand it. So there be many whom God calles interiourly, but they feeling it cannot tell what to doe in it. Lastly there be some that haue vocations from God, but God doth vse some visible meanes to [Page 250] bring them to it, such was the cal­ling of Heliseus the prophet and that of the Eunuch. In all which there is required a docile heart and obedient mind to answer to such a calling, not following our owne conceits, but to say with S. Paule, Domine quid me vis facere? Act. 9. Lord what wilt thou haue me to doe; or with Samuel. Loquere Domine, quia audit seruus tuus, Reg. 3. Speake lord, for thy seruant heareth; or with the Psalmist, Paratum cor meum Deus, paratum cor meum, my hart is pre­pared o God, my heart is pre­pared. O lord instruct me the way of thy iustifications, and I shall be excercised in thy mar­uellous workes. Conduct me ô God in the path of thy com­mands. And these may be con­fident that God will direct them: [Page 251] but with all it is very necessarie that they haue recourse to some vertuous and spirituall man, that may direct them, for although God be the author of all good, yet he will haue vs to walke the way of humilitie, and to submit our selues to others. So Saul was sent to Ananias, Samuel was in­structed by Helie, the Eunuch by S. Philip, Eliseus by Elias, S. Au­gustine by S. Ambrose; with many such like. So that in this affaire of so great importance it is good to follow counsell.

If they thinke good, before they aske this counsell, and that of some learned, religious and vertuous person, they may first retire themselues a little from company, and from their ordi­nary employments, thereby the better to consider what they are [Page 252] to doe, and what motion or in­spiration that is which they feele in themselues.

Secondly it shalbe very much expedient to goe to Confession and Communion, thereby to ob­taine strength and force to ac­complish Gods holy will and grace, to discerne and iudge what is best to be done.

Thirdly it is good with feruour to offer vp a holocaust of prayer, with humilitie opening their hearts, to obey and performe the will of God in all things, not seeking their owne pleasure or content, but what shall please the diuine maiestie, and with this indifferency so to carry them­selues that they be truly resi­gned.

Hauing done this they may take counsell, as aboue said, com­mending [Page 253] this affaire to their good Angels, who are giuen them principally for their direction, and then let them make no doubt of their vocation, for God will neuer be wanting to such pious desires, but according to his pro­mise will hearken to such as come vnto him in true humi­litie.

Neither is it conuenient that they should expect any reuela­tion or signe from heauen, whe­reby they might be made cer­taine of their vocation; for it would be great temeritie, pre­sumption, and folly to expect such extraordinary effects, when God himselfe hath manifested his will in so ample manner, that none can doubt of it, if their owne intentions be conformable: he inuites, exhorts, and drawes all [Page 254] vnto such a vocation by word and example, he hath taught it, if there be any fault, it is on our side. Wherfore it behooueth them to looke first to themselues, and consider with what inten­tion they leaue the world, whe­ther they doe it purely for God, and that they haue a resolution to obserue whatsoeuer religion prescribes, and because in these and such like our owne inclina­tions many times deceiue vs, it shall be necessary to stand to the iudgement and counsell of some spirituall person who hath ex­perience in such things.

When they haue done all this, let thē constantly adhere to that inclination which they find in their soules, whether it be vnto this order or that order, this state or that state, deemeing that [Page 255] which God hath inspired them with all to be 'most conuenient and agreeable to their disposition. And when once they haue made choyse of any state, without all wauering or doubt let them per­seuer therein, without any fur­ther deliberation, but assure them­selues that such is the state whe­rein God would be serued by them, and let them be confident that his infinite goodnesse will giue them whatsoeuer shall be needfull for the performance of such a vocation. Wherein not­withstanding they may chance to find some difficulties and temp­tations to withdraw them from so good resolutions, yet they ought manfully to persist and patiently support all for Gods loue, which will sweeten all and [Page 256] make this seeming yoake to be most easy and pleasing.