A Treatise of Penance, VVITH AN EXPLICATION of the Rule, and maner of liuing, of the Brethren and Sisters, of the third Order of S. FRAVNCIS; commonly called, of the Order of PENANCE, ordayned for those which desire to liue holilie. and doe Penance in their owne houses.

By F. W. S. Strict. Obser.

WHEREVNTO IS ADDED, THE EPI­stle and Annotations vpon this Rule, of the Reuerend Father, Fa. PETER GONZALES, Commissarie General.

With a Catalogue made by him, of the names of the chiefe persons of this Order, aswell Canoni­zed Saincts, as Beatified, with the other Honorable and worthy persons, who for their vertuous deeds, and holinesse of life, are Cronacled to their perpe­tuall memory here in earth, and no doubt to their euerlasting glorie in heauen.

MAT. 3.

Do penance, for the kingdome of heauen draweth neere.

Yea, I say vnto you, vnlesse you doe penance, you shall all perish together. Luc. 13.

Sed paenitentium tercius sexum caput vtrumque.

At Douay by IOHN HEIGHAM, with permission of the Superiours. ANNO 1617.

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TO HIS VVELBE­LOVED BROTHER, A. B. and the rest of the Bre­thren and Sisters, of the third order of S. FRAVNCIS, commonly called, of Pennance. Fr. W. S. wisheth all spirituall health and comfort in our Lord IESVS.

EVen as by the law of God & man, Children are bounde to honour, reue­rence, & obey their Parents, both Spirituall and Temporall: so in like sort is it comprehended in the same, that Parents are no lesse obliged to haue a due care to nou­rish and correct, to comfort also, & instruct their Children. Where­fore, deuout Brethren and Sisters, [Page] seruants of Iesus Christ, pardon me (vnworthy the name of a Fa­ther) for that these many yeares past, I haue not written vnto you all in generall, but onely once, to encourage you in the holy Profes­sion, which our Lord hath called you vnto, and in the battaile which you maintaine against the flesh, the world, and the deuill, by rea­son of the happy waye, and perfect course of Penance, which you haue begunne. For if the father, which begetteth one according to the flesh, is so bound to bring him vp in his youth in vertue, that if through his fault and want of due correction, and instruction, he do amisse, great punishment hangeth ouer his head (whereof we haue a lamentable example in Hely the high Priest, who for default of his children was punished himself with suddaine death, and his house ouerthrowne and quite deiected) Much more care ought the Spiri­tuall Fathers haue, to cherish, in­struct, and encourage their chil­dren [Page] in the vertuous course, which they haue begunne, and to admo­nish and reprehend them, if they do otherwise, for that most seuere is the threatning of Almighty God against them, if through their negligence any should fal to ruine, saying by the mouth of Ezechiel:Ezec. 34. That he would require the blood of those which shall perish at the hands of such, as by their negligence were cause therof. Where­fore, though heretofore whilst your number was but small, I was able by worde and presence to sup­ply, what by writing I omitted to doe, yet now, your holy companie daily encreasing, and my yeares & strength continually decaying, my purpose & desire is by Gods grace, (and his diuine ayde assisting me) now to accomplish and performe that, wherein I haue hitherto fay­led, and to that end, I haue com­piled this little TREATISE OF PENANCE, for your direction and comfort: to whom, with all sincere and fathertly affection, I dedicate it, making humble petiti­on [Page] in my poore prayers, and dai­lie Sacrifices with my whole hart, to the end I may further you in what possibly I can, to winne and procure at last the crowne, prepa­red for you in heauen, and promi­sed you here on earth, at your profession, for your Penance and paines taking, to gaine the fauour of God, which euery good Christi­an ought also chiefly to seeke: for I assure you, a Christian hath but this one businesse, or at least this ought to be the principal, to learne how to finde fauour before God, seeing that to please him, is the happiest thing that can come vnto vs: for without this, what are all other things but affliction and mi­serie? But hauing well laboured therein, and accomplished that matter, ther is nothing that should terrifie vs, because hauing Gods fauour, one ought not to care, al­though all afflictions and paines should fall vpon him. And I feare that one of the causes why manie liue, without hauing, or obtayning [Page] the fauour of this our Lord and Redeemer, contenting themselues with the vanities of this world (which by your Rule and holy Order, you are to contemne) is, for that they know not the worth thereof, or the vehement desire he hath to bestow it on vs, and him­selfe withal, in whom all grace and goodnesse is comprehended. For who is hee that should perfectly know, that in one thing onely, all goodnesse is heaped together, but would truely desire, rather to haue it, then to wander vp and downe, begging of euery creature some parcell thereof, and after much paines, to remaine as if he had got­ten nothing? For though he had gotten all the world, yet if hee want the fauour of God, all is as nothing, for that it would nothing at all profite him. Our Sauiour Iesus Christ by his holy grace, giue vs his light, that wee may lift vp our eyes to him, and that his loue and fauour may appeare to be so worthily accounted of, that with­out [Page] any feare at all, wee may goe foreward in that happy course we haue begun to obtaine it, that wee may giue for it whatsoeuer he will demand of vs in exchange, for who soeuer will giue but something for the loue of God, and not all, hath too base a conceit of the same, and therefore deserueth to remaine without it.

Wherefore, though in this third order, you are not bound or com­manded to sell and giue away all vnto the poor, as in the other two orders they are counselled to doe, either in deed, or good will at the least: yet all such as will do well, and get Gods grace & his fauour, must giue all that they haue, and themselues withall, wholly vnto God, who did not thinke much to giue himselfe wholly vpon the Crosse, for our sakes.

Wee must giue much, to haue much, and to rejoyce not a little, that wee haue to giue, that which God demandeth for himselfe, and his honour, thereby to declare our [Page] affection vnto him. And if this bee good (as good it is) for all sortes of people, by farre greater reason doth it appertaine vnto you (most deere Brethren and Sisters) which after a more particuler maner then others, are his chosen seruants, which haue renounced the vani­ties of the world, to serue him in this holy order of Penance.

But forasmuch, as the naturall inclination and disposition of men is such, that seldome or neuer will they willingly vndergoe any dan­ger, labour, or paine, vnlesse they hope thereby to get honour, gaine, or pleasure; but where there is ex­pectation of any one of these, there is no danger so imminent, no pain so grieuous, nor labour so great, but they will voluntarily vnder­take it, for to obtaine their wished desire. What danger is there so perrilous, but the valiant Souldier will expose himselfe vnto, in hope to atchiue honour? what paine so grieuous, but that the voluptous men, and louers of the world, doe [Page] subject themselues here vnto, for to obtaine a momentary pleasure? What toyle and trauell is there so great, but that the husbandman will vndertake, for future hope, and vncertaine gaine.

Wherefore, seeing that all other persons also, of what degree or e­state soeuer, are thus naturally in­clyned, and that not onely Pe­nance it selfe, but the verie name thereof, seemeth hatefull vnto ma­ny, for want of the knowledge, and due consideration of the honor, profite, and pleasure, that it bring­eth man vnto. For that cause, be­fore I go about to set downe your holy order of Penance, or declara­tion of your Rule and maner of life, which our B. Father S. FRAVNCIS, by the inspiration of the holy Ghost, did institute in the yeare of our Lord 1221. for all sorts of persons, whose desire was to liue deuoutly in their owne houses, to flye the pompes of the worlde, and to intende chiefly to the workes of pietie. The more to [Page] encourage you in your good pur­poses, & to animate others to fol­low your vertuous examples, I deemed it not a misse, to take away first, that hardnesse and hatefulnes which seemed to many to bee in Penance, by declaring the neces­sitie and vtilitie thereof, with the great graces which redound vnto all persons in generall from it, but especially from this your holy or­der of Penance, which forasmuch as it requireth euery moneth some exhortation to be made vnto you thereof: I haue set downe here this little Treatise, to the end that at such times as you want that o­portunitie, you might read some of these Chapters following. And seeing that our holy Patrone S. FRAVNCIS, doeth require in his children, an speciall obedience a­boue all others, vnto the Catho­tholike Church, I as a poore childe of his, do with all humble submis­sion of will, minde and vnderstan­ding, submit not onely this my simple collection, and declara­tion [Page] of your rule, vnto the cor­rection and reformation thereof, but in like sorte, all my actions and thoughts, beseeching sweete Iesus, which is our chiefe Patrone, that this my poore labour may re­dound to his honour and praise, & vnto the encrease of grace & ver­tue in you his deuout children, so hoping of your fauou­rable acceptance of good will, here­in I rest,

Your humble Brother in our Lord IESVS, Fr. VV. S.

The Epistle to the Reader.

GEntle Reader, pondering, and di­ligently noting, the great fruits, and manifold helpes, which diuers holy members of the Catholike Church hath in times past, and euen vntil this day, do continually receaue from this third holy order, instituted by our Seraphi­call Father, S. FRANSCIS, which he, (as testifieth S. BONAVENTVRE) would haue to be called, the third order of Brothers and Sisters of Penance, for that the way of Penance is com­mon to all men that desire to come to heauen, so in like sort this order, ad­mitting both the Clargie and Laie people, Virgins and married folkes of both sexes. I did therefore obtaine [Page] from my Superiours, the forme of this Rule in French some 17. yeares past, and seeing that it was first ordained for all deuout persons, of what degree soeuer, that would vndertake it, I did presently translate it into our natiue mother tongue, to the intent, it might according vnto the first institution, be made common vnto all such zealous persons, as had any desire to embrace it: forasmuch as this Rule and worthy forme of life, being made in a Catho­like Countrey (where all vertuous acti­ons, and pious deuotions, are freely practized) doth exhort all followers thereof, to frequent and fulfil diuers holy workes, which many persons, not well weighing the whole contents of this Rule, and the carefull prouision, which our holy Fathers haue made for all persons of what estate, and place, so­euer, haue thought it to be a matter of great difficultie, if not impossible to [Page] obserue the contents of this Rule in our Countrey at this time. Wherefore, seeing that it was ordained in the ge­nerall Chapter, which was helde last at Tolledo, that all Superiours; of the orders of holy S. FRAVNCIS, should vse their best meanes, to publish this his third order, in all Prouinces, I (though vnworthy of the place) not long after, being made Commissarie Generall, of the Prouince of En­gland, desirous both to fulfill the com­mandement of the General Chapter, in doing my best indeauour, to publish in our Prouince, this holy order, and in like maner, to take away and make cleere all such doubts and difficulties, as seemed to be conteyned in this Rule, did translate it againe out of Latine, verbatim, as it was set downe in the Apostolical breue, of NICOLAVS 4. for the confirming of it, and according to the priuiledge which his Holinesse [Page] graunted, in the 18. Chapter of this Rule and forme of life, did dispence, and accommodate it in abstinences, fastings, and all other austerities, vn­to the conueniencie, of the persons, time and place, of our Countrey. But seeing afterwards, that the number of Brothers and Sisters, did increase in such sorte, that it was, and would bee hereafter more troublesome, both to write out large Copies thereof, for e­uery one which desireth it, or to giue vnto each person those particular in­structions, which was necessarie for so holy a congregation: I purposed to put it into print, and therefore made a more ample declaration thereof, to the intent, that such as I could not conueniently instruct in all poynts of this Rule by worde of mouth, they did either doubt of, or were willing to learne, for the perfect obseruation of this holy estate of life; and for their [Page] better encouragement therein, I had gathered also a short collection of the chiefest perfections of this most pious order, and therewithall endeauoured to shew how euery point thereof did take his firme foundation from the holy Scriptures, purposing to haue ioyned it, vnto this preasent Treatise. But hauing at length obtained this Rule written in Spanish, with the briefe annotations, of the Reuerend Father, Commissarie General, of our whole order in these partes behi­ther the the Alpes▪ I fearing least that this present Treatise, would altogether mount to a greater volume, then I thought it conuenient for this present time, haue left out the collection of the perfection of this Rule, vntill some other conuenient oportunitie, and added in stead thereof, this Reue­rend Fathers Epistle, and his annota­tions vpon this Rule, to the intent [Page] that euery one may both see, how this Rule is obserued in Catholike Coun­tries, and also that it is an order much respected, and not worne out of request, or like easily to be troden downe, seeing that all the chiefe Fa­thers and superiours of our order, in the whole world, being assembled together, in a general Chapter, were so carefull in making a speciall orde­nance, for the publishing and conser­uing of it, which caused this our Com­missarie General, not onely to request, but also to command all our Prouinci­als to publish and establish, and vse all their best meanes, for the conserua­tion of this so holy a thing, whereby this holy congregation is so encreased, within this last ten yeares, since that commandement was giuen, that not onely the meaner vertuous sort, but also a greater parte of the Nobilitie of Spaine, hath and doth daily embrace [Page] and obserue it most sincerely, being mooued not a little thereunto, by the examples of many worthy per­sons, which did both excell them in many degrees of Nobilitie here in earth, and now much more in heauen; being some of thē Canonized Saints, others beatified, besides those honora­ble and worthy persons, which for their vertuous deedes, and holinesse of life, their names are cronacled to their perpetual memorie here in earth, and no doubt to their euerlasting glo­rie in heauen: whose names as our forementioned Commissarie, did place in the end of his little booke, so haue I ioyned them in the ende of mine, adding thereunto the name of our most vertuous and renowned Queene, KATHERINE, mother vn­to Queene MARIE, of happie me­morie, being the onely person of great worth, that I can learne to haue bene [Page] of this third order in our Countrey, which may as yet be conueniently cro­nacled. And for as much as the fol­lowers of this holy Rule and forme of life, doe (and must if they may con­ueniently) serue the Saints of all the three orders, which our holy Patron S. FRANCIS instituted, I haue (both for their ease, and the deuotion of all such as will deuoutly inuocate their helpe) added also the commemorations of all those Saints, which imitating the Rules of our Seraphical Father here in earth, do now to his greater glory, and their euerlasting happines, euioy with him the sight and company of our heauenly Father, in his glorious kingdome, which as we desire all to do, so I beseech God of his infinite loue and goodnesse, to graunt vs all his grace to cōtemne in such sort as those blessed Saints haue done the vanities and pleasures of this world, that pas­sting [Page] by their example, through the narrow way of Penance, we may come in the ende, to the happy home, where they now liue in all felicitie, and possesse eternall blisse, with God and all his heauen­ly Court.

The Epistle of the Com­missarie Generall. THE EPISTLE OF THE Reuerend Father, Frater PETER GONZALIS, Commissarie Gene­rall of the whole order of our holy Father S. FRANCIS, in his fami­lie, on this side the Alpes, vnto all the Prouincialls in Generall, but especially of Spaine.

FRater PETER GONZALES, of Mendoza, Commissarie generall, of the order of our holy Father S. FRANCIS, in this Familie of Cismontana,
to all the Reuerend Father Prouin­cial Ministers of the same, health and peace in our Lord

Forasmuch as in the last ge­nerall Chapter, helde at Tolledo, Anno Dom. 1606. It was ordained, that the third order, which our Seraphical Father, S. FRANCIS did institut, aswel for married, as single persons, should be publi­shed. And that it should be pro­cured to be instituted and ob­serued in the Prouinces of the Crowne of Castile, to the immi­tation of that which is kept al­readie in Arogone. And finally, that there should bee no lesse knowledge of his holy Rule in any parte of Spaine, then there is in many other partes of the worlde. And that the deuout Christians, might not loose so many spiritual fruits, as may be gained by the obseruance of this Rule, and the graces of so many Popes graunted vnto it, [Page] VVherefore that this ordinance of the generall Chapter, may be fulfilled and put in executi­on, with all diligence; VVe send vnto all you (most Reuerend Fathers) a copie of the said Rule, with some notes and aduertise­ments, which vve haue thought necessarie, for the better keep­ing, and obseruing of the saide Rule, beseeching all your Reue­rences, and for the more encrea­sing of your merits. VVee com­mand you, by the vertue of ho­ly obedience, that vvith all dili­gence, you cause the said Rule to bee published in the tovvnes of your Prouinces, and especial­ly vvhere there is any conuent, and that you giue order vnto the venerable Father Guardi­ans, that they be very carefull to establish and conserue this so holy a Rule. And also to the Fa­thers, [Page] Preachers, and Confes­sors, to perswade all deuout per­sons vnto it, both in publike and secreete. And in like ma­ner, that it be published in the tovvnes vvhere there is no Mo­nasterie of Fryers or Nunnes. And that they vse all the best meanes they can, that so great a good be not lost, commanding it to the Religious Fathers, vvho shall go thither to preach, heare confessions; And in all the Conuents, let there be a booke vvherein may be vvritten the names of all such as shall enter into this Religion, and [...]t their profession be set dovvne vnder the hands of him vvho made it, & the superiors who did assist it: vvhich booke ought to remaine in the custodie of that Religi­ous person vvithin euery Con­uent, must be be named by the [Page] Reuerend Father Prouinciall, for the Confessors of the bre­thren of this order, that he may assist vvith them in the meet­ings vvhich the rule requireth. VVe declare moreouer, that if any of them haue deuotion and desire to make his confession to some other, let him not be hin­dred. Dated in our Conuent of Madrid, the 4. of August. 1606.

Fr. PETER GONZALES of Mendoza, Com­missarie generall.

The Arguments of the Chapters, of the Treatise of Penance.

  • AN introduction and exhor­tation to Penance. cap. 1.
  • Of the necessitie of Penance. chap. 2.
  • Of the dangers in deferring of Pe­nance. chap. 3
  • Certaine reasons, to make the more manifest the danger which proceed from delay and negligence in do­ing of Penance. chap. 4.
  • That Penance is not to be left off whilest life last. cap 5.
  • That the Austeritie of Penance is made easie by due consideration of the sweetnesse which is in it, and profit which cōmeth therof. cap. 6.
  • [Page]How great is the profit which procee­deth from Penance. cap. 7
  • That penance ought chiefely to be done for the loue of God. chap. 8.
  • That the best and most in Gods loue, haue not neglected to doe Penance. chap. 9
  • An Epilogue vnto the B. and S. of Penance.

The Arguments of the Rule of the order of Penance.

  • THe breue of NICOLAVS 4.
  • Of the institution of this or­der of Penance.
  • Of the benefite and priuiledges of this holy Order of Penance.
  • 1 Of the maner of examing in these which will vndertake this forme of life. chap. 1
  • [Page]2 How they are to be receaued which will enter into this Order. ch. 2
  • 3 Of the forme of the habite, and qualitie of their apparell. chap. 3
  • 4 That they ought not to goe vn­to vnhonest banquets, sights, or courts. chap. 4
  • 5 Of Abstinence and fasting. c. 5
  • 6 Howe oft they ought to goe to confession in the yeare, receaue. ch. 6
  • 7 That they ought not to weare wapons of offence. chap. 7
  • 8 Of saying the Canonical houres chap. 8
  • 9 That al they which may by right ought to make a will. chap. 9
  • 10 Of making of peace betweene brethren and other strangers. ch. 10
  • 11 When they are molested a­gainst their constitutions, or their priuiledges. chap. 11.
  • 12 That they ought to beware as much as may be, of solemne oathes. [Page] chap. 12.
  • 13. Of hearing Masse, and making the Congregation. chap. 13.
  • 14 Of the sicke brethren, and of them who are deceased. chap. 14.
  • 15 Of the officers. chap. 15.
  • 16 Of the visitation and correcti­on of offenders. chap. 16
  • 17 Of auoyding strifes betweene themselues and others. chap. 17
  • 18 In what maner, and who may dispence in fasting. chap. 18
  • 19 That their ministers ought to declare vnto the visetor their faults. chap. 19
  • 20 How in all their foresaid things no man is bounde to mortall sinne cap. 20
  • The confirmation of the Rule.
  • A catalogue of the Saints of S. FRANCIS his orders.
  • The Table of the principal matter contained in this booke.

AN INTRODVC­tion, and exhortati­on to PENANCE. CAP. I.

OVr weakenesse is so great, and they that fight against vs so strong, that it is no great maruaile, if many vnwarie persons be often o­uercome; Where­fore the vessel of E­lection, holy S. PAVLE considering the great subtilities and dangers of the world,Eph. 5. writing vnto the Ephesians, warneth thē to walke warily & prudently, in so dangerous a time & place, saying: See my brethren that you walke warilie, not as vnwise, but like wise­men, redeeming the time, because the daies are euill, S. IOHN also the holy Euangelist, and deerely beloued disciple of our SAVI­OVR,Epist. ca 5. Ioh. cap. 5 speaking of the corruption of the worlde, saith, That the whole world is set in [Page 2] wickednesse, S. Ber­nard. which holy S. BERNARD did most notably note in his time, saying, There is nothing in this world but filthy loue, there is no sincere faith, for all things that be­long thereunto are defiled with pride, auarice, couetousnesse and leacherie, for pietie is gone from Priests▪ Iustice from Princes, Counsell from the auncient True Discipline from Reli­gious loue from Parents faith from the people, reuerence from subiects, loue of Chastitie from virgins, shame [...]acenesse from married people; and what else should wee expecte, but the com­ming of Antichrist, for now Christ is forgot­ten, and not knowne of many, and is helde as a stranger by the mighty Potentates: hitherto S BERNARD.

If the holy Apostles did complaine of wickednesse which raigned in their time, and S. BERNARD in like sort of his, how much more cause haue we now to lament, where all sinnes and iniquities do so great­ly abound,Tren. 3. that we may iustly say, It is the great mercy of God that we are not consumed. Wherefore most necessar e it is for vs, that deuoutly ma [...]king, and diligently re­membring the foresaid holsome doctrine of the Apostle,Eph. 5. we set [...]le our steps warily & wisely in this vale, and time of miserie, and returning by Penance, redeeme with auste­r [...]e of life, the time misp nt in all libertie. and so walke perseuerantly with open eyes of the interiour man, at the least, in that straight and narrowe way, which leadeth [Page 3] Vnto the heauenly countrey, from whence we were banished by sinne,Math. 7. Gen 19. Psal. 118. and not to looke backwarde, least declyninge from that way we erre and goe astraye, & so fall into the bottomeles pitt of eternall damnation, from which that by Penāce & Austerity of life we may the more securely escape, our Sauiour exhorteth vs to enter by that narrowe gate sayinge.Math. 7. Straight is the way that leadeth to heauē, & few doe find it, but broad is the gate, & large is the waye which leadeth to perdition, & many enter therbye.

The reason why manie doe enter into perdition, of eternall damnation by the broad gate and large waye, is this (as it is written in Eccle. 1.) The peruerse & wicked men are hardly corrected, and infinite is the nūber of fooles, which alas do more look vnto this present life,S. Chrys. thē vnto the end which fol­loweth. Vnto whome S. Chrysost: saith. Doe not thou regard that the waye is hard, but con­sider whither it leadeth: neither doe thou res­pect that it is straight, but whither it bring­eth.

This differerence is betweene the good & the bad, that the euill and wicked, will cele­brate the Feast before the Vigill, & reiect­inge Penāce, will reioyce temporally in this worlde, & therfore in the world to come, they shall celebrate the Eue, for the Feast which they haue had here, for there shall they weepe euerlastingly: as most notably de­clareth S. Gregory sayinge.S, Grego. Perpetuall lamen­tation, [Page 4] & weepinge doe follow the present ioyes of this life. S, August. Therfore O brethren flie here vaine ioye & mirth if you feare there to lamēt for none can reioyce here with the World & raigne there with God. S. August. affirmeth as much sayinge. Noe man can take ioyes & delights in both worlds neither can an [...] man reioyce here & in the world to come, but of necessity he must loose the one, which wille possesse the other, he therfore which will raigne in the eternall li­fe, let him despise the triumphes and pleasure of these transitorie vanities, which doe greatly hinder, and deepely wounde the poore sou­le, whome Christ so dearely loueth, that he refused noe panies to cure and heale the greiuousnes of thy woundes wherfore Saint Bernarde speakinge of the loue of Christ to thy soule, exhorteth thee to weighe well the greatnes of the woūdes therof sayinge. Kno­we o man & well consider, howe noble & worthy is thy soule, & how great were her woundes, for which it was needfull that our Lord & Sauiour Christ should be wounded If these wounds ha [...] not bene great euen vnto death, yea eternal death, the Sōne of God would neuer haue died t [...] cure them. Doe not thou therfore neglect to doe [...]ennance for thy sinnes, for which ou [...] Sauiour hath endured so manie torments, and regard not what the flesh suggesteth but what the spirit is able to doe: most worthely therfor sayth the same S. Bern. If the sayest this i [...] very harde. I canot cōtēne the word & hate myne owne flesh in doinge Pēnance T [...] [Page 5] me I pray you, where are the louers of the world who were within a small time with vs? Nowe there remayneth nothinge of them but ashes & & wormes: consider well what they now are, & what they were, they were men, as thou arte, they did eate, drinke and laughe, they ledde their dayes in ioyes, & in a moment des­cēded into hell, where their flesh is deputed vnto wormes, & there their soules to eternall paines. Now what hath it proffitted them, their va­nie glorie, short ioye, power of the worlde, plea­sure of the flesh, deceitfull and false riches, their great and wicked concupiscence? where is nowe their mirth? now how great sorrowe re­mayneth? After so much voluptuousnes and pleasure, nowe howe great miserie and greife? They haue fallen from that exaltation & hei­ght, to great ruine and confusion, and noe lesse torment and paine. VVhatsoeuer hath happened vnto them, may also happen vnto thee, because thou art a man, a man of earth, dunge of dun­ge, of earth thou art, of earth thou livest, & into earth thou shalt returne, when thy last da [...] shall come (which will come suddenly & paraduenture this present hower) it is most cer­taine thou shalt dye, but it is vncertaine when, howe, or where, for that death doth euery where expect thee, if thou art wise, thou wilt also at­tend him in like sorte. All these are S. Ber­nards wordes: wherby euery one may see how iust cause [...]he hath to prepare him self by daylie Pēnance against this vncertaine hour [...], & specially seing that althoughe the [Page 6] hower of death is vncertaine, yet most assu­redly shall he dye. Wherfore holde and e­steeme thyself alwayes & in all euents hum­bly patiently, & wisely, as a dead man, & say: these things would not moue a dead man, neither ought they to moue thee, whether they are prosperous or contrary: let euery day be also vnto thee as the last day, & pon­der well with thyself what preparatiō thou hast made for it, what Pennaunce thou hast hitherto done, or what spirituall riches thou hast heaped together, that is, what vices thou hast ouercome, & what vertues thou hast gotten, or what good deedes thou hast coffered vp in thy soule all the time of thy life. Where is the fruite thou hast brought forth beinge a tree so longe planted, so dili­gently pruned, & so carefully conserued in our Lords vineyard? & whether the fruite that thou hast offred be swete & pleasant to thy espowse, or galle and vineger to disgust his taste? whome therin hast thou sought? whome hast thou had a minde to cōtent: thy self, or him? O silly blynd fooles that we be, that in seeking our own contētmēt, we loo­se it, & our Sauiour also, for who so seeketh himself, at his last end, shall assuredly loose himself whether he will or noe: who so run­neth after his owne pleasure & contentmēt, shall fall into discontentmentes, seeing that he is an Idolater, in respect of himself, and forsaketh his true God, who is the only re­pose & comfort of our soules.

Let vs turne bridle, & thinke that we are farre out of the waye we should houlde, & let vs bend our pace towards the commaun­dements of God (which are the principall parte of the vowe of our profession) that we may walke in them assuredly, hauinge so sure a promise of our Sauiour himself of his heauenly kingdome, if we truly obserue them. Let vs seeke his good pleasure and contentment, be it neuer so much against our owne: let vs be seuere, & austere: against our selues, that we may be me [...]k and gra­tious towards him, seeing that to haue once our desyres and pleasures we haue so ofte offended, and displeased his diuine Maiestie: let vs from henceforth crucify this naughty man of ours, that Iesus Christ our Sauiour may liue in vs, seeing that he hath beene crucified for vs, and suffered death to giue vs life, let vs therfore humble our selues to death, euen of the Crosse: let vs mortify our flesh with great feruor; let vs chastice it with abstinence and seuere pennance, hauing so much offended God in not acknowledginge his goodnes; let vs cast off the yoke of vanity, accordinge to our professiō, and as one who hath bene slothfull and lazie most parte of the day, let vs make hast and be diligent to dispatch our busines at night: and seeing that we haue taken vpon vs a higher e­state of perfection then the common sort, let vs not content ourselues with the com­mon course & kinde of life, but as our pro­fession [Page 8] is of Pennance, so let vs endeuour that our life may be correspondent there vn­to, and as our sinnes haue not bene little, let our pennance be accordinglie, and consi­dering that we haue had force and strength to sinne, let vs in like sort haue it to satisfie by Pennance therfore; what reason were it that haiunge by miserable diligence serued sinne, we should after a cold sort & in a mā ­er against our owne will, serue vertue, she­winge our selues able and vigilant men to spoile our soules, & weake and negligent in purginge, & clensinge them againe?

The Deuill hath heretofore obteyned much at our hands against our selues, shal we continually be so miserable & wretched that God cannot find like fauour with vs, when his holy motions and desyres tend only to our good, both here & euerlasting­ly? Let vs not be like vnto these which wal­ke [...]o negligently in the waye of God, that that they care not much in what sorte they trauell, and what path they take, but seeing that our Sauiour hath towched our sou­les, let vs aunsweare his diuine inspiratiōs, & thankinge him infinitely for his grace, walke so carefully in this holy waye of Pennance, that by it finally we may come to euerlasting ioye and felycity.

Of the Necessitie of Pennance. CAP. 2.

IN the 3. Chap. of S. Iohn, our Sauiour shewing the necessity of the Sacrament of Baptisme to be such, that the verie Infants could not enter into the kingdome of hea­uen without it, sayth.Ioh. 3. Vnles a man be borne againe of water & the holy Ghost, he cannot enter into the kingdome of Heauen: so in li­ke sorte in the 13. of S. Luke, he sheweth plainly the necessity of Pennance to be noe lesse for poore sinners, sayinge. yea, Luke. 13. I say vnto you vnlesse you doe pennance, you shall all pe­rish together. In which wordes he sheweth the necessity of Pennance to be such, that he leaueth a harde choyce for poore sin­ners, that would neglect it, that is, that if they will not make choyce to doe Pennance, they cānot auoid eternall perditiō & therfo­re said plainly, vnles they should doe it, they shoulde all perish together S Hierome ther­fore worthily calleth it,S. Hier. ad, Demetr. cap. 6. the second table af­ter Shipwracke: for that the world after the sinne of Adam, is likened vnto the sea, wher­in all that enter into the shippe of Baptis­me doe ascend and saile: which vessell is said therfore to be whole, for that by it all sinnes are absolutely forgiuen, both in respect of the fault, & paines also due thereunto, & therfore by it men sayle and swymme in great safety & innocency: but that shippe [Page 10] beinge once brokē by mortall sinne (which is the Shipwracke of the soule) for as much as Baptisme imprinteth a Caracter which cānot be reiterated, therfore remayneth Pennāce to saue the sinner after such Shipwracke, whereūto of necessity by our Sauiours wor­des, euery one must rūne that will not perishe

Howe necessary Pennance hath alwayes bene vnto saluatiō, doth manifestly appeare herein, that the father of mercy & God of all consolation, did by his faithfull seruaunts inuite men alwayes thereunto. For what o­ther thinge did Noe in the lawe of Nature preache vnto the people of God,2. Cor. 1. by Gods expresse commaundement for an hundred yeares together,Genes. 6. but Pennance & amendmēt of life, which they neglectinge to doe, not anie of the whole worlde was saued from the deluge and generall floud, but perished euery one, 8. persons only excepted which followed him? In like [...]orte, what did God crye out by the mouth of all his Prophets in the writtē lawe, but Penāce, behould I he­re my saith. Conuert o Children flying from me saith our Lord, Iherom. 3 & I will heale your auersions. But how they should returne, he sheweth in the 4 Chap. sayinge. Girde your selues with hay­re cloth, mourne & howle out, for that the wrath of the fury of God, is not turned awaye. The like did God commaund Ezechiel to preache to Ionas and all the rest.Ezech 33. Ion. 3.

Holy S. Iohn Baptist who (beinge bet­weene the Prophets & lawe of gtace) was by [Page 11] the testimonie of our Sauiour more then a Prophet, what was the beginninge of his preachinge but Pennance, for as testifyeth S. Luke, he said vnto the troupes that came to be baptized of him. Ye vipers broode, who sheweth you to flye from the future wrath, doe therfore the worthy fruites of Pennance; as thoughe he would say, if you will fly frō the future wrath, you must doe pennance: & to make them to be the more diligent therin to obteyne therby the kingdome, of heauen said, as reporteth S. Math. Doe pennance for that the kingdome of heauen draweth neare. Math. 3. And not onlie did he teach it by his words but much more by deedes, his whole life beinge noe other but a continuall pennance leading it in great austerity, where vpon holy S. Bernard taking occasion to repre­hend the loosenes of the worlde saith.S. Berna. The austerity & strict course of life of holy S. Iohn Baptist is a hard Messenger of eternall death vnto delicate & wāton persons. VVhy are we sen­celes & vnreasonable beasts, & wormes of the earth so madde, when that most holy and blessed man, of whome our Sauiour himself saith that, Amongst the Sōnes of womē there hath not risen a greater; did so afflict & punishe his most innocēt body, & we make hast to cloth ourselues with pretious and gorgeous apparrell? to bāquet & riot largely and liue delicately? It is not so (o wicked) this is not the way to heauen: for that our sweet Sauiour, and louinge Redee­mer, the giuer & institutor of the lawe of grace, [Page 12] therin also sheweth that the way to goe to heauen is quite contrary, when he saith that, straight & narrowe is that way, & that the path of Pennance is so necessary, that whoso­euer will goe to his heauenly kingdome, must of necessity passe therby: & to induce all men to walke therin, he himself came into this worlde to direct them, & call them thereunto.Luc. 5. Therfore he saith. I come not to call the iust, but sinners to Pennance, therby insinuatinge, that Christian religiō is a cros­se and pennance, for Christ calleth not vnto delights, nor to riches, neither vnto honour or dignities, but vnto Pennance, and for it, doth promise to cleanse our sinnes:Esai. 1. saying by the Prophet Esay: If your sinnes shall be like vnto Scarlet, they shall be made as white as snovv: signifyinge by this colour of scarlet which hardly changeth, that thoughe our sinnes were neuer so much inueterated, & engraf [...]ed in vs, yet by his grace, if we doe pennance, they shalbe clensed & made as white as snowe; & how we should doe it, he shewe [...]h by h [...]s Prophet Ioel sayinge. Turne vnto me with all your heart with fastinge, Ioel. 2. wee­pinge & mourninge, that by the abundance of our teares we may washe away the mul­titude of our sinnes, and offences. In all these afore said sentences of holy Scripture we may see plainly, the necessity of Pen­nance to be great, in that it is alwayes requi­red at our hands for the clensinge of our sinnes: therfore not without iust cause doth [Page 13] S. Aug. say. That he which created thee, S. August. without thee vvill not iustify thee without thee, that is vnles thou doe thy part, & returne vnto him by Pennance.

Amōgst all the diuine admirable wor­kes which God hath wrought in the worl­de, one of the most wonderfull & hardest, is to make of a wicked & peruerse sinner, a iust holy and vnspotted man, wherin truly he sheweth all his power & mercy more clearly & manifestly, then in all other things whatsoeuer; Great certainlie and diuine power is required to make sōthinge of no­thinge, yet no lesse power but rather greter is expected to iustify a sinner. For in crea­ting, though he were to create the world a­gaine, there can be no impedimēt to hinder him, for in the creatiō of the whole world he said but the worde, & al things were made.Genes. 1.

But in the iustifyinge of a sinner ther is great difficulty, if the wicked & sinfull per­son continue & make little account of his diuine counsell & meanes (that is) Pennan­ce. S August. therfore vpon these wor­des of our Sauiour (He that beleiueth in me shall doe the workes that I doe & greater then those) saith in this manner.S. August. ho. 14. Ioh. 5. Ioh. 14. Let him iudge that can, whether it be more to create iust Angells, then to iustifie the vvicked, certainly if both be of equall power, yet this is of greater mercy.

The gretest & chiefest worke of God, was to absolue & clense a sinner from his offē ­ces, for that to accomplish this worke, it [Page 14] was necessary for the Sonne of God, to suf­fer most cruell & bitter death, & to shedde his most pretious blood, to purify and make white the soule infested, & defyled with the spotts, & filth of sinne. If the necessity herein were so great in the Sonne of God, truly it is not lesse needfull, that thou shouldst suffer some paine with him for thy soules health,Philip. 2. seeing that the Apostle S. Pau­le saith. Christ suffered for vs leauinge you an example, that you should followe his stepps. And the said Apostle sayeth againe. If we suffer with him we shall raigne with him also. Wherby we see plainly, that if we will be partakers of his glory, we must of necessity be partners of his paines & follo­we his stepps, & to that end doth our Sa­uiour say.Luc. 9. If any will followe me let him renoū ­ce himselfe, & take vp his Crosse & so followe me. For in the wordes immediatly going before, he hauinge made mētiō of his death and passion, & of his Resurrection, doth now here insinuate, that it is not enoughe for vs, that he suffered his bitter passion, & shed his most pretious blood for our Re­demption, but that it is also necessary that we followe him, and renounce our selues, bridelinge our sensuall appetites, taking vp the Crosse of labour and pennance, least that any man should vainlie and foolishly thinke, that Christs only passion were suf­ficient to saue vs without this, that we should doe any thinge at all; wherfore most [Page 15] notably truly, the Sonne of God, of his e­ternall wisdome, when he maketh mention of his passion, & what he had done for vs: presently there treateth of these things, which of necessity we must doe, if we will enioy the fruite & merits of his passion, that is if we will followe him, this of our parts must we doe: first renoūce our selues, & take vp our Crosse, and followe him in his sufferings and passion, & therby be par­takers of his glorious Resurrection. Excuse can we make none, for that our Sauiour sheweth plainly, that all doth depend vpon our owne will, & therfore saith.Luc. 9. If any one will followe me. Behold, his great, clemency & benignity! he declareth manifestly that he refuseth none, but any one that will may, of what estate or condicion so euer he be, noble or base, rich or poore, strōge or wea­ke, whole or sick, our Lord doth admit all indifferentlie that will followe him, here perfectly by the waye of Pennance, to rai­gne with him euerlastingly in glorie.

But alas how miserable and dolefull a thinge is it to see, howe little account we make to be his followers and Seruaunts, which he foreseeinge did worthily say.Luc. 9. If any one will followe me, If any one will renounce themselues, If anie one will take vp their Crosse of Pennance & mortifica­tion? therby insinuatinge, how fewe there are which doe soe; as if he should say more plainly: amongst such and so manie which [Page 16] fullfill the desyres of the flesh, seek to sa­tisfye their concupiscence, and obey the de­uill, is not there any one, which will follo­we me? Amongst manie which runne into the broad waye of perditiō, is there no bo­dy that will enter into the straight way of vertue and Pennance, which leadeth dire­ctly to eternall felicity? how great is this to our shame and confusion, that the worlde calleth to deceiue vs, the flesh to spot and defile vs, the deuill to ruine & ouer­throwe vs, & Iesus Christ the kinge of glo­ry calleth to saue vs, and not withstanding manie followe the others, but fewe or none in comparison will followe Christ our Lord, which came from the highe throne of glorie, into this vale of misery, to call sinners to Pennance, which is a thinge of such necessity, that without it, thoughe Gods mercy be infinite, yet neither will he, or yet can he by his ordinarie power, remitt actuall sinnes, because to pardon a man his sinnes, is to receiue him againe in­to his grace and fauour, but God accepteth of none into his freindship, vnles he be iust and good, which a man cannot be, vn­les he conuert his will to God from whome by sinne he had auerted it, which true con­uersion is made by detestation of his sin­nes, and sorrowe for it, which is pennance: for thoughe in little ones (before the righ: vse of reason) their sinne may be remitted, and they without their proper mouinge & [Page 17] meanes, may be iustifyed, because without their owne personal act they had cōmitted in Adam originall sinne, but whosoeuer committeth actuall sinne, God will neither remit the sinne, nor pardon and forgiue the paines due thereunto, vnles the sinner doe first Pennance, wherfore holy Iobe said. I did feare all my workes knowinge that thou wilt not spare the offender; Iob. 9. that is vnles he doe pennance as holy Dauid, S. Peeter, S. Mathewe, S. Mary Magdalen & manie others did, wherby their offences were pardoned & they receiued highly into the fauour of God. Seeing therfore, that the necessity of Pēnance is so great and needfull for all sin­ners, and accordinge to S. Iohn we haue all offended in manie things, let vs herein ti­me, doe pennance that therby we may come to gayne Gods holy fauour, and consequen­lie euerlasting ioy.

Of the dangers in deferringe of Pennance. CAP. III.

DAylie experience teacheth vs, that brute beasts, thoughe voide of rea­son, yet by the verie instinct of nature, haue such care of the conservation of their bodies, that if they feele them selues to be sick or wounded, they diligently doe seeke [Page 18] for remedy. S. Ambrose affirmeth, that the cruell and sauage beare, when he findeth himself to be greiued and sicke, searchethe for Emmets or Ants, & eatinge them is presently cured. We see in like sorte, that sensuall men and louers of their bodyes, as soone as they are corporally sicke or woun­ded, make noe delay to seek out a Phisition or Surgeon to heale thē, and willinglie will endure any hard diet, bitter potions, and painfull incisions, yea cuttinge off somti­mes of some principall members of the bo­dy, for safetie and health of the rest; seeinge therfore, that the health of the soule, is, & ought to be vnto euery one, farre more pretious then that of the body, and the wounds therof infinitely more dangerous, by reason that they are hidden and secret, & bringe finally to greater danger and rui­ne, for that which they bringe the soule vnto, is not momentary but euerlastinge paine, what diligence then ought euery poore sinner vse, to find out, and willinglie take the hole­some medicine of Pennance, which is the most souueraigne salue for the woun­ded soule? Were not he worthy to be thought voyde of sense, or rather a mad man, that hauinge a present Remedy in his owne power, to cure the dangerous disease of his body, would so longe delay to take it, vntill the disease, were eyther past cure, or in greate [Page 19] danger therof? what doth he then deserue to be accounted, which hath the Remedy of Pennance alwayes ready to cure his soule, & vpon hope of longe life, will delay to vse it, vntill such time that he be suddēly preuēted and called away, and therby perish euerla­stinglie, or at the least in eminēt perill so to doe? Or to deferre it so longe, that if then he should doe it, yet no certainty of Sal­uation would it afford him, as notablie noteth S. AVGVSTINE, saying.S. Aug. If one being in the last extreamitie, would receaue Pen­nance, I confesse wee deny not vnto him, that which he demandeth, but vvee cannot giue him securitie, that he goeth vvell from hence, Penance may vvee vvell giue him, but securi­tie can vve giue him none. VVhat shal I say? shall he be damned? no. Shall he be saued? noe. VVilt thou therefore be sure? doe Pe­nance then whilst thou art vvell in health, for that in a vvhole man, Penance is perfect, in a sicke man infirme and imperfect, in a dead man, dead. S. AVGVSTINE saith againe. That Penance in the hovvre of death is very perillous. For that in all the vvhole Scriptures there is found but one, that is the thiefe vvhich in the end did truely repent himselfe; he only, that none should despayre, and hee alone, that none should presume. Our Sauiour, to shew the folly of those which vnder hope of long life, doe deferre their Penance and a­mendement of life, proposeth in the 12. of S. LVKE a similitude of a certaine richLuk. 12. [Page 20] man, which said. O soule, thou hast much goods layd vp for many yeares rest novv, eate, drinke, and make good cheare; but God said vnto him; O foole, this night they vvill take againe thy soule from thee, and the goods vvhich thou hast prepared, vvhose shal they be?

Behold the follie and madnesse of this rich man, which promised vnto himfelfe, a long and happie life, saying. Thou hast great riches for many yeares, when he had not one certaine hower of life. O howe manie are there, which with like folly doe settle all their care and studie, on a long life, and on those things which hereafter they will do, promising vnto themselues most vainly a life at their pleasures! This folly truely, doth at this day cast many a one downe in­to hell, when procrastinating from day to day their Penance, and deferring their con­uersion, they are suddenly preuented by death: for as S. AVGVST. sayeth most no­tably.S. August. Many are damned for euer, and deteyned finally in their sinnes, vvhich heare the voyce of secret inspirations, but doe not correct and amend their life, saying; Cras, Cras, to mor­rovv, to morrovv, and suddenly the gate it shut, and the poore miserable soule remaineth vvithout doores, before the Arch of the hea­uenly Countrey, vvith the voyce of a crovve, because they vvould not in time, vvhen they might, and ought, mourne and lament for their sinnes, vvith the voyce of a Doue, saying, [Page 21] Nunc. Nunc, novv, novv: Wherfore (as holy DIONISIVS the Carthusian writeth) the sorrowfull voyce of a certaine man dying,D. Dion. Cart. saide. O, Cras, Cras, how long a delay hast thou made vnto me? and by this procrastina­ting and deferring from day to day, hast drawen me into the bottomlesse pit of death: thou hast deceiued me and I am deceiued. Doth not this my miserie now surpasse and exceede all the miseries in the world? is not my heart worthily afflicted with this, and my soule wounded? Be­h [...]uld my daies which I ought to haue spente without intermission in the praise of God, and procuring the health of my soule, are now, alas, all spent without any fruit of good workes Thir­tie yeares, fortie, fiftie, more or lesse of my age are now gone, lo, and miserably perished and spent so negligently, that I know not if euer I haue spent one day of all this time, in d [...]ing the will of God, & in the exercise of vertues so landable, as peraduenture I might and ought to haue done: litle doe I know if euer I haue done at any on time, so pleasing gratful, and accep­table seruice vnto my Creator, as my estate did require. Helas woe be vnto me for griefe! this is it wherewithall my bowels & entrails be wounded! O eternal God, how shamfully shal I stand before thee & all thy Saints, at the dreadfull day of Iudgement, when I shall be constrained to render a strict account, of all that I haue committed, or omitted & left vn­done? & what shall I say more? beholde my tribulation and incessant paines are at hand.

Note this I beseech you all you louers of the world, and take heede in time whilst ye may, for time stayeth for no man, the time is now ours, lent vnto vs by God, to worke our good here, by imploying it wholly to Gods honour, and to the profite of our soules; and consider therefore, how many houres, which will neuer returne againe, thou hast lost, when for temporal affayres and worldly businesse, thou hast neglected those things, which were most profitable for thy soule, to imploy thy selfe in friuo­lous actions. O how many good deedes mightest thou haue done in so long a time, either in sicknesse or in health, which thou wouldest wish for hereafter, before all the delights, riches and honours of the world, which in onely seeking for hitherto, hast of­ten endangered thy selfe to loose the inesti­mable treasures of heauen, and gayned litle or nothing, but eternal torments in hell, or at the least intollerable paines in Purgato­rie. If God should call thee in that neg­ligent estate, wherein peraduenture thou hast, or doest spend the greatest part of thy time, I may well call it now thy time, be­cause, if thou wilt, thou mayst vse it to thine owne good now. For al time is Gods, yet notwithstanding God hath made vs lords thereof in this life, that whilst it is ours, we may merit therein life euerlasting; yet after, when this transitorie life is past, God will take his time which he had len [...] [Page 23] vs, when we shal [...]e no moreable to merit, or make satisfaction by Penance for our sinnes, but then we shall finde God so strict and seuere, that he will iudge our very best workes, as hee testifyeth himselfe by the mouth of his Prophet DAVID saying.Psal. 74. VVhen I shal take my time, I vvill iudge your righteousnesse. He doth not here speake of theft, murder, adulterie, or such like, but of our owne righteousnesse, that is, hee will weigh our iust and good woorkes, in the ballance of his right iudgement, where will be knowne, whether they were done for the loue of God, or loue of our selues, or feare onely, whereby many workes, that seeme here to be good and vertuous (before the iudgmēt of God) wil be of smal momēt. To what danger then are those persons in­cident, which haue deferred to do Penance, or any other good worke, vntill feare of death, or some other extremitie, driueth them vnto it?

But peraduenture some may say, we will doe Penance for what is past, and employ our selues to doe good workes, but there is no such neede that we should presently do it. The perfect paterne and example of worthy and true Penance,Luc. 3 S. IOHN Bap­tist sheweth how much they are deceiued, when teaching the people that came vnto him, that the way to fly the wrath of God, was by bringing foorth the worthy fruites of Penance with all speede, for that the axe [Page 24] is put vnto the tree, yet for the comfort of poore sinners hee saith, that it is onely put vnto the tree, and not that it cutteth: there­by insinuating, that in this life there is time yet by Penance, to fly from the wrath of God, if wee will presently whilst wee may, put our hand to the plough, and do Penance before the axe cut downe the tree: which is so neere and readie to cut it downe, that it is alreadie put to the roote thereof, and litle doe we know, what day, what houre, or how soone it will doe it.

Eccl. 3.The Ecclesiastique therfore, exhorteth vs to make no delay therin, saying: Be not slovv to turne vnto our Lord, and deferre not thy pe­nance from day to day, for that suddenly the vvrath of God vvill come vpon thee, and de­stroy thee in the day of Reuenge. Woe be vnto those, which when the axe is now put vnto the tree, and their heads full of gray haires, will not see how quickly the day & hower of Penance passeth, nor consider how the day of saluation may passe away: It is a strange thing to see thee so negligent and slouthful, when death is at the doore with his axe readie to cut thee downe, and thou to be cast into hell fire, for deferring so long the amendment of thy life, and doing Pe­nance for what is past, that thereby thou mighst haue made satisfaction for thy sinns, gayned Gods fauour, and euerlasting glo­rie.

Certaine Reasons, to make more ma­nifest the dangers which proceede from delay and negligence, in do­ing of Penance. CAP. IIII.

THE long delay of Penance, bringeth such danger vnto thy soule, that there is scant any one thing, whereof either the holy Scripture, auncient Fathers, or mo­derne writers, haue made more mention, or laboured more carefully to exhort and stir vp all men to auoyde and to flye, by dili­gently exercising of Penance, then this de­lay: yet notwithstanding, such is the lamen­tablenesse of our time, that there is nothing which is now made lesse account of. Wher­fore I exhort all such as haue a due care and perfect desire to come to eternall rest, to take some paines in seriously considering these foure reasons here following, and to preuent accordingly in conuenient time, the dangers which hereafter may otherwise be­fall vnto them.

The first reason therefore is, according to the common saying, That as a man liueth, so will he Die. Wherefore as he which hath liued well, doth seldome dye ill: so of the contrarie side, he which hath spent his life in lewdnesse, hardlie maketh a good ende [Page 26] Wee see commonly, that which waies a tree hath continually bended, to that side will he ordinarily fall; for if some great tree doth crooke and bend all his waight and bowes towardes the left side, if this tree be cut downe, without all doubt he wil fal one the left hand; euen so, if thou cast all thy desires, affections, and thoughts vpon worldly things, and imploy all thy carke and care, whilst thy life lasteth, onely to get ho­nour, riches, and pleasure, how should it come to passe, that when death shal cut thee downe, thou canst fall into the right hand of God, & most happie companie of the bles­sed? Woe therefore be vnto them, which leading their liues in vice and sinne, doe hope to be Citizens of heauen, and haue place in those happie seates, for that lot will happen vnto them which they haue alwaies sought for, and loued in their life. Where­fore the chiefe care of euery one ought to be, so to liue continually, as he would bee found at the hower of death. Wherefore seeing (as I said in the Chapter before) that the axe is put to the roote of the tree, apply thy selfe now in austeritie of Penance, and say not to morrow I will doe this, often re­peating to morrow, but now begin to do it, knowing that of euery moment of lost time, thou must render a strict account; and per­aduenture when thou wouldest employ it well, thou canst not, for God is not at thy command. Labour therefore with all thy [Page 27] forces, whilst time serueth thee, that thou maiest fall on the right side, for in what e­state the tree finally falleth, there shal he re­maine for euer:Eccl. 11 according to that of the Ecclesiasticus: VVhere the wood shall fall, there shall it remaine, whether it bee to the South, or to the North. Consider well and diligently obserue all the foresaid things, for that thou knowest not for certaine, when or how soone, thou shalt be cut downe, or whether thou shalt be cast into the fire, as most seuerely S. IOHN Baptist threat­neth, saying, Euery tree therefore which bring­eth foorth not good fruit, Luc. shal be cut downe & cast into the fire. Note I beseech thee that he saith, not euerie tree which hath not, or shall not, bring foorth good fruit, but which doth not, or is not bringing forth at the very present, and not that which hath not heretofore, or will not hereafter: there­by signifying, that it is not enough that thou hast done well once or twice, or that thou wilt hereafter doe, but that without any further delay, thou must presently, do what lyeth in thee, to pacifie by Penance the wrath of God, and so escape the fire, of which by long deferring the amendment of thy life, thou puttest thy selfe in great pe­rill.

Secondly, how much the longer a man remaineth in sinne, so much the more is hee burdened and ouercharged therewith, for that one sinne draweth one another, as te­stifyeth [Page 28] holy S. GREGORIE,S. Greg. saying, That sinne, which is not blotted out by penance, pre­sently with his weight, draweth into another. And thereby when hee would, he is the lesse able to rise, being still more burdened by sinne; for hee that cannot lift vp a burthen when it is litle, how will he be able when it is greater? If thou shouldest see one that had so heauy a load, that hardly could hee beare it, to adde more weight thereunto, thinking thereby to make it the easier to carrie, wouldest thou not think him to be a foole, and laugh him to scorne? Turne the eyes, of thy vnderstanding vpon thy selfe, and behold thine owne follie, and see how thy aduersaries would doe the like vnto thee, if hauing layd one mortall sinne on thy soule (whose weight is such, that with­out the great mercie of God, would presse thee presently downe to hell) then by de­ferring thy Penance, and making the bur­then the heauier, by adding more sinnes thereunto, shouldest think to rise the more easily: I know thou wouldest be loath that thy aduersaries should deride and mocke thee, take therefore away in time the oc­casion, and considering in what estate thou standest, deferre not thy Penance. As soone as ADAM had sinned,Gen. 3 God asked him: Adam where art thou? thereby to admonish him and all sinners, prudently to consider▪ whither sinne hath brought them, that by due consideration of the dangerous state [Page 29] they stand in, they may be mooued pre­sently to rise and make satisfaction by Pe­nance therefore: for he which doth other­wise, and sleepes in one mortall sinne,S. Aug. sect de verb. O [...]. is by the testimony of S. AVGVSTINE more bolde, then hee which fighteth with seuen deadlie enemies at once, which haue all coniured and sworne togeather his death.

Thirdly, hee which long deferreth Pe­nance, many times by the iust iudgement of God, is either suddenly preuented by death, and so falleth into euerlasting damnation, or else is taken vnawares and oppressed with griefe and sicknesse, in such sort, that he forgetteth himselfe quite,S. August. for as S. AVG. saith, The sinner is iustly punished with this pu­nishment, that he which whilst he liued forgot God, in the hower of death shal forget himselfe: Manie times also, besides the terrour of death, which of all terrible things is the most terrible, the extreamitie of the paine is so grieuous, that hee looseth the vse of Reason, which many times falleth and hap­peneth vnto him, for a iust punishment of his former offences, seeing that, as hee, a­gainst all reason, hath offered and employed himselfe (as long as he was able to doe any thing) & all his wit, w [...]l, strength & force, both of bodie and minde, to serue his plea­sures (yea his mortall enemies) hee would then offer and yeeld onely them vnto Gods seruice, and the health of his owne soule, [Page 30] when litle meanes remained in them to doe any thing at all. Wherefore, as they haue liued like bruite beasts, following their sen­sualities without all reason, they doe wor­thily deserue to die, voyde of all grace, without the Sacraments and Spiritual com­forts: which often happeneth vnto them, which would not in time vse their reason in seeking of Gods grace, & their owne sal­uation, but vsed it rather against God, and iustice in all wickednesse. And though they loose not reason, yet are their paines so great, that they can then hardly thinke on any thing else, as witnesseth S. GREGORY saying.S. Greg. VVhen thou art oppressed with sicknes thou canst scantly think one any thing else, but what thou feelest. S. Hier. Which S. HIEROME af­firmeth also saying. For that the intention of the minde is drawen thither where the force of the griefe is. Wherefore he which when he was in health, would not thinke of Pe­nance, much lesse is he able to do it in ex­treamitie of sicknesse, whereby it commeth to passe, that of a 1000 men that delay it to the last instant, there is hardly one saued: This is the iudgement of S. AVGVSTINE, and S. HIEROME, and so well knowne to other hosie Doctors, and to al men of sound iudgement, that it needeth no further proofe.

Fourthly, although a man should do true Penance in the end, in such sort, that God should forgiue his sinnes, yet notwithstan­ding [Page 31] remaineth a long and hard satisfaction to be made in Purgatorie, for the paine due vnto the same, which easily and in shorte space might, by perfect and liuely Penance, haue here bene accomplished, & the poore sinner freed both of the offences, and fault of sinne, and of a great part of the paine due thereunto. Wherefore whilst we haue time, let our studie be to doe wel, declyning from vice, and willingly and patiently suffering all persecutions, afflictions, and infirmities, that thereby wee may here make satisfacti­on, and be released of the paines due vnto our sinnes in Purgatorie.S. August. S. AVGVSTINE considering how grieuous is the punish­ment of sinne after this life, beseeched Al­mightie God, here to punish him, and to spare him afterwards, saying: Lord burne me, cut me here, that thou mayst pardon mee for euer.

But many there be which doe make litle account to deferre their Penance, and leaue it to be fulfilled and accomplished in Pur­gatorie; and for that the paine is not eter­nall, they weigh not greatly how large it be otherwise, or how grieuous, hauing onely regard vnto that which is present, and looke not to that which is to come: which if they did as duely consider as they might, and ought to doe, I make no doubt but that the feare of the greatnesse of the paines of Pur­gatorie, would cause them willingly to do Penance here. S. AVGVSTINE speaking of [Page 32] the greatnesse of the paines of Purgatorie, saith. That although it be not eternal yet doth it far passe all the paines that euer any man suffered or can suffer. S. Aug. A learned and aun­cient writer affirmeth, that although by a­ny light and easie meanes, a man may pre­sently make satisfaction for a venial sinne, yet if nothing be to be done or suffred for it here, he shall suffer far more greater paine in Purgatorie for one venial sinne not sa­tisfyed for, then S. LAVRENCE did suf­fer,Decree. distins. 25 when he was broyled on the Grydion, wherefore it is said in the Decrees, that, No temporal paine is to be compared vn­to the paines in Purgatorie.

If therefore a man incurreth so great danger by not satisfying here for a veniall sinne, which is so litle, that though it obli­geth to paine, yet so small, and so easily may satisfaction be made here for it, that either by compunction, contrition, confession, or other vertuous workes, or holie actions, one may be so cleerely clensed thereof, as though it had neuer bene in him. What danger doth he incurre then, which neg­lecteth and deferreth to make satisfaction here for the paine due vnto his mortall sinnes in Purgatorie, after that by confes­sion the offence is remitted. For though no man can know assuredly, how long, accor­ding to Gods iustice a man is to bee puni­shed in Purgatorie, for the paine of one mortall sinne, yet notwithstanding a learned [Page 33] and auncient writer saith, that it is proba­ble enough, that one should be punished there, for the satisfaction of the paine of one mortall sinne, so many yeares as there be dayes in seauen yeares:Decr. 32. qu. hoe sanctū. Ezech. 4 alleadging for his reasons, that it is said in the Decrees, that. The penance of a mortall sinne, are seuen years. To those which do Penance, our Lord saith, I haue giuen thee a day for a yeare, that is, a day in this present time of grace; and mercy for a yeare in the other life, which will be a time of Iustice: which though it might seeme credible, yet do I leaue it to the iudg­ment of the discreet. But though this should be most certaine and true, taking it accor­ding to the rigour of Gods iustice, yet is his mercie so infinite, and his loue so great, that he offereth meanes daily vnto all sin­ners, that will in time accept of his grace, and benig sorrowful for their sinnes leaue them, that by good workes, and perfect Pe­nance, we may here not onely make satisfa­ction for them, but also winne thereby, af­ter a short passage, euerlasting glorie.

Lastly, he which deferreth his Penance vnto the end of his life, which peraduen­ture may be to morrow, though God should graunt him so much fauour and grace, truly to do it, yet (vnlesse the satisfaction be ex­traordinarie) can hee not then expect to haue so much glorie in heauen, as if he had done it in like sorte sooner; for it was not without cause that the Ecclesiastick saide: [Page 34] It is good for a man when hee hath borne the yoke of our Lord from his youth: For though our Sauiour said in the Parable of the workmen which were hired in the vine­yarde.Mat. 20. The last shal be first, & the first shall be last. Yet truely their Penance and good workes must then be extraordinarily, to deserue in so short a space so great a re­warde, which is not often seene, therefore worthely our Sauiour addeth there, That many are called, but few are chosen. Let vs therefore no longer delay the amendment of our life, but spend it so in Penance here dailie, that afterward we may raigne with God eternally.

That Penance is not to be left off, whilest life lasteth. CHAP. V.

MANIE there are, which do much de­ceaue themselues, in thinking that as soone as they haue obtained Absolution of their sinnes, and the grace of God there­withall, that there remaineth then no more for them to doe, and therefore liue carelesly and vnprofitablie, whereby it commeth to passe, that suddenly they fal into their for­mer offences; wherefore to preserue them from so great a ruine and miserie, which by [Page 35] many degrees would be worse then the first, they must be carefull to spend their time in continual Penance and vertuous deedes, for that our Sauiour himselfe de­clareth that,Luc. 11 The deuil being gone out of a man, walketh vp & downe, & finding no rest, saith, I wil returne vnto my house from whence I came out, Mat. 12 & when he commeth & findeth it swept with broomes (and S. MATHEVV saith emptie) then taketh hee other seuen deuils worse then himselfe, & entring d [...]el there, & so the last things of that man, are made farre worse then the first: what gaue the boldnesse vnto the deuil to enter in againe, but that returning, he found onely the dust swept a­way with broomes, but not the durt scraped away, with the hard iron of strict Penance: not daily labouring by good woorkes, but idle, voyde, and emptie? For some you shall finde (I would to God I had not occasion to saie manie) which as soone as they haue ended their confession, and but newlie gone from the feete of the Priest, it seemeth to them that they nowe haue so attayned all perfection of grace, that they can neuer fall againe, and taking litle care of the conserua­tion of the health of their soules, they giue scope vnto the deuil to enter again through their idenesse, therefore the Apostle admo­nishing vs to beware thereof, saith. Giue not place vnto the deuil. Eph. 4 Truely he giueth place to the deuil, which is not studiouslie in­tentiue to some good thing, for where the [Page 36] soule is dailie busied in some holie exercise, the deuil can finde no place of entrance. God would not giue the children of Israel Manna in such sort,Exod. 16. that it should last them for a weeke, or a moneth, but onely for e­uerie day, except the Sabaoth, for which they gathered the day before: Thereby in­sinuating and giuing vs to vnderstand, that in this life we should neuer be idle, and that we ought neuer to cease to gather and get by Penance and good workes Gods grace, vntill that long desired Saboth shal come, where then shall be no more need to ga­ther, but to possesse and enioy, that which we haue here before gathered

But for as much as many hauing made their Confession, and receiued heauenly grace, sit with their hands closed vp, forget­ting, and neglecting to worke their saluati­on, the deuill maketh his entry againe, wherby their estate is farre worse then be­fore, as may well be demonstrated and made plainely to appeare, by the sicknesse of the body. For as when a sicke person hath newlie recouered his former health, if hee fall againe afterwards, the sicknesse is more dangerous and greater, because then the forces of nature are weake, and strength de­cayed, whereby sicknesse taketh greater force, and nature lesse able to resist, bring­eth with it oftentimes manie other diseases more perilous then the first. Euen so fareth it with sinne (which is the sicknesse of the [Page 37] soule) whereof whosoeuer is cured, and deliuered from the power of Sathan (vnder whose bondage, as long as they were in sinne they liued) if they fall through malice or negligence into their former offences a­gaine, they are far worse then at the first, for the blot of ingratitude towardes God, who had so mercifully dealt with them, in re­ceiuing to his grace againe, those which had deserued hell fire, for offending of him, which causeth him manie times vtterlie to leaue them: wherefore iustly complayning by IEREMIE he saith,Iere. 15 We haue cured Babi­lon, & she is not healed, behold we will leaue her; and vnto Hierusalem he said, Who will haue pitie on thee, O Hierusalem, Exod. 4 or who wil go to entreat peace for thee? for thou hast left me saith our Lord, and hast returned backward: as though hee would say, I will now apply no more salue vnto thee. Oftentimes did he cure and heale Pharao king of Aegypt, by plagues and tribulations, but he re­turning againe vnto his sinnes, hee would apply no more medecines, and so the wic­ked wretch most miserably and vnhappilie perished, God leauing him, for the multi­tude of his sinnes. O what person then can possibly be in worse estate, then to be left of God? which the returning vnto sinne a­gaine, oftentimes causeth. What vigilant care ought euery one therefore to haue, not to leaue off Penance whilst life lasteth, be­ing a principall meanes to preserue a man [Page 38] that is sorrowfull for his former sinnes, not to returne vnto them againe, and giue God iust occasion to leaue him For if a man which hath had a great sicknesse (if he haue any care of his health) will not neglect and soone leaue off the meanes ordayned for the preseruation thereof; should not hee then be thought to be desperate and voyde of all care of his soule, which would neg­lect and make little account of Penance, or­dained both for to cure, and preserue it, from the sicknesse of sinne. For as in a man recouered of a great and long sicknes, there remaineth still a certaine aptnes and pronesse to fall thereinto againe: so in like sorte, though sinne it selfe be cleansed, yet resteth there stil a cetraine inclination and enticement to returne to former offences, against which by the armes of Penance, we must daily fight.

And euen as God deliuered the children of Israel out of Aegypt, and brought them into the land of promise,Exod 54 yet notwithstan­ding, did he leaue thē the Philistians neere neighbours, which were a valiant and war­like nation, with whom they were some­times to fight: so vnto thee, O poore sin­ner, he leadeth thee out, and deliuereth thee from the darknesse and sinne of Aegypt, yet notwithstanding, he here leaueth thee terrible and cruel enemies, that is, contra­diction and rebellion of flesh and blood, a­gainst whom, thou must with the weapōs of [Page 39] Penance wage war continually; do not thou then, because thou hast once by Con­fession ouercome Sathan, & cast away sin, think thy selfe therefore altogether safe, & in securitie, and leaue off thy armes of de­fence, against the flesh, the world, and the deuill, but rather then stande more vpon thy guarde, and prepare thy selfe to the combate, knowing that then wil the aduer­sarie be more cruel against thee, and more readie with all maner of temptations, to as­sault thee. For as S. GREGORIE witnesseth:S. Greg. Hee neglecteth and maketh little account to tempt those, whom he seeth to come headlong vnto him But he bendeth his chiefest for­ces against those which leaue sinne, & c [...]me vnto God. Whereof the Ecclesiastike gi­ueth vs warning saying, My Sonne, com­ming vnto the Seruice of God, stande in feare, & prepare thy self to temptations: & S GRE­GORIE vpon these wordes sayeth,Lib. 4. mor [...]. cap. 24. Our e­nemie whilst we remaine in this life how much the valianter wee encounter him, so much the more doth he bende himselfe and his forces to ouercome vs. Wherfore assure thy self, that in the very first momēt that thou shalt be­gin to leaue sin & Sathan, & come vnto the seruice of God, thou shalt find many assaults both of the flesh, and of the world, and the deuill also will not omit to vse present­ly what subtilitie hee may to ouercome thee, for hee neither feareth the auste­ritie of the place, or holines of the person, [Page 40] but is vigilant to assault whomsoeuer hee seeth to begin to doe Penance: yea he fea­red not to assault the very Sonne of God,i. 4 for assoone as in the desert he had exercised the acts of Penance, (to teach vs by his ex­ample to doe the like) presently Sathan with his subtilities, and vaine temptations, did assaile and set on him; wherefore no great maruaile, if he doe presently assault thee, for weapons are giuen thee to that end, that thou shouldest alwaies fight a­gainst him. Let it not therefore any whit dismay thee, if when thou thinkest to doe best, that then thou findest him one way or another, to goe about to assault and sup­prise thee. A dogge doth not bite his friends, and those of the house, but such as are strangers: So the deuill doth not barke, or make warre against the wicked (which as long as they remaine in their wickednes are Domestiques of hell) but onely he im­pugneth the iust, the good, and such as seeke to serue God; wherefore though thy life haue bene neuer so good, and thou as high as may be in the fauour God, yet must thou not therefore lay aside the weapons of Penance, but oughtest rather to be more careful to vse them, hauing receaued so great a fauour by holie Penance, as to bee made of a Bondslaue of Sathan, the child of God, and heyre of the kingdome of heauen, yea then principally to stande vpon thy guarde & more carefully to take vnto thee [Page 41] the armes of Penance: following therein the example, that our Sauiour did giue vs in the desert, knowing and being well assured, that as Sa han did then principally assayle him, when he had receiued so great fauours from his Father: so in like sort, will he deale with vs, and leaue no meanes vnattempted, to make vs loose the fauour of God, and bring vs by falling into our former offen­ces, into his seruitude and bondage againe. Whereunto, if through our negligence, in omitting our accustomed course of Penance and austeritie of life, and fighting valiantly against sinne, we shall happen to fall, in far worse estate should wee be, then euer be­fore, for then more cruelly doth hee deale with the poore sinner, and keepeth him more vigilantlie. For it happeneth vnto him, as vnto a man helde in prison, whome the keeper thereof, seeing him to be one that is willing to please him, and doe his will, doth not binde him with fetters and chaines, as he doeth the rest; but if this man breake out of prison, it is most cer­taine, that then with all fury he will vse all rigour, subtilitie, or any other meanes that he can possible, to take him againe, which if he happen to doe, hee will be more vigi­lant, careful, and seuere, in the keeping of him afterward; and if before hee had but a simple chaine, or none at all, now will hee adde double fetters; and if before, in the quiet of the night, hee did not trouble him [Page 42] now euery night wil he come vnto him, to see whether he attempteth to breake his y­rons, or to fly out of prison. The selfe same doth Sathan with the poore sinner; for first when he holdeth a man in his power, and v­seth so litle care and diligence in the keep­ing of him, that he flyeth and escapeth out of his power, and laugheth him to scorne: th [...]n with all fury he seeketh by al meanes to catch him againe. But if thou be so in­fortunat, as by negligence and want of care, giuing thy self to the pleasures of the world, thou fall into his captiuitie againe, thy se­cond condition will be far worse then the first; for then will he load thee with waigh­tier chaines, and keepe thee more vigilant­ly and if before he did offer vnto thee someone or other temptations, now will he sug­gest ten, and carefully close the gates, wher­by thou didst first flye away: If he did see that the societie and companie of good and vertuous persons did recall thee, and bring thee out of his captiuitie, he wil be vigilant and waite that thou shalt not enter into fa­miliaritie with such deuout persons; and if he perceiued that by hearing of Sermons, & good exhortations, thou wert auerted and deliuered hee will not omit any meanes to turne and withdraw thy minde from giuing eare vnto any such comfortable matters; & by these and the like meanes, shut vp the doores, whereby thou didst first escape out of his bandes, and so without the [Page 43] greater goodnesse and mercie of God, hee will so nonsell, nourish, and accustome thee in sinne, that thou wilt in the end, glorie therein, and not be ashamed ther­of at all.Ierem. 3. For as holie HIEREMIE speaking of him which is accustomed vn­to sinne, sayeth. Thou hast made to thy selfe the forehead of a harlot, thou wouldest not blush or be ashamed.

Behold therefore (ô sinner) what negli­gence, and leauing off thy armour of de­fence, bringeth thee vnto! for whereas in thy first estate thou wagest war and wert to fight against the flesh, the world & the de­uil, if thou shouldest lay thy weapon a side, and fall into sinne againe, then besides these three, thou shouldest haue another enemie to fight against thee, that is, e­uill custome, which not onely wil make warre with thee, but will leade and draw thee after it, and will bring thee to that miserable and vnhappie estate that thou shalt not feele, or perceiue the malice of sinne, but rather drinke sinnes downe as pleasantlie to thy seeming at the first, as anie sweete wine, and cause in thee that wicked and lamentable habit, that verie hardly and with great force, and difficul­tie canst thou conuerte and turne vnto God. For as the Prophet IEREMIE saith,Ierem. 13 If the Ethiopian can change his skinne, so canst thou doe well, vvhen thou hast learned to doe ill,

Let these dangers therefore cause thee to beware, and learne, not to leaue whilst life doth last, any meanes to preserue thee from sinne, which would soone cause thee to pe­rish euerlastingly. Wherefore note I be­seech you, that when our Sauiour shewed that the necessitie of Penance was such that vnlesse we do penance, we should p [...]rish all likewise. Luc. 13 He did not prefixe any time when wee should make an end and leaue off do­ing it, saying, vnlesse you do Penance for three or foure daies, or so manie yeares but saide absolutely, vnlesse you shall doe Penance: as though he would say. If at any time you be without Penance, you shall be in danger to perish.

Wherupon to conclude, it is not enough for a man that is deliuered out of the bon­dage of sinne, and the hands of his enemies, to begin to doe Penance, please, and serue our Lord thereby, but as holy Zacharie in his Canticle saith: That being deliuered from the hands of our enemies, wee may serue with­out feare, in holinesse and iustice before him all our daies: that is, wee should not serue him onely for a moneth o [...] a yeare, but that without any tarrying, resting, or pausing of time, wee should do it all the dayes of our life.

SAVL did well begin, but forasmuch as he did not perseuer all the daies of his life,1. Reg. 9 1. Reg. 15 his ende was miserable. What would it profit a man to plant a Vineyard, if before it [Page 45] bringeth foorth fruite, he leaueth off the la­bouring and husbanding of it? And what commoditie were it to plowe, and sow the ground, if in time of haruest, one would not take paine to gather in the corne? Or what aduancement would the souldier get (the enemie comming) if of his owne accord, he should take his armour and fight valiantly against him, if afterwards before he had got­ten the victorie, he should cast his weapons aside? Or what would it benefit the Say­lers to go to sea, hoyse vp sailes to the pro­sperous windes, to saile and haue a happie course, if afterwardes, through their negli­gence, the shippe breaking euen in the mouth of the Hauen, all should be lost? So in like sorte would it litle auaile thee, if thou shouldest beginne neuer so happie a course of Penance, and shouldest leaue it off, before thou arriue safely at that happie porte of death, to which a good life, con­ducted by the way of Penance, bringeth thee with speedie securitie. All would litle auaile thee, if thou doest not perseuer vnto the end: For that as the Apostle S. PAVL affirmeth. Nemo Coronabitur, &c. No man shall be crowned, but he which shal lawfully fight. And our Sauiour also saith. Hee which perseuereth vnto the end, shal be saued. Let vs therefore embrace the counsell of S. PAVL, Let vs not faile or faint in doing good, for that vve shall reape the rewarde thereof in [Page 46] his time, that is, for small paines, euerla­sting happinesse.

That the Austeritie of Penance, is made easie by the due considerati­on of the sweetnesse which is in it, and profit which commeth thereof. CHAP. VI.

THE precursor of our Sauiour, holie S. IOHN Baptist, sharply reprehending the people for their enormious crimes, (wherby they had incurred the wrath and indignation of God, said, Ye vipers brood, vvho vvill teach you to flie from the future vvrath? Luc. 3.) did presentlie teach them the way and said. Doe therefore the vvorthy fruits of Penance: as though he would say, if you will auoide and flie from the indignation of God, which is readie to come hereafter v­pon you, the onely meanes which is left vnto you is, to doe the worthy fruits of Pe­nance: For such is the profi [...], force, and ver­tue thereof, that it stayeth the hand of God from inflicting iust punishments, for your manifold offences, and wicked sinnes; wherof we haue a most manifest example in the Niniuites, whose wickednesse was so great, and their sinnes so heynous and dis­pleasing [Page 47] vnto God, that his wrath was stir­red vp, so much against them, & he was so readie to punish them, that he said within fourtie daies he would destroy the Citie of Niniuie But such (behold) was the be­nefit and vtilitie of Penance, and the force thereof so great, that the Prophet IONAS h d no sooner declared vnto the Niniuites, in what eminent danger they did all stand, and that the seuere punishment of God was read [...]e to fall vpon them; but they all pre­sently had recourse vnto Penance, euen from the highest vnto the lowest, yea, in such feruent sort, that they caused the verie beasts to fast. And such wonderfull profite did their Penance br [...]ng, that they thereby pac [...]fyed the wrath of God, stayed his hande of Reuenge, saued themselues and their Citie, from vtter ruine and destruction Obiectō But some may peraduenture say, if Penance be so soueraigne a salue for all sores, and that so great profit proceedeth from it, how hap­peneth it that so manie perish? Answere If ye well consider the forementioned sentence of S. IOHN, yo [...] may easilie see the cause, when he said, that for to flie from the future wrath, they must doe the worthy fruits of Penance.

But there be manie which bring foorth onelie the buds and flowers thereof, and are l ke vnto the children of Israel, which hearing of the fertilitie of the land of pro­mise, did prepare themselues to the battaile, [Page 48] and to possesse it, but when they did heare there were strong Gyants, against whome they must fight, they would returne againe into Egypt, & for the difficultie of the way, they began to grow weary: so, manie hearing of the great profit and vtilitie which pro­ceedeth from Penance, and of the great glorie which is promised in the end to a man that perseuereth therein, will with great ioy and alacritie hearken thereunto, and begin their iourney, to possesse their promi­sed glorie, with prayer, fastings, and other austerities of Penance, but through too much fragilitie and weaknesse of minde, be­ing terrifyed with the hardnesse, which see­meth to be therein, returne vnto their for­mer vices and pleasures, and leaue Penance in the budde, and expect not to bring the worthy fruits thereof to maturitie, thereby depriuing themselues of the profite which Penāce bringeth in the end, & take a cōtrary course, and so fall into eternal perdition, as we haue a lamentable example of ACHAB,3. Reg. 22 which proceeded so far, as to bring foorth the buddes of Penance, and did turne vnto our Lord, but fayled in the middest of the way, and therefore dying in his vices and former sinnes, perished euerlastingly.

Some also bring foorth onely leaues of Penance, that is, good motions, and holy intentions, saying that they haue a good will to doe Penance, and make satisfaction for their sinnes past before they die, yet de­ferre [Page 49] so long the amendment of life, that being by death preuented before they goe about to accomplish and prosecute their good intentions, are the more seuerely pu­nished in the life to come, for that accor­ding to our Sauiours owne wordes; The childe that knoweth the vvill of the Father (as the good intentions they had doe shew they did) and doth it not, shall bee beaten vvith manie stripes, and goe laden into hell with manie good motions, for neglecting and putting of them in execution in due time. Wherefore it is neither the leaues of colde intentions, nor the buddes of vn­ripe purposes, which saue a man from hell and perdition, but it is the worthy fruites of Penance which doth deliuer from those dangers, and bring and yeeld vnto vs profite and comfort, both here and euerlastingly; happy therefore are they which walke de­uourlie and perseuerantly by this holy path of Penance, which leadeth to so great con­solation,Psal. 127 for that as the Prophet DAVID saith, Blessed are they vvhich feare the Lord, and vvalke in his waies Worthelie truely may Pennance bee called the way of our Lord, for that it was the perfect way wher­in our louing Lord and maister walked con­tinually, from his first entrance into this world, vntill he went out of it againe. It was the course which he taught vs both by worde and example to follow; and whereas this way seemed before so hard, that fewe in [Page 46] comparison (but such as the necessitie of their sinnes caused to vndertake it) spent their daies therein, yet now hee both by his holy example, and by the profite and rewarde which he hath promised thereun­to, hath made it so plaine, easie and plea­sant, that innumerable persons, yea of holy innocent and tender virgins, haue ioyfully passed their whole life therein.

The Royall King DAVID, in the fore­mentioned Psalme, amongst many benefits and vtilities; which they shal reape which walke in the way of our Lord,Psal. 127 reckoneth for the first, that, Thou shalt eate the labours of thy hands, thou shalt be blessed, and it shall be well with thee. Behold and attentiuely consider how DAVID doth not onely call those blessed, which did enioy the eternall felicitie in heauen, but those also which walked here in earth in the way of our Lord, for the sweetnesse and comfort that they finde therein: and therefore did not say, Thou shalt eate the fruites of thy labour, but thou shalt eate thy labours. The husband­man doth not eate his labour, but the fruits thereof, he planteth and soweth his seede in winter, that he may reape and enioy the corne therof in Somer. It is the labour to digge the vineyard, the fruite is the vendage and gathering of grapes; euen so in the ser­uice of God, the labour is fasting, but the fruit of the labour, is to be filled and fed in heauen, the labour in this life is teares, the [Page 51] fruite thereof is euerlasting ioy. But the ho­lie Prophet DAVID, considered the loue of God to be such towards his seruants that walke in his waies, that not onely they shal enioy the fruits of their labours in heauen, their fasting and Pennance, but also in this life, the same to be a sweete foode, and pleasant meate, which maketh them fat and strong, and therefore he saith, that they should eate their labours: for that the ver­tuous and iust persons, haue more spiritual consolations in their labours and Penance in this life, then the wicked in their plea­sures and delights, from whence S. AVGV­STINE expounding this place of the Psal­mist, saith,S. Aug. in Psal. 127 The teares in prayer of those which pray, are sweeter then the ioyes and pleasures of the Theaters. Plaine is the way of heauen, and more sweete and pleasanter, then all the flowers and delights of the vvorld. What is the cause therefore that this way seemeth vnto many to be so hard & paineful, & that so few will passe therby? The same S AVG. alleadgeth the cause to be,S. Au. ibid for want of tri­all, and taking that happie way in hand, for they which neuer begun the entrance of this iourney, affirme it to be rugged and harde. But sith we rather beleeue and giue credit vnto those which haue oftē passed vnto the Indies, what the way is, then vnto those which neuer sayled thither: much more ought we to beleeue the holie Saints, which haue walked this way of our Lord & passed [Page 52] through those pathes, hauing left behind them in their writings and monuments, that to serue our Lord, and walke in his pathes, is both sweet and pleasant.

The Couetous man thinketh it to be hard to giue almes;Exam­ples. and he which followeth his fleshlie lusts, iudgeth it impossible to liue chaste; to the ambitious man also, it seem­eth no lesse difficultie to be made subiect: to those and such like persons, the way of heauen seemeth to be sharpe, paineful and vneasie, because they haue neuer entred in­to it, neither doe they know what it is to serue our Sauiour, but if they had or would but consecrate and giue themselues wholly vnto his seruice, they should certainly see by experience it selfe, that it were more pleasant, easie and delectable, to follow our Sauiour in this way of Penance, which he himselfe taught, then to giue themselues to their vices and voluptuous pleasures.

Doth it not happen sometimes vnto thee, that assoone as thou art risen from the feete of thy Ghostly Father, to be so con­tent and ioyful, that thou seemest alreadie altogether to be placed in heauen it selfe, being vnloaden of the great burthen of thy sinnes? Oh if thou wouldest proceed and goe forward in the way of Penance, howe soone shouldest thou finde great sweetnes therin! seeing that in the very beginning of thy iourney, that is, leauing thy fore passed life & sinns, thou hast found so great conso­latiō [Page 53] in thy soule. What sweetnes the Roy­all Prophet DAVID did finde in the holie waie of Penance, he himselfe did declare saying, I did vvalke in largenes, Psal. 118 because I haue sought out thy Commaundementes: For though so strict was the course of Pe­nance, that he said that he cloathed himselfe with Hayre clothe, and that hee did eate ashes as bread, and that hee mingled his drinke with teares, and washing his Couch euerie night with them, did rise in the midst of night to praise God, yet notwithstanding such ioy and sweetnesse did he finde in this strict course of Penance, that hee said, I walke in largenesse, that is, though the way which leadeth to life be straite, yet I did walke it in largenesse and ioy of my heart, for though my bodie be contracted and drawne neere together, afflicted and puni­shed by labours, yet such ioy and comforte doth it bring vnto my heart, that, It is dila­ted and extended, that thy iustifications vvere most commendable and pleasant vnto mee in this place of my Pilgrimage. Our Lord dea­ [...]eth with his seruants in this life, as manie great men doe, which hauing inuited some worthy friend to a banquet, which com­ming thither accordinglie at the accusto­med time of dinner, if the meate be not ful­ [...]ie readie, presently the maister of the feast commandeth some daintie wine to bee brought foorth to stay their stomackes in the meane while, that they may not be al­together [Page 54] fasting: euen so truelie doth on Lord deale with the iust, and his friendes, whom he hath inuited to a great & worthy banquet in heauē; yet in the meane time, that they may not altogether fast, and that they should not faint in the expectation thereof, he sendeth them here some pleasant wine, of Spiritual Consolations, and ioyes of the soule. The cause wherefore many do not tast here of these Spiritual comforts, and di­uine consolations, proceedeth from them­selues only in that their care being wholly bent to seeke for temporal ioyes and com­modities, no place is there left for his hea­uenly graces. Wherefore euen as our Lord did not sende vnto the Children of Israel Manna from heauen, vntill there remained no more of the flower and meale of Aegypt; so in like sorte,Exhorta­tion. our Lord doth neuer sende his sweet and heauenly ioyes, as long as the vaine desire of earthly pleasures remaineth in their hearts: fly therfore, & relinquish (ô poore sinner) the way of pleasure which lea­deth to hell and perdition, that thou ha [...] heretofore followed, and seeke carefully the path of Penance, & walke perseuerātl [...] therein, pulling downe the rockes of th [...] passions, and breaking the flinty stones o [...] thy heard heart, & ouerthrowing the walle [...] of thy auncient costomes and maners, an [...] thou shalt presently find, that most pleasan [...] and easie is the way of Penance, which leadeth soone to euerlasting ioyes.

How great the profit is vvhich pro­ceedeth from Penance. CHAP. VII.

THe sweetnesse of Penance did so long detaine me in the declaration and con­sideration thereof, that if I should haue re­turned againe to the demonstration of the great profit which it bringeth vnto the true Penitents, the precedent Chapter would haue bene of that length, that it might per­aduenture haue bene tedious to the Reader, Wherefore knowing that profit draweth manie persons, sooner then sweetnesse or pleasure, I will now returne againe to de­clare more at large the vtilitie and benefite which proceedeth from it, The holie Abbot Pynusius speaking thereof saith,Cas. Colla. Pr. Col. 20 that After the general grace of Baptisme, and that most pretious gift of Martyrdome, vvhich is gotten by shedding of our blood, the most excellent are the fruits of Penance, vvhereby is gotten and attayned the purifying and cleansing of our sinnes. Wherefore S. PETER sayeth, Be penitent and conuerte, Act. 3 that your sinnes may be put out.

Holie Dionisius the Carthusian, doth in like sort declare, that great is the profit,Dionis. Carthus. & many are the benefits, which the soul recei­ueth frō penāce, for that true penance (saith he) [Page 56] doth deliuer the soule from the bondage of Sa­than, and doth sanctifie it, doth adorneit vvit vertues and gifts of the holy Ghost, pla­ceth it in Paradise, presenteth it to be crow­ned, and is a Mediatour for it.

God himselfe speaking by the mouth of his Prophet Ezechiel saith: If the vvicked shal doe Penance for all the sinnes vvhich hee hath done, Ezech. 18 and s [...]all keepe my precepts, and shal doe iudgement and iustice, he shal liue the life, and shal not die. Yea, moreouer he ad­deth in the same place, that Penance blot­teth out the verie memory of sinne, saying, that. Hee vvill not so much as remember the iniquities that the penitent sinner hath done, but he shal liue in the Iustice vvhich he hath vvrought. Especially if hee exercise true iu­stice vpon himselfe, which requireth that according to the greatnesse of the sinne, so should the Penance be correspondent ther­unto. Therefore must hee first iudge of the offence, and then vse condigne iustice vpon the offender, that is, himselfe, poore sinner, whose Penance ought not to be smal, when the offence is great, which Penance is a thing so pleasing vnto God, that by the foresaid Prophet he saith, VVhen the vvic­ked man shal turne himselfe from his impiety and vvickednesse vvhich he hath done, Ezech. 18 and shall doe iudgement and iustice, he shal giue life vnto his soule. Therfore he saith againe, I vvill iudge euery one (ô house of Israel) ac­cording to his vvaies. Conuert ye, therefore and [Page 57] doe Penance for all your iniquities, and your iniquities shal not be to your ruine. Beholde, here what God requireth of euerie poore sinner, that hee should doe condigne Pe­nance; behold of the other side the profite that proceedeth from Penannce is verie great, whereas it saueth from eternal death, blotteth out not onely the sinnes, but the verie memorie thereof also, giueth life to the soule, and preserueth it from ruine and eternal paines, which wee take in doing thereof,S. Greg. doth deliuer and preserue vs from the endlesse paines of hell, as witnesseth S. GREGORIE saying, VVhilest we are wa­sted and spoyled vvith transitorie labour and paines, vve are deliuered from euerlasting tor­ments.

Yea,Note di­ligently. such benefite commeth vnto vs frō labour, paines, and afflictions, that if wee do but patientlie suffer them in this life, for the loue of God, by their meanes wee shal be freed from the paines in the life to come, either in hell, or in Purgato­rie.S. Greg. Therefore S. GREGORIE noting howe mercifullie God dealeth with those whom he loueth, saith. God doth here most merciful­ly apply temporal seueritie, to the intent hee may not hereafter inflict euerlasting reuenge, therefore he spareth some here, that hee may punish them for euer, and some he striketh here not any waies pardoning them, that hee may spare thē in the life to come And though that all, we can doe or suffer here, is but litle in [Page 58] in respect of the punishment which our dai­lie imperfections, and ordinarie sinnes doe deserue, yet such is the goodnes of God, that hee doth more accept of a little punish­ment and satisfaction made here, then of much more which should be done else­where,Eccles. 29. whereof the Ecclesiastike beareth witnesse saying. The least thing doth please thee for a great: that is, the least punishment, either voluntarie done or suffred here, doth more please and pacifie thee, then a greater suffred elsewhere of necessitie, and though the paines were neuer so great which wee suffer in this life, yet are they little in re­spect of the future punishment and tor­ments,S. August. as S. AVGVSTINE most notably noteth, saying. No griefe or vexation of tem­porall paines, may be compared to the euerla­sting torments of the vvicked. But the sinner cannot auoyde one of these two, for that he must of necessitie be punished, either here­after, or here in this present life, for that no euill remaineth vnpunished. Wherfore to the intent ye may the more plainely see the profit which proceedeth from present Pe­nance, and that all that yee haue done or can doe, is but litle, in respect of the future paines from whence it deliuereth vs, marke I beseech you, how great & intollerable are the future paines of Purgatorie, and of hell, which of necessitie on of the two, the poore sinner must suffer, if through Gods mercie, penance here doth not preserue him from [Page 59] those intollerable pains there. S. AVG. spea­king of the paines of Purgatorie saith:S Aug. li, de vera & falsa poeni [...], This fire truely, although it be not euerlasting, yet notwithstanding it is most grieuous, for cer­tainly it doth far excel al the paines, that euer any man suffered in this life. There vvas ne­uer founde in flesh so great and intollerable paine, although the holy Martyrs haue suf­fred merueilous torments. Let euery one there­fore (saith he) studie so to correct his offences, Exhorta­tion. & do such penance for his sinnes here, that after this life he be not forced to suffer such and so manie intollerable paines of Purgatorie.

Though the paines of Purgatorie do far exceede all the torments of the worlde, and if it were possible they should bee tenne thousand times more, yet were they all little or nothing in comparison of the least of the torments of hell, which shal be inflicted for any mortall sinne, that the sinner doth desperately and voluntarilie die in.S. Anselm So infinite and inexplicable are the paines of hell, that holie S. ANSELME saith, that If all the men that euer vvere borne since the time of Adam, vntill this pre­sent daye vvere novv aliue, and great Prea­chers, and that all of them should endeauour to speake but of the least paine in hell; yet vvere they not able altogeather to declare the verye least parte, of the smallest torment there. So in like sorte doeth hee saye, that noe lesse innarrable and vnpossible, by all those to be declared, is the greatnesse [Page 60] of the ioyes of heauen which the sinner dy­ing but in one mortall sinne, looseth for euer,

S. Aug.S. AVGVSTINE is nothing inferiour vn­to him in declaring of the torments of hell, but saith after the same maner, that, If all the men that euer were from the beginning of the world; or shal be to the vvorlds end, and also all the graines of corne that euer sprong vp were men and if they all should suffer but one paine which the soule endureth for a mor­tall sinne, euerie one for his parte should suffer more paine, then all the blessed Martyrs, and all the vvicked malefactors euer suffred.

S. Greg.S. GREGORIE also briefely declaring howe great are the paines of hell, sayeth, That things cannot be thought of paines, which is not giuen them there for torment.

Isidor. in Sino.ISIDORVS therefore exhorting the poore sinner to weigh attentiuely the greatnes of the foresaid torments, saith. Bend and en­force thy minde earnestly to consider vvhat paines soeuer of the world, Note this conside­ration. what griefes soeuer of torments, and what bitternesse soeuer of griefe, and compare all those togeather to the paines of hel, and then shalt thou see that light is all that thou sufferest.

Penance bringeth vnto the soule, when not onely by Gods grace (which it procu­reth vnto man) it deliuereth him from all those aforesaid paines, but also bringeth it to as inenarable glorie and ioyes in heauen, Wherefore the Apostle S. PAVL saith, The [Page 61] eyes haue not seene, neither the eares haue heard, nor the heart of man can thinke, what God hath prepared for those which loue him. Wherefore S. AVGVSTINE affirmeth that,S. August. exhortatiō The ioye of eternal light is so great, that al­though a man might remaine therein but one houre, yet for to obtaine this onely, innumera­ble yeares of this life, full of delight and all temporal goods, are rightlie and vvorthily to be contemned. Holie DIONISIVS reciteth, that a certaine deuil being demanded (in a possessed person) how great was the ioyes of heauen, answered,Dionis. Carthus. Number the starres, who answered againe that he could not, so also said he, no man can number the ioyes of heauen; and being demanded of retur­ning againe vnto heauen, answered: If there were a fierie burning yron piller, reaching from earth vnto heauen, set with sharpe Rasors (if I were cladde with humaine flesh, wherein I could suffer) I would con­tinually draw my selfe vp and downe vpon it euen vnto the day of Iudgement, so that I might then finde fauour at Gods hands, & come vnto his glorie:Note that the deuil did not see the essence of God, but onely had some eui­dent vn­derstāding thereof. being demanded how long he did see God before he was cast out of heauē, he answered, Litle more then the twinckli [...]g of an eye: but that I might see but so long againe, that most glorious face, I would willingly my selfe alone endure all the paines of the damned, aswel of the de­uils, as of men, vnto the worldes end. Hi­therto holy Dionisius.

S. BERNARD speaking of the beauty of God (which the holie Saints hauing passed their times here in Penance, do now cōtin­ually behold) saith. Al do reioyce there in God, because in sight he is most vvorthy to be desired, in face most beautiful and sweete to enioy, by himselfe he pleaseth, by himselfe he is suffici­ent for reward, nothing is sought for out of him, and in him alone is all things that can be desi­red. This holie Saint, hauing declared the beautie of God himselfe, sheweth in like sort the excellencie of his kingdome and saith: There is true ioy, full knowledge, al beau­tie and blisse, there is peace, goodnesse, light, vertue and honestie, ioy, mirth, sweetnesse, true loue, and vvhat good and pleasant thing soeuer can be thought, is there superabundant­lie found.

The Royal Prophet Dauid, considering how pleasant aboue measure are the ioyes of the house of God,Psal. 83 saith. One day is better in thy gates, aboue a thousand (vid. in the world) and therefore said that hee made a choyce to bee an outcast in the house of God,Psal. 83 rather then to dwel in the Tabernacle of sinners. Wherefore knowing that Pen­nance was the way that leadeth thereun­to, did giue himselfe vnto the austeritie of Penance, as you heard before in such sorte, that he said, Teares were my bread both daye and night, Psal. 41 whilst it is said vnto me, where is thy God: as though he would say; so great griefe is it vnto my soule, to be so far separated by [Page 63] sinne frō the house of God, that a man may say vnto me. VVhere is thy God? Wherefore I wil endeuor to shed dailie such plenty of teares, to wash away my sinnes which haue made this separation, that my teares shalbe vnto me my bread both day and night, vntill such time as I may come to the presence of my God, & dwel in his house, for that our Lord wil giue grace and glorie, Psal. 83 and wil not de­priue those of his goods which walke in innocen­cie: We were first created in Innocencie; by sinne we lost that happie estate, the meanes to cleanse vs of our sinnes, and bring vs to our former happines, is Penance,Ezec. 18 as God himselfe by his Prophet Ezechiel declareth. To conclude therefore with this last & chie­fest profit proceding frō Penance, that they which being cleansed from their sinn, by it, do walk in innocencie. God (as you see DA­VID testifyeth) vvil giue them grace & glo­rie, and vvil not depriue them of his goods. Psal. 83 Wherfore as wee desire to enioy with this penitent king, all those aforesaid happines, let vs endeuour in this transitorie life, to imitate him in penance, so doing wee may assure our selues to be partakers with him in glorie.Psal. 83 For that (as he saith) God loueth mercie and veritie: through his infinite mer­cie, he wil accept of our penance, and by his louing veritie, he will performe what hee hath promised for it: that is, his grace here, and after euerlasting glorie in heauen.

That Penance ought chiefely to be done for the loue of God. CHAP. VIII.

EVEN as it is not the death or paine which maketh a Martyr,S. Cyprian in diuers. loc. but the cause wherefore it is suffred; so in like sort it is not the Penance, but the intentions and chiefe motions thereunto, which maketh it meritorious. For as COSDRAS the king of the Athenians, though he offered himselfe vnto death, and also that stout CVRTIVS, though he cast himselfe downe into the ga­ping gulfe of the earth, yet notwithstanding they, nor any other Romaines, or auncient Gentiles were Martires, because their inten­tions, and ends of their death, were not for the loue of God, but for their owne vanity: so manie, though they haue vsed great au­sterities to themselues, and done great Pe­nance, yet forasmuch as vaine glorie, or some other fonde or foolish matter, hath bene the ende thereof, their Penance hath litle profited them. Wherefore as God be­ing the chiefe cause and onely end of Mar­tyrdome, maketh the death of Martyrs to be glorious: so in like maner commeth it to passe, that thy penance is then most meritorious, when the chiefe intention and end-thereof, [Page 65] is onely for the loue of God. For otherwise if thou shouldst haue neuer so great griefe and repentance, and shouldest doe thy penance according for thy sinnes, and for their sakes, shouldest shedde as ma­nie teares, as there are droppes of water in the sea, if thou shouldest doe all this for feare of going to hell, and not chiefly for the loue of God; know thou for certaine, that this would profite thee litle, in respect of that profit which thou shouldst haue, if it were done meerely for the loue of God; Notwithstanding, that such penance called imperfect contrition, commonly conceiued either by the consideration of the turpitude of sinne, or by feare of hell, or seuere pu­nishment, if it exclude the effect of sinne, & include hope of remission, by a speciall gift of God, and a diuine impulsion of the holie Ghost; yet of it self it is not sufficient to iustifie or expell the spot of sinne, but is a disposition and operation, for the obtay­ning of iustification, in the sacrament of Pennance: but the other conceiued by the consideration of the goodnesse of God, and for his sake embraced, called perfect con­trition, is not onely a speciall gift of God, and a diuine inspiration of the holie Ghost, but of it selfe is sufficient to iustifie and blot out all deadlie offences, before the peni­tent be actually absolued. Yet this iustifica­tion and reconciliation, must be ascribed precisely to contrition, but in as much as it [Page 66] includes the desire of the sacrament of Pe­nance, which the penitent is bounde to re­ceaue finding oportunitie, notwithstan­ding any precedent contrition neuer so per­fect. For in sinne thou must consider two things, the one is the offence which thou hast committed against thy Lord: the other is the onely hurt which thou hast thereby brought vnto thy selfe; for thereby thou hast made thee a bondslaue to eternal paine in hell. If therefore thou art rather sorry, and do more repent thy self, for feare of the tor­ments of hel, then for that thou hast offen­ded God; it is most manifest, that thy pen­ance is more to flye and auoide that, which is against thy selfe, then that which is against God. Whereby it commeth to passe, that thou doest more loue thy selfe, then God. And therefore thy sinnes, with­out the sacrament of penance, shall neuer be remitted, although thou shouldest haue the greatest sorrow and griefe that might be, vnlesse thou repent thy selfe and be sor­rowful also, that thou hast offended God, for God doth more respect the cause of the griefe, then the greatnesse thereof, and doth chiefly behold the end, that the sinner hath in doing of Penance; whereof we haue ma­nifest examples in the holie Scriptures.1. Reg. 15 Reg. 12 SAVL and DAVID were both kings of Is­rael, and both of them also offended, and were in like sorte both of them reprehen­ded by two Prophets, and to conclude, both [Page 67] of them did penance, & said, peccaui, I haue offended. Wherefore then did God pardon DAVID, & not SAVL? what is God an ac­ceptor of persons? Act. 10. God forbid wee should so thinke. In veritie (saith S. PETER) God is not so. The cause wherfore that the Penance of DAVID did please our Lord, & not that of SAVL, was in that, DAVIDS chiefest & grea­test griefe was, for that hee had offended God, but the sorrow of SAVL was not prin­cipally for his sinne, but for that thereby he lost his kingdome of Israel, wherefore hee said vnto SAMVEL,1. Reg. 15 Honour me before the el­ders of the people, and before Israel; he said all this, that he might not be contemned by his people, & that he might remaine safe in his, kingdome, if it might be. For this cause like­wise God did not heare ESAY,Heb. 12. although (as witnesseth S. PAVL, he sought for mercy with teares.

So also ANTIOCHVS.2. Mac. 6. did not ob­teyne mercie of God, for that his griefe & teares did not proceed from the roote of the loue of God; For as no man could enter in­to the court of Assuerus, that was clothed with sack-cloath, so neither can anie man enter into the Royall Court of Al­mightie God, that is cloathed onely with this feare, which is attrition, but must be adorned with the Nuptiall garments of the loue of God. For although Penance which is done for feare is not bad, yet notwithstan­ding, it is not so good, as to bee meritorious [Page 68] of the life euerlasting, vnlesse it proceed further, that is, vnlesse it passe from feare, to loue,

Although thou dost not worship strange gods, if thou doest not take the name of God in vaine, if thou doest not violate and breake the holie daies, if also thou keepest all the rest of the commandements, and E­uangelicall counsels, if thou shouldest doe al these things, I say, without the loue of God; know thou, that it will come to passe, that thou shalt scarce enter into his kingdome.

The reason truely is, for that in euery good worke whatsoeuer, there are two things; the one is, the honour and glorie which is due vnto GOD; the other is, the vtilitie and profite which hee, which doth that good worke, is to reape thereby, that is, the euerlasting ioy which our Lord giueth vnto them for the same. If thou ther­fore, when thou doest exercise any holie action, or vertuous deedes, doest more at­tende vnto thy profite, then vnto the ho­nour of God, it is most manifest that thou louest more thy selfe then God, and euen as the worke wanteth the loue of God, so also shall it be not so meritorious: and for such workes that doe not enclude formally, or virtually the loue of God, thou shalt neuer enter into his kingdome, neither will our Lord giue vnto thee his glorie for them.

Leuit. 27The loue of God is the ballance wherein was weighed all that was offered in the [Page 69] Sanctuary, for if thou shalt pray, or giue almes, or doe any other good worke what­soeuer, weigh it in the ballance and scales of the Sanctuarie: loue ought to weigh it, ac­cording to the saying of S. Augustine: My loue is my weight, vvith this I am caried, whi­ther soeuer I am caried; & so much merit shal the good worke haue, as it hath in it of the loue of God, & the worthines of the deed: & therfore if thou shalt keep all the other commandements and Euangelical Counsels exactly, & shal do many other good works, vnlesse they shall proceed from the diuine charitie and loue, and vnlesse God himselfe shal be the final end of them, as I said be­fore, they wil not be worthy of heauen: For in the sight of God, the Supreame Iudge, the end and intention of the worke is more re­garded, then the greatnesse or excellency thereof; Wherefore, though it seeme vnto thee, to be a most excellent worke to serue God, yet wanting the loue of God, as hath bene said, thy intention being chiefly that he should therefore giue thee glorie, thou shalt loose it truely: but if thou shalt serue him onely for himselfe and his loue, thou shalt assuredlie gaine a great crowne of glorie; where seeking thine owne gaine, thou shalt not: and forgetting thine owne, thou shalt reape infinite profite. By a little labour, thou maist gaine much, if thou wilt, but such is the folly of manie, that they wil not, but vexe and torment themselues with [Page 70] thousand labours, and get litle.

This therefore ought to be thy studie, whatsoeuer thou shalt doe, that alwaies thou maiest direct and bende thine inten­tions therein to God, and that thou mayest doe it onely for his loue: and because hee will haue it so, and that it pleaseth him, and that this is his will. If therefore ei­ther through frailtie, or the suggestions of the deuill, (thy wicked inclinations incly­ning thereunto) thou hast fallen into sinne, be sorrowful, repent thee, and do thy Pe­nance, chiefly, for that thou hast offended so holie, so iust and so great a Lord, whom thou oughtest with all Reuerence and loue rather to haue serued, hauing receiued daily and hourely so many benefits of him.

A simili­tude.If thou hadst a friend whom thou louedst deerely, though thou didst expect nothing from him but onely louedst him, for that he was a wise, good, and vertuous person, in whose companie thou didst delight: thou wouldest (I know if any spa [...]ke of vertue did remaine in thee) be sorrowful if that through thy offence, thou hadst lost his companie and loue, and wouldest with dili­gence [...]eeke to winne it againe. Much more then oughtest thou to be sorrowful, when through sinne and offence thou hast lost the familiaritie and loue of God, which is so good and prudent, and so mercifull. If thou wouldest do so much for man (which is full of a thousand imperfections) in whom thou [Page 71] seest onely the signe & shaddow of diuine beautie; what shouldest thou then do to re­couer againe his loue and friendship, which is the continual and euerlasting fountaine of all goodnes, beautie and vertue it selfe. Wherefore whensoeuer thou hast commit­ted any crime, let thy chiefe griefe and sor­row of thy soule be, that thou hast lost thy familiaritie of God, and also his diuine pre­sence; in whom al the ioy, comfort, and de­light ought to be. Bend therfore al thy study, & endeuour with al diligence, that by Pen­nance, thou maist recouer his loue againe, which ought to be the only end of al what­soeuer thou doest; apply al thine whole care to root out of thy hart, the loue of thy selfe, & to plant the loue of God therein, in such maner (that if that might be which is impos­sible) that by offending God thou mightest enter into the eternal beatitude & happines & enioy the heauenly cōforts with the bles­sed Saints; An ex­hortatiō. or for that thou wouldest not loose his loue & fauour, thou shouldest goe to hel, & suffer al the torments of the dam­ned, thou oughtest rather to be in hel, & not offend God, then to go to heauē by displea­sing him. Therfore that most blessed Father, S Anselme in his bis book of similituds, said I had rather being pure frō sinn & innocent, to enter into hel, Ansel lib. de Simil. Cap. 190 thē being polluted with the filth of sin, to enioy heauen: words truly worthy of so great & holy a mā, speaking as a mā most perfect, & long accustomed in the seruice of God.

Let thy hell therefore be, the displeasure and breach of the loue of God, and thy glorie, in carke and care, humblie to begge at the handes of God, that thou maist loue him, and neuer offend him, and that he will send thee whither soeuer he please, for as long as this is his holy wil, thou oughtest e­uery where to be glad and content, & thou shouldest rather feare hell for that end, be­cause thou knowest all which dwell there, are the enemies of God, then for the auoy­ding of thine owne paine; So desire euerla­sting glorie, but rather in that thou knowest that all which are there are Gods friendes, then wishing thine owne rest, quiet and happinesse. The chiefe cause therefore which ought to mooue thee to desire the e­ternall beatitude and blisse, is, because they which are in heauē are confirmed in grace, and sure neuer to offend God; so on the o­ther side, thou oughtest to hate this present life, because it is reddie and prompt to giue thee occasion to that, wherein thou maiest offend God.

Finally to conclude. Penance, austeritie of life, or any other vertuous action, or good deede whatsoeuer, the onely meanes to make them worthelie meritorious of heauen, is to direct thine intention to doe all meerely for the loue of God. And to this end we read a notable example in the liue [...] of the holie Fathers, of two deuout persons, the one being a yong man, the other verie [Page 73] olde,Herom. in vita Pat. whom the younge brother verie dili­gentlie serued, as a true seruant of God, whereat the deuil greatlie enuying, appea­ring vnto the old Father said: I am the An­gel of God, by whose Commandement I am to tell thee some things vvhereof I am greatlie sorrie; knovv therefore that thy young brother, is the childe of perdition, and eternal damna­tion, and all the seruice vvhich he doth vnto God, doth profite him nothing towards the life euerlasting: and hauing said these vvordes de­parted. The old Father afterwardes whensoe­uer he did see this young brother, did alvvaies presentlie sigh and mourne, which hee conside­ring said: Good Father, what is the cause that you do thus grieue at the sight of me? VVho an­swered, vvhat the wicked angel had said vnto him, he replyed againe; be not sad, if it be Gods holie pleasure, that I should be damned, his will be fulfilled, and if he please, I shal be saued, I shal be saued. For I do not serue God for hope of the kingdome of heauen, or for feare of hell: but I serue him onely, for the exceeding great charitie & bountie vvhich he shewed towards me, and for the bitter paines which he suffred in his passion for me. If he vvill giue me the kingdome of heauen, hee can; if he will throwe me downe to hell, it is in his power also. The next night, the Angel of God came vnto the old Father, and made manifest vnto him that the other vvas the deuil, and said, that the yong brother had more merited by this his con­stancie in his loue, then by all the other good [Page 74] deedes which he had done in his life before. For that the foundation of all our merits is, that all our workes be done for the loue of God; For though thou shouldest endure neuer so manie labours, or shouldest do the most strict and harde Penance that might be, or exercise thy selfe in all other vertu­ous workes and good deeds, if thou shoul­dest not doe them, chiefely for the loue of God, they would all be of little value or moment, seeing that in the loue of God consisteth principally the merit of thy la­bours. Our sweete Sauiour to make this most manifest, alwaies when he made men­tion of labours, persecutions; or mortifica­tions, commonly did adde the cause of me­rit to be, for his loue. As when he saide of the persecutions which were to be suffred of his Apostles, he added. Blessed are ye when they shal curse and persecute you for my sake. Mat. 5 Also of the contempt of the world, Euerie one that shal leaue Father and Mother, Mat. 19 house, or lands, for me, &c. And in like sort of Mar­tirdome.Luc 9. He vvhich shal loose his life for me, &c. So in like maner in the 10. of S MAT­THEVV, and in the 18. in the 18. againe of LVKE, & in the 21. and 15. of S. IOHN. In all those places, he sheweth, that the paines which we suffer, or the good deedes which wee doe, must be done for the loue of God himselfe chiefely, and not for hope of our owne commoditie or profit. But you may peraduenture obiect, that DAVID being a [Page 75] iust and holy man said,Psal. 118. I haue inclyned my heart to keepe thy iustifications for euer, for retribution and revvard. This reward was no other thing principally, then God himselfe, for whose loue DAVID did all his vertu­ous actions, and good workes, for in times past, God said vnto ABRAHAM,Gen. 15. I wil be thy great reward. Let vs therefore set this for our dailie principal end in our Penance, and all other good actions: and no doubt but he himselfe will be our reward in like maner, and place vs after this life, in his heauenlie kingdome with him for euer.

That the best, and most in Gods fauour haue not neglected to do Penamce. CHAP. IX.

THe wickednesse of this our miserable age, but specially in this our poore de­solate & lamentable Countrey is such, that though sinne is now growne euerie where to the vttermost height of his pride, that possible almost can be, or euer was, yet not­withstanding, the chiefe remedie (next vnto Baptisme, vid. Penance) which God of his great mercie and loue, and desire of the sal­uation of poore sinners, had ordained, both for the cleansing of our sinnes, and obtay­ning his grace, and preseruation from sinn, is now either altogether contēned, or made [Page 76] so base account of, as though none did Pe­nance, or exercised any austeritie, or ho­linesse of life, but onely such as had bene, or were notorious malefactors and wicked sinners, taking their special grounds from this, that whereas in manie places of the holie Scripture, where mention is made of grieuous sinnes, penance is ordayned there as a special remedie, both to purge sinne, & pacifie Gods wrath, and to win his fauour againe; as in S. Luk. 13. Eze. 18. Isa. 55 Ioel. 2. Eccl. 2. Actor. 3. and in the 18. also and 2. of the Apocalips. Yet as there are manie places declaring that Penance worketh the aforesaid effects, so is there no small num­ber of testimonies, as well in the olde and new Testament, as also in the writings of auncient and holie Fathers of all ages, to prooue that not onely sinners, but such also as were the friendes of God, & cleane from any notorious crime, yea some that had but smal sinnes, haue notwithstanding bene careful to do penance. As first for example, the holie paterne of patience, blessed IOB, although his perfection and sanctitie was such, that God himselfe gaue testimo­nie thereof, saying, that There is not the like vnto him vpon earth, a man simple and right, and fearing God, and going from all euil. Yet notwithstanding this holy man, conside­ring with himselfe,Iob. 7. that A mans life is but a vvarfare vpon earth, dailie fighting agains [...] vice, vvhereunto from his youth he is prone & [Page 77] readie to runne vnto: said,Iob. 9 I did feare all my vvorkes, knowing that thou vvouldst not spare the offender. Wherefore the better to pre­serue himselfe from sinne, and to continue in the loue of God, he did not neglect or was slouthful in doing of Penance, but did ex­ercise it with all austeritie, as he giueth te­stimonie thereof himselfe saying:Iob. 42 I knovve ô Lord, that thou canst doe all thinges, and that there is nothing that lyeth hidden from thee, therefore I doe reprooue & reprehend my selfe, and do penance in embers and ashes. Ier. 1.

IEREMIE also, though in his mothers wombe, hee was sanctified and preserued from great sinne, yet was he so far from pas­sing his life in pleasures, and casting away of Penance, that he did euen for other mens offences, shed such plentie of teares, that he said, VVho vvil giue vnto my head water, and vnto mine eyes a fountaine of teares, I vvil vveepe day and night, and bevvaile the slaine persons of the daughters of my people? If he did penance for to winne fauour for o­thers, no man can iustlie thinke, that hee would be negligent to do the like for him­selfe.

Likewise holie S. Iohn Baptist, who was so great in the fauour of God, that as you haue heard before, by the testimonie of our Sauiour, Amongst those that vvere borne of vvomen, there hath not risen a grea­ter. Being a Prophet, yea more then a Pro­phett, who was not onely sanctifyed as [Page 78] IEREMIE, but so replenished with the holy Ghost, in his mothers wombe, at the comming of our blessed Ladie, newlie con­ceiued with the Sonne of God, that hee leapt for ioy therein: and though as he did grow in yeares, so did he encrease in grace, and was comforted in spirit, yet neuerthe­lesse did he fly the pleasures of the worlde, and retyring himselfe into the desert, did spend his time in such seuere penance, that as the Scripture recordeth,Mat. 3 His garments vvere Camels hayre, his food locusts and vvild honey.

Behold the flower of al Virgins, our most blessed Ladie, who though by the spiritual fauour and grace of God, being chosen to be the worthy mother of his onely begot­ten Sonne, was preserued both in her con­ception, birth, and in all her life, from all spots of any kinde of sinne, in such sort, that holy S. Augustine said,Aug. li. de natur. & gra. ca. 36 Theoph. & Euth. in 19. can. S Io. 5. that VVhen he vvas to speake of sinne, hee vvould not haue any men­tion of the boly Virgin. Yet notwithstanding, from the time that shee was three yeares olde, shee liued a most retyred life in the Temple, vntill the age of 14. where her life was a true paterne of religion and pietie, and no lesse example of perfect penance. For as SABELLI.Lib. 2. ex­empl. 1. 4. & l. 18 4. writeth, she deuided the day in this maner. In ihe morning for three hovvres togeather, she gaue her selfe to prayer and deuotion, from thencefoorth till Midday shee did reade the holy Scriptures. She con­temned [Page 79] riches and wealth,S. Brig. lib. 1. Reue. 10. & Gal. lib. 11. de Archa. Catho. virt. c. 5. in so much that what she could get, she gaue to the poore, she tooke delight in nothing but in God, she withdrew her selfe wholly from idle discourses, and her bodie (of which the An­gels had care) was obedient in all things to the soule.

S. ELIZABETH also, daughter of the king of Hungarie, and wife of the Lantgraue of Thuring, Surius in vita. though from her very cradle she began to feare and serue God, yet as she grew in yeares, so did shee continually en­crease in deuotion, giuing her selfe dailie to all kinde of pietie and exercise of Penance: in such sorte, that though in her husbands time, she liued most holilie in the order of Penance, wearing hayre-cloath vnder her Regal apparrel, yet after his death, she tooke a stricter course of life, and casting away all secular glorie, clad her selfe exteriorly also with the humble habit of Penance; and she which was most noble of parentage, made her selfe most ignoble to the worlde, that she might be made noble in heauen: nei­ther was she any whit defrauded of her ex­pectation there, and in the meane time so highlie here in the fauour of God, that one day being in an Extasy (as mention is made in her life) shee did see heauen open, and sweete IESVS the Sonne of God, incly­ning himselfe vnto her, saying. If thou wilt be vvith me, I vvill be with thee, and at no hand will be separated from thee.

Manie examples could I produce, to shew that such as were high in Gods fauour, did giue themselues neuerthelesse here to great austeritie of life, and dailie penance, which for breuity sake I omit, nothing doubting, but that those aforesaid, wil be sufficient to mooue any such as haue any loue to God, and desire to continue in his fauour, to imitate the maner of life, which the Saints and chiefe friends of God did lead in holie penance; & also plainely to see, how those are greatlie deceiued, which thinke that none doe Penance, or take the vertuous course of Religion, but such as had com­mitted some heynous offences in the worlde.

Although one of the chiefe effects of Pe­nance is, to cleanse vs of our sinnes and of­fences; yet God forbid that any man should haue so base a conceit of this so excellent a vertue, as to iudge that it were not exerci­sed for any other purpose, which if it had bene so, these holy persons, which neuer offended grieuously, would not haue bene so careful to vse it; but they being sin­gularlie illuminated by Gods holy grace, considering diuers other benefites to pro­ceede from it, most carefully vsed it as a me­dicine and meanes, both to preserue them in Gods friendship, and to winne thereby greater fauour with him. Some also (though the friends of God) falling into some small offence, did make here satisfaction by Pe­nance, [Page 81] for the paines due vnto those sinnes in Purgatorie, that thereby they might the sooner come vnto euerlasting glorie, knowing that God so hateth sinne, that hee leaueth not so much as a venial sinne (yea in his friends) vnpunished. How seueerly hee dealt with the Angels which were, in a cer­taine maner of his Court. S. PETER de­clareth, shewing that He spared not them, 2. Pet. 2 but left them to be tormented in euerlasting fire. ADAM being the first man created to his owne image and likenesse,Gen, 3. and a most holie person, yet did he not leaue his offences vn­punished. Neither yet did he suffer the sinne of DAVID (though bound vnto him with so strict a bonde of friendship, that he said of him. I haue found a man accor­ding to mine owne heart.) to be without punishment. Most seuerely did hee punish in like sort the offences of MOYSES,Num. 24 though he dearely loued him. Yea such is his iustice, that though ZACHARIE, the father of IOHN Baptist, was so iust and careful in keeping all the Commandements of God, that S. LVKE giueth testimonie of him in his Gospel, that hee and his wife S. ELIZABETH, were both iust before God, and obserued his Commandements; yet God did not leaue his sinne (though it were bu [...] venial) vnpunished. Who is he therfore, that can rightlie thinke his life to be so perfect and pure, that he needeth not to vse the best meanes that he can, to auoyde punishment [Page 82] hereafter, at the least in Purgato­rie, by making some satisfaction here by Penance, especially if he duely ponder with­all, that this present life is no other, but a vale of miserie, and time of penance, where­in whosoeuer hath well employed himselfe during this life, the hower of death (which vnto worldlings and louers of the world, of all terrible things is the most terrible) will be vnto him most ioyful, being the ende of all paines; and beginning of all felicitie; whereas if thou doest otherwise, thou must of necessitie make a longer delay, before thou come to that place of rest:Apoc. 9 for that, No­thing vvhich is defyled, shall enter into the kingdome of heauen. And though perhaps there may be manie, which haue not occasi­on, or so great need to spend their whole life in Penance for their mortal sinnes (from which by Gods grace they haue preserued themselues from their infancie) yet not­withstanding, few there are, or none at all, which haue not still occasion to doe some penance for their ordinarie offences,Prou. 14. wher­unto, as the Wiseman saith, The iust man falleth seuen times in the day. For whosoe­uer looketh well into all his actions, and dailie infirmities, shall soone finde, that hee seldome passeth manie howres, but that hee doth some waies offend, either wittingly, or not so vnaduisedly, either by culpable ignorance, or forgetfulnesse, or by thought or worde, or participating with others. For [Page 83] as the Prophet DAVID saith,Psal. 18. VVho doth know his offences? and therefore prayeth vnto our Lord to cleanse him from his hidden faults, and to spare him from other mens. The A­postle S. PAVL also, though he were con­firmed in grace, yet notwithstanding did finde so great difficultie to do wel, and such promptnes and prones to do euill, that with great lamentation he said, The good vvhich I vvould I doe it not, but the euil vvhich I hate, this I doe: and therefore cryeth out: O I vnhappie man, vvho vvill deliuer mee from the bodie of this death? The meanes therefore that he vsed was, as he declared himselfe, to punish his bodie by penance, saying. I chastice my bodie, and bring it into subiection, for feare least whilst I preach vnto others, I become my selfe a Reprobate. If this holie Apostle, and vessel of election did, ac­knowledging his imperfections, and for his small offences, and suppressing of sinne, thinke such penance and punishment to be necessarie; who is hee that can thinke himselfe to be cleane, that he needeth not to doe penance, that hath any grace at all? For as S. GREGORIE saith.Greg. lib. 31. Mor. How much more light of grace any man hath, so much the more doth he know himselfe to be reprehensible and faultie. Let euerie one therefore, looke diligentlie into his owne life, and consider what he hath done, and if peraduenture thy sinnes should be but smal or venial, yet do not thou neglect to make satisfaction, & do [Page 84] Penance for them also, knowing that as the Ecclesiastike saith;Eccle. 19 S. Hierom. in Epist. Hee vvhich contemneth small things, by little and little falleth into greater. Wherefore Holie S. HIEROM saith, that A minde dedicated vnto Christ, ought aswel to take heede of little sinnes, as of greater. For an enormious sinne, doth sel­dome draw vs into hell, because the great­nesse thereof doth terrifie vs in such sorte, that it bringeth vs to the knowledge there­of, whereby it commeth to passe, that with great repentance, and amendment of life, we do penance for it; but other sinnes wher­into we doe slide often, and do not regarde them, those are they, I say, which with a swift course, do carrie vs to destruction, as detraction, murmuration, defamation, and vaine pleasures, of which forasmuch as they seeme vnto vs often but smal, therefore do­ing no Penance for them, by little and litle they drawe vs verie often into deadly of­fences, and consequentlie into hell: Wher­fore though thy fault be so litle, that it is onely a venial sinne, yet must thou not therefore neglect by penance, to cleanse it, whereupon, worthelie saith S. AVGVST. Doe not thou contemne venial sinnes, Aug. lib. de decen. Cherd. for that they are litle, but feare them, for that they ar [...] manie, and manie litle beasts may kill a man. The graines of the sand, are they not litle, yet if ouermuch sand be put into the ship, it will sincke her? How litle are the drop [...] of water, doe not they neuerthelesse fill the [Page 85] riuers and courses of water, and cast downe houses? the destruction and ruine therefore comming by the multitude, is to be feared, though not the greatnesse.

Wherefore to conclude, for as much as little and venial sinnes (from whom none in these our daies are altogeather free) doe breed (as thou maiest plainely see, by the sentence of S. Augustine) so great danger, seeing that wee do fall dailie into them, as long as we carrie this corruptible bodie a­bout vs, let vs be careful to make satisfacti­on and doe Penance for them: for if these a­foresaid Saincts, which were so innocent, did notwithstanding, lead their liues in such sorte as you haue heard, in continuall Penance, much more then ought we, being defiled with sinne, to do it.

He therefore that is desirous to flye the paines of Purgatorie, and come with speede to enioy the happie sight of God, ought to passe here his life howe [...]lie in Penance, vn­till the soule doth seperate it selfe from the bodie, to reape the fruits of her labour, & enioy for his small and momentarie paines, [...]he great and inestimable ioyes in heauen: which I beseech God to graunt vnto vs [...]ll, Amen.

An Epilogue vnto the Order of the Brethren and Sisters, of Penance.

EVEN as the goodnesse of almightie God is so infinite, that he turneth all things to the good of mankinde; so on the contrarie side, the malice of Sathan is so great, that there is not any thing so good, but that hee will bende all his forces to turne it into euill. Therefore as God by almes deedes bringeth foorth pietie; by Prayer, deuotion; by fasting, continency, &c. so quite contrarie, of all those doth the deuill draw foorth, Arrogancie, pride, and a kinde of slouthfulnesse to all other ver­tues. And as God, and the deuil are of con­trarie willes, so do they bring foorth con­trarie effects; For what is more opposite, then Arrogancie and Humility, but the de­uil bringeth foorth Arrogancy of vertue, and God produceth Humilitie of sinne, and Penance from Humilitie, and from perfect penance grace and euerlasting glorie. The deuil on the other side, seeketh to procure from penance a contrarie ende, for by per­swading a man, that penance soone purgeth sinne, and winneth heauen, allureth him to all kinde of vnlawful pleasures, vnder hope that he shal haue time sufficient to do pen­ance, in the end, that so being led away with [Page 87] this vaine pretence, hee may defer his con­uersion and amendment of life, so long, till at the last, by the iust iudgement of God, hee is preuented, and findeth now no place for Penance. And hauing vainely spent the pre­tious time, that God had lent him to gaine eternall glorie, falleth suddenly into euerla­sting ignominie. But if a mans zeale be such, that the deuill seeth that he cannot hinder him from beginning to do timely and true Penance, then doeth he bende all his forces to incite and allure him to take such vio­lent and accustomed courses therein, that following either obstinatlie, or indiscreetly his owne will, he looseth therby, both the greatest parte of his merit, and also manie times, growing wearie of the vertue of Pe­nance, through his owne fault, returneth a­gaine to his former vices and pleasures, in worse sort for the most part, then euer be­fore.

Wherefore our holy Patron, humble S. FRANCIS, to preuent through his sincere zeale and charitie, the malice and enuy of Sathan, & to giue helpe, comfort, ayde, & di­rection to all, which thirsting after the sal­uation of their soules, haue an earnest desire to attaine to all the perfection, that their strength and estate will permit them, did by the inspiration of the holie Ghost, ordaine an order of Penance, setting downe therein instructions and rules, fit and conuenient for any estate, degree, or sexes that would [Page 88] vndertake it,S. Bona. ch. 3. in vita S. Franc. as the Seraphicall Doctor of the Church, S. BONAVENTVRE testifyeth; in the 3. chap. of the life of S. FRANCIS, saying that, Many of both sexes enflamed with the zeale of his preaching, seruing our Lord in the puritie of vvedlock, according to the forme receiued of the seruant of God did binde them­selues with new lawes of Penance vvhose maner of liuing, the said humble seruant of Christ de­creed to be named, the order of the Brethren and Sisters of Penance. For as the vvay of Ponance is common to all men that desire to [...]ome to heauen, so in like sorte is this Order, admitting both the Cleargie and La [...]e people, Virgins and maried folke of both sexes; of how great merit it is in the sight of God, doth ma­nifestly appeare by many miracles, vvhich some of them haue vvrought hitherto S. BO­NAVENTVRE.

Wherefore hauing set downe the neces­sitie and vtilitie of Penance, as it belongeth to all persons in generall, so now by the grace and assistance of almightie God, for the comfort and helpe of all those which haue vndertaken this Order; and for the encouragement of all such, as bending their mindes to the perfection of Penance, haue any desire to be admitted into this Holie Congregation, I wil endeuuor to set downe at large, the Rule of Penance, with the ma­ner of the Institution, the Priuiledges, obli­gations; and perfections of it.

THE RVLE AND maner of liuing, of the Brethren and Sisters, of the third order of S. FRANCIS commonly called, of the Or­der of PENANCE, ordayned for those vvhich vvill liue holily, and doe Penance in their ovvne houses.

NICOLAS Bi­shop, Seruant of the Seruants of God, to his louing Sonnes, the Bre­thren, and welbe­loued Daughters in Christ, the Sisters of the Order of Penance, as wel present, as to come, health, and Apostolical Benediction.

THe firme foundation of Christi­an Religion, is knowne to be pla­ced vpon the mountaine of the Catho­like faith, which the sincere Deuoti­on of the Disciples of Christ, burning with the fire of Charitie, did teach by the worde of careful preaching vnto the people of these Nations, which walked in darknes Which faith the Romaine Church doth hold and keep, whose foundation is not to be at any time mooued with any whirlewindes, nor waues of Tempests: For this is the right and true faith, without whose companie, no man is acceptable, and gratious in the sight of the highest. It is this faith, which prepareth the way of Saluation, and promiseth the re­wardes and ioyes of eternal felicitie. And therefore the glorious Confessor of Christ S. FRANCIS, Institu­tor of this holy Order, shewing both by vvordes and example, the vvay to ascende vnto our Lord, did instruct [Page 91] his Children in the sinceritie of this faith, and would they should professe it, constantlie keepe it, and also fulfill it in workes, to the end, that they walking healthfully by the pathes thereof, might merit after the pri­son of this present life, to be made possessors and hayres, of eternal bea­titude.

Of the Institution of this Order of Penance.

OVr holie & blessed Patrone, S. FRAN­CIS, being by a special fauour of God, called from the pleasures of the world, vnto a perfect holie life, and strict course of Penance, did not at the first, and presentlie after his renouncing of the worlde, institute any of his three orders, that is,In legend. trium So­cior. in principio. of the Fryer Minors, otherwise cal­led Gray Fryers, of S. CLAKE, and this of Penance, but did at the first take vnto him­selfe a meane course of Heremetical habit: but not of any religious order, but onely an habit of Penance, which for his first two yeares he did weare: But in the second year, after his conuersion, from the worlde to God, taking vpon himselfe the forme of ha­bit, which he gaue afterwards vnto his bre­thren, did in the yeare of our Lord 1206. begin his order of the Fryer Minors, and within the 6. yeare after, instituted the order of the Sisters of S. CLARE; and not long after,Specul. Minor. tract. 1. fol. 60 did ordaine for an order of life, for all persons, the forme and life of Penance, which he himselfe had exercised in his first beginning, though after a far more milde and easie maner.

S. BONAVENTVRE declaring the cause and meanes of the institution of this holie [Page 93] order of Penance, saith,Bon. in 4. part. le­gend ma­ior. that After S. Francis had gotten his Religion to be approoued by Innocentius 3. he began to treat and reason vvith his brethren, vvhether it were better for them to conuerse amongst men, or to re [...]yre themselues to solitarie places. And whereby earnest diligence and feruent prayer, he had sought the good pleasure of Gods holy wil, and being illuminated and enlightned by Oracle of Super [...]al and diuine Reuelation, did vnderstand that he was sent by God to this end, that he should winne vnto Christ the soules, which the deuil did endeuour & go about to draw from him. Yet notwith­standing, such was his great humilitie, that he which had learned great things from his supreame maister, IESVS CHRIST, was not ashamed to seeke the knowledge of little things, from those which were in­feriour vnto himselfe.

Wherefore Brother SILVESTER being a man of great sanctitie, and highlie in the fauour of God, S. FRANCIS hauing a great hope and trust in him, did sende Brother MASSEVS vnto him, to desire him, that hee would humblie beseech Almightie God, that he would vouchsafe to reueale & shew vnto him, whether it should more please his diuine Maiestie, that he should goe a­broad and preach vnto others, or that hee should giue himselfe continually to prayer; hee sent him with the like message vnto blessed S. CLARE also; Brother MASSEVS [Page 94] going therefore presentlie vnto them both, and hauing declared what S. FRANCIS de­sired; brother SILVESTER, betaking him­selfe presentlie vnto his prayers, and ha­uing receiued therein the diuine answere, signified the same with all speede vnto Brother MASSEVS, and said.. Tell Brother FRANCIS, that God hath not called him for himselfe, but that he should worke the good of manie soules. The like answere holy S. Clare did sende, whereby (as witnesseth the holy & Reuerend Father BERNARDINVS DE BVSTIS) doth appeare; that blessed S. Far­cis,Ser. super illud exe nos reliq. omne. was induced to preach penance, by di­uine inspiration (yea rather commande­ment) & so cōsequently to institute this ho­ly order of Penance: for hauing receiued that answere, he was so inflamed with the zeale of charitie, that he rising vp presently, girded and prepared himselfe with so great feruour, to fulfill this new receiued com­mandement, that hee went his iourney so speedely, as if he had bene touched with the hand of God, and had bene indued with some extraordinary vertue and strength frō heauen, and walked with so great force of spirit, that he looked not, or premeditated whither, out by chāce, & as God would haue it, came vnto a certaine towne or Castle, called Canarij, in the vale of Spoleta, where he preached with so great zeale, the con­tempt of the world, and the dangers to liue therein, that all of that place, both men and [Page 97] women were so mooued with his preach­ing, that they were ready to leaue al, & desi­rous to follow him; but our holie Patrone S. FRANCIS said vnto them, you shall not so doe, but I will ordaine for your comfort and soules health, what you shall take in hand: and then presently he determined to institute this third ORDER, which is called Of the Brethren & Sisters of Penance: for his only intent in instituting this Order was, to incite all sorts of people, so to follow the examples of Penance, which our Lord and Maister did giue vs, both by word and ex­ample, that following him here in earth, they might raigne with him in heauen, where­unto S. FRANCIS desiring as much as lay in him, to bring al indifferently, without ex­ception of Sexes, or persons: did prescribe this forme & order of Penance, as a singuler helpe to the attaining thereof; & forasmuch as his loue being equal vnto al, seeing that it was a thing impossible for him to set downe a Rule precisely for euery one, did ordayne it in such sort, that it should be made fit & cōuenient for al such, as with feruent zeal & affectiō wold vndertak it; for, such is the loue of out Redeemer towards al persons, that he doth not require great matters at our hands,Matth. 11 or any thing aboue our power, but saith, My yoke is sweete & my burden light. Therfore S. Francis, as a true Imitator & follower of our Sauior, doth not here lay any heauy burthē, or require any hard maters, aboue the power [Page 96] of the meanest, or least able, but setting downe, and ordeyning a forme and maner of life for the strongest, taketh such order for the weakest, that the Superiours may make it fit, & conuenient for their strength and calling, leauing onely for them, what with feruent loue to God, and alacritie both of bodie and minde, they may accomplish, whereof our Holie Father NICOLAVS 4. which liued and was assumpted to the go­uernement of the whole Church of God, within 55. yeares, after the death of S. FRANCIS,1288. of whose orders being the Ge­neral, and gouerned them fiue yeares toge­ther, had good meanes to vnderstand per­fectly the Rule, giueth sufficient testimonie, when in the 18. Chapter of the Rule, which he collected together, & cōfirmed it with his Apostolical letters; he saith. The Ordinaries of the places, Reg. c. 18 or the visitor, may for any lawful cause (vvhen they shal see expedient) dispence vvith all t e Brethren and Sisters, in absti­nences, fastings, and other austerities.

The or e [...]y and chiefe Obligation, which remaineth vndispensed is, the Obseruation of the Commandements of God, which the Brethren and Sisters, by their vowe at their Profession, doe binde themselues a newe to obserue, though not vnder the paine of a double mortall sinne, if they should after transgresse any of them, as by Gods assistance, I will declare in the ende of this Rule more at large.

And in all other matters, S. FRANCIS re­quireth no more here in Gods behalfe, but what our heauenly Father requireth, say­ing; My sonne giue me thy heart. Prou. 23 What request could be more reasonable and easie to be performed? If God had required any thing which had not bene in our power, or a­boue our possibilitie, wee might haue had some reason to say, O Lord how willingly would I fulfill thy demaund and desire, e­specially knowing that it is altogether for my good, but alas my infirmitie and weake­nesse is so great, and my strength so little, that though my heart is good, and my de­sire not inferiour, yet wanting force to doe what thou wouldest, I am not able to fulfil what thou commandest.

But all occasion of such excuse is taken away, by this that he requireth, no more but our heart, wholly to be giuen vnto him, & not either lent or solde, They lend God their hearts, which serue him for temporall prosperitie, and when it is taken away from them, then do they with-draw their hearts againe, which before they had giuen vnto him, and of those did the Psalmist speake when he said, Hee vvill praise thee, Psal. 51. vvhen thou shalt doe well vnto him.

They sell their heart, which onely serue him for eternal rewarde, and are rather cal­led Mercinarie persons, then louing chil­dren: For he which serueth onely for hope of rewarde, deserueth no other title, and [Page 100] looseth a great parte of his reward, for as S. Chrysostome saith most notably. Thy re­compence shal be the greater, when thou labou­rest not for hope of gaine, but onely with loue, & a desire to please God aboue all.

They onely therefore giue their hearts to God, which out of their meere loue and af­fection to himselfe, do serue him; and this is the seruice which God requireth, when he said,Prouer. 23 My sonne giue me thy heart. Beholde the benignity and prudence of our tender Father, which knowing that loue is the loadstone of loue, seeketh by louing words to draw thy heart & loue to him, by shew­ing his particular affection towardes thee, saying: My sonne, my sonne, for whome I haue created heauen and earth and al things that are therein; my sonne, whom I haue made to mine owne image and likenesse; my sonne, vpon whom I haue appoynted one of my heauenly Court to attend; my sonne, vnder whose feete I haue made the beasts of the fields, the fowles of the ayre, the fishes of the sea, and al things subiect; my sonne, whom I haue preserued & fed frō the very first conception, vntill this present day. My sonne, I say for whose Redemption I haue giuen my onely begotten Sonne, and my selfe with all; my sonne, for whom the inheritance of the kingdome is prepared: Giue mee thy whole hearte therefore as freely, without any other more principall hopes. This doth our Sauiour teach and [Page 101] exhorte vs vnto, when he saith:Matth. 22 Thou shalt loue the Lord thy God with all thy heart.

He therefore which will haue God for his Father, and raigne with him in his hea­uenly kingdome, must shew himselfe here to be his true sonne, in giuing his whole heart, loue and affection vnto him, seeing that this is the onely thing which he de­mandeth for all that, which he hath already giuen, or hereafter promised in heauen, which hee sheweth himselfe to be most willing to giue, in that he asketh nothing for it, but what euerie one may easilie giue, of what degree, estate, or condition soeuer he be.

For the poorest man that hath not a penny, may giue his heart as wholly (and loue God as entirely) as the most rich and mightest king: So the foolish person that knoweth not a letter, may as well as the wise and learned, the weake and lame, no lesse then the strongest Gyant; and to conclude, the poore Sheepheard which feedeth his sheede, may giue his heart as freelie, and loue God, as deuoutlie, as the Pope or Emperour. For that it is a thing of such great necessitie, to giue thy heart wholly to God, and to loue him entirely that without charitie none can come vnto heauen. There are many in heauen, which were very poore, which were weake and ignorant, which could not fast or giue themselues to much prayer, yet notwith­standing, [Page 102] there is none there which want the nuptial garment of charitie.

But if peraduenture this demaund may seeme to be so hard, that it cannot be ful­filled, for that God demanding our whole heart, demandeth there withall our will, in such sort, that there is nothing left to our owne other affaires. Note I pray you, to the intent you may the more plainely see, that this demand is so easie and sweet, that any man may yeeld to the fulfilling there­of. This Commandement is affirmatiue, which bindeth alwaies, but not for all times, but in time of necessitie: Euen as the Precept of reuerencing our Parents, doeth not binde for alwaies, or at al times, but as occasion recuireth; so likewise thou art not bounde alwaies to loue God, but as time and place shal require. For God com­mandeth that when the world, the flesh, & the deuil, doe set any thing before thine eyes to be loued, then oughtest thou ra­ther to loose any such thing, then thou shouldest neglect thy duety, or displease thy God. He therefore loueth God truely, which wil not for the loue of any Creature displease God, but in the meane space, whilst no occasion of sinne is offred, thou maist loue all other things ordinatly, as Pa­rents, wife and children; yet notwithstan­ding, with this implyed condition, that thou hast thy soule alwaies readie to suf­fer any torture, torment, or damage, were [Page 103] it neuer so grieuous, rather then for any of them, it should offend mortally. Wher­by thou maist easily see, the wordes of our Sauiour to be most true, when he saith,Matth. 11 My yoke is svveete, and my burden light. Whē he giueth thee leaue to loue all creatures, as much as thou wilt, so that for their loue, thou doest not aduenture to offend him.

I haue a little willingly digressed, & bene the longer vpon this point, for that the chiefest obligation, and most principal part of the Vowe of this holie order, is, to ob­serue the Commandements of God, which burden (if it may be so called) being light, there is no other point heauie; especially seeing that NICOLAS the 4. (which gathe­red, as I said, this Rule together) setteth downe in his Breue & Apostolical letters, that no poynt thereof bindeth, vnder the paine of a mortal sinne, vnlesse it be other­wise against the Commandements of God, or Ordinance of his Church, saying, in the last Chapter of the Rule. In all these aforsaid things, whereunto the Brethren of your order are not bounde by the Commandements of God, or Ordinance of the Church, we wil that [...]one of them be bounde vnder mortal sinne to keepe them. What can be therefore more comfortable or easie then this Rule, where the obligations, labours and austerities are [...]mall, and the benefits, priuiledges and perfections, are very great.

Of the benefits and Priuiledges of this holy Order of Penance.

THE great vtilitie and profite which procede from any labour or paines, make for the most parte the time to seeme short, and the labour litle, as appereth in IACOB,Gen. 29 who serued LABAM seuen yeares for his daughter RACHEL, which time seemed short, and to be but few daies, as the Scripture saith, for the greatnesse of the reward.

Wherefore whosoeuer doth duely con­sider the inestimable benefits, which the true obseruers of this order do get there­by; if will and strength concurring togea­ther, he should keepe all the fasting dayes, and austerities contained in this Rule, in as strict a maner as euer any hath, or may keepe them, yet notwithstanding he [...] should haue iust cause to thinke, that they were litle and easie, in respect of the grea [...] vtilitie and profite thereof. What greate [...] benefite can any man expect or desire (remaining in this mortal life) then to b [...] cleansed both from all his sinnes & paine due thereunto in Purgatorie, and to be restored to that state as it were of innocencie, wherin he was when he was first baptized? [Page 105] This inestimable benefite is granted in most ample maner at the first entrance of any deuout person (if it chance not that he himselfe putteth hinderance vnto the grace of God, which is then offred him) as appeareth plainely in the forme of Absolu­tion, at the entrance into this holy Order, graunted by manie Supreame Bishops, as here followeth.

OVr Lord Iesus Christ, by the me­rits of his most holie Passion, absolue thee, and powre his grace a­boundantlie in thee, and by his au­thoritie, and of the blessed Apostles, S. PETER and S. PAVL, and of the Supreame Bishops, committed vnto mee herein, and graunted vnto thee, do absolue thee from all excommuni­cation, greater or lesser, from all sen­tence of suspention, & dispence with thee in all irrigularities, that thou hast any vvaies Contracted, and re­store thee to the vnion and participa­tion of all the faithful, and also to the holie Sacraments of the Church: [Page 106] and by the same authoritie, doe ab­solue thee from all vovves (if thou hast made anie) except of some ap­prooued Religion, and from all sinnes, vvherevvith thou hast offended and trespassed against God, either by hu­maine frailtie, ignorance or malice, graunting vnto thee Remission of al thy sinnes, confessed, and of all other vvhich thou canst not remember, or hast forgotten, so far foorth, as the keyes of the Church doe extende in this matter: and by the said autho­ritie, I doe absolue thee of all the paines of Purgatorie, vvhich for thy sinnes hitherto done, thou hast deser­ued, restoring thee to the state of In­nocencie, wherein thou vvast first baptized. In nomine Patris, &c.

Wherfore to obtaine this great benefit they which will vndertake this happie e­state of Penance, must at their first en­trance, make a General confession, which is the last that euer they neede to make [Page 107] for as daily experience teacheth vs,Gabriell Maria, Ord. Mi­nor. in Reg. An­nunciat. and al­so the Reuerend Father, GABRIEL MA­RIA, which composed the rule of the An­nunciats, and was all his life time, after the confirmatiō of that order, Confessor there­of; witnesseth that, The often general con­fession of a mans whole life, doth hinder more deuotion, then augment it. Therfore in religion, such general Confession ought to be made but once, vnles it should hap­pen, that that which one had made before, should for some defects be not vaileable: yet notwithstanding forasmuch as it doth greatly helpe, both for the ouercomming of our daily imperfections, and increase in vertue, to make euery halfe yeare a Gene­ral Confession, of al such notable things as may chance to happen in that time; it is counselled, though not commanded, aswell by the Fathers which haue had, and haue charge of this Order, as also in that deuout booke intituled, The Rules of good life, that euery one should make a general confessiō of euerie halfe yeare, to the intent that hee which taketh the charge of their whole life, may see what victorie they haue made of vice, and daily imperfections, or how they haue proceeded in vertue, and vertuous actions, that their good deedes being as well knowne, as their euill, they may receaue encouragement to pro­ceede, if they haue done them well, or if otherwise, they may be admonished how [Page 108] to doe them better, to the good of their soules; for it is not enough to doe a good deede, vnlesse it be well done, which assu­redly will be the more meritorious and pleasing to God, if it be taken in hand by the aduice of a prudent Ghostly Father: especially seeing that in this our poore Countrey, the Brethren and Sisters cannot come vnto those monthlie Assemblies, which by the Rule is desired, where both by the vertuous examples of the whole Congregatiō, good admonitions of the Mi­nisters of this order; with the pious and zealous exhortations, which ought to be then made, to encourage them in their happie course of Penance, they should be stirred vp to vertue, and withdrawen from vice.

The Visitor for these causes, is enforced the oftner to make his visitations, that thereby (to the vttermost of his power) he may endeauour, by the helpe of this halfe yeares continual general confession, to supply the place of all those aforesaid mo­tiues, and persons, may be al way ready ei­ther by himselfe, or by the meanes and authoritie, which he had receiued from the Supreame Pastors of the Church, and his Superiours, to giue himselfe (if he may conueniently) or graunt his power vnto the Ordinarie Ghostly Fathers to giue (if neede require) vnto the Brethren or Sisters at the houre of their death, the generall abso­lution [Page 109] againe, both from their sinnes, and paines due thereunto in Purgatorie: which benefite and Priuiledge, though for diuers good considerations, manie Supreame Bi­shops haue graunted, yet specially for this that euery night before they take them­selues to rest, by the Rule they are bound, not onely to make a diligent examination of their consciences, but satisfaction in like sort to their abilitie and oportunitie for the imperfections and offences of that day, if they chance to fall into any, either great or small.

For seeing that the vncertainty of mans life is such, that no man of whatsoeuer state, condition, yeares, or sexes, is assured of one halfe hower of Penance, our Holie Father S. FRANCIS, by the inspiration of the Holie Ghost, did for the great good,How wee ought to make this examina­tion, see chap. 12. and comfort of the Brethren and Sisters, ordaine this dailie satisfaction to be made, to the intent that euerie one hauing done Penance, according to the qualitie of his offence, either in act or will, he might rest and sleepe in securitie; which otherwise, with assured repose of Conscience hee could not doe, not knowing in what dan­gerous estate he standeth, being assured that God will not forgiue sinnes, and the paines due thereunto, vnlesse the sinner [...]hall first doe penance for them, by hearty contrition, and full purpose of confession, when he may conueniently, with satisfacti­on [Page 110] in like sort.Iob. 19 Wherfore holy IOB, consi­dering how seuerely God punisheth sin­ners, said. I did feare al my works, knowing that thou wilt not spare the offender. That is, leaue his sinne vnpunished; for God neuer leaueth the offence without reuenge and punishment, for either the sinner must pu­nish his owne offence in himself, by doing Penance, or else God in his wrath wil cha­stice it. Let euery one therfore choose one of the two, that is, either make choise to punish himselfe presently, or expect the se­uere punishment of God, & when he is in the middest of his choyse, or ready to make it, let him remember wel the sentence of S. PAVL,Heb. 10 saying. It is a horrible thing to fal in­to the hands of the liuing God, whose mercie & goodnes is such now, that whosoeuer doth with sorrow for his sinnes, but mean­ly punish himselfe, God wil not inflict any other punishment for his former offences, as the Apostle S PAVL doth insinuate say­ing,1. Cor. 11. If we did iudge our selues, wee should not be iudged. In which words the Apostle doth manifestly shew, that the cause wherfore we are iudged and punished by God is, for that we neither iudge or punish our selues.

Worthily therefore doth S. Francis cō ­maund, that the Brethren and Sisters of this order of Penance, should euery night exa­mine & iudge themselues, & being sory for their sinnes, doe some penance for them, knowing that God our most louing Father [Page 111] as one which is benigne & mercifull, doth not punish twice the same thing. For if thou wilt correct thy fault thy selfe, God will not punish it againe. Therefore holie DAVID being a man according to Gods owne heart, and rightlie knowing his di­uine disposition and minde, said,Psal. 11 I haue done iudgement and iustice, therefore thou vvilt not deliuer me ouer, to those vvhich ca­lumniate me. Wherefore if the Brethren & Sisters in examining duely euerie night their conscience do iudgement, and in ma­king satisfaction, as the Rule requireth for their daily imperfections, do iustice when­soeuer they finde that any way they haue offended, they may assure themselues with the Prophet DAVID, that God will not deliuer them ouer, into the hands of those which shall calumniate them, that is, tor­ment or punish them any more, after this life in Purgatorie. Wherby you may plain­ly see, how great is the benefite of this ho­lie Order of Penance, and vpon what iust grounds it is freelie bestowed. As all men are, & would be glad, to enioy assuredly this great benefite; so must they be as di­ligent in the examination of their consci­ence dailie, and as willing to performe, that paine and pennance which (equitie and reason being placed as iudge) shall thinke the imperfections of that daye to haue deserued: Which labour wil seeme but small, if it bee compared vvith [Page 112] the greatnesse of the paines, which other­wise they must suffer; or with the excel­lency of the reward, which this little la­bour doth soone bring them vnto, after this transitorie life. Vnto this labour may be applyed the wordes of the Psalmist, say­ing, They shal labour alwaies, but yet they shall liue in the end. Psal.

See therefore and consider wel, how ne­cessary for the good of our soule, is this daily examination of our conscience, and punishing in our selues our offences and imperfections; for though the paine be but small, yet is it great in the sight of God, who is so willing to accept of any good that we doe; that he doth accept of little things for great: as the Ecclesiastike most notably remarketh,Eccle. 29. and saith. The least thing doeth please thee for great: Which wee must needes confesse to be true, if we well weigh the greatnesse of the future paines, due vnto our sinnes, from which here litle labour deliuereth vs.

That great piller of the Church, holie S. AVGVSTINE,S. August. comparing the great­nesse of all the paines and torments of this life, with those that are after it, That no tor­ment of temporal paine, can be compared vn­to the euerlasting torments of the vvicked. But the sinner cannot auoide punishment, but that either he must be punished here, or in the worlde to come; for no sinne saith he, is left vnpunished. If therefote the [Page 113] poore sinner doe well consider, either the cruel and euerlasting torments of hell, or the intollerable paines of Purgatorie, though he should labour much in the exa­mining of his conscience, and indure great paines in making satisfaction for his sinnes & imperfections: yet would al this seeme to be verie smal and light;Isodor. in Sin [...]. as ISIDORE plainely declareth saying; VVaigh vvell in thy minde vvhat paines soeuer of the world, vvhat griefes soeuer of torments, and all the bitternesse of griefes, and compare all this vnto hell, and all that thou shalt suffer vvill seeme but light, especially if thou adde hereunto, the greatnesse of the reward which thou hopest for hereafter. S. Chrys. For as CHRY­SOSTOME saith: If the Tempests of the seaes seeme light to Marriners, if woundes vnto Souldiers, if colde vnto the husband­man, for hope of temporall revvarde, hovv much more then ought all labours and paines seeme light through hope of eternal happines? Which S. Gregorie affirmeth to be of that force, that it will make all labours seeme so light, that a man shall not feele them at all: For hope, saith he, of the eternitie doth so eleuate the minde, that it feeleth no euill which exteriorly it suffereth. Not without cause therefore doeth ISODORE say,Isidor. de sum. bon. that He vvhich doeth diligently medi­tate and thinke of the rewardes of the life to come, doeth ioyfully beare all the euils of this present life, for that the sweetnesse of the one [Page 114] doth temperate the bitternesse of the other: worthely therefore saith S. PAVL: The passions and sufferings of this time, m. 8. are not condigne to the glorie to come, that shall be reuealed in vs.

O howe miserable are they which will suffer nothing for the life euerlasting: and againe, how happie are the Brethren and Sisters of this order of Penance, which by that little paines, in examining, being contrite, and punishing their owne faultes; doe obtaine assuredly so great a benefite, as to be freed from future paines, and be absolued, both at their entrance, & hower of death also, from all their sinnes and paines due thereunto in Purgatorie, & be restored againe at their last hower, to that estate as it were of innocency, wherein they were, when they were first baptized, and after this transitorie life, to passe se­curely by Gods grace, to eternal glorie.

Note that I haue added in the end of euery chapter of the Rule, the Annotations and Ordinances, vvhich the Reuerend Father F. PETER GONZALES of Mendoza, Com­missarie general in this our familie, of Cismō ­tana, let be made for the Prouince of Spaine, that euery one may see, how this holy order is obserued now in Catholike Countries.

Of the maner of examining of those which will vndertake this forme of life. CHAP. I.

WE therefore prosecuting this Order vvith conuenient fa­uours, intending beninglie to the augmentation and encrease thereof, do ordaine, that vvhosoeuer is desi­rous to be admitted to keep this forme of life, must be diligently examined before their admission, of the Catho­like faith, and obedience to the afore­said Church, and if they shal firme­ly professe, and truely beleeue it, they may be safely admitted thereunto; yet diligent care is to be taken, that no heretike, or suspected of heresie, or yet defamed, be in any wise admitted [Page 116] to the obseruation of this Order of life. And if it should happen to be found out, that any such haue bene receiued, hee is to be assigned ouer vvith all speede, vnto the Inquisi­tors of heresie to be punished.

Commissarie Generall. Sismontanae.

CONCERNING this first Chap­ter, it is to be noted about the re­ception of any into this order, that they which are to be admitted, must be Catholikes and not suspected of Heresie: whose Fathers and Grandfathers haue not bene punished by the holie office of the inquisition for it, neither haue bene vitious scandelos people, nor infamous, or of bad life and opinion.

This information which is to be taken of such persons, must be committed to some graue religious person, of good iudg­ment, or to some of the Brothers of the said Congregation, (if the superiour thinke it conuenient) and this information must be made with all secrecie, hauing alwaies respect vnto the honour and good credit of those persons.

Although blessed S. FRANCIS, our holy Patrone, and paterne of al perfection, imi­tating in all things as neere as he could, the example of our most louing Lord and Re­deemer, which was not an acceptor of persons, but offred mercie to all and euerie one a like: so he in like sorte desiring the good of all Christian soules, of what estate, degree or qualitie soeuer, did ordeyne this Rule for all sorts of people (as testifyeth S. BONAVENTVRE) without any excep­tion, whether young or old, rich or poore,S. Bonav. in vita S. Fran. weake or stronge, of high degree or meane estate, whether Virgin, or Widow, maryed or vnmaried, Priest or Lay man, of what lawful trade or calling soeuer, yet not­withstanding he had, a diligent care, that a speciall regard should be had both of the firme faith and laudable commendations, and maner of life, of any person that was desirous to be admitted into this holy or­der of Penance. For considering that the first ground, and firme foundation of all happinesse, both in this life, and in the o­ther to come, is the true beliefe and con­stant profession of the Catholike faith, the first thing which hee requireth, that with all diligence should be looked vnto, was the sinceritie of the faith of him which de­sired to be receiued into this Congregati­on, which ought to be such, that not onely he should firmely beleeue all such things, as our holy Mother the Catholike Church [Page 118] beleeueth, but seeing that the Apostle saith, that vvith the heart a man beleeueth vnto iustice, but vvith the mouth, Confession is made vnto saluation: He willeth that hee must also constantly professe the same faith, and with true humilitie, reiecting all obstinacie, and selfe will opinions, be obedient vnto the Catholike Church.

Moreouer, hee had so great a care for the conseruation of integritie in faith, that if any hiddē or secret heretick, should haue bene receiued, or that any one of thē should fall into heresie; that though in his first Order of Fryer Minors, he gaue a general Rule for his two others, that the loue betweene all his children should be such, that it should excel the very loue of the tender Mother towardes her naturall childe, saying: If the mother did loue and nourish her naturall childe, Reg. Min. 6. cap. hovv much more then ought euery one to loue and nourish his spirituall brother. Yet notwithstanding he did so much detest heresie, that if any of the brethren admitted, were but suspected of heresie, he willed that the other setting al particular loue aside, should for the loue of God, and preseruation of the members of his Church, with all speede assigne ouer the said partie vnto the Inquisitor of heresie to be punished. For seeing that the Bre­thren and Sisters of this order were in Ca­tholike Countries exempted (in respect of their persons) from seculer Iurisdiction, by [Page 119] diuers supreame Bishops, as by Honorius 3 Gregorius 9. and Sixtus 4. Bonifacius 8.Ioh. Bap­tist. Con­fect. in Colle. Pri­uil. mend. fol. 460. Paul. 2. Constit. 1 Clem. 4. const. 9. Benedict. 11. Nicholaus 4. as appeareth by their Apostolicall Breues, they must therefore themselues be most diligent to see their particular offences amongst them condignely punished, but specially heresie, or the least suspition thereof, seeing that one of the principal things which is requi­red in those which are desirous to be ad­mitted, is sincerity and constancy in the Catholike faith. So in like sort, no person that is defamed, or hath bene iustly repre­hended or punished by publike iustice, can be admitted; for that the Reception of any such person (though now penitent) which is but priuate, yet his offence hauing bene publike, would breed scandal to the whole order, and discouragement vnto such as might be desirous to be thereof, thinking that if the Congregation were so perfect as they ought to be, they would not admit so vnperfect a person, which hath bene defa­med, into their company. It was not there­fore without iust cause, that in the olde law it was strictly forbidden, that he which had any defect or spot, should not offer bread vnto God, neither might come vnto his Ministerie, if he were blind or lame, or had any other notable marke or defecte. But if that euery one which shal haue any filth or spot, may not offer bread vnto his God; much lesse then ought he to be de­dicated [Page 120] vnto the seruice of God in this holy Congregation, which is defiled and spotted with heresie, or any notable in­famie.

But if any person that had bene anie waies infamous in the world, and being demanded thereof, by him which recei­ueth him, either to probation or profes­sion, should fraudulently hide it, notwith­standing that he should be thereby recei­ued and professed, yet by Apostolical au­thoritie, he may be lawfully expelled, least that an infected sheepe, should corrupt the good fame of the whole flock of our Lord, and be an example vnto others.

Artic. 2.Hovv they are to be receiued, vvhich vvill enter into this Order. CHAP. II.

WHen any would enter into this Fraternitie, let the Mi­nisters, deputed for the Reception of such persons, search diligently and consider his office, state and conditi­on, and plainely declare vnto him [Page 121] the burden of this fraternitie, and chiefly concerning the restitution of other mens goods, which being first done, if he please, let him be cloathed after this maner; and as for other mens goods (if there shal be any in his custodie) let him endeauour to make satisfaction in readie money, or giuing sufficient securitie, and not­withstanding let him take heede to reconcile himselfe to his neighbours. Al which things being accomplished, after a yeares space (if he seeme to them to be fit) let him (by the ad­uise of some discreete Brethren) bee receiued in this maner, that is. That he promise that he will obserue and keepe all the Diuine Precepts, and al­so that he vvill make satisfaction (as is conuenient) for the trans­gressions and faults, vvhich hee shall commit against this maner of liuing; vvhen, and according [Page 122] vnto the Visitors vvill, hee shall be called thereunto; and let this promise there made by him, be set downe in vvriting by a publike hand. Let no man be otherwise re­ceiued by the said Ministers, vn­lesse it should seeme fit vnto them: the Condition of the person, and his instancie being discussed vvith iu­diciall consideration. Moreouer we defyning doe decree, that no man after his entrance into this fra­ternitie, may be able to go out a­gaine to returne to the vvorlde: yet not vvithstanding, he may haue free passage to any other ap­prooued Religion, But vvomen ha­uing husbandes, may not (vvith­out their leaue and consent) be ad­mitted to the companie of this a­foresaid fraternitie.

Commissar General. Cismon.

If Carpenters and Masons, which are to build a house for a Prince, will not accept of all maner of wood and stone, but are carefull to make choyse of such as is fit for their worke; farre greater reason then haue they which are to build a house & holy Congregation for the Prince of all Princes,Prouerb. 8 our Sauiour Christ (whose delight is to be with the sonnes of men) to make choise of such persons as are fit for that building: wherefore the auncient Fathers in times past, would not receiue all into Monaste­ries, but onely such as were fit and endued with good maners & sanctitie of life. For as one scabbed sheep, may infect a whole flocke, so one of euill maners and life, may trouble the whole company, and confra­ternitie, for that one IONAS alone was cause that all the Mariners in the shippe, were in great danger of drowning. Not without iust cause therefore did S. FRAN­CIS ordayne, that great care ought to be taken to make choyse of such onely as were both for faith, fame, conscience, and charitie, fit for this Order: wherefore ha­uing in the former Chapter declared, that none but such as are of firme faith, & good fame, can be receaued; so now in this chap­ter, he sheweth plainely that such are only to be receiued, which through a good conscience, are ready to restore vnto euery one his owne, and with perfect charitie to reconcile himselfe vnto his neighbours. [Page 124] And to that end, giueth a speciall charge vnto the Ministers deputed for the Recep­tion of such persons, that they should search diligently, and consider his office, state and condition: likewise, according vnto the forme of the Rule, he must exa­mine him of those conditions following, that is, First of the Catholike faith, if he be a faithful Catholike, suspected of no er­ror. Also of his obediēce to our holy Mo­ther the Church. In like sort, if no suspi­tiō of heresie, if he be not infamous, or no­ted with any notable infamy. Also whether he be not in debt, or haue other mens goods in his handes, which he is not able to make present restitution of, or make sa­tisfaction for in ready money, or giuing sufficient pledge; or whether he be in per­fect charitie with all men; and reconciled vnto his neighbours: For in whomsoeuer any of these defects are found, he cannot by the Rule be receiued or admitted vnto this Holie Order.

Concerning the second Chapter.

IT is to be noted, that after the yeare of Probation is past,Cōmiss. Gen. they must make a new information and examination of the same Religious person; of his good and holie conuersation in this maner of liuing, and of his good proceedings, and finding him capable, and that there be hope that he wil [Page 125] serue our Lord in this Religion, then by the councel of some Fathers of the Con­uent, and Brothers of the Order, they may admit him to make his profession, all the Conuent being assembled together in the Chapter house (or in the Church if it be a woman) the Prelate or Superiour hauing made first a profitable and pious exhorta­tion to that purpose, of what he is to pro­mise, and what is promised him And to what hee is bound by his profession, then shal he which is to make his vowe saye. (the Superiour helping of him thus)

I Brother N. do promise to God, and our blessed Ladie, and to our ho­lie Father S. FRANCIS, and to all the Saincts in heauen, that all my life I wil keepe the Commandements of God, and liue in chastitie as long as I change not my estate (and if he be married) that he will liue in coniugall chastitie, and that I will be obedient to receaue the penance which shall be giuen me, by the mi­nister and superiour of this Order, for the transgressions comitted against this maner of life.

Article. 2 LEt the Minister plainely declare vnto him, the burdens of this Fraternitie.

If after diligent examinatiō, the Minister do finde a hinderance to this Reception, then must he make some declaration vnto him (before he receaue him vnto Proba­tion) of the benefits which he is to reape by his admission into this holy Order, and the burdēs which he is to vndergoe there­in. Many persons heareing mention to be made in the Rule, of burdens of the Fra­ternitie, and not seeing any one point of such weight and difficultie to be plainely set downe therein: may thinke those bur­dens here mentioned, to be some secret constitution, and heauy yoke, which euery one is not able to beare. I thought it there­fore not amisse, before I proceed any fur­ther, in the declaration of the benefites of this Congregasion, here to set downe a summarie of all the burdens, and obligati­ons of the Rule, and constitution of this Order; to the intent that whosoeuer are desirous to enter into this Faterternitie, may plainely perceiue, how easie they may beare the burdens thereof, and performe al such things, as any maner of waies they are bound to accomplish and obserue.

Here followeth a summary of all the burdens and constitutions of this Order, wherein the whole effect of all the Chapters of the Rule is briefly expressed.

FIrst they are bound firmely to belieue and professe also the Catholike faith and obedience to the said Church,Reg. 1. ch. and to expell out of the Fraternitie all heretikes, or suspected of heresie, or defamed per­sons.

Secondly, they must vse all diligence,Chap. 2 in the due obseruation of all the diuine pre­cepts, and to make restitution of other mens goods, if they chance to haue any in their custodie, and be in charitie with all persons, to reconcile themselues to their neighbours, and must not (after their profession) goe out of this Order, vnlesse it be to ascend to some other of higher per­fection.

Thirdly,Chap. 3 to weare either their apparrell of grey colour, or else vnder their accusto­med attyre, a white habite, or thinne Pet­ticote of linnen or wollen, but therein no rigor must be vsed, but that the Superiors dispose it according to the qualitie of the persons: and must (if they may conueni­ently) [Page 128] be buried in their habits, in the Churches of the Fryer Minors, that as in their life they were as members conioy­ned to the said Order, communicating with them in all spirituall graces and fa­uours, that now their bodies should not be separated from them in their death.

Chap. 4Fourthly, they must absteyne from vn­honest banquets, Courts and daunces, or from giuing any thing vnto Stage-players, and sights of vanitie. If the time or place were such, that it were publikely knowne, that though they liue abroad in the world, yet were retyred from the vanitie and pleasures thereof, then were they bound to shew how much they contemne the vani­ties, not to giue so vainely any thing, and to hinder in what they might, their ser­uants also, of whom they ought to haue a speciall care: but now the case being o­therwise, they are not bound to doe but as they shall finde it conuenient. So like­wise for wearing of weapons: For the sword is as it were a common ornament, and is permitted vnto those with whome is dispensed in the habit.

Chap. 5Fiftly, they are bound to absteyne from flesh the Wednesdaies, Frydaies & Satur­daies (and they which liue in the Mona­steries the Mondaies also) except infirmi­tie, weaknesse, or some other reasonable cause doe otherwise require. They must (the sicke, languishing, trauellers, and la­borers [Page 129] excepted) content themselues with dinner and supper, and before each refe­ction, say one Pater noster, if no other Ca­tholike grace be said, and must repeate the same againe with Deo gratius, after both repasts, and if they forget so to do, either before or after their meals, they are bound to say three Pater nosters for that fault. In the Lent of S. MRRTIN, they must fast both Moundaies, Wednesdaies, Fridaies and Saturdaies, and from the first Sunday in Aduent, vntil Christmas, the Tuesdaies and Thursdaies in like sorte, & must keepe Shrouesunday and Tuesday with one Re­fection, according to the diet of the com­panie, eating onely of one or two dishes, the least curious or daintie. They must fast all the Frydaies of the year, vnlesse Christ­mas day doe happen thereon, which is ex­cepted. From Allhollowtide vntill Ea­ster, they must fast the Wednesday also, and all other fasting daies obserued by the Church, and in all those last aforesaide daies, they are to abstaine from egges and cheese, if they may conueniently. But the Minister or Visitor, may for any reasona­ble cause (when they shall see it expedi­ent) dispence with all the Brethren and Sisters in al these fasts, abstinēces, or other austerities, and insteed thereof, to enioyne them to say some other prayers, either the Litanies, or 15. Pater nosters & Aues, on those dayes wheron they cannot conueni­ently [Page 130] fast. Euery one also according to his strength, condition and calling, must la­bour dailie and doe something to auoide idlenesse.

Chap. 6Sixtly, at the Feasts of the Natiuitie of our Sauiour, of his Resurrection, and Pen­tecost, they must make euen, as much as they may, with God and the world, and at these three times, they are bound by the Rule to receaue, but by the custome and constitutions of the Order, they must re­ceaue once in fifteene dayes at the least, if they may conueniently.

Chap. 8Seuenthly, they must (vnlesse that sick­nesse excuse them, saye daily the 7. Ca­nonical howres (Mattins, Prime, third, sixt, ninth, Euensong & Compliue) either of the Breuiarie, or of our blessed Ladie, or at the least to say for Mattins, 12. Pater Nosters, & for each other 7. with Gloria Patri, & in the end of Prime & Compline, to say the Apostles Creede, in profession of their faith, the Psalme Miserere, for the whole state of Gods Church, and De pro­fundis, with the prayer, Deus venia largi­tor, for al Christian soules: particularly for those of this Congregation. Moreouer the Comissarie of the whole Order, by autho­ritie receiued from the Generall Chapter A.D. 1606. doth charge euery one of thē to say euerie daie, the Corone of our blessed Ladie, or the third part of the Rosary, quietly and deuoutly, fixing their minde [Page 131] vpon some of those misteries, which the deuout seruāts of the blessed Virgin do vse to meditate vpon in the Church. In Aduent & Lent, to heare Mattins also in their own Church or Chappel, if conueniently they may: & if through negligence they omit to say their houres in due time, they must say three Pater nosters for that fault.

Eightly,Chap. 9 they must alwaies stand as well prouided for death as they may, both by making their willes within three moneths after their entrance, and setting in order their goods.Chap. 1 And also by making cōtinual­ly, present satisfactiō for al such faults as by the nightly examination of their conscien­ces (which they are specially bounde to make verie diligentlie) they shall finde they haue committed that day, and must be careful to abstaine from all oathes, except in cases of necessitie; and if they perceaue that in the day time they haue (by vsing manie wordes) vnaduisedly sworne, or in any other thing else, done otherwise then they ought to haue done, they must foorth­with say, three Pater nosters, or do some o­ther penance, according to the greatnesse of the fault.

Ninthly, In the time of health,Chap. 13. they must euerie one heare Masse dailie (if with conueniencie they may) and though they cannot now make here these moneth­ly publike assemblies, which the Rule re­quireth; yet must euery one exercise and [Page 132] doe as well as he can, most parte of those things for which the Assemblies were in­stituted, that is, euery moneth to read or heare the Rule read, to get some exhorta­tion vnto Penance to be made or other­wise to be read some Sermon or Treatise of Penance, to get a Masse to be said for the comfort of all the Brethren and Sisters, liuing; or for the soules of them departed, and to giue them some small almes, or al­lot something out, to be reserued for the reliefe of the sicke, or poore Brethren and Sisters.

Chap. 14.Tenthly, they must needes exercise the workes of mercie, by visiting the sick bre­thren and sisters, relieuing their wants, as­sisting at the burial, if they may conueni­ently, and praying for their soules depar­ted; saying within eight daies after the de­parture of any of them (if they haue no­tice thereof) euery Priest a Masse, the lear­ned the whole Dirige; the vnlearnnd 50. Pater nosters, adding to the end of euery Pa­ter noster, requiem aeternam. And the selfe­same is to be said of euery one of them, for the comfort of the Brethren and Sisters, liuing and dead, at three seueral times in the yeare, that is, immediatly before Ash­wednesday, within the Octaues of the bles­sed Sacrament, and a little before the feast of our holie Patrone, S. FRANCIS.

Eleuenthly. Though our Countrey now not being Catholike, the Brethren and [Page 133] Sisters cannot assemble all together at the common visitation, yet notwithstanding for reformation of whatsoeuer might be amisse in this fraternitie, and to yeeld vn­to euery one of the Brethren and Sisters, what comfort and helpe may be conueni­ent, the Visitor must now visit euery par­ticular place and person twice in the yeare, at which times euery one ought to renewe the promise which they haue formerlie made, and is bound to informe him what helpes he himselfe desireth, and what in his conscience,Chap. 19. he thinketh to be worthy of Reformation in any one whatsoeuer, that the incorrigible persons after their ad­monition, may be iustly expelled.

Twelfthly,Chap. 17. All the Brethren and Sisters are bound to auoyde,Chap. 10. to the vttermost of their power, all strifes among themselues, and by the helpe of the Ministers of the Fraternitie, endeauour to keepe peace both amongst themselues, and with all other persons besides.

These are the chiefe bonds and obligati­ons which our Holy Father (as you haue heard in the Rule) called Burdens. Wher­fore out of a tender care that he had of these his children, he ordained that the Vi­sitors,Chap. 18. or their Ordinarie Ghostly Fathers by him appoynted, may for any reasonable cause (when they shal see it expedient) di­spence with all the Brethren and Sisters, in all these aforesaid abstinences, fastings, [Page 134] and other austetities; and at the first en­trance, or at any time after, ordeyne all these things in such sorte as shall be most fitting for the strength, qualitie, and con­dition of the partie, which either is, or hath a desire to be of this Fraternitie. And for the greater comfort of all persons, and to take away all occasion of any maner of scruples, he declareth, that it is not his wil to binde them to obserue any thing con­teyned in this Rule, vnder the paine of a mortall sinne, vnlesse they are otherwise bound thereunto, by the Commandements of God, and Ordinances of his Church, but bindeth them only to obserue these things vnder such temporal paine, as the Visitor shall enioyne them in penance, for their transgressions, which they are bound with prompt humilitie to accept of; and to study to accomplish and fulfill it effectually. In which words, he sheweth plainely in con­clusion of the Rule; how prompt, ready and humble their obedience ought to be vnto the visitor, in all such things, as cōcerne the Rule, & good of the Congregation, repea­ting here againe in the end,Chap. 2. that which he had set downe, in the begining of the Rule: where declaring the maner of the receptiō, vnto profession, after the year of their pro­bation, sheweth that they must promise (by vow) (for that this promise is the vowe, which they make at their profession) to ob­serue al the diuine precepts, & to make cō ­uenient [Page 135] satisfaction, for their transgressi­ons & faults, against this maner of life, whē according vnto the Visitors wil, they shall be called thereunto. He had this Obediēce in such Recommendatiō, & held it to be so necessary for the confirmation of the Or­der & Congregation in all holines, fame, & good name, that whosoeuer should goe against it, and be incorrigible and disobe­dient, he commandeth in the 16. Chap. of the Rule: and for the better confirmation thereof, repeateth againe in the 19. that af­ter thrice admonition, the Visitor should cast him out of the companie of this Fra­ternitie, and publish it afterwardes in the Congregation, thereby shewing that euery one ought so to bende all his endeauours, to the obtaining of that heauenly reward, which is promised for their labours, that they should not suffer any one amongst them, which either by worde, or ex­ample, should be any hinderance vnto them.

But it happeneth many times, that euen as the Explorators or Spies (which the children of Israel, sent to discouer the lande of promise, which by Almightie God was promised vnto them) being timo­tous & feareful persons, seing some thing that seemed through their cowardlines, to be matter of difficultie; did endeauour to discourage the Israelites, from attempting that iourney, by telling them that the [Page 136] difficulty of the way was great, the ene­mies stronge Gyants, their fight hard, and doubtfull, so many indeuout persons, and some inexperienced Ghostly Fathers also in matters of perfection, doe no lesse goe about sometimes to discourage many ver­tuous persons, and deuout children of God, from vndertaking this happy course of Penance, which leadeth to that heauen­ly Countrey, and happie home of endlesse happinesse, alleadging many supposed dif­ficulties; as the breeding of scruples in their timerous consciences, the endange­ring thereby of their health, and hinde­rance from other necessary affaires, and want of strength and abilitie to goe for­ward, in such sort, & such a course of life, where they may see so many burdens, ob­ligations, and paineful bondes; as to fast, pray, rise earlie, often to goe to Confessi­on, and as oft to receaue that most holie Sacrament of the Aultar, to visite the fick, relieue the poore, bury the dead, auoyde strife, seeke peace, depriue themselues of sensual delights, refraine from oathes and vaine wordes, make dailie satisfaction for their offences, and doe such other acts of Penance, as are of themselues painefull. But little do they see or consider as men altogether in expert, either of the inwarde feruent affection, of deuout seruants of God, where with all their hearts being wholly enflamed, doe little feele and easily [Page 137] beare these light burdens, or the manifolde benefites, which proceeding from these burdens themselues, doe render all these a­ctions, most sweete and pleasant to be done, nor yet the greatnesse of the rewarde, promised for the accomplishing of them, which being no lesse then the life euerla­sting, doe make the deuout Brethren and Sisters, not onely to be most prompt, ready and diligent in keeping of all Gods Com­mandements, as by vow they binde them­selues thereunto, but also it prouoketh them with ioy and delight to doe al maner of good workes, not onely in those which are commanded by Gods lawes, but such also as are onely commended vnto their free will by his Counselles, being incited thereunto, by these holy ordinances of S. FEANCIS, which by the inspiration of the holie Ghost, did ordeyne them for their comfort, both here and euerlasting­lie.

Wherefore as IOSVA and CALER did giue encouragement vnto the chil­dren of Israel to goe forwarde to the lande of promise by protesting, not onely that the Countrey was beautiful and fruitfull, but also that the winning and possession thereof, would be both easie and agreea­ble to their wishes. So by Gods grace, and holie assistance, I will (imitating the example of IOSVA) endeauour to giue encouragement, vnto deuout soules, and [Page 138] vertuous persons (the louing children of God) to go forward vnto that land of pro­mise, and holie Order of Penance, by de­claring, that not onely it promiseth and yeeldeth great profit in this life, to those which vndertake it; and far greater after­wardes, vnto those which obserue it, and perseuer therein, but also that the possessiō and keeping thereof, will in like sort be easie, and agreeable vnto their wishes, see­ing the great benefite, which proceedeth from euerie one of these bandes, which seeme to be burdens.

As concerning therefore the profite which is promised vnto this holy Congre­gation, and reaped therein; it is so excee­ding great, that hardly can their estate and calling, expect greater, either for this pre­sent momentarie life, or for that other, which neuer shall haue ende, as appeareth plainely, in that most auncient forme of their Profession, where the Prelate or Vi­sitor, which receaueth them thereunto, gi­uing that General Absolution (which the Supreame Pastors of the Church haue granted vnto them, at their first entrance) doth absolue them, not onely from their sinnes, but from the paines also of Purga­torie, due vnto all those, which vntil that time they may haue committed, restoring them (if they themselues do not put a barre and let vnto grace) vnto that state of In­nocency, wherein they were first baptized, [Page 139] that being freed and cleansed from al sinne & paines due thereunto, they may with al alacritie serue God continually, in all ho­linesse and sanctitie; for to this end is that great grace imparted vnto them, that be­ing th [...]ough the merits of Christs passion, and power which he left vnto his Church, deliuered from the Tiranny of Sathan, which raigneth ouer sinne, now (according to that worthy sentence of holy ZACHA­RIE) Being deliuered from the handes of our enemies, Luc. 1. should vvithout feare serue our Lord in Holinesse, and Iustice before him, all the daies of our life: Euen as in this sentence, holie ZACHARIE dooth declare three speciall great benefits, which the com­ming of our sweete Sauiour, brought vn­to vs, which are, first, That vvee might be deliuered from our enemies; secondly, that we might serue God in Iustice and Sanctitie: and thirdly, that vve might serue him all the daies of our life: So by these three bene­fits may be gathered, and plainely percei­ued, what profite this Order yeeldeth vnto the obseruers thereof: when as concerning the firste benefite, that is, Deliuerance from our enemies: You see a little before, howe at their en­trance, they are deliuered, not onely from sinne (the greatest enemie of the soule) but also from the paines due there­unto.

And as touching the second: that is, [Page 140] To serue God in Iustice and holinesse. All the constitutions of the Rule, tende onely to yeelde them that profite, aswel by for­bidding all such pleasures and actions, as might be any hinderance thereunto, as by exhorting them to practize all such ver­tues, as may any waies h [...]lpe therein, and commanding in like sorte, iustice to be ex­ercised, in punishing in them selues, their dailie offences, that satisfaction being made for what they haue offended, they may the better serue God in all holinesse. Neither is the third benefite here left out, of Perseuerance in Gods seruice, but for that ende is ordeyned, that they may not leaue this Order, to returne vnto the world againe, but to stirre them vp the more to Perseuerance therein, all the daies of their life, vpon hope of greater reward: he which doth receiue them to Profession, promi­seth them in Gods behalfe, and vpon his firme Ordination (if they obserue those things) the life euerlasting.

And for the better obteyning thereof, are not onely ayded all their life time, in all their pyous actions, by the merits, pray­ers and good deedes, of all the deuout per­sons of their owne Order, and pertakers in like sorte, of all those of the Fryer Mi­nors, and of their spiritual graces, fauours and indulgences also, but at the houre of death, receaue most singular comfort, be­ing then by priuiledge of the Order, to re­ceaue [Page 141] the same absolution againe, which they did at their entrance, to the ende, that as they did begin their spirituall life in innocencie, so likewise they may passe out of this rransitorie life, in the same state, that being clad with that garmēt they may haue free entrance into the Court of hea­uen, to receaue their euerlasting ioy, for those their transitorie paines.

But for asmuch as manie persons doe more looke vnto that which is present, thē what is to come hereafter, for the comforte and satisfaction of all partes; I will here by Gods holy assistance, set downe, what be­nefite proceedeth from euery one of those bondes, of the Rule, which may seeme to some to be burdens.

And first to beginne with Obedience, the companion of Humilitie, the ground­worke and foundation of all vertue, which is the first and last Ordinance of the Rule and burden thereof (if it may bee so vn­properly called) from this vertue procee­deth so great a benefite, that it addeth both double merit vnto their Pennance, and workes of pietie (which otherwise they ought to exercise of themselues) and ma­keth them also to be more acceptable to God, being cloathed with double beautie: the one, taken from the goodnesse of the worke it selfe, the other from the vertue of Obedience, whereby it is done. There­fore, in the chiefe ground and firme foun­dation [Page 142] of this holy Order, that is, firme be­liefe, and constant profession of the Catho­like Faith.Chap. 1. S. FRANCIS requireth this holy obedience vnto the saide Church: whereby, as by the constant profession of the Catholike faith, they doe so much please our Sauiour Christ, that he will ac­knowledge them for his children, before his Father; and therefore saith himselfe: He that shall confesse me before men, I will confesse him before my Father, which is in heauen So by their obedience vnto the Cathol [...]ke Church, they rest in great secu­ritie, to remaine alwaies in true faith, for that our Sauiour did promise, to sende the Holie Ghost, to teach his Church all veritie, and to remaine with her, vnto the worldes end.

Secondly, they which fulfill this Obli­gation, wherein they binde themselues by vowe, to obserue the Commandements of God, stand thereby, in assured hope of the kingdome of heauen:Fulg. de fid ad Pet. cap. 3. for that as FVL­GENTIVS saieth: To euery one that vovveth vnto God, and rendereth that vvhich he hath vowed, God himselfe vvill giue the revvardes of his heauenly king­dome, which he hath promised.

Matt. 19.Wherefore they which keepe Gods Commandements (seeing, that hee hath promised vnto such as keepe them, the kingdome of heauen) may demaund it at his handes, and God (according as holy [Page 143] S. AVGVSTINE defyneth it) is bound to giue it to a due debter.Aug. epist. 105. & lib. de gra. & l arbit C. 8. & lib. 4. con­tra Iuli. C. 3. 2. Tim. 4. Wherefore S. PAVL calleth it the Crowne of Iustice, for that it is due, by the rigor of Iustice, vnto them which keepe the Commande­ments of God, because he of his meere li­berallitie, hath promised euerlasting blisse vnto those which keepe them, and do de­serue it worthelie. That restitution also which they are bound to make, deliuereth them from that sinne, which otherwise would not be remitted: For as S. AVGVS­TINE saith, The sinne is not forgiuen, vnlesse that vvhich is taken avvay, be re­stored.

Thirdly, The ashe colour, or graynes of apparell, is to put them in minde, that as from earth they came, so to durt and ashes they must returne: and that hauing alway that colour of death before their eyes, they may thereby be mooued to dye vnto the vanities of the worlde, that they may liue vnto God; or by the whitenes of their ha­bits, (or petticotes) they may be stirred vp to be mindefull of that brightnes, and in­nocencie of life, which their calling re­quireth, that their conuersation may be ac­cording vnto that which their habit signi­fieth: for this more mortifyed, and cer­taine kinde of Religious Habite, ought to seeme as as a bridle, to pull them backe from doing any vnciuil or vndecent deed; and by their burial in their Churches [Page 144] of the Fryer Minors, they reape so great a benefite, as to be for euer partakers of all the Suffrages and prayers, which are made for all those which are buried in their Mo­nasteries.

Fourthly, by abstaining from banquets, Courts, daunces, and other vanities, they are made the more apt to receaue diuine comforts, and heauenly consolations, which God doth neuer impart vnto those which giue themselue vnto worldly pa­stimes and pleasures: God did not giue his Manna from heauen, vnto the children of Israel, as long as there remained any of the meale of Aegypt amongst them.

When God would speake with Moyses, he lead him to the high mountaine of Si­nay.Exod. 19. Neither did the Angel of God ap­peare vnto ELIAS, but when he was out of the Cittie, and free from humane con­uersation: Wherfore the auncient Monkes heretofore knowing,Sulpi. Sene dial. 1. ca. 12. that hee which was much frequented of men, could not be of Angels also; their studie was alwaies to withdraw themselues from the familiari­tie of the world, that they might the more freelie attende vnto God and themselues: When our Lord findeth our heart free, and our soule separated from worldly plea­sures, then doeth he reueale vnto it, his diuine secrets, whosoeuer therefore did rightly know what great losse he suffereth, when he giueth himselfe vnto these vaine [Page 145] affayres, would without all doubt thinke it no burden, but finde it to be a great bene­fite to flye them, that he may ioyne vnto God alone. And seeing that silence and solitude, are the strongest walles of deuoti­on, they therefore which will either get comforte in their deuotions, or not loose that feruour, which they haue gotten, must loue silence, and flye vaine company, and sighes of vanitie.

Fiftly, The benefite which proceedeth from Fasting, doeth plainely appeare in this, that as by the forbidden meate which our first Parents did eate, death entred into the world. So did the Reparer of our life by Fasting, beginne our Saluation and Re­demption; the holie men, and blessed Saints,Luke. 4. both of the olde and new Testa­ment, haue by the meanes of abstinence, and fasting, obteyned great matters: What ouercame and ouerthrewe the army of the Assirians? The fasting of IVDITH.Iudith. 9. What did deliuer the people of Irael, from the sentence of death,Hestor. 5 which was giuen against them? HESTORS fasting. The NINI­VITES, though Infidels,Ion. 3. yet by fasting did mitigate Gods wrath and iustice. S. PAVL, by fasting, did begin his Spiritual life,Act. 9. whē as in Damasco, for three daies togeather, he did neither eate or drinke; wherby it came to passe, that he was afterward rauished vp into the third heauen.S. Bernard S. BERNARD calleth it a great Martyrdome, and saith: [Page 146] VVhat is a greater Martyrdome, then to fast, and endure hunger in banquets? to shake and shrille for colde, amongst gar­ments? To endure pouertie amongst wealth? For, to see delectable things, and not to taste thē, when a man may, is a thing of great dif­ficultie, for that nature is there ouercome, vvhich seeketh alvvaies delectable things. Therefore,Hug. de Sancto Victo. an auncient learned Father sayeth, Happie is he that can liue sparingly, for a spare dyet killeth vice, extinguisheth luste, nourisheth vertue, strengtheneth the soule, and eleuateth the minde to heauenly things. And their transitory labour, deli­uereth them (as testifieth S. GRRGORIE) from euerlasting paines.

Sixtly, by often frequenting the holie Sacraments, they cleanse their soules from sinne, and replenish it as ofte with Gods heauenly grace, receauing therein in like sort, the Author of all grace, our Sauiour himselfe.

Seuenthly, Euen as the iust man doeth fall seuen times in the daye, so by saying dailie, the seuen Canonicall houres, they endeauour to rise as oft againe, that they may iustlie with DAVID say vnto God,Psal. 118 at the day of Iudgement. Seuen times in the daye, I haue song prayses vnto thee. Vn­to this often praying, Christ doeth ex­hort vs, when he said, That wee must al­waie praie,Luke. 18. and neuer cease: For that prayer (as saieth S. CHRYSOSTOME) [Page 147] is as necessarie vnto man, and all men haue no lesse neede thereof, Lib. 1. de Orand. Deo. Ibid. lib. 2 1. Thes. 5. Gloria super il­lud. thes. then the Trees of moi­sture: and as water is life to the Fishe, so is Prayer vnto man. For as this bodie of ours, if the soule be not present vvith it, it is dead and stincketh, so the soule vnlesse it doe stirre vp it selfe vnto prayer, is dead and mi­serable, and stinketh greatly. Therefore the Apostle warneth vs to praye without intermission; hee prayeth continually, which doeth alwaies well, the iust man neuer cea [...]eth to praye, vnlesse he leaue to do good, and for their timely saying of them, they shal be the sooner heard:Psal. 5. Wherefore Holie DAVID said, In the morning, O Lord, thou vvilt heare the voyce of my prayer, and thereby fulfill the Com­mandement of our Sauiour, which wil­leth to seeke fi [...]st, the kingdome of God and his iustice, and for the rewarde of their labour, promiseth that all thinges necessary shall be giuen vnto them.

Eightlie, By making their will, and setling their goods in time, they reape great quietnesse and tranquillitie of con­science all their life after, and in time of sicknesse, great comfort for their soules, which being by that meanes, ridde of that great trouble and care, which other­wise, they must haue had, to dispose of their Temporall goods and liuings, may nowe the more deuoutly attende, to seeke the life euerlastinge, giuing [Page 148] themselues and their minds wholly there­unto, and to frequent the holy Sacraments, that through the strength and grace which is giuen therein, they may with more ease, valiantly ouercome their cruel aduersary, which is alwaies then most busie, & soone passe with all alacritie, to endlesse ioy, re­ceiuing great ayde and helpe for that end, by the paines which they haue taken in making satisfaction for those offences, which vpon diligent examination of their consciences, euery night they shal finde themselues any waies to haue committed, whereby they are freed from farre greater punishment, which otherwise, they should haue suffered elsewhere:Num. 2 for that as God doth leaue no sinne vnpunished, so wil he not punish one sinne twice.

Ninthly, How great benefite they re­ceaue by taking paines to heare Masse dailie,S. Chriso. may easilie be gathered out of S. IOHN CHRYSOSTOMES wordes, where he saith, that, The Angels of heauen be al­waies present in great number, to honour this sacred mysterie: And we being present with them, and assisting with the same intenti­on, cannot but receiue many excellent in­fluences, by such a Societie, two quiers of the triumphant and militant Church, ioy­ning themselues to our Lord, in this di­uine action, to obtaine mercie and grace for vs.

By reading also, or hearing the Rule [Page 189] read once euery moneth, they gaine as of­ten an 100, yeares of pardon, graunted by diuers Supreame Bishops, vnto all those which shal either reade the Rule, or heare it read at these times. And by their month­ly almes-giuing, not onely doe they endea­uour thereby, according vnto the counsell of the Prophet DANIEL, to redeeme their sinnes; and lay vp (as our Sauiour himselfe teacheth) treasure in heauen for them­selues, but in earth also. For as the Empe­rour OCTAVIAN, would that his daugh­ter should learne to worke, to the intent, that if he should chance to fall into pouer­tie, they might themselues be able to re­lieue their wants, by their owne worke: So doe the Brethren and Sisters, giuing almes to be kept, for the reliefe of the poore (but especially of their Brethren) prouid meanes to be relieued themselues, if they should chance to fall into wante hereafter. In causing in like sort a Masse to be said euery Moneth, for the comforte of the rest of the Brethren and Sisters, as well liuing as dead, they are made perta­kers thereby, of many holy Sacrifices, which the rest of the Brethren and Sisters cause in like sorte to be offred for them.

Tenthly, For the works of mercy which the Rule bindeth them to keepe and exer­cise, in visiting the sick, relieuing the poore, burying the dead, praying for the soules of [Page 190] their Brethren and Sisters, both at their death, and afterwardes, not onely shall they hereby heare, at the dreadfull day of iudgement, that comfortable voyce of our Sauiour, saying vnto them, for these their labours:Matth, 7 Luc. 6 Come ye blessed of my Father, re­ceaue the kingdome that is prepared for you from the beginning of the worlde: but also be assured by the Testimony of our Sauiour, To receaue the same measure that they haue measured vnto others. And praying for the comfort of all the Brethren and Sisters, li­uing and dead, at three seuerall times in the yeare, not only those prayers redound also to their owne benefits (as testifyeth S. BONAVENTVRE) saying. He that pray­eth for another, laboureth for himselfe: but also their prayers, are more meritorious, and often sooner heard, then if they pray­ed for themselues.

Eleuenthly, From the Visitations, which are made once euerie yeare, at the least, or twice at the most, they receaue this bene­fite, that by renewing their vowes, their workes are made more meritorious, and helpe and comfort, is there then specially to be had, and graunted, vnto all those which hauing neede of any, shall desire it. And seeing God hath commanded euerie one, to haue a care of his neigh­bour, they may then fulfill this precept, by informing the Visitor, and seeking Re­formation, of any of the Brethren, or [Page 191] Sisters, that hath done amisse, when, ac­cording vnto the Commandement of our Sauiour, After the first and second admoni­tion, they should tell the Church, that is,Matth. 7. The Prelates and Pastors thereof, whose place the Visitor doth hold in this Con­gregatiō, whose admonition is most like to do good, for that much better wil one ac­cept of fraternal correction of him which hath authoritie, then of an olde ordinarie Brother. And for as much as our Sauiour saith: He vvhich will not heare the Church, (that is, obey the Prelates thereof) let him be vnto thee, as a Publicane and Ethnicke; The Visitor, both for the benefite of the whole Congregetion, and of himselfe al­so, must after their admonition giuen, ex­pell the incorrigible person, whose com­panie, tolerated in that holy confrater­nitie, might breede both scandal and infa­mie to the whole societie, and great hurte vnto himselfe, for his silence and negli­gence, for as S. GREGORIE saith: VVe kill so manie persons, as we see goe dailie to the de­uill, and through slouthfulnesse holde our peace. And how seuerely shal they be puni­shed, that so do, for their conniuence & silence, God himselfe sheweth, when hee said, by the mouth of EZECHIEL,Ezec. That if they speake not, that the vvicked may leaue his bad vvaies & liue: the vvic­ked shall die in his wickednesse, but GOD vvill require his blood, at their handes. [Page 192] For all the sinnes that the Prelates may correct, and doe not, shall be imputed vnto them, and they damned for it.

Twelfthly, The auoyding of strife, and conseruing of peace, bringeth this bene­fite vnto them, that as by taking vpon them this holy estate of life, tending to all perfection, they enter presently into war­fare and combate against Sathan, the sower and stirrer vp of all hatred and discorde, so by this bonde of concorde and charitie, whereby they are bound in two Chapters of the Rule, to auoyde all strifes amongst themselues, and keepe to the vttermost of their power, peace and vnitie with al per­sons, they receaue such strength and force, that all their enemies (though neuer so strong and potent) cannot preuaile against them. For what was it, that gaue such strength and power, vnto the Christians of the Primitiue Church, to ouercome in such sorte, and plant the faith of Christ, throughout the whole world, but concord, peace and vnitie? whereby they were so v­nited togeather, that, The vvhole multitude of the beleeuert vvere (as testifyeth S. Luke) but one heart and one soule, Act. 4 by which means, Christ dwelling in them here, now they raigne with him euerlastingly. God gtaunt vs all his grace, so to liue here, that wee may doe the like there in his heauenlie kingdome. Though those benefits here mentioned, be equiualent vnto the bur­dens [Page 193] of the Rule, and sufficient to shewe how easie the rule and burdens thereof are to be borne, by any deuout person, & willing minde; yet are there many other vtilities, profites, and spiritual graces, an­nexed vnto the obseruation thereof, pro­ceeding from the fauours and Priuiledges, which many Supreame Pastors of the Church, through the singuler affection, & great loue which they haue alwaies borne vnto this holy order of Penance, these 400. yeares, haue graunted thereunto: but for as much as I may haue fitter occasion, to declare both them, and diuers other benefites besides, more at large in their owne places, I will now leaue the declara­tion of them: and refer the Gentle Reader, to the due consideration, of euery one of them, as hee shall happen to reade them; hauing taken occasion, to speake of all these aforesaide, by reason that the Rule commandeth, that he which shall receaue any one into this Order of Penance, must first declare vnto him, the burdens of the Fraternitie.

ARTICLE III. And chiefly concerning Restitutiō.

AS this Order, tendeth vnto the good of all persons, so in no sorte to the [Page 194] preiudice of any, wherefore none may be receiued, but such as are either out of debt, or else able and willing with all speede to discharge it by paiment, pledge, or securi­tie conuenient, to the ende that before their Profession, they may be according to that auncient saying, Free from debt and deadlie sinne: In 4. dist. 15, For that according vnto all Diuines, whosoeuer doeth vniustlie pos­sesse anie thing, or hath against Iustice damnifyed any man, and will not make restitution, and Satisfaction, being able, liueth in mortall sinne, for that the sinne is not remitted, vnlesse that thing which was taken away, be restored. Wherefore, no Bankeroute, vniust person, or any that is in debt, more then he is able, or willing presently to paye, can be admitted, least that the Reception of any such person, might be a discredit, or burden to the or­der, which is bound, with all charitable meanes, to relieue the necessities of the Brethren and Sisters, which doe not fal in to it, by their owne default, for if any shall goe about so to doe, after thrice admoni­tion giuen by the Minister, if they will not leaue off such courses, as may soone draw them into great want, they are by the ad­vise of some discreete brethren, to be ex­pelled by the Visitor.

ARTICLE IIII. And to reconcile himselfe to his neighbour.

FOR, as much as the greatest gift and present, that a man can present of his owne vnto God, is to giue and dedicate him selfe wholly, vnto his diuine will and seruice, at his first entrance into any ver­tuous and religious approoued course of life, to the intent that his gift may be ac­ceptable vnto God, and his vertuous enter­prise profitable vnto himselfe, he must en­deauour to be in perfect charitie with all men, which is attained vnto, by his hum­ble reconciliation, vnto all those whome he may suppose to haue any way offended: For that God doth so highly esteeme of re­conciliation, whereby perfect charitie is gotten and preserued, that he commandeth vs first to reconcile vs vnto our brethren, before we offer our present and gift vnto him, and therefore saith, If thou offer thy offering at the Aultar, and shalt there re­member that thy brother doeth any thing a­gainst thee, goe first and reconcile thy selfe to thy brother, and then come, and offer thy gifte. Wherefore, to the intent that this great gifte, which a man at his first en­trance, in to this Holie Order of Pen­nance, offereth vnto God, may be more pleasing vnto him, and better accepted of, [Page 196] here is required, that before any be ad­mitted into this Congregation, hee must first reconcile himselfe to his neighbours and friends.S. Greg. For as S. GREGORIE saith, that, The gift is not accepted of, vnlesse dis­cord be first expelled out of the minde. S. Aug. S. AVGVSTINE vpon these wordes (if thou offer) saith in like sorte, If thou art so farre off, that thou canst not go vnto him, with the feete of thy bodie, then prostrate thy soule be­fore God, vnto whom thou art to offer, if thou art nigh, or present, seeke to winne his loue, humblie demanding pardon, if thou hast hurt him, or if he hath endamaged thee, remit first the rancor and hatred of heart. Hereunto doth S. PAVL exhort all men, saying, Doe you vvhat lyeth in you, Rom. 12 1. Ioh. 1. & heb. 12 to haue peace vvith all men, for this is the meanes to haue God to dwell in vs. For God is Charitie, and hee vvhich remaineth in Charitie, remaineth in God, and God in him.

ARTICLE V. After a yeares space.

ALTHOVGH, the zeale of manie is such, that seeing in a short space, they haue made sufficient tryall, of all the Au­sterities and difficulties, that may be found in this Order, are therefore desirous not to expect, so long before they make their [Page 197] profession, that they may with all speede, enioy all the Priuiledges, Graces, Indul­gences, and remission of sinnes, which the professed doe enioy; yet notwithstanding, to the intent, that the Brethren by longer continuance of time, may haue better ex­perience of their former liues, and present natures, and conditions; and whether that hotte feruour, will not soone grow colde, they are not to be admitted vnto professi­on, vntill a yeares triall, vnlesse it should chance, that they falling so sicke, that by the aduise of the Phisition, they could ex­pect for little other then present death: for then may they be admitted to profes­sion, and receaue then,Pius 5. bul. sum. sacerd. & also giue at their departure, that most comfortable general absolution, before rehearsed.

ARTICLE VI. That he promise, that he will obserue all the diuine Precepts.

S. FRANCIS, Hauing declared in the former parte of this present chap­ter, what conditions are required to be in them, which are desirous to be of this Or­der, and what diligent inquisition is to be made of them, before their Reception. now doeth he proceede to the forme of the vowe which they are to make at their [Page 198] profession, saying: That he must promise that he vvill obserue all the diuine precepts: For as one estate doeth exceede another in perfection, so ought the liues of the Professors thereof, to be the like: where­fore this estate, exceeding farre the ordina­rie secular calling, more perfection is therein required. For this cause therefore, seeing that al Christians, are bound to ob­serue the Commaundements of GOD; here is required a more speciall care to be had, in the delight and perfect obseruing of them, wherein consisteth such perfecti­on, that thereby, easilie we shall come to heauen. Wherefore, the Brethren and Sisters, doe here renew, in this second (as it were) Baptisme, that promise which they had made at their first, which, for as much as it is the chiefest obligation of the Rule, and principal parte of this order, I did first beginne to declare it, in the Proeme, and Preface to this Rule, where­fore, referring the Reader, to that de­claration thereof there, I will omit to speake of it here.

ARTICLE VII. And that he will make satisfaction (as is conuenient) for the trans­gressions and faults, which hee shall commit, against this maner of liuing.

THIS is the second parte of the vow, which our Holie Father NICHO­LAVS 4. which before was General of the whole order of S, FRANCIS, did in this his Breue set downe, for those which liuing in their owne houses, or kinsfolks and friendes, doe make at their profession, wherein, although they doe not all gene­rally make heere withall, so expresse a vowe of obedience, as they doe which now liue in Monasteries: yet blessed S, ELIZARETH, daughter of the King of Hungarie, and wife vnto Prince LEVVES the Lantgraue of Theuring, though from her infancie she liued in all holinesse, and sanctitie: yet to the intent that all her workes, by the vertue of obe­dience, might be made more meritorious, she did by the consent of the Prince, her husbande, promise obedience vnto Father CONRADVS. a Fryer Minor, her Ghostly Father, in all things that were not preiudiciall, vnto the duetie [Page 180] of mariage, the like no doubt many others haue done, though not so much noted o [...] the world: For that it hath bene alwaies the custome of all S. FRANCIS children to doe much, but to make little mention thereof, vnlesse the deede hath bene so e­minent and manifest, that it could not be hidde from the world, especially in this matter of obedience, though their chiefest vertue in estimation; For that (as S. AV­GVSTINE testifyeth) Amongst all vowes, Aug. fo. 9. Ser. de o­bed. & humil. Obedience is the chiefest and onely vertue, if thou shalt fast day and night and shalt pray, if thou shalt cloath thy selfe in sackcloath and ashes, if thou s [...]alt doe no other thing, but vvhat is commanded in the lavve, and shalt seeme to t [...]y self, to be as it vvere wise, and not obeying thy Father thou hast lost all thy vertues. The Scripture it selfe affirmeth as much,1. Reg. 15 when it saith. Obedience is better then Sacrifice: He therefore (saith S. BER­NARD) vvhich is obedient, both eating fa­steth, sl [...]eping vvatcheth, and in rest and quiet, Genes. 22 laboureth Although ABRAHAM, neither had the example of Obedience, nor exhortations thereunto, which wee haue had dailie, yet notwithstanding, so prompt and readie, was he to obey, that although the thing commaunded, seemed to be altogeather contrarie, vnto that God had promised, yet hee without reply or delay, or respect to the loue of his sonne, whose seede, God had promised to [Page 181] multiplie; went with all speede, to fulfill what was commanded him; being there­by, an example of perfect obedience vnto all posteritie. For as S. BERNARD saith: A true obedient person, De pre­cept. & Dispens. Gre mag. in Cap. 3. 1. Reg. doeth not attende and regarde, vvhat it is vvhich is commanded, but is contented onely vvith this, because it is commanded. VVhosoeuer hath learned perfe­ctly to obey, neuer iudgeth of his Superiours Commandements, for that he thinketh onely this to be good, if he obey vvhat is comman­ded.

Blessed S. FRANCIS said vnto his Bre­thren, that they should not iudge any im­possibilitie to be in his Precepts: for that (saith he) Although I should commaund you any thing▪ aboue your strength, yet holy obedi­ence vvill not want strength. S BASIL therefore addeth, That he vvhich detracteth the Precepts of his superiour, and striueth vvith vvordes against his commandements, it is a great signe, that he vvhich so doeth, aboundeth & is infected vvith many vices, as debiliti [...] of Faith, doubtfulnes in hope, ar­rogancie of maners, and pride of life.

In the auncient Testament, and lawe of MOYSES, God was so strict in this matter of Obedience, that in Deutronomy,Deutro. 17 hee threatneth the disobedient persons with death, saying, Hee vvhich shal be proude, & will not obey the commandement of the Priest, he shall die the death. He shewed an exam­ple thereof, in CHORE, DATHAN, and [Page 202] ABIRON, whom for their rebellion, and disobedience vnto MOYSES & AARON, the earth opened, and swallowed them downe aliue.

In the new Testament also, he had ob­dience vnto Priests and Prelates, in no lesse recommendation, when he had said vnto his Apostles,Luc. 10 S. Basil. const. Mo­nasti. c. 23. He that heareth you, hea­reth me, and he which contemneth you, despi­seth me. Which wordes of our Sauiour, spoken vnto his Apostles, S. BASIL doeth most worthely affirme them to be vnder­stood, to be giuen as a law in common af­terwardes, for those which were to be the Rulers and Gouernours of others: wherefore their precepts and ordinances, are not to be contemned, for though they doe not intende to binde thee, or that the thing which they shall command thee, be but small, yet if through contempt, thou leaue it vndone, for this cause alone thou shalt offend therein, by reason of thy con­tempt. To them therefore must thou obey (by reason that their authoritie procee­deth from God) and for that cause doeth he no lesse esteeme it,Rom. 13 then if it were done vnto himselfe, yea, a certaine learned and deuout Father,Barth. Pisa, 117. did esteeme it to be a thing of so great merit, that he said. I doe repute it more to obey a Prelate, for the loue of God, then to obey vnto the Creator, giuing any Commandement by himselfe: And addeth the cause saying; He which obeyeth the Vicar, [Page 203] of our Lord for his Loue, Sulpi Sen. l. diale. 1. cap. 5 vvill vvell o­beye our Lord himselfe, commanding him a­ny thing. The first vertue therefore of a re­ligious person, is to obey anothers mans commandement.Aug. 14. de Ciuit. Dei. c. 12. vitas Pa­tr, part. 1. cap. 131. S. AVGVSTINE did so much esteeme of Obedience, that he said, that, This vertue in a reasonable Creature, is after a certaine maner, the Mo­ther and conseruer of all vertues. Obedi­ence is therefore, of that merit and excel­lencie, that it is helde to be, The health of all persons, and finder out of the kingdome of heauen, obedience openeth the heauens, and eleuateth a man from the earth: obe­dience, is the companion of Angels, it is the meate of the Saints, by this they are nourished, and thereby did they come to perfection.

The foundation of this vertue, is the holy Scriptures, and example of our Saui­our, of whom S. PAVL writeth, that,Phil. 2.8 He did humble himselfe, being made obedient euen vnto death, yea, the death of the Crosse, wher­fore God did exalt him, & giue him a name, that is aboue all names: by which wordes, the Apostle did set before our eyes, an ex­ample of most notable obedience, and the merit thereof withall. Consider therefore (ô man) saith S. AMBROSE,Amb. Ser. 20 in Psa. 118. what thou doost read. The Apostle did not labour to prooue the povver of Christ, but to Preach his obedience, but to shew how great the grace of Humilitie is, and what is the profit therof. [Page 184] The Apostle therefore, to mooue vs the more said: First feele this in your selues, what was in Christ Iesu. Thereby, exhorting vs to imitate him therein,Bernard. de grad. Humil. in those things, which he being God and man, did suffer for vs. Let vs (saith S. BARNARD) learne, what we being pure men, ought to suffer for obedience, for which, he which was God also did not doubt to die. The Apo­stles were called by our Lord, and with­out any delay, they left all, and followed him,Matth 4 and when they heard him say, Behold, I sende you as lambes, amongst the middest of wolues, and that which was more bitter, saying, They vvill deliuer you into the Coun­sels, and they vvill vvhippe you in their Si­nagoges, and you shall be led before Kings and Presidents for my sake. They neither gaine-saide, or repined at any thing: (But as S. BASIL saith) VVith humble meeknesse of heart and minde, did subiect themselues to the yoke of obedience, S. Basil. const. mo. c. 23. and with all alacritie of heart, went forward, into all dangers, re­proaches, ignomies, Crosses, and diuers kindes of deaths, and did with such willingnesse and ioy, suffer all things, that they did wounder­derfully reioyce, when they vvere thought worthy to suffer reproaches for his sake.

Seeing therefore that our Sauiour him­selfe, being God and man, did by his owne example, so highly commend vnto vs this vertue of obedience, and made choyce al­so of such Disciples, which though poore [Page 205] men,Basil. const mon. c. 13 Act. 5.42 yet for obedience sake (as worthely noteth S. BASILE) did with all alacritie and ioy, embrace al ignomines, reproches, and crosses, yea, diuers kindes of deathes, leauing this forme of vertue to be imita­ted, by all future posteritie. It would be a great shame, for the Brethren and Sisters, of this holy Order of Pennance, if they should not bende their forces, to doe eue­ry one something, according to his abili­tie and calling, to shew their desire and af­fection, to the obtaining of the benefite and merit, of this most meritorious vertue of obedience. Wherefore (as I said before) though liuing abroad, they neither doe, or are bound to make so expresse a vow of obedience in all things, as those which liue in Monasteries are: yet, notwithstan­ding, considering these things aforesaid, but especially, seeing that our Sauiuor re­quireth such obedience of all persons (of what degree soeuer) vnto their Prelats and Superiours, that whatsoeuer is done vnto them, he reputeth it,Luc. 10. as done vnto him­selfe. The Brethren and Sisters therefore of this Congregation, seeing that they haue taken vpon them, a course of higher per­fection, then other ordinarie Christians haue, are bound in like sorte to embrace this vertue of obedience, in a more emi­nent maner. Wherefore seeing that obedi­ence, is so necessarie also for the good of all congregations, that without it (at the least [Page 206] in all spirituall affaires, and such as shall concerne, the credit and benefite of the whole Fraternitie) it would soone fal out to be rather a confusion, then a Spirituall Congregation; they doe therefore vnder the vowe of making conuenient satisfacti­on, for such faults as they shal commit a­gainst this maner of liuing, when accor­ding to the Visitors will, they shall be cal­led thereunto, shew the great affection & regarde which they haue, vnto the obedi­ence, which is due vnto their Superi­ours, in respect of their Rule, and forme of life.

Cap. 20. Regul. 11Neither was it without iust cause, that this kinde of obedience, was here or­deyned, for that seeing by the declaration of our holie Father, they are bound to ob­serue any point of the rule it selfe, vnder the paine of a mortal sinne. If they were not bounde by obedience, to make such conuenient satisfaction, for their trans­gressions, against the rule, as the Visitor or Superiour, should enioyne them for their faultes, some indeuout persons, would make little account, to make any satisfaction at all: And of the otherside, other scrupelous persons, considering that the greatest benefite which can be wished for, or desired (which is, the king­dome of heauen) is assuredly promi­sed, vnto those which duelie obserue the Rule, would, if they should chaunce [Page 207] to transgresse the same) thinke that they themselues, could hardly make satisfa­ction for their fault. Wherefore, both for the good of the one, and of the o­ther, our Holie Father did ordeyne, both in the Vowe, and in the last chapter of the rule also, this forme of obedience, vnto the Superiours, that the Brethren and Sisters, should with prompt humi­litie, receaue the Penance, enioyned for their faults, and studie to effect it effec­tuallie; when, and according vnto the Visitors will, they shall be called there­unto. Which forme of Obedience, a­mongst manie true comfortes of the rule, is not the least, for that seeing e­uerie one is, or may be, too partial vn­to himselfe, in making satisfaction, and thereby some might doe too little, and others rest still doubtfull, whether they had done enough; now, being done by the aduise and commandement, of the Superiours, he which otherwise would haue done too little heere, and thereby left more satisfaction to be done in Pur­gatorie, may bee induced to doe such Penance heere, that he may be freede, from all other there, and the doubtfull and scrupulous person, rest fully satis­fied, in doing what the Superiour shall thinke, most fit, and conuenient, to en­ioyne and commaund him, and though it should be farre lesse, then otherwise hee [Page 208] wo [...]ld haue done himselfe, yet is it bet­ter pleasing vnto God, and more merito­ous vnto themselues, by renouncing there­in their owne willes: whereby they stande also the freer, from all danger of hell, as worthelie witnesseth S. BERNARD, saying,Bern. Ser 3. de Re­sur dom. Euseb. in Epist. Take away our owne will, and there shall be no hell, for nothing shall burne in hell, but our ovvne vvill. Therefore, EV­SEBIVS, willeth thee to thinke, that thou hast onely liued well that daye, wherein thou hast denied, and renounced thine owne will, and resisted thy desires. The fountaine of all goodnesse and wisdome, christ Iesu did testifie, that he came not to do his owne wil, Ioh. 5. but the wil of him that sent him. If the onely begotten Sonne of God, saith, that he came not to fulfill his owne will, but anothers commandement, how iustly then shal we deserue to be punished, if wee seeke dailie to follow our owne? our Saui­our Christ, euen from the beginning of his life, to the last end thereof, did by all his actions and examples, teach vs to con­temne, our owne willes, and to execute the will of God, of our Parents and Pre­lates. S. BERNARD, to this end doeth exhorte vs, To consider vvhat the Angel of the great Counsell did, hovv he did make little account of his ovvne counsell, Ser. 3. de Resur. [...]ō. but did preferre before it the counsell, yea rather the vvill of one vvoman (I say, the blessed Virgin) and of the poore Carpenter, that is IOSEPH, [Page 209] for being found in the midst of the Doctors, Luc. 2 hearing them, and asking of them questions, he vvas in a maner, blamed by his mother, saying, My Sonne, vvherefore did you so vnto vs? he answered and said, vvhat vvas it that you did seeke me? A rhetho­rical exa­geration. did you not know that in these things vvhich are my Fathers, I must be? but they did not vnderstand the vvorde, and vvhat did the vvorde? he did not rely on himselfe, but did descende vvith them in such sorte, that he vvas subiect vnto them: vvho vvill not then be ashamed to be obsti­nate in his ovvne vvill and counsell, vvhen the diuine vvisdome it selfe, did leaue his ovvne vvill? he did change his Counsell in such sorte, that vvhat he had novv begunne from thence forvvarde, he left it altogether, vntill the thirtie yeare of his age, for that from this 12. yeare, you finde nothing of his doctrine or vvorke, vntill the thirtie yeare thereof S. BASIL, therefore saith, that, The true and perfect obedience, Basil. Ser. de fest. nouua. Chor. of the subiects to­vvardes the ruler of the order, is perceiued in this, If any one by his Counsel, do abstaine not onely from vvicked and vnlawful things, but if he vvill not doe these things truely, vvhich are laudable vvithout his sentence. It is good therefore, saieth S. HIEROM. To obey vnto our Prelates and Rulers, and after the rules of the holie Scriptures, Hiero. E­pist. 5. ad Demetr. to learne the vvay of our life from others, and not to vse that most wicked maister, that is, our own presumptiō & vvill.

But there are some, which, like as AN­NANIAS and ZAPHIRA,Act. 5. made shew vnto the Apostles, of the whole price of the fielde, which they had solde, yet secretly, reteyning parte thereof vnto themselues, were punished with suddaine death: so they making shew, to giue vnto their Superiours, their whole will, giue onely parte thereof, fulfilling their com­maund, in matters of small moment, but in such affayres sometimes, as they ought chiefely to renounce wholly their will, they will reteyne parte, if not all, to plea­sure their owne taste, and themselues; and thereby, not onely depriue themselues of great merit, but also endanger their soules health and saluation. What I pray thee, would it profite thee, if thou shouldest shut all the gates of the Cittie, and leaue but one place open, whereby the enemie may enter, and taking the Cittie, spoyle the Cittizens, both of goods and life? So in like sorte, what would it auaile thee, shutting vp all the gates which are direct­lie, for the conseruation of thy soule, thou shouldest by reteyning thine owne will, in a matter of moment, leaue a gappe o­pen for the enemie, to enter and spoyle thee of thy good, of thy merits, and life of thy soule.

The merit and perfection of thy soule, consisteth more in denying thine owne wil, [Page 211] and in an humble and constant heart, rea­dy to do, that which the Superiour com­manded, then in feeling, a tendernesse of heart, or sweetnesse in deuotion, because, in the one is declared, the sincere loue which we beare vnto God, when for his sake, we renounce our owne willes, and those things which seemed most pleasant to our selues, (wherein consisteth al true perfection) but in the other, there may be often hidden selfe-loue, which so defileth our actions, that soone wee loose all de­uotion.

Wee may take example hereof, in a deuout Brother,Apolog. Sedulii. lib. 2. c. 5. de obed. of the Order of S. FRAN­CIS, which feeling great sweetnesse in prayer, desyred to be freede from his office in the Kitchin, that he might giue himselfe wholly vnto prayer; but hauing obteyned his will and desire, hee presently lost that pietie and deuotion, wherefore being restored to his former office, he re­couered that grace againe.

Be not thou therefore, any whit at all dismayed, though thou findest at the first (by leauing thine owne wil, and accusto­med maner of liuing) a kinde of drynesse, or wearisomnesse of heart, but walke with all patience, ioyfully therein, and thou shalt soone finde, either the former sweet­nesse, or greater merit, for thy perseue­rance.

Wherefore, though it should seme vnto thee, [Page 212] at any time, that in thy prayers, thou nei­ther findest profite or taste, yet do thou not desist or turne thy heart, any moment from God, but read a little, and in reading medi­tate something agreeable thereunto, and then returning to thy vocal prayers againe, offer thy selfe, and thine owne will wholly to Gods holie disposition,Luc. 11 and most assu­redly he will accept thereof, seeing that he hath commanded it so to be done, when he teaching his Disciples to pray, & what petitions to make, ioyned this next vnto that of his heauenly kingdome, as a meane to attaine thereunto, for that the first and chiefest thing, whereby we may get that e­uerlasting life, is to conforme our selues to the diuine will of God: wherefore not on­lie in our prayers and deuotions, must wee say dailie with our Sauiour;Matth. 26 Not my vvill, but thine be done: but in all our actions whatsoeuer, to saye still the verie same from our heart, and not with our lippes onely, as many a one doth, little thinking what they say, as appeareth manifestly by their great discontentment, at such things, as by Gods holie permission, doeth hap­pen sometimes vnto them. If therefore thou wilt either gaine heauen, or enioye here all happie quietnesse, thou must make a perfect and entire resignation,Note all this dili­gently. of thy will vnto God, and vnto his seruants; for as by seeking and reteyning thy will, thou shalt finde no rest, so by renouncing & leauing [Page 213] of it, thou shalt liue as it were in Paradise vpon earth. The slaues in the Gallies doe eate and drinke, and haue sometimes rest, but he which maketh himselfe a slaue to follow his owne will, shall neuer haue re­pose, rest, or perfect comfort; our owne wil is like vnto a Rauen, which wil picke out the eyes of such a one that feedeth him: e­uen so doeth selfe-will, make those blinde which nourish it most, and that which is worst of all, putteth out their eyes in such sorte, that they cannot behold their blind­nesse and destruction. The Prophet ESAY declared vnto those, which complayning that they had fasted, and God had not be­held them, they had humbled their soules, and God had not regarded them, that their owne selfe-will was the cause, saying, that In the day of your fasts, Esay. 58 is found your ovvne vvill.

Seeing therefore that our owne will, bringeth such hurte and hinderance to all vertue and goodnesse, let vs bende all our endeauours to renounce it, that wee may ioyfully follow the will of our Sauiour, and of his seruants, who haue rule ouer vs, and though their precepts should seeme some times to be contrarie vnto our skill, yet knowing that our Sauiour is the chiefe Gouernour, let vs for his sake renounce wholly our will, in respect of the great re­warde, which wee assuredly obtaine by so doing, whereof our Sauiour gaue vs a little [Page 214] taste and token, in the rewarde which he bestowed vpon S. PETER, before hee was called to be an Apostle, for renoun­cing his owne will,Luc. 5 to obey and fulfill, the will and commandement, of our Sa­uiour which willed him, to launch out into the deepe sea, and cast foorth his nets in the daye time, for to take some Fishe. S. PETER did know right well, (as one cunning in the arte of fishing) that in the night, the fishes doe swimme aloft in the water, and in the day time, goe downe to the deapth thereof, yet ha­uing laboured all the whole night, could take no Fishe: and though that which CHRIST commaunded him to doe, seemed to be against reason, yet neuer­thelesse, did hee cast his nettes foorth, and by that meanes, hee which had la­boured all night (which was the fittest time for fishing) and could take nothing, now in the daye, which was altogeather vnfit for it, did merite, to take a greate multitude of Fishes, for the rewarde of his obedience; he had lost a great time in the night, and did take nothing, fol­lowing his owne will and skill, nowe by renouncing them both, to fulfill our Sauiours command, he recouered all the time lost: so thou maist also labour much and long, and get little merit, and maist in like sorte, with a little labour, deserue and get a great reward. If thou labourest ne­uer [Page 215] so much, if it be against thy obedi­ence, thou shalt reape no benefite at all; and if thou labour onely, according to t [...]ine owne will, thou shalt gaine little: but if renouncing thine owne will, thou labourest by Obedience, though the la­bour be but little, yet assure thy selfe, thy merit will be great; for that both thy pen­nance, good workes, and all vertuous ac­tions, which thou shouldest, as an ordi­narie Christian, exercise of thy selfe, to auoyde eternall damnation, if in doing of those verie deedes, thou renounce thine owne wil, & doest them, by the aduise and ordinance of thy Superiour, or ordinary Ghostlie Father, thou maist be most as­sured, that they will be much better plea­sing to God, and more meritorious to thy selfe, in regarde that thine intenti­on, in doing of them by obedience, ad­deth merit to the goodnesse of the action, and withall, maketh thee to liue in more securitie; for that God will neuer suffer them to goe astray, who haue submitted their owne willes, to the disposition of his seruants. Therefore, regarde not thy Superiour simplie as a man, neither trust in him, nor in his humane prudence, but in the prouidence of Almightie God, who will no doubt, fauour thine endea­uours, and speake vnto thee, by the meanes and interposition of this man, putting into his minde, and into his mouth, that [Page 216] which shall be most expedient for thy spi­ritual aduancement, so that thou oughtest to hearken vnto him, as vnto an Angel de­scended from heauen, to conduct and lead thee thither. Treat with him freely, and with an open heart, manifesting without all dissimulation, or fayning the good and euill, which thou findest in thy soule, and by this meanes, thy good shal be more ex­cellent and assured, and the euil corrected and amended, thou shalt be both easied & fortified in thine afflictions, and modera­ted and ordered in thy consolations; place then an exceeding confidence in him, ioy­ned with a religious and a respectiue reue­rence, yet so, that the reuerence diminish not thy confidence in him, nor thy confi­dence hinder the reuerence due vnto him; both which laudable respects, to a Ghostly Father, were most eminent, in that thrice noble,Queene Katherine the first wife of K. Henry 8. and vertuous Princesse, Queene KATHERINE (a Saintlike member of this holie order of Penance) as doeth ap­peare, in that most religious Epistle, which she did write vnto F. FORREST, a little before his Martyrdome, where, in respect of the confidence, which she alwaies had in him, shee wrote, that hee was the onely man, vpon whom she wholly had relyed in all diuine affaires, and how great­ly she reuerenced him, the whole Epistle maketh manifest proofe: wherfore hoping that no man, which shall see also the great [Page 217] pietie and prudence, which that most wor­thy, and magnanimous Matrone, hath shewed therein, will not thinke his labour lost to read it, I haue set it downe here at large, as it is Registred in the Cronicles of our Order.

MY Reuerend Father,Gensog. histo. se­raph. re­lig. de pro­uincia Angli. vvhich was alwaies vvont to be rea­die vvith your counsell, for others in their sorrowfull, and doubtful cases, doe know right vvell, vvhat is most conuenient to counsel and comforte your selfe in like: I doubt not there­fore (considering the great pietie, & also learning, vvhere withal you are indued) but that you vvill (if neede require) most vvillingly suffer death for the name of Christ, and do knowe that for this cause, it is not to be feared, Goe forvvard therefore, & be of good courage, for though you may suffer short paines in these tor­ments, yet (as you cannot be igno­rant thereof) you shal receaue eter­nall [Page 218] and euerlasting rewarde, which vvho so neglecteth, and suffereth himselfe to be depriued thereof, I thinke him to be most grieuouslie madde, and out of his vvittes. But yet (alas for griefe) in the meane vvhile, you shal leaue me, your poore Daughter (gotten in the vvoundes of Christ) for a short time (I saye) sad, heauie, and swallowed vp in the greatest griefe that may be, vvhilest I loose that man, on vvhom I did onely relie, in all Diuine affaires, for that he vvas vvounderfully ar­med, and endued vvith the know­ledge of them, and pietie towardes God, and truely, if vvhat I vvish, may be freely expressed, I had rather to goe before, by a thousand tormēts, then to follow after. But certainly, if that should happen vnto euerie one, vvhich he vvisheth for, vvho, I beseech you, vvould vvillingly liue long in hope? Wherfore, renouncing [Page 219] mine owne vvill, I resigne it into his handes, vvhich (giuing vs also an example) did rather choose vtter­ly to denie his owne vvill, then to follow it, saying vnto his father, Not vvhat I vvill, but vvhat thou vvilt: thy vvill be done. You therefore shall goe before, you shall teach the vvay, that by your prayers, you may obtaine, that I may follovv you, by the same vvay, with a corragious (I hope) and constant minde; Goe on therefore, and knowe for certaine, that how grieuous and great soeuer the torments are, which you may suffer, that I am pertaker of the same, for vvhich God doubtlesse, vvill render vnto you, that incor­ruptible Crowne, vvhich is prepa­red for you & al others, which suffer for Christs name, if, vvith a strong and vndaunted minde, you passe through those tormēts, which ar hea­ped on you. Be mindfull of your noble [Page 220] and auncient familie, which doubt­lesse, vvill animate and encourage you to suffer, that most grieuous and vvorthie death, for Christs name, least that you vvhich being honora­ble by nobilitie of birth, should basely dishonour the same, by subscribing vnto the vvicked petition, of the King, although I know vvell, that you beare so great a respect vnto the dignitie of your O [...]der, that you make little account, of this nobilitie of vvordly things, if it be not ioy­ned vvith vertue, you shal render vvith glorie this bodie, vnto his Creator, vvhich hath so long led a holie life, vnder this poore vaile of the institutions of S. Francis, which you haue hitherto obserued. But ne­uerthelesse, vvhilst I your obedient Daughter, consider and reflect in my minde, vvhat great sorrow I shall haue for your sake, I know not what to say, chiefely, for this cause, that [Page 221] you vvill leaue mee without any Consolation, in such sorte, that this habitation in this worid, and my ex­pectatiō, can be no other thē miserie, & meere death in this mortal life. But notwithstanding, I truste in the goodnesse of Almightie God, to whom I haue saide, My parte and portion, is in the lande of the liuing: vvherein I hope you shal see me, not long after you, vvhere the tempest of this cruell vvorlde, towardes me ceasing, I may be taken to that qui­et life, of the blessed. So farewel (my honorable Father) commending my selfe to your prayers, here in earth, with vvhich, I do firmely hope that I shall also be chiefely comforted, vvhen you shal haue obtained those supernal seates in heauen.

Your daughter ful of sorrow, KATHERINE.

BY this present Epistle, sent with so great pietie, by the worthy childe of S. FRANCIS, vnto her auncient Ghostly Father, thou may most euidently see, not onely vertue, pietie, and desire of Martirdome, but also her exceeding great loue, reuerence, confidence, and obedi­ence, which she had alwaies borne vnto him, that the example, of so great and wor­thy a Princesse, may animate thee, to doe the like vnto thy guide and Superiour, considering the great merit and benefite, which this little foregoing discourse doeth shewe, to redound vnto thee for it. To the intent therefore, that thou cause thy obedi­ence to be more meritorious, thou must endeuour, to renounce wholly thine owne will, & obey thy Superiour sweet­ly, without reply, promptly without delay, cheerefully without repyning; and aboue all, louingly, for the loue of him, who for our loue, made himselfe obedient, euen vnto the death of the CROSSE, and who (as S. BERNARD saith) chose rather to loose his life, then to loose obedience.

Let this promise made by him there, be set downe, &c.

FOR as much as they of this Order, did enioye in Catholike Countries, diuers temporall priuiledges, and exemp­tions, [Page 223] to the intent therefore, that none might fraudulently challenge them, but they only take the benefite thereof, which are truly professed, their profession ought to be publikely set downe, vnlesse the qua­litie of the person, and conueniencie of the time and place considered, the Visitor should thinke it meete otherwise to be done.

ARTICLE VIII. Moreouer, vve defyning, do decree, that no man after his entrance, into this Fraternitie, may re­turne vnto the vvorlde.

OVR holie Father, NICHOLAVS the 4. hauing declared, by his Apo­stolicall letters, the promise and Vowe, which those of the third Order should make at their profession, dooth now here binde them in such sorte, by his decree to obserue that which they haue promised, that it is not lawful for thē to leaue it, to returne againe vnto the world, but had not any intention thereby to binde them, which liue abroad in the world, not to deale in worldly affaires, but onely that hauing taken vpon them this maner of life, tending to all perfection, that they should not leaue it, vnlesse it were to ascend vn­to a state of higher perfection, considering [Page 224] that our Sauiour saith. No man putting his hand to the plough, and looking back, is apt for the kingdome of heauen. For to such may be applyed,2. Pet. 2 that saying of S. PETER, that, It is better for them not to haue knowne the waye of Iustice, then after the knovvledge thereof, to returne backe from the holy commande­ment vvhich vvas giuen them. To pious vowes,Ps. 15.22 the Scripture it selfe doeth exhorre vs, saying: Vowe and render your vovves vn­to your Lord God. But no man constray­neth thee to vow any thing, for a vowe is a matter of counsel, and not of precept. A counsel is one thing (saith S. AVGVS­TINE:Aug. serm 61. de Tempore. and a precept is another. A Coun­sell is giuen to keepe Virginitie, to absteyne from wine and flesh, to sell al, and giue it to the poore; A precept truely is giuen, that iustice should be conserued, that euery man should diuers from euil, and doe good More­ouer of Virginitie it is said. He that can take it, let him take it. But of Iustice it is not said,Matt. 19. Euerie one that can doe it, let him doe it; but, Euerie tree vvhich bringeth not foorth good fruite, shall be cut dovvne, and cast into the fire: He vvhich heareth a Coun­sell and doeth it, shal receaue a great reward for his labour but he vvhich shall not fulfill a precept (vnlesse Penance helpe him) he can­not auoyde and escape punishment.

The vowe therefore, which they of the order, are to make at their Profession, though it be but first a coūsel to perfectiō, [Page 225] yet after it is made, [...]s is a precept of obliga­tion, by which our holy Father, bindeth thē in such sorte,August. Epist. 45. that they may not returne a­gaine vnto the world. For as S. AVGVST. saith. Before thou wert bound by vo [...]e, thou wert free, wherby thou wert inferior, although such liberty, is not greatly to be reioyced at, wher [...]y thou art free frō owing that whisch is gaine for thee to paie, but now, because thy promise doth bind thee before God, I do inuite thee (saith he) to great iustice, but terrifie thee frō iniquitie, for if thou dost not performe that which thou hast vowed, thou shalt not be such a one as thou hadst remained, if thou hadst not vowed any such thing, for then thou shouldest haue bene lesse, and not worse, but now if that thou shalt break thy faith to God, thou shalt be so much the more miserable, by how much the more blessed thou hadst bene, if thou hadst kept it; wherfore, Eccles. 5.3 according to the counsel of the Ecclesiast. If thou hast vowed any thing vnto God, make no delaye to render it vnto him, for that an vnfaithful & foolish promise, doth greatly displease him, but render vnto him what good thing soeuer thou shalt vowe. It is much better not to vowe at all, then after thy vow, not to fulfil thy promise; for it is thē iustly exacted of thee, to pay, & fulfil it. Tertulliā aduersus Psychicos cap. 11. For as Ter­tul. saith A vow when it is accepted of God, it maketh by the authority of the acceptor, a law for the time after, for that he which approued the deed, hēceforth hath cōmāded it to be don.

They therfore which do vow, must ende­uour [Page 226] that they may performe their vowes, vnlesse they will,Genes. 19 by the example of LOTS wife, looking backe, be seuerly punished, for returning (according to the olde true prouerbe) as a dogge to his vomit:August in Psal 83. 2. Pet. 2. For that their consciences, being loaden with sinne, which did oppresse their breastes, hauing receiued those great indulgences (which I spake of before) at their en­trance, they did then, as it were vomit out their sinnes, and of a bad conscience, was made an exceeding good: wherefore shouldest thou returne againe, to thy olde maner of life, and vomit? If a dogge should doe it, thy eyes would abhorre it, thinke then, what thou shalt be in the eyes of God, in breaking thy vowe to doe it. Of those which should so doe,1. Tim. 5. the Apostle saith, that, They haue their damnation, be­cause they haue made their first faith voide, and vvithout force. VVhat is it (saith S. AVGVSTINE) they haue made their first faith without force? August. in Psal. 75. They haue vowed, and not rendred their vowes. This most learned and holie Doctor, seeing that men loue li­bertie in such sorte, that by a little terrour and feare, they will be soone drawne from vndertaking any thing that may any waies hinder it, hauing shewed howe farre by vowes they had lost their libertie,Aug. epist. 45. ad Ar­mentar et Paulin. to en­courage them againe in so good a purpose, said: Let it therefore not repent thee, that thou hast vowed, yea rather reioyce, that it is [Page 227] not novv lawful to doe, that vvhich vvith thine owne detriment and losse, vvas lawfull before: aduenture therfore, without feare, & fulfill thy vvordes and promises by deedes, he vvill helpe thee, vvhich requireth and coueteth thy vowes. Happie is that necessi­sitie, vvhich compelleth thee to doe better. No lesse encouragement doth FVLGENTIVS giue, when he saith.Fulg. de fide ad Pet. c. 3. Euery one vowing vnto God, and rendring that vvhich hee vovveth, God himselfe vvill render also the rewardes of his heauenly kingdome, which he hath pro­mised.

ARTICLE IX. No married vvoman may be admitted, vvithout the leaue of her husbande.

VVHHREAS, in the thir­teenth Chapter of this Rule, is made mention, that in Catholike Countries, where they may conueniently. They must euerie moneth assemble them­selues, for all accidents that may happen, but especially, that they may be instru­cted, in that most healthful, and necessarie way of Penance, hearing not onely an ex­hortation to that ende, but also to heare the Rule. And the more to animate them so to doe, diuers Supreame Bishops, suc­sessors [Page 228] of S. PETER, haue granted many indulgences to those which shal heare the Rule read once in the moneth, but chiefly CLEMENS the 5. which did graunt 14. Quarantines of Indulgences, which are 190. daies of pardon therunto, as appear­reth in his Breue. In the 14. chapter like­wise is declared, that they must assist at the Funerals of the Brethren and Sisters. And in the 16, Chapter also, they are comman­ded to come vnto Visitations, vnto all which meetings, a maried woman may not conueniently come, without the leaue of her husbande: for these causes therfore, when and where these exercises and mee­tings must be vsed, not onely by the Bre­thren, but also by the Sisters, when with conueniencie they may, no maried wo­man may be admitted without her hus­bandes leaue. But nowe here in this our Countrey no such meetings are, or can be made conueniently, neither any thing else required or exercised, but what is so farre from any maner of preiudice to the husbands in any sorte, but rather tend greatlie to their good, by with-drawing them from the pompes and vanities of the worlde, as much as their condition, and e­state will permit; and thereby ioyning them the neerer vnto God, and not only a meanes to keepe them from vaine com­companie and idle expences, but also an introduction to perfection, and to haue a [Page 229] greater care of her husbandes good, and his familie also: Wherefore though wee may iustlie presuppose, that no Catho­tholike, will be against his wiues good, and his owne also, yet neuerthelesse, seeing that manie deuoute women, are marryed vnto such persons, which bee so con­contrarie vnto them in religion, that they are so farre from giuing their con­sent to any vertuous course of life, that they rather seeke all meanes possible, to with draw them from that Religion, wher­in they were first baptized, or by Gods holie inspiration, called vnto. God for­bid, that such deuout soules, which haue so great neede of all ayde and consolation, should for want of their husbandes con­sent, be depriued of so many and so great comforts▪ as this Holie order of Pen­nance, doeth affoord vnto all such as are admitted thereunto.

Of the forme of the Habit, and qualitie of the Ap­parrell. CHAP. III.

MOreouer, let the Brethren of this Fraternitie, be common­lye cloathed, with meane simple cloath, both in price and colour, nei­ther altogeather vvhite, nor black, vnlesse the Visitor (with the aduise of the Minister) should for some law­ful and manifest cause, dispence with some one for a time, in the price. Let the foresaid Brethren haue cloakes also and furres, without falling col­lers, cut or vvhole, yet buttened or open, as agreeth to decencie, and the sleeues close. Let the Sisters also be cloathed, vvith a cloake or coate, made of the like meane and simple cloath, or at the least, let them haue [Page 231] vvith the cloake, a sauegarde or pet­ticote of vvhite or blacke collour, or a large veile of cloth of hempe, or of flexe, sowed togeather, vvithout plaits: as concernning the meanesse and simplenesse of the cloath and garments of the said Sisters, it may be dispensed vvithall, according to the condition and qualitie of euerie one of them, and ordinarie custome of the place. Let them not vse Ri­bandes, and silke bindings. and let asvvell the Brethren and Sisters, haue govvnes furred onely vvith Lambe, purses of leather, and the stringes simplie made, vvithout any silke, and not otherwise, casting a­side (according to the healthfull Counsell of the Prince of the Apo­stles, S. Peter) all other vaine orna­ments of the world.

As Concerning the third Chapter.

IT is to be noted also, that about the garments and habits, which they are to weare; the Superior ought to obserue that maner of habite, which they shall thinke conueniente in these Kingdomes of Ca­stile, according to the deuotion of euerie one, dispensing with the persons, accor­ding to the qualitie and office of them. And if any, but especially the Priests, will not weare it publickely, let them weare vnder their Cassocke, an other of Flanel, or cloath, with the guirdle. And at the least, they must shew themselues to be of this order, by eschewing all kinde of su­perfluitie, curiositie, and high prices in their garments. The women also, in dres­sing of their heades, in their apparrel and Iewels, must keepe great moderation, for it is most iuste and requisite, that there be a change in all things, aswell of the bo­die, as the soule, for their owne good, and profite of their neighbours.

The rest, which desire no dispensation, may vse their ordinarie habite, of the cul­lor and cloath, which the Fryer Minors do vse: Finally, in their habite, there must no rigour be vsed, but that the Superiour dispose of it, according to the qualitie of the person.

Let the Brethren be Cloathed, &c.

ALthough it is not the Habite which maketh a religious person,Commis-general. Cismon. but their Profession, and due obseruation, of their approoued order, yet not withstanding, for as much as the religious habit doth truely admonish them, of a holier and purer life, aboue the common people; all Reli­gious persons, doe weare a distinct habite. Wherefore, NICHOLVAS the 4 in the collection, which hee hath made of this Rule of this order of S FRANCIS, which hath remained approoued almost this 400. yeares, seeing that though it was ordeyned, chiefely for such deuout persons, as had a desire to exercise them­selues in the workes of Pietie, and Pen­nauce, at home in their owne houses, or in their Parents, Kinsfolkes or friendes hou­ses, yet notwithstāding, for that diuers ver­tuous persons, out of a great zeale and loue to God, hauing an earnest desire to attaine vnto some higher perfection, and finding themselues to want abilitie, as wel for yeares, as otherwise, to vndertake those other strict courses of religion, did proceed from this maner of liuing abroad, to build Monasteries of their owne, that leauing the world in a more eminent man­ner, they might there make their essential vowes of religion: did ordeyne here this mentioned forme of habit for thē, leauing as [Page 234] it is most probable, the other Brethren and Sisters, which remained still abroad, to their accustomed maner of Habite, permit­ted by S FRANCIS, their first founder, and Instructor; for that as concerning the Ha­bite of these persons, a learned Doctor doth will vs here to obserue, that although in this rule, set downe by NICOLAVS the 4.Ioh. Bap. Confect. summ. li. 20. ca. 14. here is not determined, or mention made expressely of any other habit, but of those which liue in Monasteries: yet notwith­standing, by the custome Canonically pre­scribed in diuers partes, but especially in Italy; they which liue abroad, weare an ha­bit more decent and proper, both vnto reason, and vnto their estate, because, in re­spect of the forme, they weare their appar­rel like vnto other Seculers, but in regard of the colour, like vnto the Fryer Minors, (otherwise called here, the Gray-fryers, by reason of the the greynes of their Ha­bite) And (that aforesaid Doctor saith) it is most like that S. FRANCIS would that the forementioned, Brethren and Si­sters, should weare that kinde of Habite, for that from auncient time, in those parts, where he did first institute this first Order, and where he himselfe for the most parte conuersed and liued,Cord. An. super priuil. Frāc. Minoruil. 1539. did weare, and vnto this present day, vse this forme of Habit, as testifyeth, the Reuerend F. Fryer AN­THONIE DE CORDVBA, in his An­notations, vpon the Compendium of the [Page 235] Priuiledges of the Fryer Minors, vpon this worde, Tertiarij: where at length, he de­clareth, that when after the Reception, they chance to die,Clem. 4. Const. 9. Their bodies are to be brought cloathed vvith their Habits, openly vnto the Churches of the Fryer Minors, and there be buried, although they had chosen some other place of burial, as is declared in the Priuiledges of SIXTVS the 4. which seemeth to be most agreeable vnto reason; for seeing that the foresaid persons, are made as members of the Order and religi­on, by receauing the Habite, and by their profession, made in the Chappel of the Church, of the said Order, where also ha­uing an Altar erected, they come togea­ther to heare the diuine seruice, and insti­tutions of the Rule; the Superiour in like sorte, called by the name of Visitor, by whom they are chiefely gouerned, being of the forementioned order, it is most e­quall and iust, that seeing by reason of the Habite and Profession, they are conioyned vnto the Order, and did Communicate in all Spiritual graces, fauours, and Indulgen­ces, with the other Brethren of the Order, in their life time, that now their bodies, should not be separated from them in their death, but should be buried in any conue­nient maner, in their Churches. Where­unto is added, that if they which did or­deyne at the hower of death (as many doe) to be buryed in a religious Habite, ought [Page 236] to be buryed in the Churches of the saide order, although they had chosē to be buried elsewhere, much more then ought the bo­bies of those of the third order to be bu­ried there, least otherwise, iniurie should be offered, vnto the order, and Brethren. Wherefore, though the election of the place of buriall, may sufficiently be iudged to be chosen by them, in receauing of the Habite; yet to take away all occasion of strife, such as may hereafter receaue any, ought to declare thus much vnto them, for that it is not expressed in the Rule, to the intent, that they may perfectly vnderstand what is required in their estate, and forme of liuing, before their profession.

ARTICLE II. At the least, let them haue a Saue­garde, or Petticote of white or blacke colour.

BY these wordes, and the other fol­lowing, in this Chapter, NICHOLAS the 4 doeth infin [...]ate, not onely that hee doth not binde precisely the Brerhren and Sisters, which liue abroad, to weare that kinde of habite, which he hath set downe in this Chapter: but also as it were, fore­seeing that all persons, cannot conueni­ently [Page 237] weare, so much as their ordinarie apparrell, of that meane and simple graye collour, saieth that, Concerning the meanesse and simplenes of the cloath, it may be dispensed vvith al, according to the Condi­tion and qualitie of euerie one, and ordinarie custome of the place. For where the custome of the place, is to weare their ordinarie outward apparrell of Grey, yet euery one (their states well considered) cannot con­ueniently doe it. They therefore, whose condition, estate, time, and place, doe per­mit it, doe weare either their habite, ac­cording to the forme here set downe, or otherwise their apparrel, as other Seculers doe, onely obseruing, the collours of the Grey Freyers, but otherwise, whose quali­tie and condition, doeth not permit them so to weare, they flying as much as they may, all vanitie, and superfluitie, in their ordinarie apparrel, doe weare vnder it some kinde of white habite, either a wast­coate, or petticoate, of linnen or wollen, or else haire-cloath, whereof wee haue manie notable examples, in the liues of many holie Saints, and blessed persons, both men and women, of this holy order of Penance, as well Canonized, as others; but especially, in the life of that holy King of Fraunce, S. LEVVES, which did not onely obserue this institution of S. FRAN­CIS, in the humilitie of his outward gar­ments, but did (as the Church of God ma­keth [Page 238] mention) weare Haire-cloath vnder them also.

The like mention doeth the Church make of that Princely Confessour,In vita ipsius. S. ELZEARIVS, Count of Al­satia, and that hee added to the Haire-cloath, which hee did weare in the day, a Corde full with knottes in the night, whereby, hee did so chasten his bodie, that liuing twentie sixe yeares, in mari­age, without separating in bedde from his Spouse. S. DELPHINE, at his departure, out of this life saide. I render God humble thankes, that I leaue my Spouse DELPHINE a virgin, both in bo­die and mind. Pet. Ro­dulph. seraph. lib. 1. in fine. Blessed GALLOTVS also, frō his youth, wearing cōtinually hair-cloath, kept perpetual chastitie with his wife, and ended his life in all holinesse and sanctitie.

The Sisters also of this order, though weaker in Sexe, yet haue not bene inferi­our in vertue or diligence, to obserue the holie institutions herein, of our Patrone S. FRANCIS, as for example, that worthy Princesse, S. ELIZABETH did, of whom the Church of God maketh mention, that shee being daughter vnto the King of Hungarie, and wife vnto the Lantgraue of Thuring, though outwardly she was cloa­thed with royal apparrel, that shee might not displease her earthly husbandes eyes, yet vnder that most decent apparrell, she did weare haire-cloath, that she might [Page 239] be acceptable, in the sight of her heauenly Espouse, whole example, blessed SALO­MEA Queene, daughter vnto the Duke of Craconia, and wife vnto COLOMAN, King of Galatia; for the better conserua­tion of her chastitie, which by mutuall consent, the King and shee, for the space of twentie eight yeares, kept in such sort, that after his death, she remayned a pure Virgin, did weare three sortes of haire-cloath; the one made of Horse-haire with hard knots, another more fine, of the like haire; the third of horse-hair & hemp, wo­uen togeather; which though, in her life time, to auoyd vaine glorie, she kept so se­creet, that onlie her Confessor, F. Adelberte a Franciscan, did obtaine to see the sleeue of one of her coates; yet after her death, were they kept with great veneration, in the Castle of Sandamer.

Manie other examples might be pro­duced, of great personages of this order, which haue done the like in times past, but these fewe may suffice, to shew that some haue worne Haire-cloath, for their Habite of Penance; so in like sorte, of latter times, there hath not bene wan­ting, many notable personages, which haue vnder their Princely attire, borne that poore Habite of Pennance, of S. FRAVNCIS, amongst whome was that Sainctlie Princesse, of our age, and in our Countrey, that moste [Page 240] vertuous Queene KATHERINE, of whose vertue and pietie, her forementio­ned Epistle, to her Ghostly Father, doeth giue testimonie.

This noble personage, which was the daughter of Ferdinando, King of Spaine, Aunt vnto the Emperour Charles, and wife vnto King Henry the 8. with whom lyuing here, 20. yeares in mariage, being Mother vnto our most worthie Princesse, of happie memorie,Sander. de Schi. Ang. Queene MARIE, did weare vnder her Princely robes, the habit of S. FRANCIS, to whose third order, (as testifieth Doctor Saunders) she had de­dicated her selfe, endeauoring to adorne the interiour parts of her soule, with the pretious golde, of the loue of God, little esteeming, of her exteriour and outwarde ornaments, but onely to please the eyes of her earthly husband and king, hauing lear­ned by by the instruction, of her holy Pa­trone and ours, S. FRANCIS: how much the pompe of the worlde was to be despi­sed, when he taught and ordeyned, that the Brethren and Sisters, of this order of Pen­nance, should weare, either their exteri­our garments, of the collour of ashes, or their inwarde apparrel, of such stuffe and colour of humilitie, as might put them in minde of the mortalitie in this life, that they may be thereby mooued the more to seeke with all diligence, after that life where is all glorie without ende.

The Apostle S, PAVL plainely sheweth, that the garmenss of the Saints, of the old Testament, were but poore and simple,Heb. 11. when hee said, that, They vvhich the vvorlde, vvas not vvorthy of, vvent a­bout, in fells and goates skinnes. They were men as we are, and might haue therefore as great cause to desire pretious garments, as we can imagine to haue; but they know­ing, that naked they came out of their mo­thers wombe, into this vale of miserie, & that they must returne againe naked, out of this world, did walke here like vnto Pilgrimes, that they might obtaine the ri­ches of heauen. Before sinne came into the world, man needed no garments, for as the Sunne was cloathed with light, so was man with grace, and was (as the white Lillie) a­dorned with innocencie, but after that hee had lost the garment of innocencie, hee was ashamed to be naked; wherefore the diuine handes, made a garment of beastes skinnes, wherewithall, our first Parents were cloathed, for that man being woun­ded with sinne, wanted wherewithall to couer his bodie, and hide his wounds: whereby it commeth to passe, that hee which glorieth in his apparrel, may be said to be like vnto him, which braggeth and boasteth himselfe, of those ragges and cloutes, wherwith his soares weare bound vp, which were a great shame so to do, for that he would be thought to be madde and [Page 242] out of his wits, which should vaunt him­selfe of his imperfections and woundes.Iob. 16 Holie IOB, was farre from glorying in riche ornaments, when hee declareth his apparrel to be so meane, that he saide, I haue sovved Sackcloath vpon my skinne, and haue couered my flesh with ashes; Psal. 68. nei­ther were the garments of holie DAVID, any richer, which said, I haue put on haire cloath for apparrell. Vnto those which glorie in their rich and vaine ornaments, God saith by the mouth of the Prophet ESAY.Esai. 14 Thy couering shall be vvormes: and not without iust cause, for that their vaine and gorgeous apparrell, maketh them hateful vnto God, and voide of his grace, for that it seldome happeneth, that they which haue such care of this cor­ruptible carcase, but they leaue their poore soules naked for Gods grace, & despoyled of all vertues. For which cause S. PETER declareth that, The ornaments of a Christi­an vvoman, 1. Pet. 3 is not the outvvarde frifled haires, or the deckings vvith golde, or finenesse in apparrell, but in incorruptible quietnesse and modestie of spirite, in chaste and pure conuersation, and feare of God. But they which adorne themselues otherwise, let them vnderstande, howe much they doe displease God, by the heauie threatning, which he pronounceth against them, say­ing.Esai. 3. For that the daughters of Sion are puffed vp vvith pride, & vvith a neck stretched out.

The Romaines, which weare the richest of all the Gentiles, and commanded the whole worlde, did publikely ordeyne, that no married woman, should vse more then halfe an ounce of golde, for the ador­ning of her apparrel.

To conclude, beholde IESVS CHRIST the Lorde and Emperour of the whole worlde, hanging for thee naked vpon the CROSSE, that by consideration thereof, if thou art a true Christian, thou shouldest banish out of thy thoughts and minde, all pride of apparrel, and humaine foolishnes, seeing that hee which, whilest hee liued was most rich, hauing heauen and earth at his commaundement; dying, carryed nothing awaie with him, but a poore shroude, wherein he was buryed: Nei­ther shalt thou carrie awaie any more with thee, out of this world, whensoeuer thou departest (which peraduenture shall be to morrow, or farre sooner then thou thinkest) but a winding sheete, or a poore Grey habite, wherein (as I saide before) al those of this third order ought to be bu­ried, if they may conueniently, to the end, that as in al humility they liued, so with al humilitie, they may be buried, that by per­seuering therein, they may attaine to that happie place, frō which by pride, al man­kind was banished, & bound with the bāds of sin; which the girdle wherwith they bind thēselues withal, ought to put thē in mind of, [Page 244] as also of the cordes and chaynes, which the Sonne of God himselfe, was bounde withall, to free vs of those bandes, and make vs coheyres, of the kingdome of Heauen.

That they ought not to goe vnto vnhonest banquets, sights, or playes, and that they ought not to giue ought vnto stage-plaiers. CHAP. IIII.

LEt all accesses, or comming vnto vnhonest banquets, or fights, or Courts, or daunsings, be altogeather forbidden them. Let them giue no­thing to Stage players, or sightes of vanitie; Let them be wary to for­bid that not any thing be giuen vn­to them, by their owne familie.

Commis-general. Cismon.NOTE, that in the 14. Chapter, the going to the marriages of their kins­folkes [Page 245] and friendes, is not prohibited, (where they be celebrated with due graui­tie and modestie) but that they abstaine from pastimes, and entertainments, if not vnlawful, yet at the least, dangerous, and that they doe not conuerse with peo­ple of bad fame, nor enter into their hou­ses. And in their behauiour and ordinarie speeches, they must be moderate, milde, and humble, chaste and religious; and a­boue all, let them be attentiue to the exte­teriour and interiour gouernement of themselues, and that they goe abroad, when the necessitie, or charitie of their Brethren requireth. And it is demanded therefore at their hands, that they giue & apply themselues to Christian pietie, visi­ting and comforting the sicke, making their beddes, and all other offices of hu­militie, according to each mans necessitie, and their possibilitie, with conueniencie, by which exercise, they shal reape great & worthy fruits of merits, before our Lorde and Sauiour, and shal be confirmed in the fauour & loue of God, according vnto the saying of the Wiseman. Be not vvanting vnto those that crie for helpe, and assist the afflicted. Bee not slouthfull to visite the sicke, for by this thou shalt en­crease in charitie, and establish thy selfe in the same. And these are the exercises which doe not hinder prayer, but rather helpe it, and make it more acceptable, and [Page 246] bringeth foorth manie vertues; for that from true prayer, commeth spirit, loue, and mercie to our neighbours: therefore the Apostlee sayeth: Orationi instantes ne­cessitatibus sanctos communicantes.

Let all accesse vnto vnhonest banquets, Courts, &c.

THE intention of our holie Father here, is not to binde the Brethren and Sisters, to any such inconueniency, that they might not come at Courts, when ne­cessarie businesse requireth, as all other Religious doe; but that they should not, without necessitie, often frequent & long remaine in those places; wher for the most part, all vaine delights, wanton pleasures, & lasciuious companie is, but to cōmonly found: therfore vnder the name of courts, all such places are forbidden, where the like vanities are vsed. Wherefore seeing that by this course of life, which they haue taken in hand, they seeke to flye the vaine pleasures of the worlde, they must also endeauour, as much as lyeth in their power, to flye all occasions, and compa­nie, that may either hinder them, or draw them from their good purpose, seeing that such is the frailtie, or rather corruptnesse of our narure, since the fall of our first Pa­rents, that it is more prone vnto euil, then [Page 247] vnto good, whereby it falleth out manie times, that the good are sooner and oft­ner corrupted, by euil companie, then the wicked are corrupted or amended by the good.

The law of God therefore commanded,Exod. 34 Gen. 6. that the Israelites should not contracte martiage with the Gentiles, least by their euill maner and custome, they should be corrupted. The children of SETH, were excellent good truely, before they mat­ched with the daughters of CAINE, but afterwarde by their companie, they ranne into so great wickednesse, that it was cause of the general deluge, & floud, wherein all the whole worlde was drow­ned, except those few persons, which were in the arke of NOE. The Hebrewes which were the onely beloued people of God, a­boue all nations,Esai. 1 were shartly reprehen­ded by the Prophet ESAIE, for conuersing and keeping companie with the Gentiles, saying vnto them: Your wine is mingled vvith vvater. For euen as wine which is mingled with water, looseth a great parte of his force, so in like sorte the good, which mingle themselues, and conuerse with the badde, by little and little, loose their ver­tue, and diminish the feruour of their de­uotion: Wherof we haue a manifest exāple in the Prince of the Apostles, S Peter, who being amongst the good Disciples; did cō ­fes our Sauior Christ, to be the true Son of [Page 248] the liuing God, but afterwardes in the Hall of the high Priest, amongst the wicked, he did forsweare his Maister. If the compa­nie of the wicked,Luke, 9 Matth. 16 Mar. 14. brought so great hurte vnto so worthie an Apostle, which so fewe howres before, being in the companie of Christ, made so constant a promise vnto him, that although all should be scandali­zed, yet would he neuer be, yea though he should die for it, yet would hee not denie him; how greatly ought we then to shun & flye the companie of the wicked, for feare, least the like inconuenience and hurt may happen vnto vs.

The iust man in the Scriptures is com­pared vnto a tree, that is planted by the ri­uersside, and the wicked vnto thornes; Of the iust man, which hath not entred into the counsel of the wicked, neither hath stood in the way of sinners;Psal. 1. the Prophet testifyeth, Hee is blessed, and shal be like vnto the tree, that is planted neere the courses of the vvaters, vvhich vvill yeelde his fruite in time, that his leaues shal not decay, and all things vvhatsoeuer hee dooth, shal prosper, but not so the vvicked (saith the Prophet) for hee shall be like the duste, vvhich the vvinde blovveth avvay, from the face of the earth. And as the duste is verie hurtful vnto the eyes of those, which shal walke therein, vnlesse they make some prouision to keepe it from them; so no lesse hurtfull is the bad examples of the wicked, vnto [Page 249] the eyes of those, which shal conuerse with them, vnlesse the greater grace of God preserue them from it; whereof the Prophet DAVID hauing had experience, beseeched God to turne his eyes, that hee might not so much as behold vanitie: the dust in like sorte defileth our apparrel and ornaments, so doeth the conuersation and companie of the wicked, defile the orna­ments of thy good name and fame. The wicked therefore (as I said) are compa­red to thornes, according vnto that speech of the great Prophet of Israel, saying: All the false dealers, as thornes shal be rooted vp, 2. Reg. 23. Manie trauellers in the heate of the day, in Sommer, will flie to the shade of good trees, but the snakes, adders, vipers and venemous beastes, flye vnto thornes and bushes, to lurke and hide themselues: so the iust and ciuil persons, doe flye vnto good and vertuous men, and doe associate themselues with the iust, as good & fruit­ful trees, whereas the wicked flye vnto their like, and seeke to hide their wicked­nesse, vnder the thornes and bushes, as vipers and serpents. If thou therefore fre­quentest often the companie of bad liuers, and conuersest dailie with those which are noted with some infamie, and ignomie, what doest thou thinke that any wil iudge of thee, but that thou art some bad person, Viper, and Serpent, seeing that thou ioy­nest & flyest vnto the thornes, neither can [Page 250] thy innocencie, saue thee from this suspi­tion of ignominie: For as a looking glasse, though of it selfe it be pure, and shining bright, yet is it blotted and infected by the breath of the standers by; euen so he which is cleane, and endued with honesty and vertue, is blotted and defiled with the conuersation of the wicked. For as the Ecclesiastike saieth:Eccles. 13. He vvhich touch­eth pitch, shall be defyled by it: So hee vvhich communicateth, and conuerseth vvith a proude man, vvill put on pride. For as a man can hardly runne among thorns, and escape pricking; so it is no lesse dif­ficultie, to runne with wicked persons, and not to be hurte thereby: And as the pricke of a thorne, if it be not soone cu­red, is helde verie dangerous, so is the hurt which is taken from the euil, by reason, that what a man doeth, by example of another, that doeth hee thinke hee may lawfully doe: and so as the Apostle saieth, A little leauen, 2. Cor. 3 corrupteth the vvhole paste: that is, a little bad example, may corrupt the whole life: Worthelie therefore doth the Ecclesiasticke (exhorting thee to flye from all euill companie) saye, Flye from the vvicked, and euils vvill leaue thee. SAVL the King of Israel,Eccles. 7 among his owne companie was madde, but leauing them, and comming vnto the Prophets, did pro­phecie: So on the contrarie side, S. PETER amongst the Apostles, did confesse Christ [Page 251] to be the Sonne of God, but in the house of CAYPHAS, amongst the Iewes, he did denie him. Thou canst not haue grea­ter strength and courage, then he shewed to haue; yet thou seest, what hurt the euill company brought vnto him: let this exam­ple cause thee to follow that old prouerb, Happie is he whom other mens harms do make to bevvare. Little trust or confidence is there to be put to thy owne strength or goodnes, without Gods special ayde & as­sistance; for we see that some Planet, which of it selfe is benigne & healthfull, if it hap­pen that it conioyne with some euil dispo­sed constellations, and hurtfull signes, it sendeth foorth, and produceth euill in­fluences; euen so a man, which of him­selfe is vertuous and good, if hee ioyne in great familiaritie, with euill disposed persons, hee will soone become like vnto them in manners, and bring foorth euill actions, for that euerie one for the most parte will imitate the maners & customes of those, with whom they doe daily con­uerse, wherof we haue exāple of the Iews, which conuersing with the Gentiles, did a­dore their Idols, as witnesseth the Prophet DAVID saying: They are mingled with the Gentiles, Psal. 15 they haue learned their deedes and actions, and haue serued their Idols. Neither let thy vertuous life heretofore, make thee presume so much as to aduentur thy self to so eminēt danger. For euē as that pleasāt & [Page 252] profitable land of Iourdane,Asphol­tites. when it en­treth into that wholesome lake of Pale­stine, becommeth vnsauorie, and looseth his vertue: euen so he, which in his owne course of life, before was sweete, plea­sant, profitable, and delectable, when hee runneth out of it, into the companie and vnholsome lake, of seculer conuersation, with the wicked; his sweetnesse of deuo­tion, is rendred vnsauorie, and his accusto­med good actions, and maner of life, loo­seth the vertue thereof, he being defiled with vice. Iust cause therfore had S. FRAN­CIS, out of his fatherlie loue, to exhorte all his children, to auoyde all such occa­sions, and companie, by auoyding Courts, banquets, dances, and sightes of vanitie.

Daunces.

THOVGH honest exercises, and re­creations are not forbidden,In decret­de Cons. Di. 2. in Relig. yet see­ing that many abuses are oftentimes com­mitted in vnciuile daunces, they must a­voyde them specially, seeing that that most famous light of the Church, S. AVGVS­TINE, considering the danger & hurte to the soule, which cometh of dauncing, to be so great, saith, It is better for a man to goe vnto the plough on the Sonday, then to dance, and better for a vvoman to spin and card her vvel, then to daunce vnciuilly vpon fest daies.

Let them giue nothing vnto sightes of vanitie.

IF the time and place were such, that the Brethren and Sisters were publikely knowne to be such persons, that though they liue abroad in the world, yet were retyred from the vanities and pleasures thereof, then were they bound to shewe how much they contemne, what others esteeme and seeke after; not to giue so vainely, that thing to friuolous sightes and pastimes, which many poore persons (of whome they ought to haue a special care to their abilitie) stand in great want of: and ought to be careful in like sorte, that their seruants vnder their charge, by their example and exhortation, may be hindred from spending their money vaine­ly, that they may imploy it profitably, but now as all things are in this sort, in our Countrey, they are not otherwise bound to doe, but as they shall finde it conuenient.

Of Abstinence, and Fasting. CHAP. V.

LEt them abstaine from eating of flesh, the Mondaies, Wednes­daies, Frydaies, and Saturdaies, ex­cept the necessitie of infirmitie, or weakenesse do otherwise require, but let flesh be giuen vnto those which are let blood, for three daies after, neither let it be with-drawen from them which trauaile in Iourney; let also the eating of flesh be lawful vn­to euerie of them, when there hap­peneth any principal solemnitie to come, wherein all other Christians of auncient time are accustomed to eate flesh. But all other daies in which fastinge is not kept, let not egges and cheese be denyed them. And also they may lawfully eate with other religious persons in their Monasteries, of such meates as are, by those persons set before them, & let them be contented with the re­fection [Page 255] of dinner and supper (except the languishing, way-faring, and sicke persons) let the meate & drink of the healthful, be moderate, seeing that the Text of the Gospel saieth, Take heede that your heartes be not ouer-loaden, vvith sur­fetting and drunckennesse. But let neither supper or dinner be ta­ken without one Pater noster, which is to be iterated with Deo gratias, to either of thē, which if it chance to be omitted, let three Pater nosters be said: but let euerie fridaie, through the whole yeare be fasted, vn­lesse peraduenture, through sick­nesse, or some other lawful cause they may be excused, except also the feast of the Natiuitie of our Sauiour should happen to be kept the same Ferie. But from the Feast of al Saints vntil Easter, they shal fast both Wednesdaies and Fryedaies, & are to keepe neuerthelesse the other fasts [Page 256] which are appointed by the Church, or vppon occasion commaunded, commonly by the Ordinaries. Al­so, let them see they faste in all daies (except Sondaies) in the Lent of S. MARTIN, vntil Christ­mas: and from the Sonday of Quin­quagisma, vntil Easter, vnlesse sick­nes peraduenture, or some other ne­cessitie should constraine them the contrarie. The Sisters, great with childe may (if they wil) abstaine frō all corporal exercises (onely prayer excepted) vntil the day of their Pu­rification. But the Labourers, in re­gard of their wearisomnes of their labour, may from the feast of the Resurrection of our Sauiour, vntill the Feast of S. FRANCIS, lawfully eate three times in the day, wherein they labour. But when it happeneth, that they are imployed in other mens worke, then it is lawful for them to eate of al things that are set before [Page 257] them any daie, vnlesse it be Fridaie, or some other daye, in which it is knowne to be appoynted to fast gene­rally by the Church of God.

Concerning the 15. Chapter.

NOTE that in the keeping the Fastes,Commis. general, Cismon. & the daies of Abstinence, wee com­mand, that they keep the chap. of the rule, dispensing with those who haue necessity, the which the Prelats, Guardians, & Con­fessors of the order may doe: And where there is no Conuent, the Confessor of the Noones may do it, or any other ghostly Fa­ther. And marke, that concerning the or­der of not eating flesh on Mondaies, wed­nesdaies, nor the fat or intrals, on Sater­daies. They who are vnder their fathers care, are not bound to abstaine from it, nor seruants, if their superiours giue them not sufficient of other meats, to passe that daye cōueniētly. And in this maner are they also reckoned, who are occupied & employed, about healing the sicke; and they who by reason of pouertie, can not prouide other­wise, because fauours must be extended, & interpreted to the best, they may change their fastings and abstinences, into other workes of charitie, & into prayer for the dead. And finally, let their ghostly father haue full power, for disposing al these ab­stinences and fasts.

Let them abstaine from eating flesh Mondaies, Wednesdaies, &c.

OVR Holie Father, NICHOLAVS the 4. although as chiefe Pastor of the Church, he had a general care ouer his whole charge, yet hauing bene a religious man and General (as I said before) of our whole order; reteyning still his auncient loue thereunto, doeth shew a particular affection, vnto this holy Order of Pen­nance: Whereof seeing that manie of them were entred into Monasteries of their owne, and had made three essential vowes of Religion, to the intent, that as true Re­ligious, persons, they might haue a perfect forme of religiō, hauing in the 3. cha. of this Rule set downe, a religious forme of their habits; doeth now here in the beginning of this Chapter, prescribe for them most specially, a most perfect maner of religious diet, both for their abstinence and fasting. Wherefore in religious houses, of this order, and also such persons as liue either so priuately to themselues, or in such pla­ces, as no man noting them with so much singularitie, in their diet, be scandalized thereat, doe strictly keepe this abstinence, yet notwithstanding, in this Countreye nowe, where the keeping of Mondaies & Wednesdaies, in this sorte might breede some scandal, the deuout Brethren and [Page 259] Sisters, are freede from keeping them here in this manner, by the leaue, which this foresaid NICOLAAS the 4. giueth in the 18. chapter of the Rule, vnto the Ordina­ries of the places, or Visitors, to dispense vpon any lawful cause (when they shall see it expedient) with all the Brethren and Sisters, in abstinence, fastings, and other austerities. Yet neuerthelesse, I counsell houshoulders (where they may conue­niently keepe the Wednesdaies) with ab­stinence, & the Mondaies, also to vse some restraints in their diet, either abstayning from those meates which are most pleasing to their taste, or at the least (setting scru­pulositie aside) to take a more sparing dyet then on other daies: and insteede of strict fasting, to redeeme it with almes deedes or prayer, saying at the least (if sicknesse doe not hinder them) fiue Pater nosters and Aues, in all such daies as they cannot con­ueniently fast: for although it was not the intention of S. FRAVNCIS, to found this rule so strictly, vpon the exercises of Fa­sting, abstinence, discipline, and other au­sterities, or paineful corporal afflictions, as his former Orders; yet notwithstanding his will and desire was, that they should no lesse employ themselues in deuout exerci­ses and workes of mercie, both spirituall and corporal, according to their power & calling, then the other Orders doe. And as for abstinence and fasting, to vse them [Page 260] in such sort, that thereby the body may be kept able to go forward, with that alacritie in the seruice of God, but not so nourished and pampered, as to rebel against the Spi­rit, whereunto of it selfe, it is most prone, as witnesseth the Apostle, saying: The flesh coueteth against the spirit, Rom. 8. and the spirit a­gainst the flesh: & in the ayde which thou giuest to either of these, consisteth the life or death of thy soule: For as the same Apo­stle saith: If thou liue according to the flesh, thou shalt die, but if by the Spirit, thou shalt mortifie the acts of the flesh, thou shalt liue. That is, haue the life of grace here, and af­ter, in glorie for euer. Wherfore, whosoe­uer is a faithful friend vnto God, and his owne soule, must by abstinence, fasting & prayer, so macerate and weaken his flesh, that it may not rebel, but be obedient and subiect vnto the spirit. For if by these afore­said meanes, we giue aide vnto the Spirit, and subiect the flesh vnto it, and sensuality vnto reason, the soule certainely shal o­uercome, and hauing the victorie, shal en­ioy together, with the bodie, the eternall blisse, and be most gratious in heauen: Whereas by pampering and ouercharging of thy bodie, thou makest both sincke downe to hell. For as a shippe which is loaden aboue measure, must needes of ne­cessitie, sincke to the bottome, so in like sorte, if thou ouerchargest thy bodie with too much, or too manie kindes of dainty [Page 261] meates, thou wilt cause thy bodie to sinke to the gulfe of sinne, and from thence to the bottomlesse pit of hell.

The deuil ouercame our first Parents by meate, so the chiefest weapons where­with he fighteth & seeketh to ouerthrowe, and spoyle thee, is thy owne flesh pampe­red vp with daintie & superfluous meates, Wherefore, if thou wilt ouercome thy e­nemie, and be without danger hereafter, breake first the force of his strength and weapons, and by abstinence and fasting, chasten and pull downe the fleshly incly­natiōs of thy bodie. For as there is nothing which doth so much terrifie & ouerthrow the deuil, as austeritie of life: so on the other side, there is not any thing which maketh him boulder to tempte and assault men, then riotousnesse & excesse in meate and drinke, & delights of the bodie: where­fore, he that giueth his minde to delicatte­nesse, and fauoureth ouermuch his owne flesh, falleth soone into the power of Sa­than. Wherefore as DANIEL did first de­stry the Idol of BAAL,Dani. 14. and afterwardes the Dragon, which lay hidden therein, so must thou afflict and ouercome the Idole of the flesh, by abstinence, fasting, and praier, and then thou shalt triumph after­wardes easilie ouer the dragon, the enemy of mankinde.

ARTICLE II. Except the necessitie of infirmitie or sicknesse, &c.

EVEN as in the wordes immediatly going before, was set downe a gene­ral rule for those of this Oder, which did either liue in Monasteries, or such as had conueniencie and strength, to keepe the rule in the strictest maner: so now here is a fauourable course taken for the weaker sorte, setting downe for what cause the Rule it selfe, doeth exempte them from that general forementioned abstinence, without any further leaue, or dispensation, as debilitie, sicknesse, infirmitie, letting blood, trauaile, high feasts, & solemnities, companie of religious persons, in their houses, labourers in other mens houses (vnder which name, may be comprehen­ped all seruants, and also children in their parents houses, or Surggeners in other mens houses, which for breuitie sake hee omitted) for making his Rule for al man­ner of persons, of all ages and degrees, en­deuouring to auoyde ouermuch teadious­nesse therein, and studying breuitie, as much as he might, could hardly set downe a course of life for euerie one, according to his abilitie, therefore declaring in briefe, [Page 263] what fastes the strongest, and such as had best oportunitie should keepe; left the or­dinarie Prelates (as you haue heard) to appoynt vnto the others, what abstinence and fastings, should be conuenient for their estate and abilitie. Wherfore though amongst the obligations, and bondes of the Rule, I haue set downe a forme of ab­stinence and fasting generall to be kept in this our Countrey, by those which may conuenientlie, yet would I aduise euerie one in all those fasts, to follow the aduise of the Visitor, or his owne prudent Ghost­ly Father, which duely considering what the Rule requireth, and what his Penitent may wel performe, to appoynt vnto him in particular, what is conuenient for him to doe, whose deuise, if they deuoutly fol­low, shal be a sufficient discharge for them, especially, seeing that the rule, not onely doth giue authoritie to their Rulers and Superiours, to dispence with them in all such things, as shall be conuenient; but doeth in a maner it selfe, free and exempt them from all such obligations in fasting, as might breede any inconueniency, de­claring, that the infirme, the sicke, the weake, the languishing, the trauellers, and labourers, are exempted from the absti­nences and fastes of the rule, and withall, giueth leaue vnto euerie one, both weake and strong, to eate flesh, in high solemni­ties, wherein all other Christians of aun­cient, [Page 264] or accustomed to eate it, and with Religious persons in like sorte in their Monasteries and houses; whereby we may gather that S. FRANCIS would not but that his children should sometimes re­ioyce and feast, as iust occasions should fall out, and that in ciuill and vertuous companie, they may eate as the companie doth: wherefore it is not to be attributed vnto them as a vice, to feast and reioyce sometimes, because that they liuing a­broad in the worlde, may not altogeather renounce humanitie and ciuilitie, but to feast, banquet, and make merrie euery day, can hardly be without sinne. There­fore hee exhorteth them at other times (the languishing, wayfaring, laborers and sicke persons excepted) that onely they should vse abstinence some dayes, Mun­daies and Wednesdaies, but that other daies also, they should content themselues with the Refections of Dinner and Supper onely, wherein also hee requireth great moderation in their diet, alleadging to moue them the more vnto it, that saying of the Gospel, Take heede that your hearts be not ouerloaden vvith surfetting and drun­k [...]nnesse.

ARTICLE III. But let neither Dinner or Supper be takē without one Pater noster, &c.

IT is a thing vsually practised, to distin­guish three degrees of thankefulnesse; one is to acknowledge in heart the bene­fite receiued; the second is to praise the same, and confesse it in wordes; the thirde is, to recompence it in deeds, according to the abilitie of him which hath receaued it; and seeing that our abilitie is so small, that it is not able to requite the least parte of the great goodnesse, and infinite bene­fits, which God doeth dailie bestow one vs, we should be much too blame, if wee did not bende all our forces, and endeuour with heart, woorde, and deede, to requite them in what wee may, which our louing Father, S. FRANCIS wel considering, and knowing in like sorte, that amongst the dailie benefits, which God so liberally im­parteth vnto vs for our bodies, one is the food wherby we liue, & nature is susteined To the intent therefore that the Brethren, and Sisters, of this holie order of Penance, which endeauour thereby, to make satis­faction for all former negligences, should not now by vnthankfulnesse, commit any newe offence, ordeyneth that for thanks­giuing vnto God, for that which through his goodnesse, they are then to receaue, they should both before Dinner and [Page 266] Supper, say one Pater noster, at the least: For if no other Catholike Grace be saide, and that they themselues cannot saye one, then must they in priuate and heartie maner, repeate one Pater noster, as wel to shew themselues thankfull vnto God, as also to inuocate his diuine grace and fa­therlie benediction, from whence procee­deth our chiefest susteyncāe:Luc. 4. wherfore our Sauior obiected vnto Sathā which tempted him, to turne stones into bread, that man did not liue onely by bread, but in the worde and vertue,Exod. 16 Num. 20. which proceedeth from God. He susteyned the Children of Israel 40. yeares, without any temporall foode. Our life truely doeth not depende vpon the common vse of naturall things, but vpon the benediction, and will of God, For if it please him (although naturall things doe neuer so much repugne) he wil sustaine and feede his seruants. He brought out of the harde stone,Exod. 15. plentie of water to refresh the Children of Israel, which were readie to die for thirste. The life there­fore of spiritual mē, doth not so much de­pende vpon the natural order of temporal things, as it dooth vpon Gods will and blessing. Whensoeuer therfore thou shalt see thy selfe, in neuer so great distresse, ei­ther without bread, or any thing else, wherein thou maiest haue any hope, call to minde, and firmely beleeue, that God is so potent, that hee can as well without [Page 267] bread, as with it susteyne & nourish thee. Cast therefore thy care vpon God, & seeke him, and he will feede thee: yea faire greater care hath our Sauiour of those which seeke him and followe him, then they haue of themselues, whereof we haue a manifest exāple in that great multitude, which without care of themselues, follow­ed him for three daies togeather, so farre into the desert, that they were so farre in danger and distresse, for want of food, that our Sauiour himselfe said, that,Marc. 8. If they should returne fasting, they vvould faint by the vvay. Wherefore (to shew how readie hee is alwaies to ayde and nourish those which seeke him) he fed the whole multi­tude, being 4000. so plentifully, that after they were all satisfyed, there remayned seuen basketsful of the fragments, which were left, so bountifully doeth God deale with all those, that relie sincerely vpon him, and implore with all humilitie his grace and blessing, which as the Prophet DAVID testifyeth, Openeth his hand, and filleth euerie liuing creature, vvith Benedi­ction: Wherby thou mayst see, how neces­sary & profitable it is for thee to giue both thankes vnto God for his benefits, and also to craue his blessing before thy Refecti­ons, saying at the least, one Pater Noster, and Aue.

ARTICLE IIII. Which is to be iterated with Deo gratias.

AS benefites do encrease, so must wee doe in like sorte, in loue and thank­fulnesse for them. Wherefore as the Bre­thren and Sisters were bound to say be­fore each refection, a Pater noster, at the least, so now is required, that they must not be vnmindfull of God, and his bene­fits, after they haue receaued them, but rather shew themselues more thankfull, and not onely deuoutly to repeate the for­mer Pater noster againe, but to adde also thereunto, Deo gratias, for that forgetful­nesse of a benefite, deserueth so great pu­nishment, that amongst the auncient Ro­maines a bondslaue that was set at liber­tie, might afterwardes for that vice be re­called into bondage againe. The first thing that God commanded the Prophet ESAY to preach, was the accusation of the vn­grateful persons, which when hee might haue reprehended the people for manie other vices, yet did he make choyse ra­ther to beginne with this, as the chiefe roote and fountaine of all other vices, say­ing: Heare ô heauens what I speake, and ô earth, vnderstand vvith teares, because our Lord hath spoken and said, I haue brought [Page 269] vp children, and haue exalted them, but they haue despised me. The Oxe hath knowen his Possesser, and the Asse the stable of his Mai­ster, but Israel hath not knowne me. The Pro­phet calleth the heauen and earth to wit­nesse, that they may heare him most iustly complaining, that for ingratitude men are made worse then bruite beasts. Many are found, which the more benefits they haue receiued, they become worse then before, and giuing themselues to all licentiousnes and drunkennesse, forget quite both the gift and the giuer:Psal. 75. of whom the Royall Prophet DAVID saith; They haue forgotten his benefites, and the vvonderfull things which he hath done for them.

To preuent therefore this great forget­fulnesse and negligence, S. FRANCIS not onely exhorteth them,Col. 3 1. Thes. 3. with the Apo­stle S. PAVL, to be thankful, and, In all things, that they should giue thankes to God, but also to make them to be more mindfull thereof, and to draw them to vse all diligence therein, setteth downe here a Penance for those which should neglect it; ordeyning, that if they chance to omit to say one Pater noster at the least, before or after any of their refections, that then they must say before they goe to their rest, three Pater nosters, for that negligence & offence, esteeming it no little fault to for­get or omit to shew themselues thankfull for the goodnesse of God, which hath so [Page 270] bountifully bestowed on them those dai­lie benefites, which many one perhaps that hath better deserued it, doe want it, and which they themselues may also here­after doe, if they should be vnthankfull for what they haue alreadie receaued, for that he is not worthy of a second bene­fite, which is not thankful for that which was bestowed before.

ARTICLE V. The Sisters great with childe, may ahstaine from corporall exercises.

AS S. FRANCIS doth exempt by these wordes Women, in this case from corporal exercise, so by the same sentence, he sheweth that married women though they make not that expresse vowe of Chastitie, which manie of this Congre­gation doe, yet are they not exempted & debarred from being admitted into this holie order, but may (if they haue all o­ther conditions requisite, and do earnestly desire it) be admitted, and may neuerthe­lesse, after mature deliberation, vowe that kinde of Chastitie, whereof that auncient and learned Doctor ORIGEN maketh mention, when he exhorteth married wo­men to propose and vowe chastitie of widdow-hood, in case their husbandes should die before them, that in wedlocke [Page 271] they may enioy the merit, of chaste wid­dowhood, by this promise and vow made before hand. Of this kinde of Castitie doth S, AVGVSTINE seeme to speake,Aug. in Psal. 75 id. in psal. 83. whē he saith that Some vow vnto God matrimoniall Chastitie, that besides his wife, hee vvill not knovve any other, so likevvise, the vvoman that besides her husband, she vvil not knovv any other, Some in like maner, though they haue assayed and tryed such acts of marriage, do vovve to suffer no such thing any more, & not to desire or susteyne any such thing, and they haue vovved, something more then the first: others do euen from their tender yeares, vovv virginitie it selfe, in such sort, that they vvill not so much as assaie vvhat others haue tryed and left, those truely haue vovved very much: hitherto S. August.

An example of the first maner of vowe of chastitie, we haue in that worthy Prin­cesse, S. ELIZABETH, before mentioned, which hauing, by the consent of her hus­band, vowed obedience in all things that were not preiudicial, vnto the duetie of marriage, did after his death, performe this which in her tender yeares, she had made, (if it happened that she ouerliued her hus­band) of neuer knowing any other man: ob­serue that chastitie of widdowhood, in which happie estate, she remained & per­formed, most Holielie, all such thinges as are requyred, to bee in a true chaste Widdowe, both in bodie and heart also, [Page 272] with such an immutable purpose, to keepe her selfe in that estate, that being vehe­mently vrged by her friendes, after the death of her husband, to marrie againe, most constantly resisted them, making choyse rather to leade a poore holy pro­fessed widowes life, then to accept of great preferments by a second marriage: For those which are widdowes, but only while they expect marriage, are not separated from husbandes, but onely in respect of bodilie pleasure, for they be alreadie ioy­ned to them in heart and will; but if the true widdowe, with good deliberation, to confirme her selfe in the state of widdow­hood, will offer vnto God her body, and chastitie, by vowe, as this blessed Saint did, shee shal adde a great outward orna­ment to her widdowhood: and make her resolution secure, for since, that after her vowe, she is no more in her owne power, and cannot leaue her chastitie, without forgoing her parte in Paradise; she wil be more zealous of her owne designement, & suffer not so much as one little thought of marriage, to stay in her hart, no not the space of one only moment, so that this sa­cred vowe, will put a strong bullwoorke, betweene her soule, and all manner of thoughts, that are contrarie to her holie resolution. And for this cause, that great Piller of the Church, holie S. AVGVS­TINE, did counsell this vowe verie [Page 273] earnestly to a Christian Widdowe.

Of the second maner of vowe of chasti­ty in mariage, to abstaine from the acte or desire of former pleasures, by mutual con­sent, the dailie commendable practise thereof, is a sufficient example for it, and though oftentimes, both parties doe enter into diuers religious Orders, notwithstan­ding, if both of them haue made the vowe of continencie, and giue free leaue vnto each other, the one may by the consent of the Bishoppe of the Diocesse, enter into Religion, though the other (being of that age, that no euil suspition may rise there­by) doe liue still abroad. The auncient writer TERTVLLIAN,Tertul. li. 1. ad vx­or. c. 6 doeth with these wordes confirme it, that, In times past married persons, did by mutual consent vowe chastitie saying: When any thing seemeth difficile and heard, let vs declare and shewe o­thers, to haue vndergone far harder: howe manie are there, which euen from their Bap­tisme, doe shut and seale vp their flesh? howe manie also, which vvith mutual consent, doe abolish and repeale the debt of Matrimonie? the abstinence thereof, is mantained and al­lowed in those, vvhich voluntarily haue gel­ded themselues, for the desire of heauen, their matrimonie remaining safe and sound; howe much more then, it being remooued. These things do appertaine vnto the continency of Wedlocke, which as with mutuall consent, they did vow it in the Primitiue [Page 274] Church amongst themselues, so by the like, did they mutually remit the debt of Matrimoney, vnto each other, their mar­riage notwithstanding safe, and the Church of God doth acknowledge among such to be true Matrimonie, as was that most sa­cred marriage,Aug. de Ser. Dom. in mont. cap. 14. Tom. 4. betweene the Blessed Virgin MARIE, and IOSEPH: yea, S. AVGVST. affirmeth, that those marriages are to bee helde more blessed, vvhich either hauing childrē, of contemning their earthly of-spring, could vvith mutual consent, keepe continency betvveene them, for (saith he) it is not against that precept, vvherein our Lord forbiddeth a man to dismisse his vvife, for he doth not dis­misse her, because he liueth not carnally, but spiritually vvith her, and fulfilleth that vvhich is said by the Apostle, 1. Cor. 7.29. The rest is, that they vvich haue vviues, be as though they had none.

Of the third kinde of Vowe, which was of Virginial chastitie, euen in Matrimonie, diuers holy persons of the third order of S. FRANCIS,Cap. 3. huius Re­gul. taking the Virgin of all Vir­gins, the blessed Mother of God for their Patrone and example therein, haue obser­ued this happie vowe from their infancy, in such sorte, that S. ELZEARIVS, afore­mentioned, liuing 26. yeares in marriage, without separating in bed from his Spouse S. DELPHINA at his death,Ibid. said, I render God humble thankes, that I leaue my Spouse Delphine a virgin, both in bodie and minde: [Page 275] B. GALEATVS in like sort kept perpetual chastity with his wife, in al sanctity & ho­lines. So in like māer, that blessed Queene SALOMEA, with mutuall consent of her husband. COLOMANVS king of Galatia, li­uing 15. yeares with him in marriage, re­mained after his death, so pure a virgin, that PRANDOTHA, the Bishod of Craconia,Pet. Rodul hist. scrip. Relig. li. 1 in fine. gaue vnto her in token thereof, The veile that belongeth onely vnto Virgins, They vvhich vovve this (saith S. AVGVSTINE in the forementioned place) vowe verie much.

But all, saith our Sauiour, doe not take this worde, but they vnto whom it is gi­uen: vpon which wordes of our Sauiour,Chrys. op. imp. hom. 33. S CHRYSOST. saith: Our Lord did not say, al cannot, that al do not take it, that is, al may truely take it, but notwithstanding al wil not. The Palme and Crowne is proposed: he vvhich seeketh for glory, doth not thinke of the labour, no man should be victorious, if al men should feare the danger of the fight. In that vve see some cannot, & doe fal from their purpose of chastitie, vvee ought not therefore to be the more negligent, about the vertue of chasti­tie, for if some follovving in the battaile, doe not discourage the others, but say it vas his chance, they doe not applye it vnto the battaile, but vnto the man: hovv much more then, ought we to impute the fal of any to the negligēce of such as fal, & not vnto the dif­ficultie of virginity: wherfore S. Greg. Nazia: [Page 276] saieth; VVhen thou hearest but to vvhome it is giuen, adde thou, that it is giuen vnto those vvhich vvill, and vnto those vvhich inclyne their minde thereunto.

That it is a thing lawful for married per­sons, by mutual consent, to vowe chastity: the example, of many holy and blessed Saints, which haue so vowed and wrought manie miracles, both in their life, and af­ter, doe make it so manifest, that no man can iustlie denie it. S. AVGVSTINE al­leageth, the acte of the glorious Virgin, & Ioseph her husband for an example; that married persons, though by mutual con­sent, they keepe perpetual continencie: yet doe their Matrimonie remaine perfect. He declareth this matter more plainelie in his Epistle to S. PAVLINVS, which with his wife THERASIA,Aug. Epist 32. ad Pa. by mutual consent, vow­ed perpetual chastitie. Also of our happie King of England, S. EDVVARD, SVRIVS writeth, that liuing in perpetuall chastitie with his wife, remaining a virgin, did many miracles, & an 100: yeares after his death, his bodie was found altogether whole, in such sorte, that his beard being long and white, nothing thereof was fallen away,

The onely and chiefest reason where­fore it may not be lawful for a man to pro­fesse and vowe continencie is, because be­ing married, hee hath not power of his owne bodie, and no man can giue that which is anothers, against his will, but [Page 277] this cause ceaseth, and is taken away, when the vowe is made by mutual consent.

Of these three sortes,Amb de vid. of continencie & chastitie, speaketh S. AMBROSE, saying: VVee are taught, that the vertue of chastitie is triple, the one of married persons, the seconde of VViddowes, the third of Virgins, for vve do not so much extoll the one, as to exclude the others. We praise therefore virginitie in such sorte, that vve doe not reiect vviddovves, & vvee reuerence vviddovves in such maner, that due honour is reserued vnto marriage. Chrysost. de virg. Chap. 11. Therefore worthelie saith S. CHRYSO. Marriage is good, but for the same case vir­ginitie is admirable, in that it is better then marriage, vvhich is good, and is so much more better as the Gouernour of the Shippe and Gallye, doeth excell the Ores: or the Captaine is more noble then the Souldiers, but euen as if you take the Ores from the Galley, you shall soone make Spipvvracke, and if you re­mooue the Souldiers from the battaile, you vvill deliuer the Captaine into the handes of his enemies. So if you throw downe Matrimony out of his place, you shal bereaue virginitie of her glorie. Virginitie, say you is good, that doe I likevvise confesse, and also that it is better then marriage, and vnto this in like maner vvill I agree, but I vvill adde this, that it doeth so much excell marriage, as heauen doeth surpasse the earth, and as much as Angels doe exceede men: for marri­age (saith S. HIEROM) doeth fill the earth, [Page 278] virginitie Paradise. Hiero. li. 1 aduers. Io c. 9. Ansel lib. de virg. ext. Aug. lib de virg. Abdius in vita eius. S. ANSELME affirmeth, virginitie to be the ioye of the Prophets, the glory of the Apostles, the life of the Angels, & crowne of Saints. Let not man (saith S. AM­BROSE) maruaile, if they are cōpared vnto Angels, vvhich are espoused vnto their Lord.

Wherefore the blessed Apostles, and ho­lie Fathers, haue alwaies laboured, to en­duce chaste Virgins, to dedicate their vir­ginitie vnto God. S. MATTHEVV per­swaded IPHIGONEA to vowe virginitie: S. PAVL did in like sort, that holy virgin TECLA, as witnesseth S. AMBROSE, and S. CLEMENT induced the holy Virgin,Lib. 2. de virg. Bed. in Mar. Mart. E­pist. ad Telos, c. 8. DOMITILLA, to make the like vowe. S. MARTIAL also saith, that he perswaded the holy Virgin VALERIA, to vowe her virginitie vnto God. S. AVGVSTINE was not inferiour to any, in exhorting virgins to make this holy vowe, but exhorted all that could and had not made that vowe, to make it.Li. de vir. cap. 30 He helde that vowe to be wor­thy of such honour, that although he said, that, No fecunditie, or fulnesse of the flesh, is to be cōpared vnto virginitie: yet he af­firmeth, that virginitie is not honoured of it selfe, but for that it is dedicated vnto God. To doe any good thing by vowe, is bettet and mote pleasing vnto God, then that which is done without it. For howe much greater the vertue is, from whence the worke proceedeth, so much the more is it meritorious and pleasing vnto God: [Page 279] wherefore, seeing that virginitie, which is kept without vow, proceedeth only from continency, which is an acte of Tēperance, wheras that which is obserued by vow, is both an act therof, & of religion also, which act of religiō, is far more noble & greater thē tēperance. Virginity therfore which is kept thereby, must needes be more hono­rable before God: for euē as a sinne which proceedeth frō a wil setled vnto euil, is far worse then that which cōmeth from frailty only, so is that deed much better which is done with a minde, and wil, confirmed in good, then that which wanteth that firme­nes & stabilitie. They therfore which vow virginitie, not only doe gaine (as wee haue said) that their act is more excellent and pleasing vnto God, but also do arme them­selues against the assaults of the deuil, and humaine frailty & mutability: for men in those things wherunto they are bound, by the bōds of the law, although they be good & profitable, yet doe they easily change their purpose, aswel by the instigation of the deuil, as by their owne mutability and inconstancy; wherefore we see that in hu­maine affaires, oathes are oftentimes re­quired, wherby the will & mind may be so tied, that they may not easily be changed; happy therfore is that band which keepeth mans wil stable & constant; & maketh thē more gratious in the sight of God, then o­ther deuout persons which are not bound.

Wherefore, though all in general of this third order of Penance, doe enioy all the Spiritual fauours, priuiledges, and indul­gences, of all the Orders of S. FRANCIS, yet such regarde is and alwaies hath bene had, of these which doe solemnely vowe chastitie, virginal, or single life, that all men with one consent doe agree, that though they doe not solemnely vowe or professe any other Religion, or other vowes, whether they liue in their owne houses, or kinsfolkes, or friendes, yet ought they to enioy, al and singuler priui­ledges and immunities, of all the Orders of S. FRANCIS, that are conuenient vnto their estate and calling.

ARTICLE VI. The Sisters great with childe may abstaine if they wil from al Cor­porall exercises.

SO pretious is the time that God hath lent vs, in this transitorie life, to worke our saluation therein, that there is hardly any one thing, whereof hee will exact a more strict account, then how and where­in we haue imployed it. For this momen­tarie time, is not lent vs in this vale of mi­serie, to spende it in our vaine plea­sures [Page 281] and delights, as manie most impru­dentlie doe, but as holie ZACHARY saith, That vve should serue God all our daies, Luc, 1 be­cause the time of this mortal life, which is graunted vnto vs, is giuen to that ende, that by our deedes, wee may get the life e­uerlasting, for death will soone come, and then there will be no place to worke our saluation, or to doe Penance, Therefore our louing Redeemer, exhorteth vs him­selfe, To vvorke whilest the daye lasteth, for that the night vvill come, vvhen no man shall be able to vvorke. Wherefore, his worthie Apostle and vessel of election, S. PAVL exhorteth vs thereunto in like sorte, saying: Behold novv is the time, 2. Cor. 6 novve is the daye of our saluation, let vs shevv our selues in all things, as the Ministers and Ser­uants of God: whose profitable counsell, our holie Patrone, S, FRANCIS, did not only follow himselfe, but endeauoured to drawe all his children and followers to doe the like, inducing them thereunto, both by worde and example, for though he himselfe had obtayned vnto that height of perfection, that his heart and minde were as it were, in all places and times wholly employed in prayer and contem­plation, yet notwithstanding to giue ex­ample vnto his Spiritual children and fol­lowers, to auoide with all their power idlenesse, did giue himselfe vnto bodilie labour, as is made mention, and plainely [Page 282] appeareth in his last will and Testament, where he saith: I haue laboured with my handes, and will labour, and firmely com­maund that all my other Brethren doe worke in that labour, which belongeth vnto honesty, & they which know not how, let them learne, not for Couetousnesse, to receaue the rewarde, and hire of the labour, but for good example sake, and to chase awaie idlenesse: which hee did know to be hurtful vnto the soule, that one of his principall Chapters of his first Rule,Chap. 5. Reg. was to preuent it, giuing their strict commandement, that, All his Brethren vnto whom our Lord, had giuen grace and strength to labour, should labour faithfully and deuoutly, but yet in such sort, that idlenes being excluded, they should not extinguish the Spirit of holy Prayer and deuotion, where­unto all other Temporal thinges should giue place. Wherefore, though he giueth here leaue vnto women great with childe, that they may if they wil, abstaine from corpo­ral exercises, and labour vntil the day of their Purification, yet doth he except prai­er onely, wherein they ought then princi­pally to employ themselues, vntil such time as they haue recouered both health and strength, whereby they may betake them­selues againe, to their vertuous corporall exercises, to auoide idlenesse, which hee calleth the enemie of the soule, for that no sooner doth our deadly enemie finde vs i­dle, but presently doth assault vs with his [Page 283] wicked temptations. Wherfore one of the principal caueats, which the holie Fathers gaue vnto vs is,S. Hirom. ad Rusti. Monarch. To doe alwaies some good thing, that our aduersary may not find vs idle.

Behould, our Sauiour himselfe, was so careful for our example, in spending of his whole time in holy exercises, that he spent the whole nights in continual prayer, & the day in preaching, & seeking the good of all persons, both in body and soule. The glo­rious virgin, his blessed Mother,C. 4. & li. 8. C. 4. vsed much diligence therein. For (Sabellicus writeth) She deuided the day time in this maner. In the morning for three houres space, shee gaue her selfe to prayer and deuotion, from thenceforth till midday, she sat at her woorke, and after dinner, she did reade the holy Scriptures.

Our happie forementioned Queene KATHERINE,Doct. Sand lib. de schi imitating to the vttermost of her power this glorious Queene of An­gels, was most careful to spend her whole life, in the seruice of God, and good of her soule, in such sort, that, At midnight shee did rise out of her bedde, to be present at the Mattins of Religious people by fiue of the clock in the morning, she apparrelled her selfe in a verie short space, saying, that she lost no time but vvhat vvas bestovved in that manner: vpon euerie VVednesdaie and Frydaie, shee confessed her sinnes vnto her Ghostly Father, & euery Sunday, she receiued the B. Sacramēt of the altar. Euery day in the weeke she saide the office of our B. Lady, & bestowed 6. houres [Page 284] in the morning at the Church in prayer: Af­ter dinner, she did read something dailie of the liues of Saincts (her maydens standing a­bout her) for the space of two houres. Then re­turning againe vnto the Church, she bestow­ed all her time there, till nigh supper vvas readie, vvhich shee did alvvaies take vvith great moderation: shee prayed alvvaies vpon her knees without cushion, or any thing else put betweene them, and the colde pauement,

Manie other examples could I here al­leadge to this purpose, as of S. CLARE, which though for manie yeares, through weakence, shee was enforced to keepe her bed, wherein though shee spent the grea­test parte of her time in prayer, yet cau­sing her selfe to bee boulstred vp with pillowes, did sitting, labour so much in spinning fine cloath, that she made there­of 50. payre of Corporalles, which she en­closing in Cassis of silke, bestowed vpon the Altars of the Churches, neere vnto the Cittie Assisium. S. LEVVES also King of France, a most worthy member of this third order, though with a wounder­ful care, he administred Iustice, and mana­ged his affairs of state, yet did so spend the rest of his time, in such sorte in prayer, & vertuous exercises, that he was wont to heare two Masses euerie daie, to say Euen-song and Complaine with his Chaplaines, and besides, kept duely euerie day his pre­fixed time of Meditations, and visited of­ten [Page 285] the Hospitals, euery Wednesday went vnto Confession, hard holy Sermons, and vsed Spiritual Conference; yet for al these Spiritual exercises, was he so careful of his temporal affaires, belonging to his charge, that he did not omit the least occasion of the Publike weale, exteriorlie offered, which hee did most diligently put in exe­cution.

Infinite in a maner are the examples which the Holie Saints haue left behinde them, to induce vs to be careful in labou­ring, and spending wel our time, which for breuitie sake omitting, I did make choyse of these fewe particuler, to the intent that such as may conueniently, and haue health and oportunitie, should endeauour to fol­low them as neere as they may, for seeing that great indulgences and graces are gran­ted vnto al persons, of what degree or sexe soeuer, of this holy order of Penance, eue­ry one may wel thinke, that so great bene­fits are not graunted for small trifles, for though the perfection and excellency of the Order, consisteth in that, it requireth no matter of such difficultie, but what eue­rie one of any degree, be hee neuer so weake or feeble, may easily fulfill, as much as is required of him, his state & strength considered: yet notwithstanding, euery one must endeauour to do something dailie, what hee may conueniently; so doing, though his abilitie be able to do little, yet [Page 286] is it esteemed much in respect of his good­will; For it is not the greatnesse of the ser­uice, but the feruent affection of the heart, which is most regarded.

Our Sauiour himselfe, did most mani­festly declare as much, in the gift of the poore widdow, whose pouerty, though it were such, that she was not able to offer, either golde or siluer, but onely a little peece of brasse, valewing about a farthing, yet he (which being both God and man, doth more regarde the minde and intenti­on in all our actions, then the worke it selfe) said▪ Truely, I say vnto you, this poore widdow hath giuen more then all the rest. More I say, not in respect of the greatnesse of the thing it selfe, that was offered, but in regarde of the feruent deuotion, of the promptitude of the minde, of the diuine acceptation and qualitie of the gift, which was to the vttermost of her power, and more then she could well spare, which de­serued therefore to be thus rewarded by our Sauiour:Luc. 21. So in like sort, if euery one of this third order, will (with hearty loue and earnest desire to please God) euerie daie and hower thereof doe something, though his power be little, yet assuredly his rewarde shal be great, if he labour ac­cording to the talent and grace which God hath giuen him, which thing our Sauiour dooth insinuate, in the Parable of those which hyred to labour in the Vineyarde, [Page 287] where euery one that did worke, whe­ther he were weake or strong, did receaue all the like rewarde: Neither doe we reade for what work euery one was hyred, whe­ther to dig & delue, or to prune the veines, but onely that all which did worke, recei­ued their hyre, and no others, whereby he admonisheth vs, That euery one must la­bour according to his strength, conditiō & qualitie, if he will in the ende of the daye, that is, after this life, receaue his penny, & euerlasting glorie: Whilest therefore the day lasteth, and we haue time and space, let euery one employ himselfe, continually in prayer, meditation, or some other good workes, according to his vocation, that thereby vpon good groundes, he may assu­redly hope for a great reward in heauen. For our bodies are giuen vnto vs by God, to this end, that therwith we should be do­ing alwaies some good thing, so serue him in this transitory life, that in this heauenly kingdome, he may iustly in the ende, re­compence our momentary labours, with euerlasting glory: which after the honour of God, ought to be the chiefe marke wherunto all actions should tende, seeing that from the rightnesse of our intention, proceedeth the greatnesse of our Re­compence;Mat, 20. For though the intention see­meth to be last in the worke, yet it is the greatest in merit.

Let euery one therefore, not onely be careful to do wel, but also, be as wary to direct his intention in all his actions, prin­cipally to the glory of God, seeking of him for rewarde of his worke, more the health of his soule, then the good of his bodie: whereby he shal merit, a hundred folde more, then he which in his labours intendeth neither good or euil, but labou­reth onely for temporal rewarde, like an oxe:Ecclesp 4. of such persons, the Ecclesiastick saith, A man hath nothing more then a beast, whereas otherwise, they might make the fruits of their labours glorious, as the wise man noteth saying:Sapient. 4 The fruit of good labours, and vvorkes is glorious.

Neither ought any mans greatnesse to make him the lesse carefull herein, for no man hath any certaintie of the continuance of his wealth, which thing, the Emperour Octauian well considering, would not suf­fer his daughters, to be brought vp with­out some arte of labouring, saying, I may become poore, for all my great wealth now, and then may my daughters by their owne labour maintaine themselues.Iob. 5 Holie IOB affirmeth, that it is as naturall for a man to worke, as birdes for to flye, saying, A man is borne to labour, as Birds to flie. The Apostle S. PAVLE is so earnest herein,2. Thes. 3. that he saith, He that vvil not worke, let him not eate: and he for his owne parte did not onely labour for himselfe, but for those [Page 289] which were with him.S. Hiero. S. HIEROME also holdeth, that there is no almes more plea­sing to God, then what is giuen out of the labour of thy owne handes, and saieth, Though thou shouldest distribute al thy rents and reuenewes among the poore, yet notwith­standing there is nothing more pretious and aceeptable vnto our Sauiour, then what thou hast gotten with thine owne hands. In this sentence, S. HIEROM doeth preuent the obiection which some rich idle persons might make, saying: I neede not to labour, for I haue enough otherwise: behould he telleth thee, that though thou hast neuer so much to giue, yet is there nothing more pretious then what thou hast gained with thine owne handes to bestowe. S. ELIZABETH was a kings daughter, and left rich by the Prince her husbend, both in possessions, and otherwise, yet did she with her Hand­maides spinne, and make therewith cloath to cloath the poore, for rewarde whereof she is now cloathed with glorie; where­fore as all persons are desirous to bee clad in like maner, so let euery one accor­ding to his calling and degree, endeauour to imitate therin, this their holie Patro­nesse, that following the examples of her life here in earth, they may enioy with her the endlesse ioyes of heauen.

ARTICLE VII. The labourers in regard of their wea­risomnesse of their labour, may from the feast of the Resurrecti­on, eate three times in the day. &c.

Act. 10.S. PETER considering, how iustlie God dooth deale with all his Crea­tures, saieth, In veritie I haue found, that God is not an acceptor of persons; So our ho­lie Father S. FRANCIS, imitating the ex­ample of our Sauiour, sheweth here that his care is no lesse of the poore labourer, then of the rich Potentate: wherefore con­sidering that the wearisomnesse of his la­bour, requireth more sustenance and food then they which rest, graunteth him free leaue to eate, three times in the day, when he laboureth from Easter, vntill October: For hee would not that any whosoeuer should so indiscreetly fast, that he should hurte himselfe, falling thereby into weake­nes & sicknes; but is most careful that eue­rie one should so liue, as to conserue the health both of bodie and soule, directing his intentions therein, and in all other acti­ons whatsoeuer, onely to the honour and glorie of God; for otherwise, how good & [Page 291] right Christian soeuer thou seemest to be, and to keepe the rest of the diuine Com­mandements, yet if thou failest in the first principle, that is, the loue of God, when thy good Angel shal present all thy good workes before the Tribunal seate of God, presently the Aduersarie the deuil, will seeke to make them nothing, and say as he saide of IOB, Serue God freelie? and the like will he saie of thee,Iob. 1. Did he those good deedes, freelie for the loue of God, with­out hope of other recompence: For the good workes truely shall be waighed by the ende it selfe, which thou hadst in do­ing of them.

Therefore the poore labourer or ser­uant may as much merite, and winne hea­uen as soone by his labour, and faithfull seruice, as his Maister, by his prayers and almes deedes: if all his intentions be (in whatsoeuer hee doeth) chiefely for the loue and honour of God, which will most assuredlie reward him for it, with his hea­uenly kingdome.

ARTICLE VIII. But when it happeneth, that they are employed in other mens work, then it is lawful for them to eate. &c.

SO prouident & careful was S. FRAN­CIS, for the comfort of all persons, that might haue any desire to this order of Penance, that hee doeth preuent and take awaie all inconueniences, that might discourage them: Wherefore seeing that it would be a great trouble for labourers and seruants, if they should be tyed vnto such a dyet, that special preparation must be made for thē, he giueth them free leaue to eate all such meates, as the other Ca­tholikes, where they remaine, may lawful­lie doe: Neither is it to be supposed, but that his intention was to graunt that leaue both vnto children in their parents hou­ses, and soiourners in like sorte: But though in qualitie of diet, they doe con­forme themselues vnto the deuout Catho­like companie: yet notwithstanding to shew, that they are not vnmindfull of what they should doe, if they might con­ueniently, they ought to vse in all those daies and times of abstinences (if health [Page 293] permit them) some austeritie in their diet, thereby to keepe the bodie obedient vnto the soule, and themselues the more free from the bondage of Sathan, which as by the forbidden meate, and gluttonnie,Genes. 3. did ouercome our first Parents, so by the same doeth he seeke to ouerthrow vs dai­lie, for that manie euils proceeding from the vice of gluttonie, the deuil not being ignorant thereof, seeketh continually to draw vs into that filthie vice. Wherefore our sweete Sauiour and louing Redeemer, giueth vs special warning thereof, in the Gospel of S. LVKE, saying,Luc. 21. Take heede that your hearts be not ouerloaden with surfetting and drunkennesse: Thereby insinuating that it hurteth, not onely the bodie, but the soule also. If he had said, take heed that your bodies be not ouerloaden, it had bene then manifest, that he had spoken of the infirmities of the bodie, which proceed from inordinate feeding, and too much meate, according to that saying of the Ec­clesiastick:Eccles▪ 37 From such meate pro [...]eedeth in­firmities and sicknesse: But he said, take heed that your hearts be not ouerloaden, for by gluttonie, man is not onely subiect vnto the death of the bodie, but of the soule it selfe also, as may be plainely seene by a manifest example of the Iewes which sat them downe to eate and drinke, and rose vp to playe and daunce before the Idole, saying: Those are thy gods (ô Israel) vvhich [Page 294] did bring thee out of the land of Aegypt. The Philistins also banquetting and making merrie,Iud. 16. 1. Reg. 2. death fell suddainly vpon them. The children of HELIE, would not take of the offering of sodden flesh, but rawe, that they might prepare it for themselues more delicately, which for their labour were killed and perished most miserably in the warres.1. Rig. 14. IONATHAS also for that he did but eate a little Honie, against the commandement of his Father, he had kil­led him, if the people had not hindred it: Wherefore holy IOB, knowing that in banquetting and gluttonie,Iob. 1. many sinnes are committed, did therefore after that his sonnes had banquetted, rising very earlie, offer euerie day Sacrifice, saying, Least peraduenture my children haue offended here­in If riotuousnesse and gluttonie had not bene much displeasing vnto God, our Sa­uiour himselfe would neuer haue giuen it so heauie a curse in the Gospell, saying: VVoe be vnto you, Luc. 6. vvhich shall be filled, be­cause you shal suffer hungar. Euery good Christian therefore ought to make a great account of abstinence and Temperance, as a thing most profitable and healthfull for man, both for bodie and soule, and as a Preseruatiue against that filthie vice of Gluttonie, which bringeth euerlasting death vnto both; much more then ought the Brethren and Sisters, of this Order of Penance, be careful to vse what abstinence [Page 295] they may, or at the least to obserue Tem­perance in their diet, seeing that their Rule and Profession of Penance, doeth binde them thereunto.

How oft they ought to goe to Confession in the yeare, and re­ceaue. CHAP. VI.

LEt not any of the Brethren and Sisters, omitte to confesse their owne sinnes, and deuoutly receaue the pretious Sacrament of the Al­tar, thrice in the yeare, that is, in the Feastes, of the Natiuitie of our Sauiour, of his Resurrection, and Pentecoste, rec [...]nciling themselues to their neighbours, and also resto­ring what they haue of other mens.

Concerning the 16. Chapter.

NOTE, that because by often confes­sion & receauing of the B. Sacramēt,Cōmif. Genaral. Cismon, they receaue so many spiritual fruits, being done with due preparation, & good dispo­sitiō, in the Church of God: the vse of the Sacraments is more frequent, then it was in the time, when this maner of life was instituted: We do ordaine, that on the saide daies of the Natiuitie, Resurrection, and Pentecost; and on the rest of the Feasts of our Sauiour, and of our blessed Ladie, and of the Apostles, of our blessed Father S. FRANCIS, and Saintes of his order, they must communicate, both Brothers and Si­sters, and oftner if their Confessors and Ghostly fathers, will giue them leaue: to which we charge them, to looke how they giue the said licence, attending alwaies the profite and increase in vertue, and the spi­rite of those which are to haue licence. Let them heare Masse euery daye, if they haue not some iust cause of excuse, and al­so let them heare the Sermon of the Fryers of the Order, or other Preachers, and espe­cially of those, whose doctrine is moste fruitful and perfite for them, and doe ani­mate them most to the keeping of the Commandements of God, and the ob­seruation of their Rule,

SEEING that the deuotion of manie was growen so colde, and so far from the example of the Primitiue Church, wherein the faithfull Christians did then frequent the Sacraments once euery weeke at the least; now some would hardly doe it once in the yeare, were it not for the strict commandement of the Church: our Holie Father, would not therefore binde the Brethren and Sisters, to receaue any oftner vpon obligation of the Rule, but onely thrice in the yeare to frequent them. For being desirous by this order, to draw all persons that he might, from the snares of sinne, and place them in the way of ver­tue, would not tye them to any thing that might seeme burdensome, for knowing by experience, that hauing once enflamed the hearts of any with desire of vertue, and led them into the way thereof, that they would themselues runne with all alacrity, vnto all perfection. He would not there­fore goe about to drawe them by force to receaue the Sacrament often, knowing that a generous minde, is rather induced and led by faire meanes, then drawen by force, as the euent in these affaires doth make manifest; where now see for exam­ple, that the deuotion of the Brethren and Sisters, is such, that it is growne vnto a common custome amongst them, to re­ceaue euery where (when they may con­ueniently) once in fifteene daies at the [Page 298] least, and when they want oportunitie, by making due examination of their consci­ences, with like preparation, and feruent desire, to receaue spiritually their sweete Sauiour, in the holy Sacrament of the Altar, doe in this Spiritual receauing, sometimes gaine almost as much merit, by their con­trition and charitie, as if they had recea­ued corporally: Wherefore seeing that this long practized feruour, of often receauing is growne to so common and auncient a custome, euerie one that may conuenient­ly, ought deuoutly and carefully to keepe it, but such is the deuotion of many (and most highly to be commended) which doe not content themselues herewithal, but out of a singular affection, vnto their most louing redeemer, vse al reuerēce & diligēce to feed their soules euerie Sunday at the least, at this most admirable and heauenlie banquet; resting both certaine and assured that such are not a little pleasing vnto God▪ which out of their feruent loue, doe so often vnite themselues vnto his best beloued Sonne, which is also a manifest to­ken, that in requital of his loue, they shall obtaine the loue of their heauenly Father againe, according vnto the wordes of our Sauiour, which said: My Father loueth you, because you haue loued me. For the obtey­ning therefore of this loue. S. ELZEARI­VS and S.Sur. in vita S. Elzear. DELPHINE his wife (both of them being of this holy order of Pen­nance) [Page 299] did not onely receaue their Saui­our euery Sunday themselues, but caused their whole family, to seeke euery weeke for encrease of his grace, by the holy Sa­crament of Pennance, and once euery moneth, at the least, to receaue the Author of all grace, in the most admirable Sacra­ment of the Altar.

So in like sort, our most holy and wor­thie Queene KATHERINE, had so great and feruent loue vnto our Sauiour, and to the abundance of grace which hee giueth in the Sacrament, that not onely shee did receaue her selfe, euery Sundaie, but did endeauour by cleansing her sinnes, thrice in the weeke, by Sacramental con­fession, to be as often partaker of his hea­uenly grace giuen therein.

Reconciling themselues vnto their Neighbours, and restoring other mens goods, &c.

THOVGH at all times of the yeare, prudent persons, are careful to pro­uide things necessarie for their house-kee­ping; yet against these three feasts, they are diligent to furnish and adorne their houses more aboundantly; so in like sorte, though the Brethren & Sisters, ought to be careful, continually to prouide for the good [Page 300] of their soules, yet in respect of the high­nesse of these feasts, and greatnesse of the benefites receaued therein, they ought to make a great preparation to cloath them­selues with nuptial garments of charitie, and by reconciling themselues to their neighbours, and restoring what they haue of other mens, to the intent that if they haue not, or could not, at other times, make euen with God and the world, at the least against those high solemnities, and great feasts, they should endeauour to do it, and to make at those three times a ge­neral Confession of all the chiefe matters, that may happen, from the one feast vnto the other. The like counsel that learned and worthie Bishope,Franc. Lola. fol. 397. FRANCIS ZALER giueth thee saying: Change not lightlie nor easily thy Confessor, but ha­uing made choise of a sufficient one, continue constantly, rendring him an account of thy Conscience, on the daies & times appoynted, opening vnto him freely & plainely the sinnes thou hast committed from time to time, and monethly: or from two moneths to two mo­neths: Tell him likewise the state of thy incly­nation, though thou haue not sinned by them, as vvhether thou be tormented with sadnes, or with peeuishnes, whether thou be giuen to ouermuch mirth, or desirous of gaine, and such like inclynations.

That they ought not to weare weapons of offence. CHAP. VII.

LEt not the Brethren beare with them weapons of offence, exeept it be for the defence of the Romaine Church of the Christian faith, or else of their owne lande, or by the leaue of the Ministers.

Concerning the seuenth Chapter.

NOte,Cōmif. Genaral. Cismon, that the same meanes which is ordayned and counselled about the Habite, they must keepe concerning the Armes and weapons, for the sworde is as it were a common ornament, and ought to be permitted, to those with whom is di­spensed in the Habite.

HEERE is shewed, that they ought not to be any quarrellers, or reuen­gers of other mens, or their owne quar­relles, [Page 302] or iniuries? Wherefore they haue no neede at all, to weare weapons of offence, but onely in these cases set downe here, or for such causes as the Ministers shal thinke fit to giue them a general leaue. Our chiefest vveapons (saith Bless. EGIDIVS) against all iniuries and tribulations, is Patience, wher­by hovv much the more any is readie to suffer them, Hist. Seraph Rel. de B. A­gid 3. S [...]c. S. Franc. so much, is he greater before God, and no more: If any one therefore, saith he, do saye any euill vnto thee, helpe him, if he say any good vnto thee, render it vnto God, If thou vvilt rightly make thy owne part good, do thou thy selfe make it euil and the others good, and vvhen any doth str [...]ue vvith thee if thou wilt ouercome loose Doe not offer iniurie to any, & vvhosoeuer doth thee vvrong suffer it pati­ently, for the loue of God, and for the remis­sion of thy sinnes. It is much better to suffer a great iniurie, for the loue of God, vvithout murmuring, then to feede dailie a hundred poore people, and to fast thy selfe for manie daies togeather; blessed is he vvhich hath al­vvaies his sinnes before his eyes, and the bene­fites vvhich God hath bestowed one him, and doeth suffer patiently all tribulations and af­flictions, for hereby he ought to take great con­solation, for he vvhich alvvaies hath in his sight, his ovvne offences, shal not faile in any tribulation. If our Lord should rayne stones from heauen, they should not hurte vs, if vvee vvere suc [...], as vvee ought to be: If thou ouercommest thy selfe, thou shalt ouer­come [Page 303] all thine enemies: It is a great ver­tue, if one should permit himselfe, to bee o­uercome of all men, for that such a one should be Lorde of this vvorlde. If thou wilt be saued, endeauour to despise all the Conso­lations, that any mortall creature can yeelde thee, because greater ruine and hurte come from consolations, then from tribulations: no­ble, saith he, is the nature of a horse, vvhich though he be in a most swift course, yet notwithstanding, hee which rideth on him, may turne and bende him into any other way: Euen so ought a man permit himselfe to be ruled by him which correcteth him, seeing that for the only loue of God, a mā ought to desire as much as lyeth in him, to giue a reward vnto others, to vexe him & pull him by the haires: A cer­taine person therefore murmuring before him, he said vnto him: My brother, how much more thou murmurest, so much more thou dost vexe and burden thy selfe, and the more humblie thou dost submit thy head vnto holy obediēce, so much more light and sweete, will it be vnto thee. Thou wilt not be reprehended and re­proached in this world, & wilt be honoured in the other? thou wilt not be euil spoken vnto, & wilt be blessed? thou vvilt not labour, and yet wouldst haue rest? This is not the way, but by patience and well doing, thou shalt ouer­come, and reuenge thy selfe best of thine e­nemies. Though in doing well, thou hast many enemies, it is noe great maruaile, Seeing, that our Sauioure him selfe, [Page 304] which was the Author and fountaine of all goodnesse, was not without them, but it doth not belong vnto the modestie of a Christian, and much lesse vnto his cal­ling, which tendeth vnto perfection, to re­uenge himselfe, in any other maner, then as Diogines said vnto a certaine person,Diogines. which asked him▪ how he might best re­uenge himselfe of his enemies. If thou (saith he) shalt shew thy selfe to be a good and honest man: Laert. lib. 6. meaning thereby that thy continuall good life, and vertuous deedes, will make all men to condemne him, that offered thee those iniuries, or spake so e­uill of thee; or otherwise, euen as we cast a crust of bread to the dogges that barke against vs, so against euil disposed persons, let vs cast our prayers, that they may be cured & deliuered frō this euil, because the fountaine of al wisdom, Christ himself did teach it vnto vs, both by worde and deed, saying in the Gospel: Loue your enemies, & doe well vnto those which hate you, and praye for those which calumniate you and persecute you, that you may be the children of your fa­thers vvhi [...]h is in heauen. And by his deeds he taught no lesse, when praying for those which crucified him said, O Father pardon and forgiue them this offence, for they knovv not vvhat they doe. Holie S. STEVEN, which now raigneth with him in glorie, did here intreate his holy example in earth, praying with such feruour for those [Page 305] which stoned him to death, that bowing his knees, he cryed out with a loud voyce, saying, O Lord, Act. 7. impute not this sinne vnto them: Wherefore all such as desire to raigne with Christ in glorie, must endeauour to imitate his holy maner, in reuenging vs of our enemies, that is, with perfect patience and charitie, to pray for them. And if in so doing, we shew our selues according to the wordes of our Sauiour, to be true chil­dren of our heauenly Father, hee will re­uenge our quarrell,Rom. 2. and therefore willeth vs, as S. PAVLE testifyeth: To leaue the re­uenge vnto him.

Of saying the Canonicall houres. CHAP. VIII.

LEt euerie one of them say daylie, the seuen Canonical houres (that is to say) Mattins, Prime, third, sixt, ninth, Euensong, and Compline; The Clarkes (that is, they which can reade) the Psalter, let them saye for Prime, Deus in nomine tuo, [Page 306] Beati immaculati, vntil Legem pone, and the other Psalmes of the howres, after the vse of the Cleargie, with Gloria Patri, &c. But when they shall not come to the Church, let them be carefull to say for their Mattins, the Psalmes which the clear­gie, or Cathedral Church doe say, or at the least, let them not omit to saye as the other vnlearned doe, for Mattins, twelue times Pater no­ster, and for each other hower, seuen times with Gloria patri. And in the howres of Prime & Compline, let thē which do know it: adde the Apo­stles Creede, and the Psalme, Mise­rere mei Deus: But if they shall hrppen not to saye them, at the ap­poynted howres, let them say, three times Pater noster, for that de­fault. But the sicke persons, are not bound to saye these aforesaid howres, vnlesse they will. But in the Lent, let them be careful to goe personally [Page 307] to Mattins, to the Parish Churches, where they dwel, vnlesse for some reasonable cause they be excused.

Concerning the eight Chapter.

NOTE, that for the diuine office,Cōmis. Genaral. Cismon▪ Priests and other, who are in Holie order, doe fulfil it, in saying the Romaine Breuiarie, as other Ecclesiastical persons doe, although it be moreouer commanded, them, th [...]t in the Euensong and Mattins, and amongst other Commemorations, to make commemoration of our holy Father S. FRANCIS, both how, when, and in the same maner and forme as the Religious of his Order doe; and hauing ended these two houres of Mattins, and Euensong, and said, Diuinum auxilium maneat semper nobis­cum, they must adde, Deprofundis for the soules of their Brethren, departed out of this life, with the prayere, Deus veniae largi, &c.

And moreouer, it is to be noted, that they must saye the Office of the Saincts of this third order, and of the rest of which the Frior Minors say.

They who can saye, the Office of our Ladie, and will say it, being not in Holie [Page 308] Orders, shall fulfill their obligation, by saying of it, adding some prayers for the dead, and particularlie, for those of this Congregation.

Moreouer, wee charge euerie one of them, that they say euerie daie the Crowne of our B. Ladie, or the third parte of the Rosary, quietly and deuoutlie, fixing their minde vpon some of those mysteries, which the deuout seruants of the blessed Virgin, doe vse to meditate vpon in the Church.

EVEN as the body of ours, if the soule be not present therewith, is truelie dead, and soone smelleth, so in like sorte, the soule which giueth it selfe not vnto prayer,Chrysost. lib. 1. de Orand. Deo. is dead, miserable, and stinketh be­fore the face of God: wherefore S. CHRY­SOST. saieth: Certainely all men haue no lesse neede of this holy vvorke of prayer, then trees of mo [...]stnesse of the vvater: And as the vva­ter, saith he, is the life of the fish, so is prayer vnto thee: Which thing our holie Patrone did so profoundly and deuoutly consider, that he did giue his heart and intention so wholly thereunto,S. Bona­uent. c. 10. vitae, S. Fran. that both walking and sitting, labouring and resting, both within and abroad, he was intentiue vnto prayer, with all the force of his mind, in such sort, that it seemed, he had not onely dedicated therunto, whatsoeuer was in him, either of heart or body, but also of worke & time: [Page 309] Wherefore, finding that prayer was his comfort, refuge and ayde in al things what­soeuer he went about, desiring to enflame and stir vp the hearts of all his children, to the continual practise of that holy exer­cise, he ordayneth here this particuler forme of prayer, which all the Brethren & Sisters, which professe this Rule, should binde themselues to obserue, as well the learned, as vnlearned (that could conueni­entlie) ordaining them to say dailie, the 7. Canonicall houres, that is, Mattins, Prime, Third, Sixt, Ninth, Euensong, and Com­pleine, as before I said.

ARTICLE I. They which can reade the Psalter, let them say for Prime, Deus in nomine tuo.

NOTE that all sortes of people, being admitted into this holy order of Pe­nance, some of them are learned, and in holy Orders, others are learned, & not in holy Orders: there are also certaine which are not learned at all: The first, when they haue no lawful impediment, are bounde to say now the Mattins of the Breuiarie, ac­cording vnto the vse of the Romaine [Page 308] [...] [Page 309] [...] [Page 310] Church: For although in the beginning of this Chapter, there is nothing set downe for Mattins, but onely beginneth with Prime, and so consequently with the other houres; yet immediatly after it is saide, that, VVhen they shal come vnto the Church, they must be carefull to say for Mattins, the Psalmes vvhich the Cleargie, or Cathedrall Church do saye: Which is to be vnderstood, that they must say their Mattins, as well when they come to Church, as when they come not. And in like sort, all the rest of their houres, whi [...]h obligation, doth only belong vnto the Clarkes, that is, vnto the Priests, with those which are in holie or­ders, & must in like sorte serue the Saints of the order of S. FRANCIS, and to adde his name vnto their Confiteor. But as for o­thers, though they are learned and can reade, yet may they, and doe for the most parte, as well women liuing in Monaste­ries, as also the other Brethren and Sisters, which liue abroad, say either the Breuiary, or our Blessed Ladies Mattins: Or at the least, say as the vnlearned doe, for Mattins, 12. Pater nosters, and for each other seuen, with adding to each one, a Gloria Patri: & in the ende of Prime and Compline, to saye the Apostles Creede, in profession of their faith, the Psalme Miserere, for the whole state of Gods Church, and the common custome is to adde also, for all Christian soules, departed in the state of Grace, the [Page 311] Psalme, De prosundis, with the prayers, Deus venia largitor; And to say the comme­morations of our holie Patione,Spec. Mi­nore Tract 1. fol. 3. S. FRAN­CIS, both at Mattins, Euensong, and Com­pline: To the intent, that the Brethren and Sisters, may the better accomplish, this holy exercise of prayer, the Supreame Pa­stors, GREGORIVS 9. INNOCENTIVS 4. and NICHOL. 4. graunted that in time of general interdiction, the Brethren and Si­sters (if they themselues, be in no parte cause of the interdiction) may (the inter­dicted and excommunicated persons, be­ing shut out, and the doores shut vp) both heare and say, with a loud voice, the di­uine Seruice, in their owne Churches, or other priuiledged places, for that time: NICHOL. the 4. doeth adde moreouer, that they may not onely reade the diuine Of­fice, and celebrate the Masse, but also in the ordinarie times, according to the cu­stome of the order, receaue both the Sa­craments of the Altar,Ibid tract 1. fol. 3. and of extreame Vnction: GREGORIVS the 9. his affection was such, and so great vnto this holy Or­der, that he graunted them a special Bul for this intent.

ARTICLE II. But if they shal happen not to say them at the appoynted howers, &e.

THOVGH the appoynted hower of Mattins, is most commonly at Mid­night, at which time most religious per­sons do rise, following therein the exam­ple of the Royal Prophet DAVID,Psal. 118. which although in the day time, hee did employe himselfe in kingly affaires, yet in the midst of the night did he rise to praise God, as testifyeth himselfe, saying: In the midst of the night I did ryse to confesse vnto thee, and prayse thee. The like did S. ELIZABETH: our blessed Queene KATHERINE, and diuets other holie persons of this Order. yet the most common custome of all such as liue priuately in their owne houses, is onely to rise as earlie in the morning as they may conueniently, taking it for no small shame, that the little birdes of the ayre, should be more carefull to praise God, after their maner, then, they should be, for that we see, the little birdes verie timely in the morning, before they goe to seeke their foode, praise God with melo­dious tunes, and that they for whom God hath created all things, and bestowed so manie benefites vpon them, amongst [Page 313] which, this is none of the least that hee hath called them, though not altogeather out of the world, yet from the thraldome of sinnes and vanities thereof, to be his particuler seruants aboue manie, that nowe they should giue themselues to sluggish­nesse, and not fulfill in due time that parti­culer seruice, which by their profession they haue bound themselues to performe at appoynted houres, that is, as early in the morning, as conueniency and health may petmit them,S. Amb. lib. de of­fic. specially seeing that holie S▪ AMBROSE holdeth it for so great a fault to loose the morning, that he saith. VVhat Chri­stian vvill not be ashamed to let the morning passe, vvithout singing praise vnto God, when the smallest birdes do preuent the dawning & breaking of the day, vvith solemne deuotion. S. AVGVSTIAE also affirming that,S. August. It is a thing very vndecent, that the Sunne should finde a Christian in his bedde, that is, the Sunne should be risen, and he in bedde. S. BERNARD saith, Such sluggards, and a man that is giuen thus to sleep, S. Bernard is an image of death, and that too much sleepe, hurteth both bodie and soule.

But to rise earlie, hath bene alwaies helde to be not onely profitable for the soule, but also singuler good, for the health both of bodie and minde, as the very Pa­gan Philosophers did acknowledge. The Royal Prophet DAVID, right wel knewe how acceptable and conuenient a time the [Page 314] morning was for prayers▪ Psal. 5. when he said, In the morning, ô Lord, thou wilt heare the voyce of my prayer, in the morning, I will attende on thee. For that the morning is the princi­pal time, to get the diuine consolations & foode of the soule, in signe whereof, the Manna,Exod. 6 where with the children of Istael were fedde in the desert, was to be gathe­red in the morning. In the morning also God is sooner found; for a man is soonest found in his house in the morning, so is God in the heart of man: For the soule hath more puritie and cleannesse, and con­sequently▪ is more fit for contemplation, in that houre, also a man is more apt to ele­uate his heart vnto God, before the soule and minde be withdtawen from him, and imployed in diuers occupations, & vaine thoughts, or hindred by many Phantasies, gathered together, and for that cause it is said of the iust man. He hath giuen his heart to be vigilant and vvatch betimes vnto God; vvhich hath created him. Eccles. 39 Ber▪ sup. Cant. S. BERNARD exhorteth vs thereunto, shewing that, The morning and the Euenings are the aptest times to pray, and therefore saith, that these times are not to be permitted, but that vvee should alvvaies pray in them. This cause did our Sauiour himselfe take, to prouoke vs by his example to doe the like; of his praying in the morning,Marc. 1. saith S. MARKE; That rising very earlie, he vvent out into the Desert, and there prayed. And of his prayer in the night, [Page 315] S. LVKE saith,Luc. 6. Matt. 14. That he passed the nights in feruent prayer. And S. MATTHEVV decla­reth, that he passed both day and night in prayer, saying, that Hee went out into the mountaine alone to praye, and the night be­ing come, he vvas there alone.

S. CLEMENT, shewing the reason of these seuen Canonical howers, saith▪ Lib 8. const. Aplic▪ c. 40. For Prime, Make your prayers earlie in the mor­ning, to giue thankes that our Lord hath illu­minated, and giuen vs light, the night being passed, and the day comming in. The third, Because, that hower our Lord receaued PI­LATE his sentence: The sixt houre, for that our Redeemer vvas then for vs crucified. The ninth, because all things were mooued, when our Lord vvas crucifyed, abhorring the au­dacitie and bouldnesse of the vvicked, and not able to beare the ignomie and cruelty which vvas done vnto our Lord Euensong & Com­pline, to giue thanks for that God hath giuen vs the night to rest in, after the vvearisome labour [...] of the day, and the Cock cro [...]ing, be­cause at that time, the day is denounced vn­to vs, to exercise the workes of light there­in.

Touching the distinct and set time of publike prayer, the continual practise by Tradition teacheth vs, that Mattins, with Laudes, were said in the night, about the first cocke crowing, Prime, earlie in the morning, the other howers in the daye time, at Euening, Euensong, and last of all, [Page 316] Compline: Let the example therefore of Christ, and custome of the Church, moue thee to praye, both morning and euening. In the morning for thy Direction in all thy actions, which thou art that daye to doe, in the Euening to giue thanks, for that which is past. S. HIEROME exhorteth vs to haue a special care at these two times, that is, Morning and Euening, of these thinges which we are to do, & what we haue done. Therefore, saith he, vve must pray in the morning, that all things to come, may be well done. And in the Euening, that vvherein vvee haue done amisse may be remitted. And though we ought to be careful to dedicate vnto God our whole time in prayer, as much as lyeth in vs possiblie to doe, yet more speciall heede and diligence is to be vsed in these two times, as beginning and ending of all our actions, offering vnto him which is Alpha and Omega, that is, the be­ginning and ende, the due fruits of our be­ginning, and the tenthes of the Consum­mation of all our workes: wherefore S. FRANCIS, knowing that time and Order, cause euerie good thing, to be much the better, here requireth, that such diligence should be vsed in the seruice of God, that euerie office should be said at his appovn­ted hower, for that accursed is that man that dooth the seruice of GOD negli­gently. Wherefore to draw the Brethren and Sisters, to haue a special care to per­forme [Page 317] their seruice in the due time, doeth enioyne a particular penance, for such as should be negligent therein, ordayning that if through sloughtfulnesse, or negli­gence, they should omit to say their ser­uice, at the appointed houres, that they must saye, three Pater nosters for that fault.

ARTICLE III. But the sicke persons are not bound to say those aforesaid howres, vn­lesse they will.

BEHOVLD, how S. FRANCIS, by the instruction of his Lord & Mai­ster (whose Secretarie hee was onely in penning of his Rules) hath a most vigilant care of the health, both of bodie & soule, and therefore would not tye the Brethren and Sisters, to say any thing that might pre­iudice the health of their bodies, but leaue it to their owne free choyse, as they are a­ble to say it, or not at all.

ARTICLE IIII. In the Lent of S. Martin, and also in the greater Lent, let them be careful to go to Mattins in their Parish Churches.

THE parish of euerie one now in this Countrey, is the Oratorie, or proper Chappel in their owne houses, in which place, in the Holie time of Aduent and Lent, they must not onely heare Masse e­uerie day, if they may, but also be present there at Mattins, if they can conueniently, and haue oportunitie; that their prayers thereby may be the sooner heard, for that a multitude doth often obtaine, that which one alone cannot, for that according vnto the saying of S. HIEROM, It is impossible that the prayers of many should not be heard. And S. AVGVSTINE doeth confesse of himselfe, That when hee assisted at the Church seruice, in the beginning of his conuersion, his heart did melt in sweete content, and his eyes ouerflowed with teares of deuotion. And to say the veritie (all things alike considered) there is euer more comfort & merit to be gained at the publik seruice of christ, thē in other parti­cular actiōs, God hauing so ordained, that [Page 319] the Communitie, be preferred before all singularitie: Wherefore, seeing that S. FRANCIS here, doeth exhorte the Bre­thren and Sisters, to goe vnto the Diuine Seruice at the Church, in these two Lents euerie day, all men may iustly presuppose that his desire was no lesse, that they should performe their dueties therein on Sundaies and Holidaies, and be there continually on all those daies, both at Mattins and Euen-song, so far foorth as their state and opor­tunitie will permit them. For those dayes be dedicated vnto God particularlie, ther­fore in them, euerie one ought to performe manie more acts, of his honour and wor­shippe, then vpon other daies, seeing that God by his expresse Commandement, and the Catholike Church, bindeth them thereunto, saying, Remember that thou sanc­tifie the Saboath day, wherein is not one­ly commanded thee, vnder the paine of his heauie displeasure, to abstaine from handie labours and seruile workes, but also to employ thy self in holy exercises of ver­tue and deuotion, and in such things as tende to his honour and glorie, and health of thy soule.

That all they which may by right, ought to make a will.

MOreouer, let all those which haue abilitie of right, frame or make a Will, and within three moneths, immediatly after their entrance, let them order and dispose of their goods, least any of them should happen to dye without a will.

Concerning the ninth Chapter.

Cōmis. Genaral. Cismon,NOTE, that for the better keeping of what is contained of the Rule, there, in seeing that death can not be escaped, and the hower so vncertaine, and to hope to make their wil, when they are oppressed with sicknesse, is so dangerous, by reason of the griefe and haste, wherewith many times we are commanded to leaue all, and goe meete the spouse. Wee ordaine that [Page 321] they which haue power to make a wil, they finish in time, following in the making thereof, the counsel of his Ghostly Father, or some other learned person, of good and sincere conscience, attending first of all, to make restitution of that which shal hap­pen to be owing, aswel of goods as honour. And that they may the more purely and pyously enter into this forme of life, it is ordained, that presently, as soone as anie one shall be admitted thereunto, or at the farthest, at his profession, that he shal make a general confession, wherein hee making vp his accounts with the world, may serue God with more freedome: and hauing made his will, if hee hath any thing to di­spose of, let him doe it with the counsel of men of learning and zeale, which himselfe may choose. And perchance he aske coun­cell of any of our Religion, let that religi­gious person, make much account of the precepte of our Rule, which although it concerneth the Nouices, who take habite in our Religion, yet wee will haue it kept with these aforesaid persons also. And wee command, in vertue of holie obedience, & vnder paine of priuation, of the lawfull acts, those which are subiect vnto vs, that they neither meddle directly or indirectly in the disposition of the goods of the fore­said persons, nor perswade them to leaue parte thereof, vnto our Order, but that freelie they may dispose, euerie one of [Page 322] his owne goods, as almightie God shall inspire him, and they themselues vnder­stande, for according to the doctrine of the Apostle S. PAVL, VVee seeke not their goods, but their saluation. Non querimus ve­stra, sed vos.

VNTO the state of perfection, is required an abstraction and aliena­tion of the minde, from all those things, whereby a man is hindred, that hee cannot wholly giue himselfe to the seruice of God. And for as much as in this vale of miserie, amongst all other things, there is no greater impediment, then the care of worldly goods; wherefore to the intent, that by a prouident fore-sight, this dailie carefull care, and the great hinderance, which commeth thereby, may be auoy­ded. S. FRANCIS doth here ordeyne, that they which may conueniently, ought with speed, to setle their estate, and make their wil, and though he doth not require such haste herein, that they must do it be­fore their entrance into this Order of Pen­nance, yet notwithstanding, considering the hinderance and dangers, which come by lōg deferring, he doth exhorte thē to make it within three moneths after, at the fur­thest, least he should die (saith he) intestate or without will. S. FRANCIS did presup­pose, that whosoeuer did enter into this third order, if he were then sicke and did [Page 323] it to enioy the greate benefites which are to bee obtained herein, at the hower of death, would make presentlie all prepa­ration for it, knowing that sicknesse is the speedie messenger of God, to inuite all persons to make present repayre vnto him: But if otherwise they were at their admission into this holie Order, in perfect health, he did know by dailie experience, that such is the feruour of all persons, at the abandoning of worldlie pleasures, and returning vnto God by true loue, and sincere pennance, that if any sicknesse or danger should soone happen after, they would as quickly make themselues ready for whatsoeuer God should please to de­spose of them, but as time groweth on, so deuotion oftentimes waxeth colde, there­fore whilest feruour lasteth, hee requireth that they should despose of their goods, and settle their estate, and not to deferre the making of their will any longer then three moneths at the moste, yeelding this reason for it, Leaste they should dye intestate, and thereby, not onelie depriue their poore soule of that com­forte which it expected, and otherwise might haue had, but insteede thereof, heape thereon great paines, and manie heauie curses. For such is nowe, the greedy desire of worldly goods, that a great many seeke to catch what they can, wherby it oftē hapneth, that not only the soul of the [Page 324] departed, is forgotten in such sorte, that the memorie thereof perisheth with the sound. But therewithall, brotherlie loue and true friendship is so broken, that ha­tred and couetuousnesse possesseth in such sorte the hearts of manie, that charitable and good dealing, hath no place therein, when extreamitie of law, yea if forgerie and periurie may sometimes preuaile: And whereas, if the diseased, had well disposed in time of his estate, not onely should haue reaped the benefite of the good deedes which he had done, but also haue bene partaker of all which should be done here­after, by his good example vnto the worlds ende. Nowe for his negligence, not onely is he depriued of that great benefite, which by his diligence he might haue obtained, but seeing that it is a Maxime, that hee which giueth the cause of sinne, is partaker of the offence. And he which gaue the oc­casion of the hurt, seemeth to haue giuen the hurt it selfe. Wherefore without the greater mercie of God, he shal be punished for all the offences, which his negligence, in desposing of his estate in time, gaue oc­casions vnto his heyres, or possessors of his goods to doe, and worthely dooth deserue to be forgotten of others, which had so lit­tle care of himselfe, as to dye intestate and without a will, and not setled his goods in some sort, for the good of his soule, which must render a most strict account for the [Page 325] good deedes, which he omitted to doe, when he might haue performed them.

Iust cause therefore, had our prudent Father, to admonish his children and fol­lowers, not to prefer the setling of their af­faires, but to dispose of all their businesse, in such sorte, that they may alwaies liue in that state of life, wherein they may bee readie and willing, to render their soule vnto God, and not to deferre a matter of so great importance, least by suddaine and vnsuspected, or at least vnprouided death, which by diuers waies doe happen, often those aforesaid hurts and hinderances doe fall to their lot: For though there is no­thing more certaine then death, yet notwithstanding, nothing more vncertaine then the hower thereof, as witnesseth S. BERNARD, saying, In humaine affaires, S. Bern. what is there more certaine then death, and vvhat can be found more vncertaine, then the hower thereof. For as the Ecclesiastick saith: A man knoweth not his ende, Eccles 6. but as the fish is taken vvith the hooke, and the birds vvith the snare, so are men taken in an euill time, vvhich commeth vpon them vpon a suddaine. Wherefore our Lord doth exhort vs to watch, for that we know not the day or the hower, Neither were the verie Ethnicks ignorant hereof. For SENECA faith:Seneca in Thieste. Ciccer. lib de Senec. No man had euer the gods so fauourable vnto him, that he could promise the next daye vnto himselfe. CICERO also a saith: VVho [Page 326] is so foolish, though hee be a young man, can saye that he shall liue vntil night. S. IAMES helde the life of man to be so vn­certaine, that hee comparde it vnto a va­pour, saying:Iac. 4. VVhat is your life? it is a va­pour appearing for a little vvhile: It is also compared by IOBE vnto the winde, say­ing: Remember that your life is but a winde: Vncertaine also is the place of death, for they which thinke to take their last farewel in their owne Countrey, in their owne proper and domestike houses, and amongst the Troupes of their friendes and kindred, oftentimes departed this life in a strange Countrey, either taking their iour­ney forwardes, or in the middest of their iourney, or returning homewardes, or deuoured by wilde beastes, or killed by theeues, for no man can coniecture what the kinde or manner of his death may be, for that this man perisheth, by dangerous falling, another by hanging, this man by the sword, the other by poyson, some glut­tonie killeth, others famine, the earth o­uerwhelmeth some, the water drowneth o­thers.

And although, verie vncertaine is both the hower, place, and kinde of death, yet no lesse vncertaine, is the estate wherein the poore soule standeth, which is not pre­pared for death, when it is called from this pilgrimage, to appeare before the dreadful iudgmēt seate, for that (as the Ecclesiastick [Page 327] saieth) A man knovveth not, Eccles. 9. vvhet [...]er hee bee vvorthie of loue or hatred, which sentence, though it may be ordinarilie verified of all men, yet much more, of those which haue bene negligent, to pre­pare and settle themselues, and their af­faires in a readinesse, for that hower, which is so fearefull vnto them, that that they seeke nothing more, but how to auoyde it. For that as Holie IOB sayeth,Iob. 27. A man vvill giue skinne for skinne, and all that he hath for his life. From hence proceedeth the willing suf­fering and enduring, of so manie bitter potions, sharpe medicines, and great la­bours, for the conseruation thereof. Wherefore, Saint FRANCIS, to take the greatest occasions of feare a­waie, exhorteth the Brethren and Si­steres, to stande so well prouided for Death, that as it is fearefull vnto others which are vnprouided, so it may be most comfortable vnto those, which haue made due preparation for it.

If the safe arriuing of a Shippe vnto a happie Porte, after cruell Tempestes of the Sea, is most gratefull vnto those which haue sayled therin: If the returning home into a mans owne Countrey, bee most pleasant vnto Pilgrimes, and if vn­to such as haue bene banished, it is a thing most wished for, after a long exile, to returne vnto his natiue soyle, how ioyfull [Page 328] and acceptable, then ought death to be vnto those which are prepared for it, see­ing that it bringeth a man to all these afore­said happinesse: For death truely condu­ceth and deliuereth vs from dangerous & troublesome sea of the worlde, vnto the quiet state and rest of life euerlasting. And after our long Pilgrimage, reduceth vs in­to our owne house, which we haue long sought for. For as S. PAVL testifyeth, vvee haue not a permanent citie, Heb. 13. but vve seeke after another to come. And by the bene­fite of death, we are recalled also from ba­nishment, into our owne celestial Coun­trey: There is no cause therefore, if we be well prouided for death, to feare it, but rather to wish for it,Phil. 1. and say with the Apo­stle For vnto me to liue is Christ, and gaine to dye.

Let worldlings then, and louers of the world, feare death, but let vs reioyce to dye, which passe by death to immortalitie. For as S. CYPRIAN saith, It is for him to desire to liue in the worlde, vvhom the vvorld doth delight, and vvhom flattering and decei­uing it dooth inuite to the snares of earthly pleasures. But seeing that the world hateth a religious & vertuous person, why should be loue that which hateth him? And not rather follow Christ which loueth him, & hath redeemed him; how great a desire S. PAVL had to doe so, he sheweth, saying, vnhappie man am I, vvho vvill deliuer mee [Page 329] from the bodie of this death, I desire to be dis­solued and be vvith Christ. Happie there­fore, yea thrice happie is he which stan­deth alwaies readie, I do not say to die, but to liue in our Lord For though Sathan doth at the hower of death, diuers waies tempt and seeke to trouble the minde, by redu­cing into memorie all worldly affayres, yet against such, as following the counsell of S. FRANCIS, haue disposed of them pru­dently before, he cannot preuaile, for that our Sauiour, is most readie to helpe al­waies his seruants in their greatest distres, and that soule which deuoutly hath serued him, he will neuer leaue it, without com­fort in his agony, but is most like to vse, then vnto him, this most comfortable speech, and say, I am the life vvhich for thee haue ouercome death, vvhy fearest thou it? I am the light, vvherefore art thou afrayde of darknesse? I am the port of health, vvhy doest not thou (ô my Sonne) hauing passed the tempestuous Seas of this transitorie life, make haste to come vnto mee, vvhich haue deliuered and redeemed thee, and haue bene alvvaies vvith thee. Let the soule therefore com­fort it selfe, and say with DAVID.Psal. 22. If I shall vvalke in the middest of the shaddow of death, I vvill not feare any euil, for that thou art vvith me. And the soule thus prepared and armed, departing from this corrupti­ble bodie, the Celestial spirits will meete it, that they may carrie it vnto the Ta­bernacles, [Page 330] where it shal be for euer the companion of the Angels, of the Patriar­ches, Prophets, Apostles, Martyrs, Con­fessors▪ and holy Virgins, where I say it shal truely sing the song of our Lord, not in a strange Countrey, but in its owne: where a man shall most assuredly finde all the good deedes, which by the careful and pru­dent diligence, which he hath vsed in di­sposing in due time, his wealth and sub­stance, and all his affaires, for the good of his bodie and soule, he hath sent thither before him.Matt. 5. That is the place where our Sauiour exhorteth vs, to heap vp treasure. Let vs sende therefore, to that Treasure-house, gifts from our hearts, by holy medi­tations, and pious affections, gifts from our mouth, by deuout prayers, and feruent thanksgiuing. From our feet, by directing al our steps towards heauen, from our hands, by almes-giuing.Galat. 6. For according to S. PAVL, VVhat a man hath sowed, that shal he reape. But for as much, as many begin then to sowe, when time is come, that they should reape, that is, in the agonie of death, they will beginne to set their goods, and giue almes, when the time is now come, that they should reape the fruits of their chari­tie and liberalitie, if they had desposed and made their will in time, which now per­aduenture shall neuer be fulfilled: where­fore to preuent this great inconuenience, & eminent danger. S. Francis most earnestly [Page 331] exhorteth his chilhren & followers, which haue power to make a will, to make it in such time, that they may, partly, if not who­ly, see the performing therof thēselues, and not to leaue the kingdome of heauen to be purchased by others for thē, but to do their best endeauours to purchase it thēselues in this life, which is the time of meriting, as the other is, the place of rewarding. Now is the time that the kingdome of heauen is to be bought, wherefore some to purchase it, giue al their goods for it, as many religious persōs do, but specially the two first orders of our holy Patrone, S. Francis, which imi­tating the example of the Apostles, which said, Behold we haue left al things, and haue followed thee: do so freely renoūce & giue al temporal things, that they neither doe, or may retaine any tēporal goods or possessi­ons, either in proper or cōmon. Others do buy that vnpretiable & heauenly kingdom, for halfe their goods, as many deuout per­sons haue done in times past, but specially those of this 3. order, which imitating Za­cheus (our Sauiours happy host) doe as hee did first make restitution of other mens goods, and as hee said,Matt. 19. Behold I giue the one halfe of my goods to the poore: so in like sorte may it be said of them that gaue halfe their goods away: For that prudent­lie disposing of them in time, for the good both of bodie and soule, the best parte is reputed to be giuen vnto God, for to pur­chase [Page 332] his heauenly Paradise. Neither are the poorest left without meanes to buy it, seeing that our louing redeemer hath faithfully promised that, Hee vvhich shal giue but a cuppe of colde vvater in his name, shal not be vnrewarded. Yea our Sauiour is so willing to bestow it on them which deuoutlie desire it, that he which is depri­ued of all other meanes to get it, may onely by feruent good wil obtaine it, as holie S. AVGVST. witnesseth, saying: If thou canst giue any thing giue it, if thou canst not, shewe thy selfe affable and vvilling to giue, if thou hadst it, for God crowneth the vvill vvithin, where he findeth not meanes to doe otherwise. But such as haue facultie and meanes,August. and may conueniently, must (as I haue said be­fore) dispose in time their goods to buy it, making their last will, chiefly for that in­tent; and not onely must they endeauour to do this within the three first moneth after their entrance, but also if they may con­ueniently to doe it, euerie halfe yeare, or once euerie yeare at the least, that euery one may see, how faithful a dispensor and steward he hath bene, of the goods which God hath lent him, to purchase heauen withall: whether he hath encreased or di­minished them, and how he hath employ­ed them, for fewe there are, whose estate doth not alter euery yeare, wherefore, if in like sorte, he should not accordingly al­ter his will, many inconueniences might [Page 333] thereby arise and be defrauded, of that be­nefite which S. FRANCIS much desireth that he should haue, that is, by making oft his will, it should cause in him, a perpetual memorie of death, whose dailie Recorda­tion, S. HIEROM witnesseth, not on­ly doth preserue a man from sinne, but in­citeth him to vertue also, and therefore saith, Remember the daye of death, and thou shalt neuer offende, For he which alwaies remembreth that he must die, contemneth what is here present, and hasteneth vnto that which is to come hereafter: whereun­to the often making of his Will, doeth greatly helpe, by setling thereby dailie his temporal affaires, in such readinesse in his health, that when extreamitie of sicknesse happeneth to come, his worldly businesse being alreadie set in good order, he may freelie attende vnto all spiritual comforts, and expect with ioy, to goe vnto his lo­uing Lord, whose faithful Steward he hath shewed himselfe, in disposing of his sub­stance, to that vse, for which hee receaued it.

Of making of peace be­tweene the Brethren & other strangers.

AS concerning the making of peace, betweene the Brethren and Sisters, as also strangers that be at discorde, to let it be done as shall seeme good to the Ministers, vsing the counsel (if it be to be had) of the Bishops of the Diocesse in this behalfe.

CHAP. X.

Phil. 4.THE Apostle S. PAVLE, conside­ring, that so worthy and excellent a thing is true and perfect peace, that it ex­celleth and surpasseth all sence, therefore writing vnto the Ephesians,Ephes. 4. dooth carefully admonish them to keepe the vnitie of Spirite, in the bonde of peace: For euen as the soule and spirit doth not giue life vnto the body, vnlesse the members be vnited and con­ioyned togeather, so the holy Ghost, doeth not reuiue and powre his grace into the members of the Church, vnlesse they be conioyned togeather, with concorde and peace. Our Sauiour himselfe, to the intent, [Page 335] that wee should haue this peace in [...]igh estimation, did shew how highlie hee did esteeme of it, when he vsed it for the first salutation which hee gaue vnto his disci­ples, after his Resurrection saying,Iohn. 20 Peace be vnto you. It was one of the first things which the Angels did denounce, and de­clare when Christ came into the worlde,Luc. 2. saying Glory be vnto God in the highest, and peace vnto men of goodvvill. Christ also in his last Super, when hee was to depart from his Disciples, did giue this peace vnto them, as a singular gift, saying: I leaue you my peace. I giue my peace vnto you. Iohn. 14 As hee brought it into the world with him, so did he leaue it vnto vs, at his departure, and whilest he remained here, did so greatly loue it, that he suffered his most bitter death and passion, to set peace betweene God his Father and vs. Behold I beseech you, how much he loued it, and with what great affection he did prosecute it, when he did not disdaine to suffer death for it, and to shew how we should keepe it, did most benignely and freely forgiue all iniu­ries done or offered vnto him: And ex­horting vs to doe the like, if wee wil haue peace with God, said,Mat. 6. If you forgiue men their offences, done against you your heauenly Father vvill forgiue you, and if you forgiue not them, neither vvil your Father forgiue you your offences, which he prooueth nota­bly by the Parable of the king, which at the [Page 336] humble sute of his seruant, which was in­debted vnto him,Matt. 18. forgaue him al his debts, but for as much as this seruant would not do the like afterwardes vnto a fellow ser­uant of his, which did owe him but litle, & with violence required it. The king forth­with sendeth for this cruel wretch, and said vnto him: O vvicked seruant, I forgaue thee thy vvhole debt at thy suite, Matt. 18. it should there­fore haue beseemed thee, to haue shewed the like compassion vnto thy fellow. And the king sore displeased with his crueltie, committed him vnto tormentors, that should strictly holde him in prison, vntil he had payde the vvhole debt: vpon this parable, Christ inferreth & saith, Euen so wil your heauēly Father do with you, if you forgiue not euerie one of you his brother euen from the heart: Whereby it doth plainely appeare, that if we will haue peace with God, and be forgiuen, wee must endeauour also to haue peace with al men, and put out of our heart, al rancour & ma­lice, and wil to reuenge, patiently suffring all iniuries: Yet notwithstanding, though Christ commandeth vs, & charitie bindeth vs, for the conseruation of peace and con­cord, to remit and forgiue all iniuries and trespasses against vs, yet hee which hath done the iniurie or trespasse, is neuerthe­lesse bound to acknowledge his fault, and to aske forgiuenes, not onely of God, but of him also whom he hath offended, and to make satisfaction therfore, according to his [Page 337] power & abilitie, as the grieuousnes of his offence required▪ and in case that he which hath committed the offence, & broken the bandes of peace and concorde, be obsti­nate, and will not of himselfe doe these things aforesaid: S. FRANCIS, hath so great a desire, that peace may be made, and discorde auoided, that though the offence be only particular, yet if it be great, or­daineth, that they should seeke to haue all parties to be righted, by the aduise of the Ministers, or the parties Ghostly father, & if their authoritie cannot here preuaile, thē to vse the counsel of the Bishop of the d [...]o­ces in this behalfe (whē it may cōuenient­ly be had) that by this meanes, peace and concord may be made & kept, between the brethrē & sisters: & also other strāgers with them, before they proceed, to further triall by law: which thing, S. FRAN. seemeth to giue thē free leaue to do, in seeking iustly of their own right: whē in the 17 chap. of this rule, speaking of according, & pacifying of strifes, saith: Otherwise let them answere of right before him with vvhom power of iudge­ment remaineth. For when the brethren & sisters, which finde thēselues much oppres­sed, haue sought al peaceable meanes and courses, and cannot preuaile to haue any a­mendmēt, thē may they without breach of the commandements of God, or counsel of this Rule, aske and seeke recompence of such iniuries and wrongs, as haue bene [Page 338] done vnto them, according vnto the order and prouision of the lawes of the realme, made in this behalfe: So that they al­waies haue respecte vnto peace and cha­ritie, doing nothing for rancour, ha­tred, or reuenge, remembring alwaies that hee exceede not this general Rule, taught by our Sauiour, that is, As you would that other men should do vnto you, euen so doe you vnto them, for this is the law and the Prophets.

VVhen they are molested a­gainst their constitutions or their Priuiledges. CHAP. XI.

BVt if the Brethren or Sisters, be assailed with vexations, by the Commanders or Gouernours of the places where they dwel, contrarie to their right and [...]riuiledges: Let the Ministers of the place be carefull to haue recourse to the Bishops and o­ther Ordinaries of the places, and proceede in such cases, according to their counsel and order.

EVEN as in this corporall bodie of ours, wee see it so to come to passe, that though it be but one, yet are the mem­bers thereof many, which notwithstanding haue not euerie one the same acte, but all are gouerned by the head: So in like sorte, in this little body, of this holy order of Penance, though the members thereof are manie, yet euerie one hath not the same power, but by the general consent, hauing made choyse of one to be head and Ruler thereof, who for his time, is to gouerne the members in such sorte, that if any of them be molested and wronged, hee as head, is to haue care to see them easied: For S. FRANCIS being desirous, that all his children and followers, should keepe peace, concorde, and loue with al persons, to the vttermost of their power, would not (for feare of breach thereof) that euery one that was molested by any one, should seeke presently to right himselfe, with the same partie, but ordained that they hauing recourse vnto the Minister (as head of that Congregation) he according to his office, should and might with greater charitie, being peraduenture nothing interessed in the molestation) seeke with all peaceable meanes redresse, by the help of the Bishop of the Diocesse, and other Ordinaries of the Place, who by the Apostolical letters, of diuers of the holy Fathers, are comman­ded to ayde them, as appeareth at large in [Page 340] the Breues of HONOR. 3. GREGOR. 9. and SIXTVS 4.Speculum Minor. Tract. 1. fol. 3. Our holie Father GREGOR. 9. writing in their behalfe, vnto the Bishops and Archbishops of Italy, for that this or­der being then but newlie founded, was scantly as then planted else where, decla­red, that, It came vnto the eares of HONO­RIVS 3. his Predecessor of happie memorie, that many of those parts, remembring most prudently their last things, leauing the vani­ties of the vvorlde, did determine vvith a contrite hart, & humble spirit, to do penance in their own houses, or els where, & that resto­ring vnto that miserable daughter of Babilō, the retribution & reward, which she had re­cōpenced thē withal, did desire to chastē their ovvne proper bodies, & to bring thē into ser­uitude. But the Magistrates & rulers of the citties, vvherein such Seruants of God did dvvel, not attending that no man vvarfaring vnder God, may intangle himselfe in the af­faires of seculer persons, & that the Spouse of God doth denie & refuse to defile her washed feete, do striue to exhort and dravv oathes frō thē, to follovv thē, & be exercised in armes▪ & endeauour to compel thē to execute publike offices, calling backe againe into their ovvne houses, these vvhich had retyred themselues to secret & priuie places to doe Penance, laying on them nevv exactions & burdens, and other vvise dishonouring those, vvhom they ought by al maner of vvaies to honour, as the true seruants & friends of God, for as much as it [Page 341] doth appertaine vnto vs to comfort and nou­rish the friends of God in their religious pur­poses: therefore follovving the example of our Predecessor▪ vve do commend vnto our fra­ternitie, by this our Apostolical vvrit, that you suffer not these Penitents (whilst not [...]ithstā ­ding, they do acknowledge & pay the duties & burdens, vvhich by reason of their temporall goods they are bound vnto) to be rashly mole­sted in thē, or in any thing els, vvherby their good purposes may be hindred, compelling & keeping vnder their molesters, by Ecclesiastical censurs, all appellations set aside, 3. Pontif. A. D 1229. The second yeare of his Popedome, he had giuen a Breue to this effect which begin­neth. Detestanda humani Generis hostis: Specul. Minor. Tract 1. fol. 2. but seeing that, that first did not take the effect which he desired, he granted this last recited here, to see the former execu­ted.

O [...]r holie Father SIXTVS the 4. aboue 200. yeares after,A. D. 1471 ibid. tract. 1. fol. 33. & 52. seeing that the Brethren and Sisters, of this third order of Penance, were molested in his time, gaue his Apo­stolical letters in their behalfe, in like sorte, but more seuere against their mole­sters, for that he by his Apostolical autho­ritie, did prohibite al Gouernours, men in authoritie, and Seculer officers, vnder the paine of excōmunication, latae sententiae ipso facto to be incurred by them, if they pre­sume any waies to molest these brethrē, & cōmandeth al archbishpos, bishops canōs, [Page 342] Ecclesiastical persōs in dignitie, not to per­mit the Brethren and Sisters to be mole­sted by any of what authoritie soeuer they be.

They ought to beware as much as may be, of so­lemne oathes. CHAP. XII.

BVt let them all abstaine from so­lemne oathes, vnlesse constrai­ned by necessitie in cases, except by the indult and permission of the sea Apostolike, that is to saye, for peace, credit, calumniation, and in giuing testimonie, and also in contractes of buying, selling, and giuing, where it shal seeme to be expedient: let them also in common talke, auoyde oathes as much as they can; and hee which shall in the day time, vnaduisedlie by the slippe of the tongue sweare (as [Page 343] it often happeneth in many wordes) let him the selfe same day in the eue­ning (when they ought to recounte what they haue done) say three times Pater noster, for such oathes made vnaduisedly: Let euery one also be mindefull to exhorte his familie to Deuotion, and to frequent the Di­uine seruice.

OVR holy Patrone, S. FRANCIS, con­sidering that our Sauiour, to induce men to auoyde all kinde of vaine oathes, counselleth them that all their affirmations and speeche, be no otherwise then, It is, it is, and not, no▪ Wherefore he desiring that all his louing children, should beare that affection, vnto our benigne Lord, and sweete Redeemer, that all his counsell, which they may conueniently followe, should serue them for Commandements, doeth here with all paternall benignitie, binde them from all solemne oathes, that is, from solemne protestations, and cal­ling God to witnesse, where no vrgent ne­cessitie is, which who so doeth, cannot be altogeather excused, from the breach of the second Commandement of God, wher he forbideth to take his name in vaine: [Page 344] For as by this Precept, wee be com­manded, to vse the name of God, to all goodnes and trueth, as necessitie requi­reth. So contrariwise, we are forbidden in the same, to vse his name in any maner of euill, as lying, deceauing, in any vntrueth, or in vaine. But when necessitie requi­reth, the rule giueth them leaue to sweare, but being no necessitie, though the thing they sweare be true, yet doe they take the name of God in vaine, against the Com­mandements.

ARTICLE II. Let them also in common talke, auoide oathes, &c.

THIS wicked custome of swearing, hath taken in this our miserable times, such roote in manie persons of most nations, that al their cōmon talke is mingled with oathes, though many times they little regarde, or thinke what they sweare, whether it be true or false, putting themselues in danger of periurie, vpon e­uerie light phantasie: wherfore S Frauncis, to preuent it, or the like mischiefe in his children, doth admonish them here to bee careful to auoyde so great an imperfectiō,Sur. in vi­ta S. El- as to vtter any oathes in their cōmon talk: S. ELZEARIVS, that blessed Prince, & true obseruer of al poin [...]s of this order, did so greatly detest these kind of oathes, that he [Page 345] did set downe a law in the Court, amongst his seruants, that whosoeuer of thē should chance to sweare in his house, that either he should be locked vp all day in his chā ­ber, or els to dine with bread & water on­ly. S Francis did esteeme vaine oathes to be so great an offence, that he would not that any of the brethren & Sisters, should pre­sume to go to their rest, vntil they had di­ligently examined their conscience, and if they did find, that through many wordes, they had vnaduisedly sworne, that by prai­er they should make present satisfaction▪ and say, 3. Pater nosters. Although this Pe­nance here set downe, seemeth to be much lesse then that which S. Elzearius did im­pose on his seruāts, yet is this no lesse me­ritorious, for that the other was to be done of necessitie, and their temporall good: now this being voluntarily performed, a mans owne conscience enioyning it him, cānot but be much acceptable in the sight of God: For that a little Penance here vo­luntarilie done, maketh better satisfaction then a far greater, which of necessitie must be done, here, or else where: and vpon this ground, doth he exhort them, that vpon due examination of their conscience, eue­rie night with hearty sorrow, for any of­fence cōmitted, that they should say three times the Pater noster, for any such oath vnad [...]isedly made by the slip of the tong, as it often happeneth in manie wordes. [Page 346] How dangerous, vaine, and idle oathes are, you haue alreadie heard; nowe here doth he set downe the cause of such oathes to proceede from many wordes; whereof there is no one thing, whereof a man ought to be more careful thē of his words, for which he must render a strict account, for that they are the beginning and cause of many sinnes and offences: wherefore S. FRANCIS, shewing that idle oathes proceede oftentimes from multiplicity of wordes, doeth giue therewithal warning to beware of such vnprofitable speeches.

In his two former rules, he doeth giue expresse commandement, to vse fewe wordes and often silence: now here in this third Rule, for as much as the Brethren & Sisters, conuersing abroad in the world, though they cannot at all times, vse that sparingnes in their speech, as the other Or­ders may, yet notwithstanding doth he ad­monish them also to slye much speech, shewing the danger thereof to be such, that by many wordes they fall into oathes. The Ecclesiastick therefore, to preuent this inconueniencie, exhorteth vs to ponder wel our wordes before wee speake them, saying: The wordes of the wiseman (which e­uerie one thi [...]keth himselfe to be) shal bee vvaighed in the payre of golden ballance: Eccles. 21 where the weight of euery graine is regar­dal▪ the rich man doth consider and recken his money before he layeth it out, or gi­ueth [Page 347] it vnto others. So oughtest thou to weigh wel, and ponder they words before thou pronounce them, and giue them to o­thers hearing. The wise-man would haue a young man to be so sparing of his words, that scantly should he speake, when neces­sitie requireth saying: O young man, Eccles. 32 speake scantlie in thy cause, vvhen neede requireth, but vvhen thou art tvvice demanded, let thy head then haue an ansvveare. For hee which vseth many wordes, shal seldome come to true perfection: Wherefore Saint IAMES saieth: He vvhich thinketh himselfe to be religious, and doth not bridle his tongue, vaine is his religion. Gregor. in mor. lib. Therefore S. GREGORIE saieth: VVhosoeuer giueth himselfe to much speech, cannot keepe rightnes of Iustice. For according vnto the saying of the Psal­mist, A man full of tongue, Psal. cannot be dire­cted in earth: yea, nature it selfe induceth vs to be moderate in our speech, in this, that a man hath from nature, but one mouth to speake, and two eares to heare, in token, that euerie one ought to heare much, and to speake little, according vnto the counsel of S. IAMES,Iacoh. 1. Let euery man be swift to heare, and slow to speake: But you shal finde many persons, which take such de­light to heare themselues speake, that with one mouth, they will vtter so many wordes, that others hauing two eares, yet are wearyed to heare them, and sorrie to see them to goe against nature, which mo­ueth [Page 348] him vnto taciturnitie, and to keepe his tongue.Proue. 21 SALAMON in his Prouerbs saith, that▪ He vvhich keepeth his mouth & his tongue, keepeth his soule from sorrow and danger, lib. de of­fic. 2. and of the contrarie side, he which vseth manie wordes, hurteth his soule. S. AMBROSE saith, I haue seene many by spea­king to fall into sinne, but scarce any by hol­ding their peace. The verie Heathens did acknowledge as much, as for example, CA­TO which said,Cato. It hurteth none to haue held their peace, but it hurteth many to haue spo­ken. The forementioned S. AMBROSE af­firmeth in like maner,Amb. sup. psal. beati immacu­lati. that it is very hard that he vvhich speaketh much, should not lye. Wherby we see, that from multiplicitie of wordes, proceede many dangers, amongst which S. FRANCIS reckoneth here vaine oathes, saying, that by many wordes it of­ten falleth out, that by slippe of the tonge, they sweare vnaduisedly.

And by the same meanes, manie doe shewe their owne follie to be great, for he which vseth manie wordes, sheweth but to plainely, that there is no true ground & foundation of wisdome in him, seeing that euerie one thereby, may certainely know, whether he hath any sparke of wisdome, or not. The Scripture witnesseth, that hee is a foole, saying that a foole doeth multi­plie wordes. SALAMON also saith, that Dreames do follow many cares, and foolish­nesse is found out in many wordes. SALA­MON [Page 349] also saith: Dreames do follow manie cares, Eccles. 10 and foolishnesse is found out in manie vvordes: Where as, on the contrarie side, Taciturnitie and fewe words, is a signe of wisdome, as witnesseth most prudently that wise SENECA, saying, Taciturnitie and few wordes, is reputed euen in a foole, for vvisdome.

But if the folly of any, should be such, that all these aforesaid sentences, will not sufficie to draw him to be hereafter more wise, and vse fewer wordes, let him but waigh the seuere sentence of our Sauiour, which saith, that of euery idle vvorde, Mat. 12. lib. moral. men must render a strict account: What an idle worde is, S. GREGORIE doth shew say­ing: An idle vvorde is that vvhich wanteth, either the iust cause and reason of necessitie, or the pyous intention of vtilitie and profit. S. HIEROM also saith, that an idle vvorde is that vvhich is vtttred vvithout the pro­fite of the hearer or speaker: Hier. in Ser. quodā he addeth more­ouer, that, vvhatsoeuer doth not edifie the hearers, turneth vnto the hurt of the Spea­kers.

But least that any man might say, though he vsed manie, yet not idle wordes, and for that cause, not to be bound to render an account of them, S. GREGORIE, to pre­uent all such excuses, saith, If so strict an account is required of euerie idle vvorde, it is verie deepely and profoundly to be waighed & thought of, vvhat paine may follow many [Page 350] vvordes wherein a man offendeth by pride al­so. Great care therefore ought euerie one to haue to make satisfaction, of vnne­cessarie wordes, aswel as for idle and vaine and vnaduised oathes, seeing that by the sentence of these Holie Fathers, more paine is due vnto many words, then vnto idle: For which notwithstāding our Sauior himselfe saith, wee must make an account of euerie one:Cass▪ coll. 14, 19. Wherefore CASSIANVS saith: That silence is the first beginning & entrance to all good discipline. So of the o­ther side CLYMACHVS saith,Clym. gr: 11. that much speech & manie vvordes, is an assured argu­ment of ignorance, it is the gate of detracti­on, the Captaine of scurrilitie, the vvorker of lies, the desolation of compunction, the Au­thor of slouth, the Precursor of sleepe, the dis­sipation of intestine, & good fixed thoughts, & the extermination of all true Custodie: whereas of the contrarie, Taciturnitie and silence, is the mother of prayer in our thought, it is a diligent obseruation of the fire of the diuine loue, a secret going forwarde to­wards God, & a hidden ascending vnto him. He which knoweth his sinnes, will con­teine his tongue, but he which vseth ma­ny wordes, hath not yet knowne himselfe as he ought.Matt. 27. Mar. 15. The silence which our Sauiour vsed before Pilate, made him to be admi­red and reuerenced. Let vs therefore so imitate his holy examples in earth, that we may raigne with him in heauen.

ARTICLE III. Let him the selfe-same day, in the Euening, when hee ought to re­count what he hath done, saye three Pater nosters, for such oathes, &c.

SO good an estimation and opinion had S. FRANCIS of all those which did flye the vanitie and pompes of the world, as much as their estate would permit them to doe penance, and liue holie in their owne houses, attending vnto the workes of mercie, that euen as LYCVR­ [...]VS the law-maker of the Lacedemoni­ans, did not make any law against the Par­ricides, esteeming that none would be so vnnatural, as to kill his owne Father: So in like sorte, S. FRANCIS iudging, that all such as did bende their whole course to perfection, and vertuous life, would not be so vnnaturall vnto their heauenly Fa­ther, as by sinne and euill deedes, to goe about to kill, his onely begotten Sonne, their redeemer again. Therfore he did not set downe any punishment or Pennance here, for il actions & wicked deeds expres­ly, but only for words, that is, vaine oathes, wherein he was so strict, that though they were vttered vnaduisedly, or hapned by the slip of the tonge, as it often chāceth (saith [Page 352] he) in many words, yet notwithstanding, he ordaineth, for so small an offence (as that seemeth to be) that they should make pre­sent satisfaction, for feare least any being preuented by suddaine death, should be enforced to make a farre more paineful sa­tisfaction elsewhere; for that no offence, be it neuer so small, can escape vnpuni­shed, but must of necessitie be purged, see­ing that as holie S. IOHN the Euangelist testifyeth, Nothing vvhich is defiyled, shal enter into the kingdome of heauen: Apoc. 9 which is the cause that mooued S. FRANCIS to require such present satisfaction to bee made here by Penance and prayer, for the cleansing and purging of the poore soule, which (as you haue heard) must by the te­stimony of our Sauiour, render an account of euerie idle worde, which if it be so, as most true it is, what reckoning then must euerie one make of his deedes, seeing that he which is now a most mercifull Redee­mer, and faithful Aduocate, will be then so seuere a iudge, that for the verie sinnes of omission onely, he will pronounce that dreadful and doleful sentence: Go ye cursed of my Father, into euerlasting fire, & shew­eth in the Gospel of S. MATTHEVV, the cause thereof to be: For that (saith he) I vvas hungry, Matt. 25. & you did not giue me to eate, I vvas naked, & you did not cloath me: by which wordes of our Sauiour, we see that in that general and dreadful iudgement, [Page 353] the sinnes of omission are discussed, and di­ligently examined, and layde against the wicked: For there shal they be appeached and condemned, for that they omitted to doe good, when they might: whereby wee may plainely perceaue, that a man may commit a mortal sinne, and thereby hee condemned to euerlasting fire, for onely omitting and neglecting to doe good, when hee might and should haue done it: Because our Sauiour here in S. MAT­THEVV speaketh onely of the sinnes of omission: wherefore, not onely he which doth euil, shal be condemned, but also he which omitteth to do that good, which he was bound to performe, whereof our Sauiour giueth vs an example in that vn­profitable seruant, whereof he said in S. MATTHEVV:Matt. 25. Cast the vnprofitable seruant into extreame darknesse: What heynous of­fence had he committed to be thus puni­shed? truely his offence was, that he was slouthful, and had not well employed the talent which was giuen him. How strict our most iust iudge is in this matter, the Precursor of our Sauiour, holy IOHN BAPTIST doeth declare, in the 3. of S. LVKE, when he exhorting the people not to deferre their Penance and good workes, for that the axe was alreadie sat vnto the roote of the tree, added pre­sentlie, that euerie tree vvhich is not bring­ing foorth good fruite, Luk. 3. should be cut dovvne [Page 354] and cast into the fire. Wherefore S. GRE­GORIE saith, that it is not enough for a man to do no euil, vnlesse he studie also to employe himselfe in good vvorkes. For S. IOHN did not say▪ that euery tree vvhich bringeth forth bad fruite, Hom. 13. in Euag. as theft, murther, adultery, and such like, but saith only, Euery one which is not bringing foorth, that is, which omitteth and doth not dailie bring foorth good fruite, shal be cast into the fire: Seeing therfore so strict an account, will be exacted at our handes, for omitting to do good workes, let euerie one now in time diligently exa­mine himselfe, what he hath done euerie day, and as oportunitie shall serue, to con­sider what in al his life time he hath done, to the intent that if he finde that either he hath done euil, or bene negligent, in doing good, he may now endeauour with al his forces, to follow the counsel of holie DA­VID, saying, Declyne from euil, and do good, For if God wil vse such seueritie, for onely omission and negligence, what fauour can be expected, where wicked deedes are found, and no good to counteruaile them? Most prudently therefore and most profi­tablie, for the soules of the Brethren and Sisters, doth S. FRANCIS ordaine, that e­uerie one of them should, euery night make an account, betweene God and his conscience, what he hath done that daye, that is, how he hath employed the talents and gifts, which our Lord hath bestowed [Page 355] on him. For whatsoeuer we haue, are the gifts of God, giuen by him vnto vs, to pur­chase and get the kingdome of heauen, by employing our selues, and all that is within our power, to his honour and glo­rie, and our owne saluation: wherefore we ought to make a most strict account euery night, whether we haue wel vsed, or else a­bused Gods benefits, to his dishonour, scandal of our neighbours, and our owne destruction. As concerning the gifts wher­with he hath adorned our soule, diligently ought we to consider, before we giue rest vnto our bodie, whether we haue emploi­ed the sharpnes of our wit, the industrie of our minde, the perfectnesse of our me­morie, the freenes of our thoughts, & our whole arte and science, & whatsoeuer wee haue spoken or done chiefly, if not onely for the loue of God, or otherwise to our owne vaine desires, or prepared them to commit sinne and wickednesse.

In like sorte, no lesse account is to be made of his benefites, bestowed vpon the corruptible bodie, but seriously ought we to cal to minde, if by and with them, no a­buse hath bene committed, either by ex­ercising our strength, to vse violence and force in doing wrong vnto others, or our health to filthinesse, and our beauty to va­nitie, and lasciuious allurements, exhibi­ting by these and the like, armes of iniqui­tie vnto sinnes, we must also vse no lesse [Page 356] diligence in our nightly examinations, a­bout temporal goods, which our bounti­ful Creator, hath bestowed vpon his Cre­atures, not onely for the consuming of them vnlawfully and riotously, in ban­quetting and drunkennesse, in pompes & vanities, in gorgious apparrel, and friuo­lous buildings, in carding and dicing, and such like follie, but also whether they haue bene gotten by fraude and deceit, by rapine and vsurie, or any other vniust meanes, or consumed them vainely.

Moreouer, in this that S. FRANCIS doth here require, that his childrē should euery night make this exact account, hee doth prudently admonish them, that they should stand alwaies prepared, to render a good account at the hower of death. If thou wert Cofferer or Steward, to some great Prince, which would command thee to render an account the next night of cer­taine thousands of poundes, which he had giuen thee to bestow and employ, woul­dest thou not before thou didst shew him thy reckonings, first looke ouer thy bookes, that thou mightest render a iust and readie account of all thy actions; For though thou haddest desposed, and layde out all exceeding well: yet notwithstan­ding, for feare least, that rendring thy ac­count before thy Lord and Prince, thou shouldest stutter and stammer, not hauing foreseene or premeditated the matter be­fore, [Page 357] thou wouldest diligently looke o­uer thy bookes, and consider euerie thing exactly, that thou mayst render a iust and ioyful account for thy credit. Were it not a thing very strange then, if that for thy Creator, Redeemer, and most iust iudge, thou wouldest not vse that diligence which thou wouldest, for thy temporall Lord, seeing that thy credit and euerlasting health of thy soule doe depende so much therupō? note wel therfore, that thou must rēder an account, whether thou wilt or no, not before an earthly Prince, but before the Prince of Princes, and Iudge of the whole world, not of smal [...]oies, but of the greatest of al, that is, of thy goods, of thy soule & bodie, with the Corporal riches and gifts which were granted vnto thee, from that omnipotēt & Almightie Prince, thy crea­tor, thy God, & thy most iust Iudge, which will without faile, say vnto thee, Render an account of thy Stewardship, and peraduen­ture this verie night, will take his stricte accounte. How needfull therefore doest thou see, it is to examine thy selfe▪ and make thy accounts readie euerie day, yea twice or thrice in the daye, if thou coul­dest conueniētly, being assured that after death, thou must make it very strictly? Who is he then that is, or would be este­med a perfect Christian, which will not diligentlie endeauour, to make himselfe and his accounts readie, by examining his [Page 358] conscience daily, & what he findeth ther­in to haue bene amisse, to make satisfacti­on for it; and despisi [...]g his former euil cu­stomes, turne his wicked & peruerse ma­ners, into good and holy exercises, prepa­ring himselfe dailie, for al euents that may happen: for when we least think of death, then many times are wee soonest taken a­waie thereby; For such is the vncertainty of mans life, that no man can assure him­self one day, yea one hower: let euery one therfore bend al his endeauours so to liue this day, as tho [...]gh he were to dye to mor­row, and if he be wise, let him be no lesse readie for his accounts, then if he were to render them presently. Take therefore to thy selfe alone, some conuenient times in the daye, or at least euery night, and leaue the businesse of the worlde, and the verie thoughts therof, leaue all temporal things whatsoeuer, and search diligently the se­crets of thy conscience within thy selfe, for from it (which is thy chiefe accuser) if thou wilt obey and giue eare vnto it, thou shalt heare what thou must doe; With thy conscience alone haue care of the health of thy soule, for there are fewe o­ther such true friendes, for that as the A­postle saith:Phil. 2. Euerie one seeketh his ovvne profite, and not the health of thy soule, but rather follow and seeke after thy tempo­ral goods: therefore leauing all such frinds, and all exteriour affayres for that time, [Page 359] enter into thy selfe, and consider what hi­therto thou hast done for to morrow, per­aduenture thou shalt die, when al thy ho­nours, riches, & friends, wil then nothing profit thee. Scarcelie shal thy soule be de­parted from thy body, whē thou shalt be left of all persons, and fewe or none will remember to do thee any good: but although al the world did remember, yea, if all the Saincts, and Queene of heauen, would praye for thee, yet if thou shoul­dest departe this life, but in one mortall sinne, all would little profite thee, when thy soule at the instant, appearing be­fore the dreadfull throne of God, is to heare of thy most iust iudge, his particu­ler iudgement, of euerlasting damnation, for thine offence, which here in time through the merits of Christs passion, and his holie grace, by the intercession of the Holie Saints, and thy selfe coopera­ting thereunto, mightest easilie haue a­uoided, by heartie contrition, and true sa­tisfaction, for those sinnes and offences, which by due examination of thy con­science alone, thou shouldest finde thy selfe to haue offended therein. Iustly therefore, and with a most pious care, doth our holy S. Francis exhort thee to examine thy conscience, & by satisfaction, to make euē thy reckonings; in the morning, & at noone, or at the least in the Euening, well considdering, howe hitherto thou hast [Page 360] liued, doest then make an new resolution, to satisfie for that which is past, and en­deauour to liue better hereafter, and in thy heart, to dispise and make little ac­count of all those things, which thou art assured thou canst not cary with thee. For seeing that thy soule is to remaine alone, without the company of whatsoeuer it did take so much paines for, saue only the merit of those good workes, which she here did, leaue therefore in time al transi­torie trash, & vanities of the world, before they leaue thee, & consider now what thou shalt be, and what thou desirest to bee, which easily thou maiest performe, if re­tyring thy self from external things, which hinder the internal quiet of thy cōscience, thou lookest and examinest diligently what thou art nowe, or what thou hast done, & vpon this due consideration cor­rect and amende thy selfe, wherein it hath bene faulty, and make a stedfast resoluti­on, not to returne vnto the like againe, & now to change all thy olde manners and customes of sinne, or tending thereunto, & blot out what hath bene euil heretofore, by sighes, teares, or other due satisfactiōs, according to the greatnesse of thy foresaid offences; and consider that S. FRANCIS (instructed by our Sauiour) ordeyning that for euerie vaine and vnaduised oath, thou shouldest do penance, and for satisfaction by prayer, to say presently three Pater no­sters: [Page 361] doeth thereby insinuate, that farre greater penance, ought euerie one to doe, if in his nightly examinations, he do finde that he hath offended that daye, either by by lasciuious and vaine thoughts, idle & wicked wordes, or vnprofitable & hurte­full deedes, of all which not onely S. Fran­cis, but also manie other holy Saints,Chrys. in serm. doe exhorte vs diligentlie, to examine our selues before we goe to our rest, S, Chry­sostome saieth. VVhen thou art readie to goe to bed, or layde therein, & no bodie to trouble thee, before thou settle thy selfe to sleepe, brin­ing foorth the booke of thy conscie [...]ce, Gregor. lib. mora. remem­ber thy sinnes, if thou hast any vvayes offen­ded, in thought, vvorde or deede. S. GREGO­RIE in like maner saieth, The iust men vvhen they consider the straitnes of the iudg­ment to come, they call their sinnes to memo­ry, & do deplore them, vveepe & lament, & are sorie, for vvhat they haue committed, & doe seuerely & strictly iudge themselues, that they may not be iudged. Let euery one therefore, which will finde fauour before the great iudge of the whole worlde, ex­ercise the office of a iust iudge vnto him­selfe, not onely by examining dailie his offences, but also punishing them so se­uerely in himselfe, that by paines purging them, and making here amendes for them, he may without delay afterwards, possesse the eternal ioyes in heauen.

ARTICLE IIII. Let euery one also be mindful to exhorte his familie to deuotion, and to frequent the diuine ser­uice.

S. FRANCIS here in the Conclusi­on and ende of this Chapter, doeth shew his great care ouer poore seruants, for knowing that in the kingdome of hea­uen, there is no difference of persons, but they onely are highest in fauour and glory, which haue with a sincere conscience, serued their maisters duly & truly for the loue of God, happeneth many times to be much preferred before his maister, which hath spent his time idly. Many one doeth complaine of the badnes of their seruants, but doe little regard that their owne neg­ligence and euil examples, are the chiefe cause thereof. Wherefore S. FRANCIS, to take away the occasion of euil in both, perswadeth the Maisters to be mindfull to exhort his familie and seruants to de­uotion, not by wordes onely, but by example, for that his wordes will little preuaile, whose examples teach farre the contrarie: For as children doe looke vnto [Page 363] the actions of their parents, to imitate them, so do seruants the l [...]ke vnto their Maisters: wherefore the Maisters must endeauour to bee such themselues, as they would haue their seruants to be, if they therefore, through the great loue they beare vnto God, and desire to haue him serued, do not onely shew their owne di­ligence therein, but by their example in­duce and cause their Seruants to doe the like, not onely shall they receaue rewarde for their owne deedes, but also be partakers of all the good, which their seruants shall doe by their good exam­ple, and their seruants thereby being brought to be true seruants vnto God, will be most careful without doubt to doe them faithful seruice. ABRAHAM,Gen. 18 (which is called the Father of the faith­full) being good and diligent himselfe, in receauing of Pilgrims, his seruants, imita­ting his example, did shewe their good­nesse and diligence, when the Scripture maketh mention, that one of them did runne vvith all speede, vnto the flocke to fetch something for the entertainement of the Angels, vvhich vnder the forme of Pilgrimes, came vnto their maisters house. LOTH also which was brought vp in ABRAHAMS house, was likewise mercifull and charitable: On the contrary side▪ ABSOLON being wicked, his seruants were as badde, which committed a [Page 364] most heynous offence, in killing AMON their Lord and Maisters brother, and no maruaile, hauing so badde a maister, by whose wicked examples, they were in­structed.

In times past, manie were carefull to pla [...]e their children in great mens serui­ces, that thereby they might learne vertue, ciuilitie, and good maners, but nowe in­steede thereof, in many places they learne nothing, either at home or abroad, but drunckennes, playe, and idlenesse: From whence commeth it to passe, that the worlde is so ful of euil seruants, but from carelesnesse of euil Maisters, which as the Pharises sent their seruants to betray & apprehend our Sauiour,Iohn. 7 so not much vn­like do they, which send their seruāts, to do vnhonest offices and wicked deeds, yea though they do not send thē, yet can they not be excused, which doe not hinder thē from it, when they may conueniently, or are greatly negligent in seeking to amende them. The Apostle S. PAVL, holdeth it to be so great a fault for a maister to be care­lesse of his family, that he saith. If any haue not a care of his Domestiques and houshold, he hath denyed his faith, and is vvorse then an Infidel. It is not sufficient for a man to haue a care of his children onely, but must be vigilant also, ouer his Seruants, and whole familie, and as time, place, and con­ueniencie doe serue, ought to know howe [Page 365] they liue, whether they be blaspheamers, brablers, drunkards or Adulterers, or gi­uen to any other notorious crime: where­fore seeing that such vices doe oftentimes creepe into many houses, S. FRANCIS doth here admonish euerie one to exhort his familie vnto deuotion, and to frequent the diuine seruice and Sacraments, as chiefe meanes to preserue their families, from such inconueniences and vices. S. El­zearius had so great a care, in instructing his seruants, and ruled his familie in such sorte, that his Court seemed to be rather a Religious house, then the Pallace of a Prince: For at his first comming to keepe house, hee prescribed vnto his seruants those lawes, That euerie day they should heere deuoutly the whole Office of the Masse, that hauing euerie weeke cleansed their soules by Confession, should receaue euerie month, the holy Sacrament of the Altar, That the Gentlemen, Matrons, and Virgins▪ from betimes in thy morning, vn­till dinner, should employ themselues in prayer & meditation of heauenly things, and after dinner, should diligently exercise themselues in some handie workes, and finally, that none should presume to sweare vitiouslie or lightlie, and not so much as to speake an vnhonest or vnciuil worde. A worthie Paterne, left vnto all deuout posteritie, for the gouernement of their familie, and to induce them vnto [Page 366] ve [...]tue, wherefore as euery one doth re­ioyce in the glory of the Saints, so let them endeauour to imitate their holy actions, to the intēt, that following their vertuous examples in earth, they may be partakers of euerlasting ioyes with them in heauen.

Of hearing Masse, and ma­king the Congregation. CHAP. XIII.

LEt all the Brethren & Sisters, of euery Citie & place, being in health, euery day (if they may con­ueniētly) heare Masse, & euery mo­neth, let them assemble vnto the Church, or place, or to which places the Minister shal haue care to giue notice there, to here the solemnities of the Masse. Let euery one giue a penny of current vsual money, to him which saith the Masse, who may gather the same money, and conue­niently distribute it, by the aduise and counsel of the Ministers, amōgst [Page 367] the brethren and sisters, oppressed with pouertie, and chiefly amongst the sicke, and those which are knowē to haue wanted the general funerall offices, and then amongst the other poore. Moreouer let them offer some parte of the same, to the foresaide Church, and then let them procure (if they may conueniently) some re­ligious person, competently instru­cted in the worde of God, who shall exhorte them, carefully warne thē, and induce them to penance, and to exercise the workes of mercie. Let euerie one be careful to keepe silence whilest the office of the Masse is ce­lebrated, and the worde of God prea­ched, and let him be intentiue vnto prayer, and his office, vnlesse the common profite, of the fraternitie hinder him,

IT is a common Maxime, that exam­ples doe more moue then wordes, for that words do oftentimes passe with smal [Page 368] profite; but examples haue such force, that it draweth a mā to follow & do that which he seeth to be done before his eyes, & the greater that the persō is, which giueth the example, the more force it hath: for the lesser, by the guide of nature, do follow the example of the greater. Wherfore our ho­ly patrone S. Francis, hauing in the prece­dent chap. giuen a certaine commandemēt vnto al Maisters, that they should be mind­ful to exhort their familie, to frequent the diuine Seruice; but knowing that they are sooner to be brought thereunto, by ex­amples, then wordes, doeth now here after his kinde custome of Commanding, will al the brethren & sisters, being in health (if they may conueniently) to heare Masse deuoutly euery daye, to the intent that by their presence there, they may not onely draw their seruants to do the like, but also reape thereby, great & inestimable bene­fite, daily enioying there, the company of the Angels, which S. Ambrose affirmeth are alwaies thē present there,Amb. su­per luc. saying: doubt not but that the Angels are present, whē Christ doth assist at the altar, that is, when he is offe­red vp there in Sacrifice. S Chrys. in like sort saith,S. Chrys. that the Angels of heauen be alvvaies present in great number, to honour this sacred mysterie, and we being present with them, and assisting with the same intention, can­not but receaue many excellent influences by such a Societie, the two Quiers of that [Page 369] Triumphant & militant Church conioy­ning thēselues to our Lord, in this diuine action, to obteyne mercy & grace for vs: The prayer also made in this diuine Sacri­fice hath an vnspeakable force & efficacy, so that the soule by aide hereof aboundeth with heauēly fauours, wherunto the pray­er of the Priest doth not a little helpe, whē as in particuler he prayeth in the Canō, for al that ar present, vvhose faith (saith he) & deuotion is knowne vnto thee, for whom vvee here offer. S. Anselm. S. Anselme therefore considering what benefite it was to be present at the Masse, said that one Masse which was heard whilst a man liued, vvas more worth then a thousand after his death: that is, in respecte of the essential reward. How great benefits & what inestimable cōfort shal those thē receaue, which following the exhortation & counsel of S Francis, do force thēselues to the vttermost of their power, to heare Masse euery day, seeing that a most reuerēd and learned Father affirmeth,Card. Tol. lib. 6. de instruc, Sac. c. 10. that he which commeth vvell desposed to heare Masse, recei­ueth many fruits from this holy Sacrifice: the first is, augmentation of grace, for that hee vvhich is in state of grace, in hearing deuout­ly Masse, getteth encrease of grace: The second is the Remission of temporall paine, due vnto sinne: Thirdly, he obtaineth vvith more ease, that vvhich hee demaundeth, for that hee offereth to GOD, a most ac­ceptable oblation, that is, CHRIST. [Page 370] They do easily get of men their requests, which bring vvith thē gifts to offer vnto them, and so much the easier, as their gifts are more gra­tious: Fourthly, he exerciseth the principall acts of vertue, and chiefly of three, he exerci­seth Faith in beleeuing those things which a [...] celebrated in the misteries. Charitie also, vvhilest his vvill is vvholly carryed by loue vnto Christ present: he exerciseth in like sort Religion, by adoring Christ in the Sacra­ment, with that Supreame adoration of La­tria.

Moreouer, by their deuout assisting there, they may in like sorte dailie re­ceaue him Spiritually, For he which de­uoutly heareth Masse, being out of mortal sinne, and in state of grace, hauing a pious affection▪ and feruent desire to receaue the author of all grace, in that holye Sacra­ment of the Altar, and thinketh, and saieth deuoutly in his heart: O most louing Lord, and Sauiour IESVS CHRIST, howe willingly would I receaue thee this daye in this holy Sacrament, but alas I dare not approach and come thereunto▪ for feare least that I should by my indisposi­tion, want of preparation and vnworthi­nesse, offend thy diuine maiestie, yet not­withstanding, I humbly beseech thee from the bottome of my heart (which thou, ô Lord, knowest better then I can declare) that thou wilt vouchsafe most mercifully to graunt vnto mee (although [Page 371] farre vnworthie thereof) such grace which thou vouchsafest to imparte vnto all those which deuoutly doe actually re­ceaue thee this daye in all thy Churches,Mat. 1.15 in this holy Sacrament. Seeing therefore by the testimony of our Sauiour himself, that the internal action of the will, is the substance of all our workes, and that the external action and deede, doth depende thereupon, and is also esteemed according to the qualitie thereof, good or euil hence may wee conclude, that they which being present dailie at Masse, making this fore­said preparation, with a feruent heart, and deuout intention, doe by this spirituall re­ceauing of the Author of all grace, ob­teyne oftentimes, as much grace, as if they had corporally receaued him in the Sacra­ment. And though euerie one that can be present at this holy S [...]crifice of the Masse, notwithstanding cannot make dailie such feruent and deuout preparation, to receaue thereby this special grace, yet neuertheles, seeing that by their deuout presence and assistance there, in that Holie place and companie, he may obtaine all the other a­foresaid graces and benefits, euerie one ought to doe his best endeauour, to be as often present there, as he may conueniētly.

If therefore, through the persecutions of our desolate Countrey, thou canst not haue oportunitie, as often as thou desirest to be present, at the Celebrating of this [Page 370] [...] [Page 371] [...] [Page 372] soueraigne Sacrifice, at the least, send thy heart and desire thither, to assist dailie there, with a spiritual presence: And al­though thou shouldest liue in such a place, where thou canst but seldome come to this holy Sacrifice, yet let thy soule, hart, and minde be daily present, and go in Spi­rit (if otherwise thou canst not) into the Oratorie or Chappell, and there vnite thine intention, with the intention of all the faithful Christians, and vse the same interiour actions, in the place where thou hast thus retyered thy selfe, which thou wouldest vse, if thou wert really present in some Church, at the office of the holie Masse, with all the reuerence that thou canst: in so doing, thou shalt reape more fruite and merit oftentimes, then man [...]e, which come with so small deuotion to Masse, that scātly wil bow both their knees at once, & spende often the time, rather in pratling, then in prayer: Wherefore S, FRANCIS giuing a caueat, vnto the Bre­thren and sisters, not to doe the like, doeth in the ende of this Chapter say, that Euerie one ought to be careful to keepe silence, when the office of the Masse is celebrated, and to be intentiue vnto Prayer: Seeing that the place where they then are, is ordained for that end, as our Sauiour himself witnesseth say­ing:Ioh. 2 Luc. 19 My house is the house of prayer: whosoe­uer therfore goeth vnto that holy place, let them consider, that God saith by his Pro­phet [Page 373] Hier.Hier. 48 Cursed is he which doth the worke of God negligently.

Let them therfore, be careful to be at­tentiue vnto prayer, and bring with them all humilitie and deuotion, least it might happen vnto them,Luc 18. as it did vnto the Pharise, which entring into the temple with pride & arrogancy, lost what vertue hee had before: let this example teach all men to beware, how they behaue thēselus in that place; and seeing that Christ is al­waies present in the Sacrifice of the Masse, let al their care be to giue their hearts and minds wholly vnto deuout prayers, & fer­uent meditation, wherein I would rather counsel such as can, to employ themselues in, at that time, then in vocall pray­ers, wherunto many persons do so wholly then addict themselues, that scantly doe they once eleuate their mind, to thinke of the passion of our Sauiour, which all t [...]e mysteries of that holy Sacrifice, doe re­present vnto vs, thereby many times lo­sing a great part of the merite, which by meditating on the passion of our Sauiour, they might haue gained; for that S. BER­NARD saith, It is more merit (in medi­tating of the Passion of Christ) to shedde one teare with compunction, then to fast a whole weeke with bread and water, or to saye the whole Psalter of DAVID. For where the me­morie of Christs passion, is by often medi­tation thereon, engraffed in our heart, no [Page 374] vice can take place, or vertue be wanting, wherefore though vocal prayers be good, yet aboue all, I counsel thee, to apply thy selfe to mental and cordiall prayer, and specially for that which hath for matter, and subiect the life and passion of our Lorde. For beholding him often in medita­tion, thy soule will be filled with him, thou wilt learne his carriage, as it were and ge­stures, and conforme all thy actions, as neere as thou canst vnto his, which pray­ed with an enflamed affection.

Doe not therefore at the time of Masse striue to say a great manie prayers, but ra­ther employ thy selfe in meditation, and endeauour to say those prayers, which thou then vsest, from thy heart: For one onely Pater noster, said with heedful attention of minde, and desire, is better woorth by farre, then manie recited hastilie without deuotion. It is not therefore multitude of prayers, or the maner of praying, which God so much regardeth, as wherein the heart is employed:Exod. 17 4. Reg. 4. For, MOYSES did praye standing, vvhen he did ouercome AMA­LECH: HELIZEVS prayed vvalking, vvhen hee raysed the sonne of SVNAMITI [...] his hostesse. 3. Reg. 8 SALOMON prayed vvith bovved knees in the Temple. DAVID pro­strated himselfe dovvne vpon his face vpon the earth, crying vnto God for mercie. Our Sauiour, to shewe what exteriour maner soeuer thou vsest in prayer, if thy heart & [Page 375] affection be wholly fixed on him, are ac­ceptable: In his passion, which this Sacri­fice representeth vnto thee, he did vse him selfe all these kindes of praying: For hee prayed as it were standing, like vnto Moy­ses, vpon the Crosse: and as Elizeus wal­king, when he praying in the garden, visi­ted his Disciples thrice: And like Salomon also kneeling,Luc. 22. when (as S, Luke saith) that vvithdravving himselfe a stones cast from his Disciples, kneeling on his knees prayed. And at length,Mat. 26. as Dauid prostrating him­selfe vpon the earth: whereby our Sauiour by his example, sheweth that in what de­uout maner soeuer, according vnto the time and place, we present our prayers vn­to God, they shall be acceptable, if our hearts be eleuated and vnited vnto him. For it is not so much the situatiō & dispo­sition of the bodie, as the eleuation of the heart, which is most required: for though at all times, thou shouldest haue thy heart lifted vp vnto God, yet specially, here at the holie Sacrifice of the Masse, where is present the King of glorie, accompanied with the Angels, whose companie thou enioyest, by thy deuout assisting there, wherefore not without cause, doeth the Priest before the Canon of the Masse ex­horte vs therunto saying: Lift vp you harts, &c. as though he would say, behoulde the king of glorie is comming; with his hea­uenly Court, attending on him, lift vp [Page 376] your hearts aloft from all earthly things, & prepare it to receaue him,Pro. 8. who saith, my delight is to be with the Sonnes of men.

As we answere, then that wee haue ele­uated them vnto God, so let vs be carefull alwaies to keepe it in prayer, for other­wise it would profit thee little or nothing, to praye with the mouth, and to haue thy heart distracted about many other things, For thou shouldest be like vnto those of [...]om our Lord doth complaine by his Prophet ESAY, saying, These people doe ho­nour me vvith their mouth, Esai. 29. but their heart is farre from me. Therefore S. BONA­VENTVRE declareth that, It is a thing ve­ry absurde, to haue the mouth in the Quire, and the heart in the market place: For hee saith that, If thy hart doth not pray, in vaine doth the mouth labour.

He therefore which will haue his prai­ers to be pleasing vnto God, must employe both heart, mouth and hands therein, and endeauour first to haue a cleane heart. For as SALOMON before he praied,3. Reg. 8. caused the Temple to be prepared and adorned. So must thy hart,1. Rom. 3. which is as S. Paul saith, The temple of God; be first sprinckled with the water of teares, and afterwardes, sweapt with the broome of contrition, and sor­row for thy sinnes, and adorned with ma­nie ornaments of vertue, & holy thoughts. wherefore the Ecclesiasticke exhorteth thee to prepare thy soule before prayer,Eccles. 18. [Page 377] that thou maiest not be like vnto those which tempt God. For as S. Clement saith, He vvhich prayeth, S. Clem. in const. Apol before he hath prepared his soule by contritiō & sorrow for his sinnes, doth not pray, but stirreth vp the wrath & in­dignation of God against him, reducing his sinnes to memory. For euen as he which ha­uing killed the Princes sonne, & should come with his hands imbrudred in blood, the father would be so farre from pardo­ning, that hee seeing his sonnes blood, would presently punish him. So in like sort, if by mortall sinne, thou hast killed and crucifyed the Sonne of God againe, as much as lyeth in thee, canst thou approo­uing it, expect any fauour, as long as thy hands are ful of blood? no truely, but pre­sent punishment, for that God himself saith by the Prophet ESAY, that our sinnes haue made such a diuision betweene him and vs, Esai. 58 that though we lift vp our hands & cry out al the day long, yet, saith he, I wil not heare you, and sheweth that the only cause therof is, for that your hands are full of blood. By this, I diswade no sinner from praying, but perswade him first to haue repentāce of his sinnes, if he intende to be heard, for praying is an acte of vertue, and an exer­cise much commended, in which, God doth so mooue the offender to contrition, by his special illustrations, and is hinde­red from offending God otherwise, which perhappes he would doe, if hee were not occupied in prayer.

Wherefore to the intent that wee may find fauour at Gods handes, and that our prayers may be acceptable in his sight, let euerie one be careful to wash his hands cleane with the fountaine of teares, for his sinnes, and prepare his heart by perfect contrition, and sorrow for them, so shall his prayer be soone heard, for that God doth more regard oftentimes the prepara­tion of the heart, then the prayers, and to this ende, are the wordes of the Royall Prophet DAVID, saying vnto God: Thy eare hath heard, the preparation of their heart: Secondly, thou must pray with mouth and voyce, as holy DAVID sayth, VVith my voyce, I haue cryed vnto our Lord, vvith my voice, I haue earnestly beseeched God: Wherein the Prophet doeth teach vs, that our voyce also must follow the af­fection of our heart, and not to be as though thou were reading of some mat­ter, or meerely discoursing, but with all humilitie, humbly and earnestly beseech­ing God. Here also doe I exhorte thee, that the praiers, which by thy mouth thou pro­nouncest, be such as are examined and ap­proued by the Catholike Church, and those whereunto most indulgences are graunted; and which thou art most bound vnto, according to thy estate and calling, then any other particuler prayers, wherein thou maiest finde sometimes more deuo­tion and sweetnesse; it is not the sweetnes [Page 379] which thou findest in thy prayers, which make them more meritorious, but the loue and affection, which thou shewest vnto God, and the desire that thou hast to fulfil that, which for his sake, and thy ser­uice vnto him, thou hast by thy profession and promise, bounde thy selfe vnto, as health and time shal permit thee.

Thirdly, thou must also pray with thy handes, for which cause our Sauiour saith in S. Luke, Knock and it shall be opened vn­to you: For vvhilest MOYSES did lift & holde vp his handes, Israel did winne, but o­thervvise, if his handes vere downe, Amelech did winne: Euen so oughtest thou to lift & holde vp thy handes in prayer, that is, exercising thy selfe in good workes. For what is the cause that thy prayers often times are not heard, but that thou prayest only with thy mouth, hauing thy handes stained and dipped, as ESAY sayeth, in thy neighbours blood, you recall backe againe your debters, and you strike quickly with your clutched fisto, and make haste to strifes and contention: Wherefore that I may vse the Apostles wordes: Lift vp your remisse, Heb. 1 [...]. and forsaken handes, and your vnbounde and vveake knees: Crye vnto our God, saith the Apostle, perseuering in pra [...]er, Rom. 12. offer vnto God thy prayer, cleane from the filth of sinne, and he vvil heare thee. Wherefore God com­mandeth in the law of MOYSES, that the lambe vvhich vvas to be offered vnto him, Exod. 12. [Page 380] should be vvithout spot. But alas, there are manie which are like vnto those which in the house of Pilate, bowed their knees before Christ, saluted him, and said, Haile King of the Ievves, but rising from their knees, they buffeted him, and stroke him with their fists on the face. So thou in the like sorte, commest vnto the Church to pray, and salutest God with holy meditati­ons, deuotions, and prayers, but afterwards thou art no sooner gone out of the church or oratory, but him whom with thy mouth thou hast praysed, thou prouokest with a thousand iniuries, and dishonourest him with thy works. Take therefore frō hence forwards, no smal care, but rather employ all thy studie and endeauour, that when thou prayest with thy mouth, thou maiest honour God also with thy heart, & works of pietie, wherby thy praier may be made good. For as holie TOBIE witnesseth: Pray­er is good, vvhen it is accompanied vvith fa­sting and almes deedes: Wherefore S. Fran­cis, not onely doth exhort the brethren & sisters of this order, to heare dailie Masse, and to pray there with al reuerence & de­uotion, but also that they should, at the least, in their monethly assemblies, giue something in almes, for the reliefe of the poore, but specially of the brethren and sisters, if any of them be in necessitie and want.

ARTICLE II. And euerie moneth, let them Assemble.

ALTHOVGH, as I haue said before, that these monthly assemblies and meetings, cannot for diuers reasons bee now made here so publikely, as in the rule is here set downe; yet notwithstanding, I would intreate, and with all fatherly loue, exhorte euery one to obserue, as careful­ly, to the vttermost of their power, what they may conueniently, as if they were present at those publike assemblies. And therefore, not onely to heare Masse dailie, as the rule requireth, that they should, if they may conueniently, but also where two or three do remaine in a house togeather, to assemble themselues once euerie moneth, when they may most con­ueniently, to performe as much as lyeth in them, of what is here ordained, both for the good of themselues, and of the whole congregation, knowing that their prayers shal be sooner heard, and they assembled togeather, obtaine that, which one alone should not, according to that saying of S. HIEROM. It is impossible that the prayers of many should not be heard: hauing the pro­mise of our Sauiour for it saying, If two of[Page 382] you shall consent vpon earth of any thing vvhotsoeuer you shal demande, it shall be performed vnto them by my Father which is in heauen. Wherefore all those prayers, which this little assemblie shal make, with­out all doubt, will be very effectual, and most meritorious, whether they be made for the comfort of the liuing, or of the soules of the brethren departed, or for a­ny other necessarie occasion.

And this prayer whi [...]h they make for the necessitie and comfort of the brethren, is a spiritual almes: That prayer also is very acceptable before God, whē through their fraternal charitie, they pray for the other brethren and sisters. For as holy S. CHRISOST. saieth: To pray for our selues, necessitie constraineth vs thereunto, but to pray for others, fraternal charitie exhorteth vs; that prayer is more sweete and plea­sing vnto God, which is not forced by ne­cessitie, but fraternal charitie commen­deth. S, GREGORIE in like sort, saith that vvhosoeuer goeth about and endeauoureth to make intercession for others, doth rather by charitie giue his voice and suffrage vnto him­selfe, and deserueth so much the sooner to be [...] heard for himselfe, how much the more de­uoutly he prayeth for others: Wherefore though it should so happen (as manie times it may) that any of the brethren and sisters should liue alone without any of their owne companie and congregation [Page 383] with them, yet as they are all desirous to be partakers both in this life, & after of the suffrages and praiers of the rest of the bre­thrē & sisters, so they ought, if they haue meanes, and can conueniently both praye themselues, and cause a Masse to be saide euery moneth, for the comfort of them­selues, and the rest of the order, both li­uing and dead.

ARTICLE III. Let euery one giue a penny of vsuall money, &c.

S. FRANCIS hauing exhorted the bre­thren and sisters, vnto the oft frequē ­ting of the Sacrifice of the Masse; and ha­uing declared the reuerence and deuotion that they ought to haue there, to the in­tent, that their praiers should be more pleasing vnto God, doth (after their spiri­tual almes, which in their monthly assem­blie, they should bestow both vpon the li­uing and dead) here exhort thē vnto cor­poral almes also, saying: Let euery one giue a penny. S. FRANCIS knowing, that it is not so much the greatnesse of the gift, as the goodwill of the giuer, which God doth most regard: doth not bind any one to giue more thē what his estate may wel beare: & though he ordained that this third rule as­wel [Page 384] for the poore, as for the rich, yet hee did presuppose, that there would bee none but such as would giue euerie moneth a penny, at the least, leauing the others of greater abilitie, to giue according to their deuotion.

In the Primitiue Church, liberallitie did so flourish, and waxed so strong to­wordes the poore, that it seemed not suf­ficient vnto any Christian, if hee gaue in almes onely, what he could wel spare, vn­lesse he bestowed also euen of those things which were partly necessary for the suste­nance of his owne life. And for this cause, the inhabitants of Achaia and Macedonia were highly commended by S. PAVLE, which being very poore themselues, yet notwithstanding, did aboue their power and substance, comfort the poore, giuing for Gods sake, such things as were most needful for their owne mainetenance, be­seeching the Apostles with many teares, that they [...] would vouchsafe to accept of them, and bestow it as they should thinke good; Wherefore, that almes cannot but be most grateful vnto God, which is giuen with so pious and deuout a minde, which thing the Prophet ABDIAS wel conside­ring, his pietie and liberallities, were so great, that hee did runne into great debt himselfe, to relieue the necessitie of the Prophets, which were in his time; and though God suffered his wife, after his [Page 385] death to be for a while so vexed for his debt, that the creditors ranne to take a­waie her sonne to sell him: yet God to shew how readie he is to relieue & com­forte such as are in distresse for his sake, sent vnto her the Prophet ELIZEVS, which by the power of God, did so mul­tiple a little oyle, which she had, that ther­withall she paide her debts, and liued her her selfe and her sonne with the rest.

Although this notable charitie of the Prophet, was so pleasing and acceptable before God, that euen in this present life, he rewarded his posteritie for it: yet not­withstanding, S. FRANCIS would not de­maund here any great almes, to the intent that as in all other things of this rule, he desireth nothing, but what with alacritie and all facilitie thou maiest performe; so here in like sorte, hee requesteth now but a penny, which the poorest may easilie giue once in a moneth. And for as much as he did see, according to the saying of the Apostle, That iniquitie did abounde, and charitie grew colde▪ The more to stirre vp the brethren and sisters to charitie and almes giuing, did shew how their almes should be bestowed, and by whom, that is, the Priest which saieth the Masse, by the aduice of the Minister, which often­times might happen not to be a Priest (as first of all the Minister of the order it selfe was not) but onely a Lawyer cal­led [Page 386] Maister BARTHOLOMEVVE, which leauing forraine causes, and the vanitie of the world, was carried with so great a spi­rit, and loue to God, that S. FRANCIS ordained him, the first minister: and consi­dering that the lippes of the Priestes doe conserue wisdome, hee would that the Priests which said the Masse, which was most likely to bee their Ghostly Father, should (knowing best their necessitie) with the adiuse of the minister, distribute their almes, to the greatest benefits of their soules.

And for asmuch as charitie beginneth with it selfe, therefore chiefe considerati­on ought to be had, to the reliefe of their owne brethren and sisters, oppressed with pouerty or sicknesse: which amongst ma­ny consolations, which this holy order doeth yeeld, this is one of the least, that what aduersitie soeuer, should by Gods holy permission, fal vnto thē, that the rest of their brethren, are bound to haue a spe­cial care, to relieue such as remaine in the order. If the Emperour Octauian did put so little trust in his wealth, that he caused his daughter to learne some arte, whereby to liue, saying that he might fall himselfe into pouertie▪ what assurance then haue o­thers of meaner estate, in this vncertaine world? wherefore S. FRAVNCIS (to take awaie al feare of this extreame want, that the Brethren and Sisters, might with [Page 357] greater feruour serue God) did prouidently ordeyne, that out of this common almes, the necessities of them should be relieued. And for the better enabling of the bre­thren to do this charitable deed, comman­deth in the second chapter of this rule, that none should be admitted, but such as were either out of debt, or had sufficient to discharge it: and towardes the latter ende of the rule, he ordaineth in like sort, that if any should be faulty, in spending their goods riotuously, or commit any o­ther notorious and manifest faults, and after thrice admonition, remaine incorri­gible and disobedient; they are to be cast out of the companie, by the visitor, with the aduice of the Minister, and some dis­creete brethren, that the good and vertu­ous brethren may be the more honored, and better prouided for.

And though S. FRANCIS, his desire was, that they should haue a special care of their owne Brethren and Sisters, both in health and sicknes, & after their death, ap­poynting this foresaid almes, to serue for them, in euery one of these degrees: yet knowing, what infinite merite, and ex­ceeding great profite, proceedeth from almes-giuing, declareth that neither the Church, where the Masse is said, or the cō ­mon poore persons, should be forgotten, but each to haue their part, imitating ther­in (as in al other actiōs) the example of our [Page 388] Sauiour Iesus Christ, which did chiesely recommend vnto vs alwaies, that wee should be merciful and pittiful vnto the poore: Whereof all the Euangelists haue aboundantly written, but for breuitis sake, I will onely set downe, what S. LVKE hath written briefly, of the commendati­ons of this work:Luc. 6. He that hath tvvo coats, let him giue one of them to him vvhich hath none, &c. Be you merciful, as your father is pittiful, Luc. 10. and againe, Giue and it shal be gi­uen vnto you: And in the parable of him which descendeth from Hierusalem vnto Iericho: he did highly commend this vir­tue. He fed also with fiue loaues, the hun­gry multitude, and exhorting to almes deedes said: Sell all that thou hast, and giue almes, and you shal haue treasure in heauen: And in the 16. Chapter, Get you friends by the Mamon of iniquitie. Also be brought in the historie of the rich Glutton, which not shewing mercie to the poore LAZARE, was buried in hell, and vnto him which asked,Luc. 16 vvhat he should doe to get heauen, he said, Goe, sell all that thou hast, and giue vn­to the poore: Luc. 15 He praysed ZACHEVS saying, that he vvas the sonne of ABRAHAM, for that he gaue almes. To conclude, Christ al­waies sheweth mercie to the poore, to the blinde,Luc. 19 to the leapers, to the sicke and weake, to exhort vs vnto this vertue of charitie, not onely by wordes, but also by his workes themselues; wherefore if there [Page 389] were no other argument or reason to per­swade a man to exercise this charitie to­wardes the poore and needy, but onely so manie and so great testimonies alleadged here, of the Sonne of God, both by word & deed it were sufficiēt, firmly to engraffe in our minds foreuer, this notable & pro­fitable vertue, to see that he was cast into hell, which saide, I haue not vvhere to put my goods and fruites: when as there were manie poore in the world which wanted.

Although most commonly there is no­thing which doth more mooue, then the examples which are set dailie before our eyes, in so much that it is an auncient and common saying, that, According to the kings example, the vvhole vvorld doth com­pose it selfe: yet now in these our lamenta­ble times, mens harts are so hardened, and they so prone to all kinde of vice, that an euill example, is as it were a law vnto all men, but if it tende vnto vertue, few will follow it, but looke onely vnto their pri­uate profite and commoditie: wherefore the more to draw the hearts of men vnto charitie, in almes giuing, I wil endeauour to set downe the priuate profite and vtili­tie, which redoundeth vnto al men frō it.

The first commoditie therefore is, that almes doeth after a certaine manner, make God himselfe debtor, and as it were ser­uant vnto the Almes-giuer, as may bee plainely gathered, out of these two testi­monies [Page 390] of the wise man: if we ioyne one with another:Pro. 19. The one is that, He vvhich vseth mercie vnto the poore, lendeth vnto God: Pro. 22 The other is, He vvhich borroweth, is seruant of the lender. If this be true, it fol­loweth then well, that God remaineth, as it were debtor and seruant of him which giueth almes. For that this person, by this deede of charitie, lendeth vnto God: What is there I beseech you, that can be worthie of greater estimation, then to haue God his debtor? Or what can be more excellent, or better to bee desired, then to haue in our power, the meanes to obtaine the mercie of God, that there­by we may haue aboundance of his mercy? without all doubt, the almes-giuer hath this meanes in his owne handes, seeing that out Lord saith, Blessed are the merci­ful, for they shal obtaine mercie.

And besides this profite, there remai­neth another more principall and chiefe benefite, that is, to get thereby the par­don and remission of their sinnes. For SA­LOMON sayeth:Eccl. 3 Euen as vvater put­teth out fire, so doth almes extinguish sinne, and in the Prouerbs, A secret and hidden present, Prou. 21 doeth extinguish vvrath, and a gift in the bosome, the greatest indignation. And TOBIAS, almes deliuereth from all sinne. DANIEL also said vnto the King NABVCHODONOZER, Redeeme thy sinne vvith almes: Dan. 4 And if [Page 391] that infidell and Ethnicke, had power to be saued, if he would haue receaued and accepted of the Counsel of the Pro­phet (how much more then may a Chri­stian satisfie for his sinnes, and be saued, by distributing by almes, his wel gotten goods.

It is a common saying, that he looseth his oyle, and his worke, that goeth a­bout a thing not likely to be brought to passe: so may we saye, that he looseth his worke and his oyle, which lifteth vp his handes to God, that hee would remit and pardon his sinnes, if he shutte his handes from giuing almes to the poore. And this is it which our Lord would insinuate, when he saieth: That the Piiests did eate the sinnes of the people. Osa. 4, For that the Priests li­ued vpon the almes which the people did giue, for the extirpation and washing awaie of their sinnes, which was done by their almes.

Moreouer, not onely this vertue of re­mission of sinnes, proceedeth from almes, but also it enricheth the giuer with newe merits, for this payment is so plentifull, rich, and aboundant, that it is not onely sufficient to pay and make satisfaction for sinnes paste, but is of power also, and able to enrich the giuer, for hereaf­ter: And the reason thereof is, for that this worke of mercie, specially when anie one giueth, more for GODS [Page 392] sake then otherwise he were able to spare, of this parte, wherein it is penal and pain­ful, it is satisfactorie, and maketh perfect satisfaction. And because it is done in cha­ritie, it is meritorious, and so of the one side, it satisfieth the debt, and on the other parte, it doth augment and encrease, what the giuer possesseth: both these benefites are plainely shewed in the deedes of the the Prophet ELIZEVS, which he did vnto the widdow of the Prophet ABDIAS: Whereof I made mention,4, Rog. 4 a little be­fore, which giuing more then hee could well spare, to supply the wants of the o­ther poore Prophets, dyed in great debt, but his charitie and almes, were so plea­sing vnto God, that through his great goodnesse, & fatherly prouidence, he did sende his Prophet ELIZEVS, which did so multiplie that little oyle, which the poore widdow had left, in such sorte, that not onely shee payed therewith her hus­bandes debts, but liued afterwardes with the rest which remained; euen so although thy soule be poore and need [...]e: yet if it want not good will, and haue the oyle of mercie, to giue almes, and will vse that industry, which that poore widdow did, in shutting the doores close, and powring in parte of that little oyle, in the empty vessel, that is, amongst the poore, emptie, and voyde of comfort and consolation: shut the doore close, that is, do thy almes [Page 393] at least in thy intention, so hidden and se­cretly that thy left hand, may not knowe what thy right hand doeth: holde it for certaine, and vndoubtedly, that the fruits and merits of this almes, shall bee so en­creased and multiplied, that it will not on­ly be sufficient to pay all the debts of thy sinnes past, but also to inrich thee hereaf­ter, with new merits; which the Psalmist doth shew most manifestly, saying: He de­sperse [...] hee gaue vnto the poore, and his iu­stice remaineth vvorld vvithout end.

The Apostle compareth Almes, vnto seede which is sowen, when he saith, Hee vvhich sovveth sparingly, 1. Cor. 9 reapeth and moo­vveth also niggardly, and of the other side: He which soweth plentifully, abundantly shall reape. He which soweth, although at the first sight, it seemeth that he looseth his seede: yet not withstanding looking well into the matter, hee findeth it the chiefe meanes to multiplie it; for as our Sauiour saith, Vnlesse a graine of corne fal­ling into the earth be mortified, it remaineth it selfe alone: but if falling into the earth,Ioh. 12 it be dead, it bringeth foorth much fruite: euē so, what might be bestowed in almes, if it be kept vp, it multiplieth not, but if it be cast into the earth, that is cast vnto the poore; which like vnto the earth are tro­den vnder foote, it bringeth foorth greate fruite.

What great fruite I pray thee, or gaine [Page 394] can bee founde then this? thou giuest the earth, and findest heauen; thou im­partest to the poore, the bread of men, & the bread of Angels, is yeelded vnto thee for it: thou bestowest a cup of cold water, and findest the water of life: to conclude, thou giuest that which thou canst not car­ry awaie with thee: and there is bestow­ed on thee, that which no man can take a­waie from thee: wherefore wilt thou not then transpo [...]te thy goods to take place, where thou shalt dwell for euer. But see­ing that the whole discourse of the scrip­ture, is replenished either with notable exhortations vnto almes deedes, I am as it were enforced to adde thse other speciall benefits following, to the intent, that e­uerie one which readeth them, may take some one or other of those which he li­keth, and shall finde most fitting for his estate and condition, thereby either to encourage him in that he hath already be­gun, or to moue him to make amends here after, for that which he hath hitherto neg­lected; therefore I know, there is not any one, scantly so bad, but that he would be willing to haue Gods helpe in his tribula­tions; truely there are few meanes which are better, for the obtaining thereof, then Almes-deedes. For seeing that Christ him selfe saith,Luck. 6 That vvhat measure you shall meate vnto others, shal be measured vnto you againe. It is therefore most iust, that as a [Page 395] merciful man did succour the poore and needie, in their necessities and distresses, that God should ayde, helpe and assist him in his owne, as he did helpe others, for the loue of God, in their great extreamities. DAVID did insinuate as much vnto vs, when he reckoned vp, so manie and so great blessings as shal come vnto the mer­ciful man, saying:Psal. 40 Blessed is he which vnder­standeth the needie and poore, in the euil day our Lord vvill deliuer him: our Lord wil keep him and giue li [...]e vnto him, and vvill make him blessed on earth, & vvil not deliuer him into the hands of his enemies.

The second good, is that the almes-gi­uer shall he heard of God: For euen as hee hath heard the voice of the poore; so will Almightie God apply his eares to heare his prayers, & humble requests: therefore ESAY after he had exhorted vnto almes-giuing and praised almes, he presently ad­ded, Then shal he cry, & I wil heare him: Esai 58 & on the cōtrary side, he which wil not heare the poore, nether shal he be heard of God,Proue. 21. as SALOMON witnesseth, saying, Hee which shutteth his eares to the cry of the poore, hee shal cal and not be heard. But aboue al these things aforesaid, thou oughtest chiefly to cast thy eyes vpon this, that our Sauiour promiseth, vnto the charitable and merci­ful persons, the life euerlasting: for in the last day, when euery one shal receaue the rewarde for all the deedes of his fore­passed [Page 396] life, our Lord wil say vnto them: Come yee blessed of my father, receaue the kingdome prepared for you, from the begin­ning of the vvorlde.

Put therefore into one ballance, al those profits and benefits, which doe accorde vnto thee, and into the other, all the tem­poral things which thou loosest, by giuing almes; and duely considering, which of these are of greatest value; those which thou giuest, or those which thou recea­uest, and thou shalt finde that thou gai­nest more then thou hast lost: yea moreo­uer, for thy greater comfort and encou­ragement, I will shew vnto thee plainely, that not onely thou doest gaine these spi­ritual benefits, which I haue rehearsed, but also that thou loosest no temporal thing by it; and I wil do it so much the rather, for that though euery one desireth greatly to gaine, yet manie are of that condition, that they will not in the meane time loose any thing for it. Beholde therefore, I be­seech you, that such is the goodnesse of God towardes those which are pittiful, & Almes-giuers, that he doth not onely re­warde them for it, in the life to come, but doeth also bestow on them here for their charitie, infinite benefits. Read Deu­tronomie, and you shal finde there innu­merable benedictions,Deut. 28. prou. 3. which our Lord di­stributeth vnto the Almes-giuers. Moreo­uer heare SALOMON saying: Honour God of [Page 397] the first fruits of al thy goods, & thy Barnes shall be filled vvith fruitfulnesse, and thy vvine-presses shall ouer-flovv with wine: And againe: Hee vvhich giueth vnto the poore, shall not vvant, but whosoeuer de­spiseth their praier and petition, shal susteyne pennurie and want. Also S,1. Tim. 1. PAVL saieth vn­to TIMOTHIE, that pietie is profitable vn­to all things, hauing promise of the life that novv is, and of that to come. And our Saui­our himselfe doth with one accorde con­firme the same, which all those aforesaide did testifie saying, Giue, Luc. 6. and it shal be giuen vnto you, that is, giue temporall things, for the loue of God, and you shal receaue here his grace, and plenty, and afterwardes life euerlasting. This doeth cleerely and plaine­ly appeare, in that Widdow, which giuing first to the Prophet ELI. a cake of that li­tle meale, which she had left, God did so reward her for it, euen in her temporall goods, that from thencefoorth she neither wanted meale or oyles The like happened vnto TOBIE, whom our Lord enriched,Tob. 11. fo [...] his exceeding charitie.

Now would I willingly aske of thee, doest thou beleeue these testimonies of the Scripture or no. If thou doest not be­leeue them, thou art no christian: seeing that thou beleeuest not, and giuest not credit vnto the wordes of Christ: if thou sayest that thou beleeuest, then of necessi­tie, thou must confesse that when thou gi­uest [Page 398] almes, thou sufferest no losse of thy temporall goods, but art rather made more rich thereby, both in thy spirituall goods, and in thy temporal also: And al­though thou shouldest not finde any way to perswade thee thereunto, yet notwith­standing, thou oughtest firmely and sted­fastly to beleeue it, seeing that God hath said it, that he which shall deale liberally with the poore, shall neuer be oppressed with necessitie, and need himselfe:

If thou therefore beleeuest it to be so, why art thou then so sparing & niggardly in giuing almes, when thy faith telleth thee, that in distributing it, the same will inrich thee more and more? There is no way to excuse thy selfe, for if thou turnest thy eyes to spiritual goods, many are pro­mised vnto thee here, if thou lookest into temporal, faith doth render thee certaine and secure, that thou shalt neuer want them: Wherefore, if thou shoul­dest say that thou doest not see, how Almes-giuing should augmente thy goods and substance, neither doest thou see how God is three and one: it is hee which hath said both, and therefore thou oughtest firmely to beleeue: thou must therefore either denie thy faithe, or else freelie graunt, which is my drift, that the almes-giuer, meerely for Gods sake, shall neuer want necessaries, that is, those things which are necessarie, for bodie and [Page 399] soule. Did holie DANIEL in the Lyons denne want? If the birdes of the ayre, which know not God, doe not want, how should true Christians then be forgotten? how should Christ forget them, which feedeth himselfe being hungrie? For hee doeth acknowledge that which thou doest vnto one of the least of his, thou doest it vnto himselfe: howe will he denie thee earthlie goods, which graunteth liberally heauenly treasures? how will he refuse to giue thee a crust of bread, or a little water, which powred out his pretious blood & life for thee? Wherefore all this conside­red, how commeth it to passe, that thou enioying the name of a Christian, doest not trust and beleeue the words of Christ? Confesse therfore the trueth, say that thou hast no excuse, and shew plainely that it is thy miserable couetousnesse, which is cause thereof. But there are many Christi­ans nowe, in this our vncharitable age, which will not departe from their goods, vntill such time as they see that death is so neere at hande, that of force they must leaue them, & then such as before would not, neither for the loue of God, or feare of displeasure, giue during their life any small almes, now death, sometimes cau­seth them to leaue very much to bee gi­uen for them. But it falleth out many times, by the iust iudgmēt of God, that such as had so litle care to do themselues good [Page 400] in their life, their friendes haue left any thing for them when they are dead, wher­by they are depriued of great merite, and blessednesse, which they might haue bene assured of, if they would haue bestowed their almes themselues: for that to con­clude with SALOMONS testimonie: He vvhich pittieth and relieueth the poore, shall be saued. O how excellent and great a re­ward doeth he promise for so small a gift: worthely therefore did S. FRANCIS or­daine, that the brethren and sisters, should giue themselues euery moneth something, though it were but a penny.

ARTICLE IIII. Let them procure some Reli­gious, &c.

OVR holie Patron S. FRANCIS, endeauouring to heape vpon his children, all the happinesse that may be, hauing in this chapter ordeyned, that they should (to heape vp blisse and happinesse, both in this life, and in the other to come) giue euery moneth some almes, whereby they may reape and enioy all those bles­sings, benefits, & vtilities before mentio­ned. Now considering that our Sauiour himselfe saith, Blessed are they vvhich heare the vvord of God and keepe it; setteth downe [Page 401] here: that the brethren and sisters should endeauour to attaine vnto this blessednes also; procuring euery moneth, if they may conueniently, some religious person to Preach vnto thē the word of God, which is the beginning and roote of blessednesse: for that therein is contained the remedies of all spiritual euils, and the inducement to all vertues, and spirituall perfection, and therefore S. FRANCIS desireth, that the exhortations which should be then made, might bee to exhorte them to Penance, which is both a meanes to preserue from all euils, and also to make amendes and sa­tisfie for what is past, and for that the workes of mercie do greatly helpe there­unto, S. FRANCIS wisheth, that they should by those exhortations, be drawen to exercise dailie the workes of mercie, for that it is not enough to attaine vnto the heauenly blisse, to heare the worde of God, and to beleeue, vnlesse thou doest exercise thy selfe also in good workes. Therefore S IOHN in the Apocalypse, when he saith,Apoc. 1. Blessed is he vvhich heareth and readeth, the vvordes of this Prophecie: he addeth presently, & keepeth those things vvhich are written herein. Iam. 1. S. IAMES there­fore saith, Be you doers of the vvord, and not hearers onely, deceauing your selues: And S. PAVL also saith in like sorte, that not onely the hearers of the vvorde, but the doers thereof shall be iustifyed.

Wherefore S. FRANCIS, to the intent, that by hearing the worde of God atten­tiuely, they may be the more mooued to put it in execution, ordeyneth, that the Brethren and sisters thould be c [...]reful to keepe silence, vvhilest the worde of God is preached. Insinuating by this careful silence, in hea­ring, the prepared minde, that they should haue to make their benefite thereof, and readie to follow what they haue heard.

Wherefore though the monthly pub­like assemblies, cannot in this our poore countrey be now made; yet I desire that euery one (as opportunitie serueth) should doe what he might conueniently: so now also, though these monethly exhortations to Penance, and to the workes of mercie cannot conueniently be had: yet to the in­tent that the brethren and sisters, may be the more mindful, of the holie estate of Penance, which they haue taken vpon them, I doe most earnestly desire them, that if they cannot conueniently get some exhortation to bee made thereof euerie moneth, that they will be careful to reade at these vsual times, some deuout treatise of Penance, or of good workes, which if they want, I hope they will not thinke their time lost, to reade some one of these little exhortations of Penance, set downe here in the begining, or some other of these discourses and exhortations, to good workes, which I haue heare set downe the [Page 403] more at large for that purpose, in this de­claration of the rule.

And let them be attentiue vnto Prayer vnlesse, &c.

FORASMVCH as S. FRANCIS, though he found in himselfe such ex­traordinarie sweetnesse and comfort in prayer, that his onely desire was to giue himselfe wholly thereunto: yet seeing by diuine reuelation, he was informed that God had not called him and his brethren for the good of themselues onely, but for the good of manie: Therefore the in­struction which he had receaued for him­selfe, the selfe-same, doeth he here giue vnto others, whom though he doeth ex­hort to be intentiue to priuate praier, and his common office, according to his cal­ling, that is, either the Breuiarie, our La­dies Mattins, or the Praer nosters, set downe in the [...]ule, yet considering that euerie good thing, how much the more common it is, is so much the better for the doer, doeth here, preferring the common good of the fraternitie, before euerie mans priuate deuotion, by this worde, vn­lesse, excuse and exempt them from that which before he had bound them vnto, to employ themselues when need requireth, for the whole Congregation.

Of the sicke Brethren, and them who are de­seased.

BVt when it happeneth, any of the Brethrē to bee sicke, let the Ministers be bound, either by them­selues, or by an other, or others, to visite the sicke once in a weeke (if the sicke person do cause the same to be notified vnto them) inducing him carefully to receaue the Sacra­ment of Penance, as they shal thinke better, or more efficatious to be ex­pedient, ministring vnto him neces­saries out of the common goods; and if the sicke person, shal passe out of this present life, let warning be gi­uen vnto the Brethren and Sisters then in the place where he shal hap­pen to dye that they may be carefull to be personally present at the fune­ralles of the dead; from whence let [Page 405] them not depart, vntill all the office be ended, and the bodie buried: we will that the like shal be obserued about the sicke sisters, and such of them as shal depart this life. More­ouer, within eight daies immediatly following, after the departure of the said partie buried, let euerie one of the said brethrē & sisters, say for his soule: a Priest one Masse, such as can say the Psalter, 50. Psalmes, and the vnlearned so many Pater nosters, and let them adde, Requiem eter­nam in the ende of euerie one: and afterwardes, within the yeare, let them cause three Masses to be saide for the comforte of the Brethren and Sisters, as well liuing as dead. but they who can reade the Psalter, let them say it, and the others, let thē not omitte to saye 105. Pater nosters, adding Requiem eter­num, at the ende of each one.

EVEN as the law of nature doeth for­bid thee to doe vnto another, what thou wouldest be loath he should doe vn­to thee; so by the same law, the selfe same thing that thou desirest that others should employ themselues in for thee: the like of necessitie must thou be willing to doe for them, if thou canst conueniētly: wherfore if thou wert sicke, thou wouldest be glad and willing that others should visite and relieue thee; therefore S. FRANCIS, out of a special care that he had of the sicke, addeth vnto the law of nature, his com­mandement; and ordayneth in this chap­ter, that the Ministers must haue a speciall care, that the sicke Brethren and sisters, be visited and relieued; herein shewing him­selfe, as in all other actions, a perfect imi­tator, and follower of Christ our Sauiour, who had so great a care of the sicke, that whē he sent his disciples abroad to preach, he commanded them to haue a speciall care of the sicke, and to cure and heale those whom they founde in the citties where they preached. And what hee com­manded them to doe, the selfe-same hee did himselfe, teaching them both by deed and worde. When he went to Hierusa­lem in the Feast day, the first thing which he did, he came to the Ponde of Bethsai­da (where the sheepe were washed, that were to bee sacrificed) and cured him which had bene tormēted with a grieuous [Page 407] infirmitie, for the space of 38. yeares: So at another place, when he had ended his se [...] ­mon, hee went to visite a sicke woman, which had a cruell Feauour (which was mother of SIMON) whom he restored to her accustomed health, and magnified his doctri [...]e, by his pious workes, fulfilling himselfe, what he had taught others to doe.

MARTHA and MARY, hauing their brother LAZARVS sick at home,Iohn. 11. sente worde vnto our Sauiour thereof, that he whom he loued was sicke: They went not themselues to him, as REGALVS the lit­tle king, the Centurian, the Cananean, and others did, which were but Nouices, and new beginners in the seruice of God; but these two sisters being auntient ser­uants, and well instructed by Christ him­selfe, did know right well that our Lorde was better pleased, that they should serue the sicke, and minister vnto him al things necessarie, then leauing this vndone, to come themselues, and that thereby, they did winne more his loue, then they should haue done by comming: Where­fore the Ecclesiasticke saith, Let it not grieue or repent thee, to visite the sicke, for hereby, thou shalt bee more confirmed in loue.

This worke of mercie, doeth greatly please him truly, which seeing vs infirme, miserable, and sicke, did himselfe visite vs [Page 408] from aboue, and with a reddie and ioyfull minde, did exercise himselfe this office, for he both did giue himselfe to visite the si [...]ke: and also when the lame, the blinde, the Paraliticke, and many others came vn­to him, he cured and healed all. S. IAMES saith. This is a cleane and immaculate religi­on, before God, to visite the Pupilles and wid­dowes: Blessed IOB saith: Visiting thy like, thou shalt not offend: For S. AVGVSTINE saith: Hee which vvillingly practiseth the vvorkes of mercie, shall more easilie resist sinne. And if it be a worke of mercie, to feede the hungrie, and cloath the naked; how much more is it then to visite the sicke, and helpe him, whereby thou doest exercise all the workes of mercie togea­ther.

The health of bodie, is the chiefest and most excellent good amongst al temporall things, wherefore he which is depriued of his health, wanteth the greatest good; therefore he vseth greater mercie, which visiteth the sicke, then he which otherwise feedeth the hungry: for with good health. all other bodilie euils, are more easily to­lerated; and without it, what is the grea­test or richest mans life, but misery: when thou seest therefore, any sicke person, let thy pietie (for the loue of him which had so great compassion vpon the sicke) bee such, that thou maist say with S. PAVLE: VVho is infirme, & I not sick, as who should [Page 409] say none; for otherwise, if thy hart be har­dened against them, though thou shouldest haue so great faith, as to translate moun­taines, offending against charitie, thy faith would profite thee little. And seeing that Christ had so great a care of the sicke, if thou wilt not follow him in the like, thou art not worthie to be any of his, for that charitie truely doth not shine clearer, and shew it selfe more perfectly, then in the visitation and care of the sicke: because a­mongst all the miseries of the world, as hungar, thirst, heate and colde, pennury & wearisomnesse▪ there is none that is wor­thie of more commisseration, pittie, and helpe, then the sicke person: Whereupon, a certaine deuout and learned Religious person said, that he did more merit in one day, which did helpe, ayde, and serue the sicke person, then he which fasted a whole yeare: yea God doth reward them here al­so temporally: whereof wee haue exam­ple in holy DAVID, which helping that poore sicke Egyptian, of him hee vnder­stood, where the Analithites were, & ob­teyned victorie, and hee which was cruell towardes the sicke person, for rewarde of his crueltie, lost the victorie, and was ta­ken captiue.

How great merit it bringeth to a man after this life, may plainely be seene by this onely, that our Lord wil reproach vn­to the damned, that he was sicke, and they did [Page 410] not visite him, and those which haue had care of them, hee will reward them with his heauenly kingdome.

ARTICLE II. Let the Ministers be bound by them­selues, or by another, or others, to visite the sicke.

SO great was the care that S. FRAN­CIS had, that the sicke should bee comforted, both spiritually and corpo­rally, that if the occasions of the Ministers were such, that they might bee lawfully excused, from not going themselues, yet would he not, that the sicke should be vn­uisited: wherefore he declareth here, that they are bound (if the sicke party giueth them notice) to sende some other in their place.

But specially, if the Minister be not a Priest, as oftentimes it may happen, then ought hee to sende some other Priest, for we cannot thinke that S. FRANCIS would haue so great care of the sicke bo­die, and forget the sicke soule; whose sinnes are oftentimes, cause of the infirmities which come vnto the bodie, which cau­sed the Disciples of our Sauiour,Iohn. 9. seeing the poore man which was blinde from his natiuitie, to say vnto him, Maister, who [Page 411] was it that sinned, either this man, or his Pa­rents, that he should be borne blinde? And though our Sauiour did answere, that nei­ther his, or his Parents sinnes, were cause of his infirmitie: yet did not he reprehend them, as being in an errour, to thinke that sinnes were cause of sicknesse, which no doubt, but that he would haue done, if it had not bene so, and therefore did rather confirme it to be oftentimes true: where­fore it hath bene alwaies a laudable con­stitution and order, ordeyned by an aun­cient councel, that the Phisition (at the least, if hee finde the partie to be in anie danger) ought not to administer any cor­porall Ppysicke, vntill such time as hee hath admonished him to prouide for the soule, by cleansing it from sinne, which is oftentimes cause of the sicknesse: where­fore, it were in vaine to go about to take awaie the effect, as long as the cause re­maineth. Therefore S. FRANCIS, vpon iust grounds ordaineth here, that the Mini­ster himselfe, or some other Priest, visi­ting the sicke, ought first to induce him carefully to receaue the Sacrament of Pe­nance. For though it may be wel presup­posed, that the partie liuing in so holie a Congregation, will be careful to preserue himselfe, or at least, to make satisfaction for his great offences, yet considering, that so strict is the iudgement of God, and so seuere in punishing the least offences: [Page 412] and seeing that sicknesse is a messenger of death; nowe ought hee to be carefull to make some satisfaction, and be sorrowfull for the very least offences; for that a great sinne, as theft, murder, rapine, &c. doeth not so soone draw and leade vs into hell, as others which seeme to be lesse, doe: for the heynousnesse of a great offence, doeth so terrifie vs, that wee come, soone to the knowledge thereof; whereby it commeth to passe, that we do presently penance for it: But the sinnes of lesser note, into which we fall dailie, and whereunto for that we think thē to be small, we take no regarde: these I say are they, which with a swift course, make vs runne into etenall perdi­tion: Murmuration, detractation, or scof­fing, and secret whispering, by taking a­waie, the good fame and name of our nei­bours, which are now so commonly vsed in ordinarie talke, that we little regarding such small matters (as wee take them to be) do no penance for them, and so by lit­tle and little, wee runne head-long into hell.

Wherefore, God of his infinite good­nesse, and no lesse desire of the saluation of such as serue him, doeth seldome punish their sinne with suddaine death, but as a token of his loue towardes them, doeth sende some lingering sicknesses, thereby to bring them both to the knowledge of themselues, and of God in like sort, and to [Page 413] haue recourse vnto him, for mercie and grace; whereof we haue manifest exam­ples in the holie Scripture: for NABV­CHODONOZOR the King of Babilon, a cruel tyrant and persecutor, being stro­ken by the hand of God with great paines and sicknesses, himselfe did penance, and in the ende was saued (as holy S. AVGVS­TINE saieth) So King EZECHIAS in his affliction and sicknesse,S. August turned vnto God, and wept bitterly.

God sendeth afflictions and sicknesse al­so vnto his friendes, whom hee loueth dearely: Beholde, LAZARVS was not exempted from sicknesse, though so deare­ly beloued of CHRIST, that it was the onely name which his sisters did giue him when they sent CHRIST worde of his sicknesse saying, Behold vvhom thou louest is sicke: our Sauiour himself did testifie no lesse, speaking vnto his disciples, saying: Our friend LAZARVS sleepeth. Wher­fore seeing that we firmely beleeue, that such is the loue of God, towardes his friendes, that hee sendeth nothing vnto them, but what he knoweth to bee for their good: wee may therefore plainely see, that sicknesse is very profitable, vnto the true friendes of God, for it purgeth the soule from euil customes and maners, as it were from euill humours. SALOMON saith.Ioh. 17. Hatred of the wound vvasheth awaie the euill: For euen as in sicknesse, euil hu­mours [Page 414] are wasted and consumed in such sorte, that the infirmitie being past, a man commeth to better health: so in like sort, sicknesse of the bodie, cleanseth and pur­geth the humors of sinne, and wicked af­fections. But this is to bee vnderstood, when the afflicted minde is cleansed from euill, and enflamed with the fire of a cer­taine heauenly desire, which is the chiefe ende, wherefore S. FRANCIS ordeineth, that the Ministers should so often, not onely visite the sicke person, but endea­uour to enduce him, to receaue penance carefully, that is, not to receaue it as it were by force and constraint, but to vse all care, diligence and feruour, in the doing thereof; his heart being inflamed (as I saide) with the fyer of heauenly de­sires.

For euen as of vnhard & vnshaped iron, no notable worke can bee made, wherein the worke man may shew his cunning and skill, though hee strike it with his ham­mer neuer so oft, vnlesse the iron it selfe be firie hot; euen so the colde and harde­ned hart, can neuer be polished and made shining bright, though it be beaten with the hammer of sicknes, vnlesse it be made burning hot, with the fire of the loue of God, with which helpes the Ministers, ha­uing first endeuored, to reliue the soule of the sicke person withall, then by the com­mandement of S. FRANCIS, and his ordi­nance [Page 415] set downe in this place; they are to haue care of his bodie, both liuing and dead; Ministring vnto him (whilest he li­ueth) necessaries, out of the common goods.

Though S. FRANCIS doeth shewe herein, the greate care that he had of the comforte for the poore distressed sick per­sons, in taking such order for their bodily reliefe: yet no doubt, his respect to the spi­rituall benefite of the Ministers, for their paines herein, was not little, for not onely are they partakers of all the merits, men­tioned both in the former Chapter, and in this present also: but moreouer here, by this particular act, and compassion on the sicke, doe shewe herein themselues to be the true seruants of Christ, and deserue the more his fauour: For as S. GREGORIE saieth:S. Greg. VVe are not otherwise made the mem­bers of our Redeemer, but by ayding and ha­uing compassion vpon our neighbours: and how much more compassion any man hath vpon his Neighbours griefes: so much more fauour doeth he merit, to finde be­fore God. And the greater that any man is in perfection, so much more perfectly doth he compassionate the vexation and sick­nesse of his Neighbours: wherefore the Apostle S. PAVLE confirmed in grace and full of all perfection, had so much compas­sion on other mens griefes, that he saide, VVho is infirme, and I not sicke with him.

Wherefore, though euery one of the Brethren and Sisters, ought to haue a spe­cial care of the sick persons of their holy congregation, aboue others: yet for as much as the Ministers, are chosen for their perfection and prudence, to haue care of the rest, S. FRANCIS appoynteth them, particularlie to prouide for the sicke brethren, out of the common goods. O prudent and fatherlie care, of our most worthie Patrone, which prouidently for­seeing that manie times there is no grea­ter hinderance in the seruice of God, then feare of want! For though our Sauiour, both in the sixt Chapter of S: MATH. & the 12.Matt. 6. Luc. 12. of S. LVKE, doeth seeke to take this feare awaie, shewing what a care is had to prouide, both for the birdes of the ayre, and flowers of the fielde, and that our most louing heauenly father, whose loue is greate, and hath power to do what he please, knoweth our necessitie, & there­fore he promiseth, that if wee will firste seeke the kingdome of God, that al things necessarie, shal be giuen vnto vs. And that DAVID which had long experience of the goodnesse of God, exhorteth vs to cast our care vpon God, and that hee will nourish vs, testifiing what he hath seene himselfe, saying: I haue bene a young man, and novve am olde, but yet neuer did I see the iust forsa­ken, nor his seede to seeke his bread, yet not­withstanding, such is the incredultie of [Page 417] many, that if they feele neuer so little want, insteede of hauing recourse, and setting their whole heart and minde on God, from whom all goodnesse procee­deth, they taking a contrarie course, set their affections, so to seeke after temporal and worldly maintenance, that hardly doe they once apply their minde, to thinke on God, and the health of their soule; Where­fore to the intent, that the brethren and sisters of this order (which haue after, a certaine particular maner, dedicated them­selues vnto the seruice of God) should not for feare of want, either in health or sicknes, be hindered in their deuotions: let them know that by the obligation of their order, the Minister is to haue care that they may be prouided of necessaries, out of the common goods, of the Congrega­tion.

But here some question may be made, from whence should arise this common goods to be in this sorte applyed, seeing that in the chapter precedent, and imme­diatly going before, mention is made of the almes to be giuen monethly; it is there declared, howe it should bee bestowed, whereby there seemeth nothing to be left to raise any summe, to make a common purse for the reliefe of the sicke and nee­die: Truely, God fordid that any man should thinke so vnreuerently of Saint FRANCIS, that hee which had receaued [Page 418] from God such heauenly light, and so ma­nie diuine reuelations from aboue, that he often-times did know and declare the verie hidden secrets, of the hearts of ma­nie, as holie S. BONAVENTVRE doeth largely declare in his life;S. Bona­uen: in vitae S. Fr. should bee so ignorant, as not to knowe that (setting Gods power aside) of nothing, nothing can be made, or hauing our Sauiour for his instructor and chiefe director, in the e­recting of all his three orders, that hee could so much ouer-shoote himselfe, as to set downe, for a principall poynt to be obserued, howe the poore brethren and sisters should bee relieued by the Mini­sters, if they had nothing to relieue them withall.

Wherefore certainely S. FRANCIS, a true louer of the poore, as in the precedent Chapter, he did set an order for their present reliefe; so in like sorte, he or­deined, that the Minister should prouide for the brethren and sisters in sicknes, did iustly iudge that they would not be so void of discretion, seeing that the almes was to be giuen by their aduise; but that it should be so giuen, that continually some thing might bee kept, to performe that which is required to be done in this chap­ter, aswel for the dead, as for the liuing: for his desire was, that no lesse care should be had of the brethren and sisters, after their departure, then in their life time. [Page 419] And therefore he saieth, If the sicke person passe out of this present life, let warning bee giuen, &c. I would with silence haue pas­sed ouer this place, seeing that it is a thing which can very seldome or hardly at all be now practised in our countrey, were it not to make manifest vnto thee, that such was the prouident care, of our holie Pa­trone, in all the workes of mercie, which he ordeyned, that the Brethren and sisters should dailie exercise, as occasion was of­fered, that he did asmuch, if not more, re­garde the good and merite, of the dooer thereof, both in this life, and after, as of him to whom it should be done: Where­fore, as in setting downe that, if the sicke partie dyed, that warning should be presently giuen vnto all the Brethren and Sisters, then in the Cittie or place, that they might bee careful to be present at the funeral, and not to departe from thence, vntill all the office be ended, and the bodie buried: Hee greatly desired, that the poore soule of the discea­sed, might presently haue all comfort by their prayers, both for the multitude of them, being all assembled togeather, for that intent, and also for the longenes of the time, in that they were not to departe vntil the offiee be ended: and for the fer­uentnesse of deuotion, which the presence of the dead bodie would moue them vnto▪ from whom they were not to depart, vntill it were buried, the soule might the sooner [Page 420] be deliuered, from the Paine of Purga­torie.

So in like sort, no small benefits do re­dound vnto them all, for this piety shew­ed vnto the dead person, by their pre­sence and assistance, at his burial: For first it is a speciall meanes, to preserue thee from sinne, engraffing in thy minde, by thy presence, at this worke of mercie, in burying the dead, the memorie of death, then which nothing is more profitable or effectual, to preserue thee from falling into sinne, as witnesseth the Wiseman, saying, Remember the last things, and thou shalt neuer offend: Therefore S. FRANCIS [as I said before) willeth thee to be pre­sent personally at the buriall of thy bro­ther, that seeing him layd into his graue, thou shouldest foorthwith remember thy selfe to be mortal, assuring thy selfe, that thou art to follow him in like maner by death, and to iudgement also, according to that of the Ecclesiasticke, saying: Be mind­ful of my iudgement, so shall thine be also: vnto me yesterdaie, & vnto thee to morrow.

This memorie of death is therefore a most singuler remedie, both to preserue from sinne, and to bridle the appetites of our flesh, whē we do rightly vnderstand, by the president of the dead person, layde in the graue, before our face, that this our bodie also shall be turned into wormes-meate, and ashes: It casteth colde water [Page 421] into the fire of our burning appetites and cooleth much, and extinguisheth al our hotte and inflamed concupiscences: Saint GREGORIE saieth, The sepulchres and graues doe shew what is the substance of hu­maine flesh, and there is nothing vvhich doeth more tame the vvanton desires there­of, then that euerie one consider, that this vvhich he novv loueth, what it vvil be af­ter death. The memorie of death so fixed hereby in thy minde, will make thee to contemne quickly, the vanities and de­ceipts of the worlde, and all things that might hinder the seruice of God; for easi­l [...]e doth bee despise all transitory things, which firmely beleeueth, and daily thin­keth that he must die, and so soone leaue them. The life therefore of a wise man, is the dailie meditation of death: wherefore the Ecclesiasticke doeth admonish vs most notablie, saying, If a man hath liued manie yeares, and hath bene merrie and pleasant in them all, he ought to remember the darke time, and the dayes of manie, which when they shal come, al that is past, vvill be accused and blamed of vanitie. Life seemeth faire, vntill death come to con­sume it, but thou must, if thou wilt, be­secure, expect the other parte of thy time, which if thou keepe well in thy minde, thou shalt neuer bee deceaued with the false lies and vanities of this worlde, but rather thou wilt cleaue vnto [Page 422] God, and serue him more religiously. God commanded that the feathers of the birdes, which were offered vnto him in Sacrifice, should be cast into the place of ashes, to the east side; thereby insinuating that by riches, honours, health, nobilitie: men are lifted vp as high as a birde with her feathers. But our Lord would haue thee cast all those things into the place of ashes▪ which is the graue, whereby pre­sently thou mayest see thy beginning to be no other but ashes, and from ashes, & into ashes must returne. Truely if thou wouldest bring all thy vanities & worldly honours, wherewith thou goest puffed vp, into the burying and laying into the earth, thou wouldest easilie contemne them all, and esteeme them for nothing, and soone leaue them for the good of thy soule.

Lastly, by the very deede it selfe, in burying the dead, thou doest both great­ly merit, and shalt finde fauour at Gods handes for it, who fauoureth greatly those which doe exercise themselues in such workes of mercie and pietie. DAVID sent vnto the men of Iabes Galaad, to giue them great thankes, because they had buried the bodie of SAVL, saying, Blessed are you of God, 2. Reg. 2 vvhich haue vsed this mercie vnto our lord SAVL, and haue bu­ried him, and novv our Lord wil render vn­to you againe mercie and veritie. So the ho­ly [Page 423] Patriarch, ABRAHAM and IOSEPH: TOBIAS also, which gaue himselfe as it were, wholly to the woorke of mercie, was highly in this fauour of God for it. The Angel RAPHAEL remembred this worke of mercie, and praysed it in him;2. Mac. 12 Neither was Iudas Machabeus worthie of lesse prayse, in that hee caused the Iewes that were slaine, to bee buried, and sent money to the Temple of Ierusalem for them, to be prayed for.

In the new testament also, this woorke of mercie is remembred and praysed. The disciples of Iohn Baptist are praysed, be­cause they buried honorablie their mai­ster. In like sorte,Luc. 7. they which went to burie the only sonne of the Widdowe of Naime, for that only worke of mercie, were made so happie, as to see both Christ, and that great miracle which hee wrought, in raising the dead to life: but a­boue all praises and benefits, the greatest is that, whereof our Sauiour himselfe speaketh, that for the workes of mercie, which the good haue done in this life, he will say vnto them at the daye of iudge­ment: Come yee blessed, Mat. 25. receaue the king­dome of heauen, vvhich is prepared for you.

ARTICLE III. Moreouer, within eight daies im­mediatly following, after the de­parture of the said partie buried, &c.

NO lesse care hath S. FRANCIS, that the brethren and sisters should exer­cise the workes of mercie spirituall, then corporal; amongst which, knowing that that which belongeth vnto the soule, is of greatest perfection, and most merit: hee doth here exhorte and command them to haue a special care to performe, with all diligence, this worke towardes the soule departed. For though by the Priuiledges graunted, by many supreame Pastors, vnto this order; the Brethrē & sisters, are at the hower of death, not onely absolued from all their sinnes, but also from the verie paines due vnto their sinnes in Purgato­rie, as appeareth in the forme of Absolu­tion, here following: which for asmuch as it differeth verie little, from that which is set downe, to be giuen vnto them at their first entrance, I haue repeated it in Latine, as it is to be graunted vnto them, at the hower of their departure.

Absolutio.

DOminus noster Iesus Christus, qui est summus Pontifex, per meritum sua sa­cratissimae passionis te obsoluat, & gratiam suam tibi impartiri dignetur, & ego authori­tate ipsius & beatorum Apostolorū, Petri & Pauli sanctissimorū (que) Pontificū, nostro sacro ordini ab ipsis indultorū, denique & Ministri Generalis mihi in hac pare commissa, absoluo te primo à sententia maioris & minoris excō ­municationis, si quam incurristi, & restituo te communioni fidelium, & Sacramentis sanctae matris Ecclesiae, si indigeas. Item ea­dem authoritate: absoluo te ab omni irregula­ritate, suspentione & interdicto, ab omni trās­gressione legis diuina Regulae tuae, & statuto­rum quorumcunque, nec non ab omnibus pae­nis tibi in Purgatorio debitis propter culpas qua [...] commisisti, in quantum claues sancta Ecclesiae se extendunt in hac parte, & in quā ­tum mihi permittitur, restituo te illi inno­centiae in qua eras quando baptizatus fuisti, In nomine, &c. Et hoc, si de qua agrotas in­firmitate, morieris: si ista vice non morieris reseruo tibi plenariā indulgentiam tibi con­cessam, pro vltimo articulo mortis tuae.

Yet notwithstanding, forasmuch as the iudgements of God are secret, and it is also vnknowen, what hinderance the dying partie himselfe may giue vnto the grace of God, which is then offered: Therefore S. FRANCIS, for the parties greater securitie, and present comfort, doth binde euerie one of the Brethren & Sisters, to yeelde him what helpe they may euery one, according to his calling, that is, he which is a Priest, to say a Masse for his soule; such as can say the Psalter, 50. Psalmes, or the Dirige: But they which cannot say the Dirige of nine lessons, & which cannot reade the Psalter, are to saye 50. Pater nosters, and Requiem eternam in the ende of euerie one.

Amongst many comforts, which this holie Order doeth affoord, truely this is one of the principall, to bee assured of helpe, when they stande in most neede, not being able to ayde or relieue them­selues: Wherefore holie IOBE speaking, as it were in the person of the poore soule in Purgatorie, in great want, and penurie of comfort, earnestly crauing for helpe and compassion saith: Haue pittie on me, haue pittie on me, at least you which are my friends, for that the hande of the Lord hath touched me. Iob. 19 In which wordes, the poore soule seemeth to say, My paines and ne­cessities are great, helpe my selfe I cannot, therefore, I beseech you that are my [Page 427] friendes, to relieue me. They which liue in the worlde, may helpe themselues, and Christ will put to his helping hande, as the wordes of S. PAVLE doe insinuate saying: Arise you vvhich sleepe, and Christ vvill illuminate you: And such as are in hell, can neither ayde themselues, or be succoured by others, for that in hel there is no redemption.

But the poore soules in Purgatorie, al­though, being out of the state of meriting for themselues, yet are they in the estate to be relieued by the merits and paines of others. For that whilest they liued, they merited by their good deedes, to be com­forted after their departure.

Secondly, they dying in charitie, are made partakers, of all the good workes which are done: For as holie DAVID saieth: I am partaker of all those vvhich feare thee, and keepe thy commandement; so are the soules in Purgatorie, being of the communion of Saints, are capable of the graces and helpes, which proceedes from Christ, the chiefe head thereof; for euen as in a natural body the vnited members receaue nouriture and strength, from the head; so likewise, in the spirituall bodie, as S. PAVLE declareth most notablie: Wherefore being in the way of helpe, the more to mooue all men by cōpassion to be drawē therunto, he sheweth the seueritie of the Iudge, and greatnesse of their paine, [Page 428] saying, that the hande of our Lorde hath touched them. The Apostle S. PAVL de­claring, how seuere the hande of God is, sayeth, It is a horible and dreadful thing to fall into the handes of the liuing God, Ther­fore the afflicted soule, desiring soone to be deliuered, from those intollerable tor­ments, cryeth out with great feruour, haue pittie on mee, at least you which are my friendes, for though the whole world, besides doe forget mee, they doe but ob­se [...]ue the common custome (which is, out of sight, out of minde:) but my onely trust and confidence, is in you my deare friendes: Though all the soules in Purga­torie, doe and may lawfully demaund this helpe at the handes of their friendes, yet after a more particular manner, may the soules of the brethten and sisters of this order, demaund this ayde at the handes of the rest of their congregation liuing; by reason that many waies they are bound to yeelde them this comforte. For first, if the Father and mother be bound to help their children, much more the spirituall bre­thren, by the commandement of S. Fran­cis, are bound to loue and cherish, each other.

Secondly, by the right of confraternity, whereby all Religious persons are bound to ayde their brethren, but more particu­larlie, are the brethren and sisters of this Congregation, obliged by their special [Page 429] precept of the Rule, set downe in this pre­sent Chapter, as you haue heard, to yeelde all comforte, vnto the soules of their brethren and sisters: and shew themselues to be true friendes, which according as the Scripture witnesseth, oweth alwaies: He which is a true friend, lou [...] at al times: Eccle 6 He saith at all times, for that a true friend helpeth his friend in his life time by indu­cing him to doe well, as by the whole discourse of this Rule euery one is bound, according to his calling and power. In his death also, admonishing him to a happie ende by Pennance, as the beginning of the Chapter doth binde the Ministers to doe, when they visite the sicke brethren or sisters, after his death by saying, with­in eight daies those foresaide suffrages, for his soule.

ARTICLE IIII. And afterwardes within the yeare, let them cause three Masses to be celebrated, for the comfort of the Brethren and sisters, aswel liuing as dead.

SVch is the excellencie and vertue of Prayer, that it is, and alwaies hath bene, the singuler refuge, whereunto all [Page 430] holy men, and seruants of God, had re­course vnto, for ayde, comfort, and deli­uerance, in all their necessities: thereby pacifying Gods wrath, opening the hea­uens, commanding both Sunne & Moone. Tying vp the firmament from yeelding rayne, cha [...]ng awaie the Diuels, curing all diseases, raising the dead, making the bar­ren to be fertile.Luc. 1. Getting grace, not onely for themselues, but also for others▪ as S. STEVEN did for S. PAVLE:Act. 7. S. Aug. serm. 2. S. Steph. as S. AVGVSTINE sayeth: of S. STEVEN▪ If STEVEN had not prayed, the Church had not had PAVLE. And briefly to con­clude, they haue obtained by it, not onely all good, both spirituall and corporal, but also to be deliuered from all euill: for by the prayer of the Church. S; PETER was deliuered out of HERODS prison:Act. 12. Ecc. 7, 1. Wherefore rightly may wee apply thereunto that sentence of the Ecclesia­sticus, saying: All goodnesse came vnto mee, togeather vvith it: Therefore our most prudent and prouident Patrone, fore-see­ing that the Brothers and Sisters, dispear­sed into many places and countries, may stande in neede, all in generall, or euerie one in particular, of those helpes which prayer doeth affoorde, although in the precedent chapter, he made mention, with what deuotion they shall pray for them­selues: and in this chapter also, what prayers they should say for euerie one in [Page 431] particular, of their Brethren and Sisters, within eight daies after their departure. Yet here to the intēt, that not any one of the brethren & sisters of this order, wher­soeuer they liue or die, should bee with­out cōfort; he setteth downe what praiers should be said for al in generall, that such persons which stand in neede, or die vn­knowen, may be relieued, by these suffra­ges, which he appointeth, to be said, three times in the yeare, for the comfort of the brethren and sisters, aswel liuing as dead.

And although he studying as much bre­uitie in this rule, as he might cōueniently, hath not set downe, what this three times are; yet by the general consent of all the brethren, long since it was ordained for order sake, that the Masses▪ Diriges, & Pa­ter nosters, should be saide at these three seueral times, that is, betweene Septuage­sima Sunday, & Ashwednesday, within the Octaues of S. Anthony of Padua, or at the first conuenient time, after the Octaues of the B. Sacrament: & betweene the feast of the exaltation of the Crosse, & the chiefe feast of our holy Patrone, S. FRANCIS. Great truly is the force of praier, which is made for our brethren, as worthily noteth S. Ambrose: Great is God, & pardoneth one sorte, through the merits of others. Therfore if thou doubt to obtaine forgiuenes of thy great offences, ioyne vnto thy selfe intercessors: vse the Churches helpe, which may pray for thee, [Page 432] and obtaine for thee, that vvhich our Lord deuie thy selfe.

God did greatly complaine (by the mouth of EZECHIEL) of the Cittie of Hierusalem, that he sought amongst them a man that might enterpose a hedge, and stande opposite against him for the lande, that he might not destroy it; and he found not one; shewing thereby that the pray­ers of iust men, are so pleasing vnto him, that if hee had founde any one which would haue prayed for Hierusalem, hee would not haue destroyed the Cittie: Marueilous is the prayers of the iuste men saith S. HIEROM,S. Hierom by which God suffereth himselfe to be ouercome: and it is most gratefull to God, when some doe oppose themselues, to entreate mercie for sin­ners, that they may repent.

Of the Officers. CHAP. XV.

LEt euery one, deuoutly receaue the Ministeries & other offices imposed on them, which the course of this present forme, doth expresse: and let him be careful, faithfully to exercise it. Let the office of euerie [Page 433] one also be limited, within a certaine space of time: Let no man be insti­tuted for tearme of life, but let his office comprehende a certaine limit of time.

WHereas it is a common saying, that office and benefice are Core­latiues, in such sorte, that where the one is, the other followeth: for that according vnto S. PAVLE, The workeman is worthy his hyer: yet was S. FRANCIS, so great a despiser of that, which the world & worldlings most despiser, that in al the 3. Orders, which he instituted, he ordey­ned, that no other reward for officers of them, but onely temporal paines, and spi­ritual gaines; that is, not onely the pray­ers of all such as are vnder their office & charge, but also the whole Church of God, doth pray for all such as are in au­thoritie.

Let euerie one deuoutly receaue the Ministeries.

AS most men doe receaue willingly temporal offices, in respect of the temporal gaine annexed thereunto: so S. FRANCIS, considering what spiritual treasure, doth belong vnto the charitable paines of the Ministers, and other officers, [Page 434] doth belong vnto the charitable paines of the Ministers, and other officers, doeth here, in regarde thereof, exhorte them to receaue those offices, willingly and de­uoutly▪

The other offices, which are imposed on him, which is elected and chosen by the Brethren, and confirmed by the Visitor, or chiefe superiour of that Prouince, to be the Collector and receauer, of such almes, as either in their Monthly assem­blies, or any otherwise is giuen, either by the congregation, or vnto it, for the con­seruation therof, and reliefe of the poore, but especially, of such poore soules, as through their pouerty, wanted the fune­rall offices, and prayers for their soules. For though, great was the care that Saint FRANCIS had of all the brethren and Sisters, yet more specially, of the poore, that their pouerty, might not be cause of any want of comfort, either for bodie or soule: Therefore hee willeth such, as any office is imposed on, by this congregati­on, not onely deuoutly to receaue it, but also to be carefull faithfully to exercise it.

Let the office of euery one also be limited within a certaine space of time.

THERE is no companie so holy, but that sometimes there is some imper­fect person found amongst them; where­fore, to the intent that if at any time such should happen to be in this holy socie­tie, hee might not haue occasion to mur­mure, that such particularly were therein, that one should cōtinually beare the bur­den of the care and paines of the order, or alwaies receaue the chiefe spirituall gaines thereof, by the daily prayers which the brethren and sisters, make specially for him which beareth office. S. FRAN­CIS ordaineth, that the burden shall be alike, by euerie one which shall be founde fitting for it, and therefore he saith, Let no man be instituted for tearme of life, but let his office comprehend a cer­taine limit of time, that thereby he may be the more careful to execute his office, both more diligently, and also more re­spectiuely vnto all persons: and deale with each on, as he shal expect and desire to be dealt withal by others, which shall come into his place hereafter, vsing that measur vnto others, which he would haue to be measured vnto himselfe. And to [Page 436] the intent, that none of them may want instruction, or that any one should inter­medle in anothers charge, it behooueth to assigne vnto euery one of the Mini­sters of the order, what places appertaine to his charge, what Citties, Villages, Townes, Territories: for large Regions, require more Ministers, to gouerne and comfort all the Brethren and Sisters.

Of the Visitation and Cor­rection of offenders. CHAP. XVI.

MOreouer, let the Ministers, and also the brethren and si­sters of euery Cittie and place, come togeather, to the common Visitati­on, in some Religious place, or Church: where such a place shal hap­pen to be wanting. And let them haue for the Visitor, a Priest, of some approoued Religion, who shall giue them healthful penance for their excesse, and faults committed. [Page 437] Neither may any other exercise the office of this visitation. But for as­much as this present forme of liuing did take his institutio, of the afore­said S. FRANCIS: wee Counsel thē that such visitors and informers, be taken out of the order of the Fryer minors, whom the Prouincialls or Gardians of the same order shall thinke fit to be assigned, when they shal be thereunto required: yet will we not, that this Congregation be visited by a Lay-brother: And the visitation shall be made once euery yeare, vnlesse some necessarie occur­rant require it to bee done oftner. Let the incorrigible and disobedi­ent persons, be thrise admonished▪ who if they wil not be careful to a­mend themselues, let them by the aduise of the discreete Brethren, be altogeather expelled out of their con­gregation▪

Comissarie General of Cismontana.

Cōmis. General, Cismon.CONCERNING this 16. chap­ter, it is to be noted, that Pope NI­COLAS the fourth, of happie memory, for the good reformation and perpetuity of this Rule and forme of life, comman­ded, that the Visitors and Ministers of this familie, should be of our Order, as founded, by the Seraphical Father Saint FRANCIS. Wherefore let all the Fa­ther Guardians be careful, that in euerie Couent, they appoynt Visitors and other Ministers, as the Rule requireth: inculca­ting well vnto them the diligence which they ought to haue in the keeping and augmentation of it, in such sorte that the Brethren and Sisters exercise themselues in the workes of Charitie, and good of their owne soule, and their neighbours, eschewing all kinde of superfluity and te­diousnesse, that they be not thereby cause of molestation and distraction, one to a­nother.

EVEN as in the first Chapter of this Rule, S. FRANCIS was so careful in the reception of the brethren [Page 439] and sisters into this Congregation, that hee strictly prohibited, and forbideth, that no Hereticke or any suspected of he­resie or diffamed should be receaued, and if it should be found out, that any such had bene receaued, the Ministers should with all speede, deliuer him ouer vnto the Inquisition, to be punished, that the rest of the Brethren might be preserued from corruption.

So now here, to the intent that the Mi­nisters should bee the more carefull to looke diligently, both vnto their owne actions, and vnto those committed vnto their charge, ordeyneth that they shall come altogeather, vnto some Religious place or Church (which may be priuate vnto themselues for that instant time) where not onely the Brethren and Sisters, but also the Minister himselfe is to be vi­sited and corrected or deposed, if hee be found faulty, either in his life, or executi­on of his charge.

Tertullian in his Apologie, reporteth that, in the Primitiue Church, where all perfection flourished amongst the christians, they were wont in that time of persecution, to come togeather in the night, in the churches of the holy martyrs▪ both to praise God, and to praye for the common good, as for peace for the Emperour, for the state of the church, and other thinges: and also to treate and conferre, of the affaires of Religion, [Page 440] and in like sorte, to correct the Brethren vvhich did not walke vvell.

Wherefore S. FRANCIS, seeing howe farre all men were in a maner fallen from this fore-mentioned perfection of the flo­rishing time, did endeauour by al meanes possible, to raise his brethren to that per­fection againe, and to obserue these holy meetings, as much as they might conue­niently, for the selfe-same godly imitati­ons: For considering that our weake and frayle nature, falleth very easiely from her good affectiōs & resolutions, through the bad inclinations of our flesh, which lye heauie vpon the soule it selfe, and drawe her still downewardes, if she striue not oftentimes to lift vp her selfe, by maine force, of renewing her former re­solutions: for this cause, he did not onely ordaine the Monethly assemblies, wherin both by the feruent exhortations vnto penance (which as you haue heard, ought then to be made vnto the Brethren) & by the deuout admonitions of the Ministers of the congregation, with the vertuous examples of the sincerest brethren, the rest should be alluered, and drawen to amendement of life, and often repeating their former purposes.

But also instituted this yearely visitati­ons and corrections, that hereby at the least, all that was amisse, might be amen­ded. For as a Clocke, be it neuer so good [Page 441] or well set, must be wounded vp twice a day at the least, morning and euening: and moreouer, at least once a yeare, be taken all in peeces, to scoure awaie the ruste, which it hath gathered, to mende broken peeces, and renew such as be worne, cast­ing awaie that, which cannot be amen­ded.

Euen so, our holy Patrone, the paterne of all perfection, hauing a zealous care of the soules of his louing children, vnited togeather in this holy Congregation, as the wheeles of a clocke, to healpe one an­other, to strike the howres so truely, and spende euery moment thereof so piously, that their whole time, and actions, as far as humaine frailtie suffereth, may be plea­sing vnto almightie God, ordeined that they should not onely winde vp their soules to God by prayer, but also to make them haue the more care, and be the di­ligenter in doing therof, appoynteth and enioyneth them penance: If in the mor­ning they doe it not in the dewe hower, that is, as earely as they can conuenient­lie.

In the Euening also, he exhorteth them to doe the like, both by diligent exami­nation of their conscience, and by making present satisfaction for any offence, that they may happēt to doe that day: & besides euery Moneth, hearing bow necessarie Pē ­nance is vnto saluation, to make a reuewe [Page 442] of their estates, considering well what they haue done, for satisfaction of their former offences, or present negligences.

But forasmuch as it is a thing naturally giuen vnto all men, to bee so partial in their owne affaires, that they can see a more in another mans eye, and not a beame in their owne: for which cause, fearing that for want of seeing their owne imperfections, the soule might get such filth and rust, that hardly would it bee cleansed and made bright in the ende: ordeineth here, that at the least once in the yeare, they should take it downe, and consider precisely all the peeces thereof, that is, all the affections, passions, vnseem­ly behauiours, scandalous actions, or neg­ligences, whatsoeuer; that all faults and defects being found out, may be corrected and redressed by the Visitor, in this pub­like visitation.

To visite, signifieth no other thing here, then to looke into the liues, and diligent­ly examine the conditions and maners of the brethren, and afterwardes, to admo­nish and correct their excesse and imper­fections, enioyning vnto them healthfull pennance, for their faultes committed, and for that end, he ordained that the Vi­sitor should be a Priest, of some approo­ued Religion.

At the same time that this order was first instituted, our most louing & carefull [Page 443] Father, S. FRANCIS, seeing that the num­ber of his owne brethren, was as yet but small, and that he had so great imploymēt for them, sending them with al speede to preach, as it were to al parts of the world, Penance, that they could hardly entend to make these Visitations: being desirous notwithstanding, that it should be made by some Religious person, set downe that the Visitor, should be a Priest of some approoued religion, and that no other might exercise this office, of Visitation.

But our holy Father NICHOLAVS the 4. which liued within 40. yeares after S. FRANCIS, and had bene the next Gene­rall vnto Saincte BONAVEN­TVRE, though seeing that the number of our brethren were much encreased, that they might, well exercise this office: yet would hee not giue any commande­ment, that these elections should be made of them for Visitors, but sought to enduce the brethren and sisters, of this third or­der thereunto, by counsell, and gentle perswasions, alleadging, that, Seeing S, FRANCIS was the institutor of this forme of liuing, he therfore counselled thē to choose visitors out of the order of the Fryer Minors. Also, he made a more speci­ [...]al briefe in the third yeare of his Pope­dome, to exhort them thereunto.

In progresse of time, Sixtus 4. a man of singuler vertue and learning, which go­uerned [Page 444] longe the Seraphical Order of S. FRANCIS, though he was called to a far greater dignitie and charge, being elected to the gouernement of the Sea Apostolik, yet did he not forget, the fatherly loue and care which hee had, vnto any of the Or­ders, which had bene vnder his charge. Wherefore knowing that the children of one father and mother, will bee more carefull of the conseruation and good of their brethren, then others, where there is not the like obligation and cause of loue: did commit the whole charge of the Brethren and Sisters, of the third order vnto the Superiours of the Fryer Minors, as appeareth at large, in his Apostolicall letters, beginning, Romani Pontificis pro­uidentiae, &c. Wherein he subiecteth this third Order altogeather, to the visita­tion and correction of the Generalles andprouincialls, and Visitors deputed by them, of the order of the Fryer Minors: and forbiddeth any Eccelesiastical Prelate whatsoeuer, from thence forwarde, that they should not enter meddle, with the Visitation or correction, of the Brethren and Sisters of this Order of Penance; or should goe about to hinder, in any sorte, the Fryer Minors, in these affaires: Gran­ting vnto the said Order, that they may administer all Ecclesiasticall Sacraments vnto them, as oft as they shall see cause: wherefore though vntill this time, it re­mained [Page 445] onely, as a thing counsailed to make choise of one of the Fryer Minors, for the Visitor, yet euer since it remaineth as an obligation, for the Visitors to be one of them, whom and when the Pro­uinciall, or Gardians of the same order, shall thinke fit and conuenient.

ARTICLE II. Yet wee will not that the Congrega­tion be visited by a Lay-bro­ther.

THAT is, one which is not a Priest, or in possibility to be: for though in the beginning, many Lay-brethren, for their greate zeale, were chosen to be Gardians, as S. DIDACVS for example was amongst the Indians, yet forasmuch as in those Visitations, many things might fall out, to be receaued vnder the seale of Confession, and that the chiefe matters to be treated of herein concerned the good, and cleansing the consciences of the bre­thren and sisters, which a Lay-brother, except he were one of extraordinary gifts could not well know to doe. Therefore our holy Father ordaineth here, that only a Religious Priest, should be the Visitor, that he by learning, vertue, and prudence, [Page 446] may visite and admonish, correct and comfort the whole Congregation.

ARTICLE III. And the said Visitation shal be made onely once euery yeare, vnlesse some necessarie oc [...]urrant, require it to be done oftener.

WHEN Monethly assemblies might bee conueniently made, wherein the Ministers & Gho­stlie fathers, togeather with the Prea­chers, did encourage them in the way of vertue, and reprehend for their vice, such as should happen to doe amisse. Yeare­ly visitations were sufficient, vnlesse some extraordinarie occasion should fall out.

Yet now, where most of all these helps are wanting in this our poore countrey, though publike visitations, cannot be made also, yet notwithstanding, priuate Visitations, in euery particular house, where the Brethren and Sisters do liue, is most necessarie and needful to be the of­tener made, that is, euerie halfe yeare at the least, as well to encourage those which doe well, and yeelde them all ayde and [Page 447] comforts that may be necessarie for their good proceeding in vertue, as also to admonish and correct those which haue done amisse, or lost their first feruour, that they may renew it againe, and by healthfull pennance, scoure awaie the rust, which their sinfull soule hath gathe­red, since their last halfe yeares generall Confession, to the intent that being made cleane by Pennance, and anoynted with the oyle of Grace, which is giuen in this holie Sacrament, they may with all ease and facilitie, runne the happie waie of saluation: And by this meanes repaire their weather-beaten forces, enflame their hearts againe, make their good pur­poses sproute out a fresh, and their ver­tues flourish a newe.

The auncient Christians (as testifieth S. GREGORIE NAZIAN.S. Greg. did on the Feast of our Sauiours Baptisme) which wee vsually call here, Twelft daie, renewe those promises and protestations, which they made in their Christening. Euen so doe the deuout and zealous brethren and sisters, renewe euerie halfe yeare, before the Visitor, in this his Visitation, the vowe and promise, which they haue made, of the obseruation of the com­mandements of God, and of this Rule, that by renewing their Vowes, they may augmente, more and more their merits. For euen as the often commit­ting [Page 448] [...] [Page 449] [...] [Page 448] of a wicked acte, maketh the same sinne, and the sinner to be haynous and hateful vnto God; so in like sorte, the renewing & often doing of a good worke, maketh it to be more meritorious, and the doer more grateful vnto his diuine Maie­stie, for his many good deedes; Where­fore if it be a good thing for a man to giue himselfe once as wholly vnto the seruice of God as he may, & the more to shewe his loue, doth binde himselfe thereunto by vowe, no doubt then, hee which for to shewe the continuance of his loue, and to be more mindfull of his promise, shall often renew his vowe, but that hee shall encrease thereby his merit. For that the renewing of the vowe, maketh the worke not onely more acceptable vnto God, but fortifieth the will to doe it more coura­geouslie, and giueth to God, not onely the good workes, which are the fruits of our will; but dedicateth likewise vnto him, our will it selfe, as the roote and tree of all our actions. Wherefore, euen as he giueth a greater gift, which giueth the fruit and tree togeather, then he which gi­ueth the fruit alone. So doeth he present a greater present vnto GOD, which presenteth vnto him, not onelie his good workes, but himselfe withall by vowe, in not reseruing any possibilitie to goe backe from his worde, or promise so often renewed, rendring himselfe a [Page 449] happy bond-slaue vnto him whose bon­dage is better then all royalties.

How acceptable and pleasing vowes are vnto God, the Prophet DAVI [...] doth declare when he saieth, Vow ye and render vnto our Lord your God, all they that bring gifts vnto him, for that the soule inflamed with Gods loue, is apt through gratitude, for his goodnesse towardes him, and all mankinde, to make vowes of thinges, whereunto we are not obliged.

The holy Apostles which were confir­med in grace, illuminated with the spirit of God, and brought vp in the schoole of Christ, knowing what merit the vowe of Virginitie did adde vnto that happy estate of life, did not onely exhorte many to fol­low that most vertuous course of life, but also to bring themselues to the obserua­tion and keeping thereof, by faithfull vowe and promise to God: whereof wee haue a manifest example in the life of the holy Apostle and Euangelist S. MAT­THEVVE, which hauing most miracu­lously raised IPHIGINIA, the daughter of the King of Ethiopia from tempotall death, desirous to bring her to euerlasting life, induced her to vowe and dedicate her Virginitie to God▪ whereby she perse­uering in her holy purpose, refused to mar­rie with King HIRTACVS, who caused therefore S. MATTHEVV to be slaine at the Aultar, for that by his meanes, this [Page 450] Virgin, had made the Vowe of Virgini­tie.

ARTICLE IIII. Let the incorrigible and disobedi­ent persons, be thrice admoni­shed: who if they will not be care­full to amende themselues: let them by the aduise of the dis­creete brethren, be altogeather expelled out of the Company of this holy Congregation.

ALTHOVGH many imperfecti­ons may happen to be sometimes in some one, or other of this Congregati­on, yet is there not any one set downe: for which any brother or Sister is to be expelled and vtterly reiected, but heresie and disobedience: Wherefore, as in the first Chapter, expresse commandement is giuen, that the person suspected of heresie, is speedely to be deliuered vnto the in­quisitor to be punished: so here the diso­bedient is for his punishment to be ex­pelled, which in respect of the good of his soule, is one of the greatest punish­ments that man can inflict, for that not [Page 451] onely is he hereby depriued of the parti­cipation of all the good deedes and me­rits of the brethren and sisters, and of the infinite prayers, which by many thou­sandes of holie and religious persons, should haue bene made for him, both in this life and after, but also of that inesti­mable benefite (graunted by manie Su­preame Bishops, vnto those which die in this holie order,) as to be absolued at the hower of death, not onely from all his sinnes whatsoeuer, but from the paines al­so due thereunto in Purgatorie, and to be restored as far foorth as the Keyes of the Church doe extende to that state of inno­cencie, wherein he was when he was first baptized: besides a number of temporall benefites, and spiritual comforts also, which he doth loose by this expulsion, and separation fron this holy companie, and blessed order of Penance: Wherefore seeing that there is nothing more preti­ous vnto our Sauiour, then the comforte and saluation of poore penitent sinners: Our holie Fathers desire is here, that all meanes possible should be vsed, to bring the poore delinquent and offen­ding Brother, to bee penitent for his sinnes and offences, and therefore will not that hee should be rashly punished and caste off, but that hee should bee first, thrice gently, and most charitablie admonished, according vnto the counsell [Page 452] of our louing Redeemer, who willeth, that if thy brother offende against thee, goe first, and admonish him betwixt him and thee, Mat. 18. and if he will not heare thee, take two or three others, viz. which are not ignorant of his offence, that by their perswasions, ioyning to thine, hee may be brought to the acknowledgement of his fault: and if by this meanes he cannot be reduced, then to goe and tell the Church, that is, they which haue authoritie to correct him. But if he will not heare the Church, and Pre­lates therof: whose wordes thereof ought to be so much esteemed, that hee which shall contemne them, is helde to despise Christ himselfe, who saieth: He which hea­reth you, Luc. 10, heareth me, & hee which contem­neth you, despiseth me. And therefore wor­thely he said, If hee vvill not heare the Church, Mat. 18. let him be vnto thee as a Publicane and Ethnicke. The selfe same course is here set downe to be vsed towardes the incor­rigible and disobedient persons, because Heresie excepted, it is the greatest euill that can happen in this Congregation, whose light should (as our Sauiour ex­horteth) so shine before men, that they seeing our good workes, may glorifie our Father which is in heauen: which light would not be a little extinguished by those incorrigible and disobedient per­sons, if they should not in due time be expelled. For that their scandalls, riotous, [Page 453] and carelesse life, with their euill deedes, would be attributed vnto the whole companie, which should suffer such lewde and infamous persons, to remaine in their holy Order.

Wherefore seeing that they haue not, neither can any waies haue prisons or places of sharpe corrections, as other re­ligious orders haue▪ their only way there­fore, after they haue vsed all charitable meanes, to reduce such offenders, is to cause them to be cast out of their compa­nie, and fraternitie.

Of auoyding strifes, be­tweene themselues, and with others. CHAP. XVII.

IN like sorte, let the Brethren & Sisters, auoide (to the vttermost of their power) all strifes amongst themselues, carefully breaking them of (if any should happen to be stir­red vppe) otherwise let them an­swere [Page 454] of right, before him with whom power of iudgement remai­neth.

AS there is no one thing which more displeaseth God, then strife and dis­corde; so is there nothing wherein hee more delighteth, then in peace and cha­ritie. SALOMON sayeth, Hatred ray­seth brawles, Prou. 10, and charitie, couereth all sinnes. And where sinnes are in such sorte couered, there will hee remaine which saieth: My delight is to be vvith the chil­dren of men: Prou. 8. Which thing, S. FRAN­CIS, well considering, tooke a most speciall care that peace and charitie, may be continually conserued amongst his children, For which cause, though in this little Rule,Chap. 10, hee had alreadie set downe, one whole Chapter, for making of peace betweene the Brethren and Strangers, yet not contenting himselfe there with­all,Salust. doeth adde this present Chapter, for the better conseruation of peace, by a­uoyding all strifes, giuing here a straight commande vnto all the Brethren and Sisters, that they should, to the vtter­most of their power, auoyde all strifes amongst themselues, for that, as by con­corde, little thinges encrease, so by dis­corde, the greatest will be soone con­sumed. [Page 455] For as our Sauiour saide vnto the Iewes:Luc. 11 Euerie kingdome that is deui­ded in it selfe, vvill be desolate, and house vvill fall downe vpon house. So if there should remaine strife amongst the bre­thren, the Congregation would bee soone ouerthrowne.

Wherefore seeing that, in that thrice happie, and for euermore blessed com­panie of our Sauiours owne Disciples, there was, as testifieth the Gospell, a contention amongst them before they were confirmed in grace,Luc. 9. Luc. 18 and had in visible forme, receaued the Holie Ghost, which of them should bee the grea­ter. Saint FRAVNCIS, did not take it for anie disgrace, vnto this Ho­lie Order, that some strifes might hap­pen to bee stirred amongst them: but his onelie care and commaunde is, that they should be carefull, and vse all di­ligence, presently to breake them off, a­mongst themselues.

Otherwise, let them answeare of right, before him with whome power of iudgement remain­eth.

WHICH wordes, as they haue relation, vnto the strifes betwene the Brethren or Sisters them­selues, may be vnderstood of the Visitor, whose loue being a like vnto them all, ought without all partiallitie, by his po­wer and prudencie, ende the strifes a­mongst them.

But as they haue relation vnto other strangers, ouer whom the Visitor hath no power, then if by gentle perswasions, hee cannot ende the debate, the Brethren, as I said before, may take any lawful course to end those strifes, and right their owne wrongs.

In what maner, and who may dispence in absti­nences and fastings. CHAP. XVIII.

BVt the Ordinaries of the place, or Visitor, may for any lawfull cause, when they shall see it expe­dient, dispence with all the Brethren and Sisters in abstinences, fastings, and other austerities.

ALthough, in euery parte of this pre­sent Rule and forme of liuing, our louing Patrone, and tender Father, doeth shewe, how great a desire hee had to giue ayde and comfort, vnto all his children and followers of his counsell: yet here in this Chapter, doth he manifest more par­ticularly his loue and prouident care, to prouide a soueraigne salue, and present remedie to yeelde them all, what com­forte any vertuous and willing minde can desire, in ordeyning, that the Ordina­rie of the places, or the Visitor, may for any [Page 458] (when they shall see it expedient) dispence vvith all the Brethren and Sisters, Luc. 16. in absti­nences, fastings, and other austerities.

And whereas many deuout persons, knowing by the testimonie of our Saui­our, that Penance is so necessarie vnto saluation, that vnlesse wee doe Pennance, we shall all perish, and therefore would willingly vndertake this happie estate and forme of liuing of Penance, here pre­scribed; but that they want ability, through their weakenesse, to vndertake the fastings, abstinences, and other auste­rities therof: for though their strength be­ing now good, they may be well able to beginne: but yeares and fotces daily de­caying, that they should not be able to goe forwarde, and then as our Sauiour saieth: All men seeing them, vvill laugh them to scorne, saying, This man begunne to build, but could not finish it. Wherefore hee ordeyned this Chapter, not onely for the comfort of those, which had taken this happie course of life in hand, but also for an encouragement for others to doe the like, seeing that if they haue but an earnest desire, and feruent loue and good will, to doe what their condition, yeares, strength and health will permit them, with all ala­critie to doe: The Visitor, or their Ordina­rie Ghostly Father, approoued by the Vi­sitor, may dispence with them in al things that they themselues shal find to be neces­sary [Page 459] for them, for that the will and inten­tion being the principal cause of the merit of our actions; it is not a little meritori­ous vnto them, which haue a feruent de­sire to keepe, all the abstinences, fastings, and austerities, that their health will per­mit. For though the strength of their bo­dy, should happen to be such, that they should be able to doe little, yet their good intention, would giue such vertue vnto their actions, that it would make them great and acceptable in the sight of God.

For seeing that by the testimonie of our Sauiour himselfe,Mat. 5.15 it is plaine that the internal acte of the Will, is the substance of our workes; the external indifferent action, both depending thereupon, and onely esteemed according to the qualitie thereof, good or euil: Hence may we con­clude, that the good-will, and earnest de­sire, which manie haue to keepe all the austerities of this Rule, if strength and a­bilitie would permit them, is often as ef­fectual to saluation, and as essential me­rit vnto them, as the obseruation thereof is vnto others, to whom God hath gi­uen strength to obserue them: For God is neither acceptor of persons, or requi­reth any thing, aboue our possibilitie, but onely our hearte and trwe affecti­on, and therefore sayeth onely, My sonne, giue mee thy heart: Prou. 13 as I haue de­clared at large, in the exposition of the [Page 460] first Chapter of this Rule.

Yet notwithstanding, to take awaie all occasions of scruples, which many deuout persons might haue, thinking still that their strength is able to endure, and doe more then they doe: Our holy Father out of a prouident care, setteth downe here, that both the Visitor and Ordina­ries of the places, may dispence with all the Brethren and Sisters, in any thing con­teined here in the Rule, that they shall thinke it expedient, giuing them thereby also leaue, to settle the consciences of e­uerie one, by ordeyning them to keepe, what with health, both of bodie and soule, they may conueniently.

That their Ministers ought to declare vnto the Visi­tor their manifest faults. CHAP. XIX.

BVt the Ministers ought to de­clare vnto the Visitor, the ma­nifest faults, of the Brethren and Sisters, to be punished, & if any one remaine incorrigible, after the in­stancy [Page 461] of thrice warning: let them (by the counsell of some discreete Brethren) be denounced by the Mi­nisters, vnto the Visitor, by him to be cast out of the company of this Fraternitie, and to be published af­terwardes in the Congregation.

IT is a thing commonly knowen, that a little spot of filth, is sooner percea­ued in a cleane cloath, in a farre grea­ter, then one that is alreadie foule. So in like sorte, few are ignorant, that a little fault is more noted, and diligently mar­ked, in any that make profession, to tende vnto perfection, then in other world­lings, which may peraduenture be defiled with many enormious crimes: wherefore, as a good person, shall be the more am­ply rewarded, for his vertuous deedes, by reason, that through his goodnesse, others may be drawne to imitate his pious ex­ample. So on the contrary side, if hee should chance to commit any smal fault, he shall be more seuerely punished for it then any other, for that his shew of good­nesse, causeth others of lesse perfection, to doe the like, or worse, being induced and lead thereunto, by his euill example.

Wherefore, S. FRANCIS, hauing [Page 462] drawen and brought, the Brethren and Sisters of this Order, to a state of perfe­ction, aboue the common worldlings, is so carefull to keep them from such faults, whereby they might incurre the heauie curse of our Sauiour, saying: Woe be vnto them, by whom scandal commeth: That he ordeyned, two special Chapters in this little Rule, to perswade them, whilest they remaine in this Order, from such faults as might breede scandal. Where­fore, in the first of them, which is the 16.Chap. 16. Chapter, he setteth downe the time, place, and person, which should both come and make the visitation.Chap. 19. Now here in this, he doeth make a more ample de­claration, how it should be made, and who should specially punish the manifest faults, which may happen to be commit­ted. First, here he declareth (how) say­ing, that the Ministers ought to declare to the Visitor, the manifest faults, of the bre­thren and sisters, to be punished. The Vi­sitor may proceede, three maner of waies in correcting the offenders: First, by de­nunciation, whilest hee commandeth all the brethren and sisters, that if any one of them doe knowe, any thing amongst them worthie of correction, that faithful­ly he declare it. Secondly, by inquisition and diligent inquitie, which may be made of euerie one secretly, seeing that there are manie which will be loath to accuse [Page 463] others publikely of any crime. Thirdly, by Expostulation, expostulating diligent­ly of the person accused, whether those things be true which he hath heard, which if he seeme to deny falsely, then to bring the witnesse face to face, and so procee­ding with all charitie, to correct him in time: for that euen as a dangerous kindled fire, if it be neglected, soone taketh such forces, that afterwardes hardly will it be quenched: so sinnes not corrected in time, quickly growe so great, that not onely with great difficultie, will they be rooted out, but also soone infect others, or at least bring with all speede, infamie and scan­dall vnto the companie where such a per­son is tollerated. Therefore S. FRANCIS, although his desire is, that all mutuall loue and charitie, should be maintained amongst all the brethren and sisters, yet will he not in any wise, that an incorrigi­ble person, should be suffered amongst them, but doeth repeate here againe, as a matter of great weight, that after thrice warning, such disobedient persons, as by the triple admonitiō of the Ministers, wil not be corrected, That the Ministers with the aduise of some discreete brethren, should denounce it vnto the Visitor, by him to be cast out of the companie.

Here now secondly doth S. FRANCIS declare, that the Visitors onely haue pow­er to inflict this seuere punishment of [Page 464] expulsion, and casting quite out of the companie for euer, such incorrigible per­sons: For though the Ministers ought to instruct the brethren and sisters, and haue a special care, to see that euery one, vn­der his charge, be mindful to walke ac­cording to his calling, in all vertue and pietie, and to admonish those which doe otherwise to amende; and if their liues, being scandalous, and their offences hay­nous, will not after thrice admonition, desist from their wicked actions, he may debarre them from the company and be­nefites of the Congregation, vntill the comming of the Visitor, yet not to expel him for euer. S. FRANCIS knowing that our Sauiour hath so great compassion on poore sinners,Ezech. 18 that, Hee vvil not the death of a sinner, but that he should rather be con­uerted and liue. Doeth insinuate here that all meanes possible, should be vsed to conuerte and draw, this disobedient bro­ther from his obstinacie, before that this great punishment of expulsion be vsed towardes him, and for that cause, he see­meth to reserue it vnto the Visitor, to do it, and publish it in the Congregation.

How in all these aforesaide things, no man is bound to mortall sinne. CHAP. XX.

BVt in all these aforesaid things, whereunto the Brethren of your Order, are not bound by the Commandements of God, or Ordi­nances of the Church: we will that none of them be bound vnder mor­tall sinne, to keepe them, but with prompt humilitie, let them receaue the Pennance enioyned him, for the excesse of his transgression, and studie to fulfill and accomplish it effectually.

AT that happie marriage, where our Sauiour turned water into wine, the ARCHITRICLINE and gouernour of the Feast, tasting the goodnesse there­of, and not knowing from whence it came,Ioh. 2. saide vnto the Bridegrome: Euerie man bringeth first good wine, & afterwardes that which is worst, but thou hast kept the best wine vnto the last. So in like sorte▪ worldlings and worldly pleasures, doe bring first their best wine of vaine conso­lations and comforts, and afterwards, that men are drunke with these pleasures, do bring that which is worst. But our Holie Father keepeth the best wine and chiefest comfort here vnto the last, declaring for the quietnesse of all such as either wil, or haue vndertaken this forme of Penance, that though the Profession & vowe there­of, bringeth great benefites, both corpo­rall and spiritual, and no lesse merit with­all: Yet is there no hardnesse or danger to be feared herein, seeing that concerning the strictnesse which might terrifie any: He declareth in the last Chapter here, sa­uing one, as you haue heard, that, The Vi­sitors may take awaie all difficulties, and make it as easie as the partie, that hath any zeale, can desire. And as for danger, hee sheweth here, that there is none at all, of falling into mortal sinne, by transgres­sing any precept or poynts aforesaid, of this Rule, vnlesse it be otherwise against [Page 467] the Commandements of God, or ordi­nances of the Church, which (whether they enter into this order or not) they are bound vnder mortal sinne to keepe, as all other Christians are.

And as all Doctors agree in this, and SOTVS most learnedly prooueth it,Lib. 1. de instit. quest. 6. Artic. 4. that Superiours, both Ecclesiastical and Tem­poral, may binde their subiects, vnder the paine of a mortal sinne; and make pre­cepts and commandements, binding them thereunto. So in like sort, do they al hold, that when the Superiour intendeth to binde, vnder the paine of a mottal sinne, then doth he binde; and when he inten­deth not to oblige them, hee doeth not binde.

That precept and commandement ther­fore obligeth, vnder the paine of a mor­tall sinne, when it appeareth that such was the intention of the Commander. So likewise, if it be manifest, that hee had no such will, it doth not binde.

Wherefore, seeing that it plainely ap­peareth here, by the sentence of Pope NICOLAVS the fourth, which confir­med this Rule, with his Apostolical let­ters, that hee would not that any should offende mortally, in transgressing any point of those things which are contey­ned therein, all men are out of danger from falling into mortal sinne, by omit­ting any thing conteyned herein▪ seeing [Page 468] that both S. FRANCIS, and the Pope, had no will to binde them to the obseruati­on of any poynt, here vnder any such paine.22. quest. 186. Artis. 9. The Angelical Doctor, S. THOMAS of Aquine, affirmeth as much of the Rule of S. DOMINICK, saying, that it doeth not binde, vnder the paine of a mortall sinne, because the Institutor of that Rule said, and expressed, that hee would not binde vnder that paine. But some may peraduenture obiect, that though the Brethren and Sisters, are not bound by the Rule; yet by the vowe which they make, specially aboue all other Re­ligious persons, to obserue the Com­mandements of God, all their life time, doe binde themselues, to keepe them vn­der the paine of a double mortall sinne; one in respect that the breach of them, is a mortall sinne, to any man whatsoe­uer doth it. Another, in respect of the breach of the vowe, which they haue particularly made, or at the least, one mortall sinne, equiualent to them both. Vnto which Obiection, the vertuous and learned Father, BERNARDINVS DE BVSTIS, some hundred yeares past answeareth directly; that though a vowe commonly of his owne nature, do binde to obserue that promise, vnder the paine of a mortall sinne, yet not­withstanding, the Vowe which is made in the profession of this Rule, doeth [Page 469] not binde, but vnder the paine of a ve­nial sinne: Because, they which make this Vowe, doe not intende to binde themselues, no further foorth, then ac­cording to the Commandement of the Rule, and the will of the Pope, which confirmeth it; which as you haue heard, hath no intention, to binde them fur­ther.

Moreouer, the most learned Cardi­nall TOLLET saieth,Lib. 4. in­struct. Sacerd. cap. 17. that concerning the Obligation of Vowes, we must rather regarde and looke into the intention of him that Voweth, then vnto the wordes. For that he is bounde vnto those thinges whereunto his intention did intende: Wherefore (saith hee) that whosoeuer maketh a vowe to faste three daies; he is to be examined, how he did entende this fast for that his vow is, according to his intention.

From hence therefore wee do inferre that, seeing, as you haue heard, neither the Precepts of the Rule, or the Confir­mer thereof, nor yet the person which maketh the vowe, do intend to bind thē ­selues, vnder mortall sinne to keepe it, though the merit is doubled, by making this vow; yet is there no more danger, but much lesse in them, of falling into a mor­tall sinn, thē in others which make it not.

Yet neuerthelesse, whosoeuer of this holy Order, should either by frailtie, [Page 470] suggestion of the deuill, or by any other maner of waies, so farre forget the perfe­ction whereunto their estate of life and profession doth tende, as to transgresse a­ny of the diuine Precepts, which by vowe here they doe binde themselues to keepe; I earnestly exhort them, not onely with all hearty sorrowe, to confesse the enormitie and greatnesse of the same, but also therewith the circumstance of their vowe, that thereby their Contrition be­ing the greater, they may more easilie make satisfaction, for their sinful trans­gression, and as the Rule requireth.

With prompt humilitie, receaue the Penance, enioyned him for the excesse thereof, and studie to ful­fill, and accomplish it effectu­ally.

THOVGH the greater the sinne is, the more prompt & diligent ought the sinner to bee, to doe Penance for it, with perfect sorrow and humilitie; yet notwithstanding, must he not neglect to make satisfaction, for the very least of­fences: For that, as the Ecclesiasticke say­eth:Eccles. 19 He that contemneth smal things, shall fall by little and little into greater. The best remedie against great sinnes, is to auoyde small ones, and not to contemne the [Page 471] the least, but diligently to amende all. For that cause, though the offence and trans­gression of any poynt of this Rule (being not against the Commandements, of God and his Church) be but small; yet to a­uoyde contempt and confusion, which would soone destroy the Congregation, or at least, greatly hinder the perfection, and merit, which is there to be gained: Our holy Father ordained, that for the smallest excesses, sinnes, or transgressions, that any should chance to commit a­gainst this Rule and forme of life, hee should with prompt humilitie, receaue the Penance enioyned vnto him for it, especially, seeing that by the vowe of the Order, he is bound so to doe: what be­nefite he reapeth thereby, the Ecclesia­stike declareth, saying,Eccles. 20 How good a thing is it being rebuked, to shew repentance, for so thou shalt auoyd [...] wilful sinnes: And to that ende, S. FRANCIS, not onely exhor­teth, to receaue, with prompt humilitie Pennance, but also to study to fulfill and accomplish it effectually▪ for hee that ta­keth reprehension and Penance in good parte, when he is faulty, meriteth pardon; And when hee is not faulty, he satisfieth for his other sinnes, and meriteth reward: that is, Gods grace here, and thereby af­ter this transitory life, euerlasting glo­rie.

The Confirmation of the Rule, by NICHOLAS the fourth.

LEt it not therefore be lawfull for any maner of man, to in­fring this writ of our Decree and Ordinance, or with rash temeritie, to with-stand it. But if any doe pre­sume to attempt it, let him knowe that he doeth incurre, the indigna­tion of Almightie God, and of his blessed Apostles, S. PETER and S. PAVLE. Giuen at the Reate the 16. Kalendes of Septemb. the 2. yeare of our Pontificate. Anno Dom. 1209.

OVR Holie Father NICHOL. the 4. which before (as you haue heard) being General, of all the three Orders of S. FRANCIS; hauing found in his Visi­tations, that although all his Predeces­sors, from HONORIVS the third, which confirmed this Order of Penance, onely viua voce, out of a special loue that they [Page 473] did beare vnto it; for the greater good & comfort which it yeelded vnto the soules of manie vertuous and deuout persons; had graunted many Priuiledges and im­munities, and exemptions; yet had not a­ny of them, set foorth the Rule in any of their Breues, thereby to expresse and put to silence, the indiscreete and malitious tongues, of such as enuie at other mens profite, good, & perfection; he therefore, to compell, by feare of Censures of the Church, such persons, as charitie could not force to speake well of holy and ver­tuous courses to perfection; not onely did confirme the Rule, with his Apostolicall letters, but also imposeth here the heauie curse of God and his Church, on all such as infringe this Writ of this Decree and Ordinance; or endeauour with rash teme­ritie to withstand it.

The Reuerend and most worthy Car­dinal TOLLET, declaring how al the Do­ctors of the Church do agree in this, how farre the Prelates Ecclesiastical may bind their subiects, saith that,Lib. de. 7. de pecatis mort. cap. 19. vvhen any thing is commanded vnder the paine of Excom­munication, or any other paine which can­not befal to a man, standing in the state of grace, as vnder the paine of the maledicti­on of his Apostles, or any other such like, it bindeth, vnder the paine of a mortall sinn, although there is not put, that Excō ­municatiō is incurred by the deed it self. [Page 474] Wherefore hoping that amongst the children of our holy Mother, the Catho­like, Apostolike, and Romane Church, there will be none founde, whose hearts will be so much possessed with rancour and enuy, as to encurre a mortal sinne, by maligning, and with rash temeritie, with­standing this holy Order of Pennance, which can neither hurt or hinder any, but is a secure meanes, vnto all persons, that will embrace and follow this path and happy course of life, to deliuer them with speede, from the paineful paines of Purgatorie, and leade them to euerla­sting ioy and glorie in heauen. I will omit to make any further mention here, of such danger and imperfection: and nowe purposing to haue d [...]clared the perfe­ctions of this holy Rule and Order, ha­uing had occasion to adde vnto this pre­sent, the annotations of the Reuerende Father, Commissarie General, of all our Order in these parts, vpon this Rule, fin­ding that this booke, is thereby growen vnto a greater volume, then I desired that it should be, I haue adioyned the perfectiōs of this order, vnto the directo­ry, of the societie of the Corde, of our holy Patron S. FRANCIS, to the intente, that such deuoute persons, as for the affe­ction, which they doe beare vnto him, doe weare one of those hallowed cordes, may to augment their deuotion, and de­sire [Page 475] to imitate his perfection and vertues, see the great perfections of this holy Or­der, gathered into a smale briefe togea­ther; that thereby, such as are of that Congregation, may learne the perfecti­ons of this; and of the otherside, such of this Holy order as are desirous to know the perfections of their owne Rule, may by getting them, see also the great indul­gences, which belong vnto their Corde or Girdle, which they daily weare, that by gaining those Heauēly treasures, may both here make satisfaction for al paines due vnto their sinnes; and cleanse their soules from the least thing that might de­file it; and by the perfections of this Rule, so order it with all kinde of vertues in this life, that their action and conuersati­on, may bee so acceptable in the sight of Almighty God, that for their reward, they continue here in his fauour and grace, & after raigne with him, in euarlasting glo­rie.

A CATOLOGVE, Of the Saints and worthie men of the Third Order of the Brothers and Sisters of PENANCE, which our Sera­phical Father S. FRANCIS founded, the ninth yeare af­ter his Conuersion.

ALthough, in commendation of the third Order, which our Seraphicall Father S. FRANCIS (inspired by the Holy Ghost) did institute for a generall comforte and ayde of all men and woemen, aswel Married, as Virgins, many things might be said ful of trueth and Christian pietie, yet to make it manifest and plain­ly to be vnderstood, how gratefull it is to God, and of how great edification in the Catholike Church, it is an euident & suf­ficient argumēt, to see the manifold fruts, which in these yeares past, it hath yeelded in the same Church, as is manifest by this Catalogue of Saints, and true Apostolicall men, and holy vertuous women, taken out [Page 477] of the Chronicle, and Bookes of this Or­der, where their liues are written at large.

Popes who haue confirmed the Rule, and fauoured it with gra [...]es and Priui­ledges.

THE Pope Honorius the 3. Pope Gregorie the 9. three times. Inno­centius the 4. Nicolas the 4. Clement the 5. Martin the 5. Eugonius the 4. Ni­colas the 5. Calixtus the 3. Pius the 2. Sixtus the 4.

Saintes that be Canonized.

  • S. LEWES the King of France.
  • S. Alexius, Earle of Arian in France.
  • S. Iuo Priest.
  • S. Elizabeth, daughter to the King of Hungarie.

Holy men Beatified.

  • BLESSED Alexander of Perusio, indued with admirable pietie.
  • [Page 478]Bl. Bonisius Volaterranus, shining with miracles.
  • Bl. Bartolus of S. Geminian, a most holy man.
  • Bl Charles of Monte Feltrio, indued with all kinde of vertues
  • B. Gualterius, bish [...]p of Taruisi [...]us great­ly renouned for his wōderful miracles.
  • Bl. Iames of the lande Pompeia, a Priest, shining with miracles.
  • Bl. Iohn of Vrbin, a man most perfect, and enobled with vertues.
  • Bl. Iohn of Rauenna, did many miracles.
  • Bl. Luchesi, copious & abounding in mi­racles, hath a Church of his name.
  • Bl. Lucia, most famous for his miracles was the first which receaued the habite at the hands of our father. S. Francis.
  • Bl. Landonus of Mont Feltrio, is had in great reuerence, for the vertues which he wrought.
  • Bl. Nicoluccius of Senna, a man most in­tire and shining in vertues & miracles.
  • Bl. Peter Romanus, crowned with Mar­tyrdome, for the faith of Iesus Christ vnder the Soldane.
  • Bl. Peter Pectinarius of Senna, most no­ble in Sanctitie of life.
  • Bl. Peter of Colle, like in all things to these afore named.
  • Bl. Richard, Bishop of Fossabrunencis, and a most holy man.
  • Bl. Robert, Lord of Ariminensium, noble [Page 479] both by birth and miracles.
  • Bl. Rock, a man full of deuotion.
  • Bl. Thomasinus, a man of great sanctitie, which whilest he prayed on the Feast of all Saints, he was in an extasie, from the Sun rising, vntil the Sun setting.
  • Bl. Torellus, a mā absolute in al perfectiō.
  • Pl. Thomas Vncius of Fulginio, who was famous for miracles and prophesies.

Holy women beatified.

  • BLessed Angelo of Fulginio, who did giue her selfe wholly to contempla­tion: and for the space of 12. yeares to­geather, neuer did take any meate or drinke, but contented her selfe with the B. Sacrament only. She was the first which did reforme the sisters of the third Order.
  • Bl. Apolonia of Bonomia, most pious & liberal to the poore, is highly reueren­ced for her miracles.
  • Bl.. Blanch, Queene of France, and mo­ther of S. Lewes King of Fraunce, most renowned for her miracles.
  • B Beatrix of Millane, copious in miracles
  • Bl. Bona, wife vnto the blessed Lucius, which was the first that receaued the habite of this third order, from our holy father. S. Francis.
  • Bl. Clare of Monte Falcon, shining with illustrious signes and miracles.
  • Bl. S. Delphina, excelling in the vertue [...] [Page 480] of Chastitie, for though she liued 25. yeares, in marriage with S. Elzearius, yet did the holy S. testifie at his death, that he left her a pure Virgin.
  • Bl. Elizabeth, Empresse of the Romaines, and wife vnto the Emperour Charles the 4. but more noble, for the abun­dance of her myracles.
  • Bl. Elizabeth, Queene of Hungarie.
  • Bl. Elizabeth Queene of Portugal.
  • Bl. Homiliana of Florena, nobly descen­ded of the familie of the Circulie: and much more honoured, for the sanctity of her life, and famousnesse of her my­racles.
  • Bl. Ione of S. Marie.
  • Bl. Ione Signa.
  • Bl. Margaret of Carena.
  • Bl. Mea of Senna, much renowned for her miracles.
  • Bl. Pasquilina of Fulginio Celeber, and famous for her myracles,
  • Bl. Rose of Viturbia, buried at Viturbia, and shineth with miracles.

Prelates.

  • DON Leo, Archbishop of Milan.
  • Don Gualter, Bishop or Threliso.
  • Don. Richard, Bishop of Alexandria, Doctor of Diuinitie.

Empresses.

  • LAdie Elizabeth, Empresse wife to the Emperour, Charles the 4.
  • Ladie Ione, Empresse of the Greekes.

Kings.

  • CHARLES the 2. King of Cicilie, Father to S. Lewes Bisshop.
  • Robe [...]t King of Cicilie.
  • Henry Prince of Cicilie.

Queenes.

  • LAdie Marie, daughter to the King of Hungarie, mother to the Bishop S. Lewes.
  • Ladie Blanch, Queene of Cataluinia, mo­ther to S. Lewes King of France.
  • Ladie Marie, Queene of Hungarie.
  • Ladie Katherine Queene of Bosna.
  • Queene of Hungarie, who built the Mo­nasterie; in the Royal fielde at Austria.
  • Queene Katherine, daughter to Ferdi­nando, & Elizabeth King and Queene of Spaine, Aunt vnto Charles the Em­perour, wife of King Henry the eight, mother vnto Queene Marie of Eng­land, of late and happie memorie.

Dukes.

  • RObert of Malatesta, Duke of Vrbine.
  • Ladie Katherine, Dutchesse of Mil­lan.

Earles.

  • ALberte Mountacute, to whom our Father gaue the Habite.
  • Orlande Chu [...]ssie in Italy, who gaue vnto our holy Father, the Mount of Alnerne, and did entertaine him as his guest, and receaued the Habite at his handes.
  • Don Artal of Alagon, Ea [...]le of Sostage, and his wife, with many other verie famous in sanctitie of life.

Worthy men.

1. ALexander, Doctor of Diuinitie. 2. Bartholomew of S. Hierome, to whom our blessed Father S. Francis gaue the habite. 3. Bartholomew, a lawier, to whom our holy Father gaue leaue also, to receaue diuers into the habite, of the third order. 4. Brother Bruno, to whom our holy Father S. Francis, gaue himselfe the habite. 5. Charles Lundati of Mount Feltrio. 6. Brother Demetrius. 7. Brother Estupe. [Page 483] 8. Gerard Hermitane. 9. Brother Hierome. 10. Iohn of Vrbilo. 11 Iohn of Riberia. 12. Brother Iohn of Hermitane. 13. Matthew Lesse, to whom our holy Father S. Francis, gaue the Habite. 14. Matthew Rubie Ro­mane, father to Nicolas Pope, which before was called Iohn Caietane, to whom being a child, our Father Com­mended his order. 15. Robert Coel­lus, to whom also our Holy Father S. Frances, gaue the habite. 16. Brother Peter, a Spaniard. 17. Bother Peter Hermitane. 18. Peter Tercelane. 19 Tercellus of Papio Vinaldus. 20. Brother Vitalles.

Noble and worthy woemen.

BOnuenuta married. Dulcelnia. Si­ster Francis of Eugubium Ladie Lu­cia. Ladie Lucy, of Venice. Malqui­liana married. Siriana. Viridiana.

ALthough this Catologue was made to the honour and glory of God, and of our Holy Father S. Francis, and his Children, of this his third Order: yet would I not haue thee, gentle reader, to thinke, but there are infinite more, holy and wor­thy persons, which are and haue bene of this most holy Congregation; but these are onely those which the Reuerend Father, Comissary General, did set downe in the Spanish Coppie: Or that I could as yet finde which might conueniently be Cro­ni [...]led published, and Registred amongst this holy Companie; but if thou doest chance to finde any others, I beseech thee to doe them that honour, as to adde them to their places of worthinesse, according to their good deserts.

Of the glorious name of IESVS, The 1. of Ianuary.

Antiphona.

NOMEN IESV, tibi sit semper in corde, sem­per in ore, semper in sinu, semper in ma­nu, quò omnes tui in Iesum sensus diri­gantur & actus, alleluia. Versu [...]. Sit nomen Domini benedictum. Respons. Ex hoc nunc & vsque in seculum.

Oremus.

DEVS, qui gloriosissimum nomen Domini nostri vnigeniti filij tui Ie­su Christi, fecisti fidelibus tuis summo suauitatis, affectu amabile, & malignis spiritibus tremendum, atque terribile: concede propitius, vt qui eiusdem bene­dicte Saluatoris nomen celebriter ve­neramur in terris, eius foelici consortio, perenniter perfruamur in coelis. Qui te­c [...]m viuit & regnat in secula seculorum. Amen.

The fiue Brethren Martyrs, the 16. of Ianuary.

Ant.

QVinque passeres veneunt di­pondio, nec pereunt, IESV, propter te mortui, illi sunt fratres mino­res [Page 486] quos trucidarunt tortores dum pre­cones essent tui. Versus. Letamini in Do­mino & exultate iusti. Resp. Ecce enim merces vestra, multa est in coelis.

Oremus.

LArgire nobis quaesumus domine, bea­tis mar [...]yribus tuis Berardo, Petro, Accursio, Adiuto, & Ottone, interceden­tibus coelestia semper & Christum ama­re, quorum glorioso martirio, Ordinis minorum initia conseruasti, Per eundem Christum Dominum nostrum, Amen.

The translation of S. Bonauen­ture, the 14. of March.

Antiph

RVtilit vir seraphicus & totus scientificus, Parisiis rimari sacra dogmata meruit, his Deum semper monuit prae cunctis adamari. Versus. Clara est & quae nunquam marcessit sapientia. Resp. Et facilè videtur ab ijs qui diligunt eum,

Oremus.

DEus qui Ecclesiam tuam B. Bona­uenturae confessoris tui. atque pon­tificis illuminare dignatus es meritis & doctrinis, concede propitius. vt eius me­ritis & intercessionibus spiritualibus [Page 487] muniatur auxiliis, & donis gaudeat sem­piternis. Per Christum Dominum no­strum. Amen.

The translation of S. Antonie of Padua, the 15. of February.

Ant.

DOmus ab Antonio supra Pe­tram Dominum, posita persta­bit, quam maris elatio, fluctus, ceu vox fluminum vltra non turbabit, Versus. Iu­stum deduxit dominus per vias rectas. Resp. Et ostendit illi regnum Dei.

Oremus.

ECclesiam tuam Deus. B. Antonio Confessoris tui translatio votiua lae­tificet, vt spiritualibus semper muniatur auxilljs & gaudijs perfrui mereatur aeter­nis. Per Christum Dominum. Amen.

The translation, of Saincte BARNARDINE, the 17. of May.

Ant

SEnarum ciuis inclytus, super na lu­ce preditus, Bernardinus feruen­ter semper amare studuit Christum Ie­sum, quem docuit reuereri. Versus. Puer [Page 488] eram ingeniosus & sortitus sum animam bonam. Resp. Et cum essem magis bonus veni ad corpus incoinquinatum.

Oremus.

DEus, qui corda fi [...]elium sancti Spiri­tus vnctione ad sancti nominis tui honorem. & vitae sanctimoniam per B. Bernardinum confessorem tuum, egregi­umq [...]ò doctorem inspirare dignatus es: tribue nobis quaesumus, vt cuius sacram memoriam veneramur in terris, eius fe­lici consortio perfruamur in caelis, per Christum. On his Feast, as in the transla­tion.

The translation of our Holie Father S. FRANCIS, the 25. of May.

Ant.

SAncte Francisse, propera, veni pater accelera ad populum, qui premitur, & teritur sub onere, palea, lu­to, latere: & sepulto aegiptio sub sabulo, nos libera, carnis extincto vitio. Versus Nemo mihi molestus sit. Resp. Ego enim stigmata Domini in corpore meo porto.

Oremus.

OMnipotens sempiterne Deus, qui frigescente mundo ad inflamandum corda nostra in carne, beatissimi P. N. [Page 489] Francissii passionis tuae sacra stigma [...]a re­nouasti: concede propitius, vt eius me­ritis & precibus dignos paenitentiae fru­ctus faciamus, Qui viuis & regnas in se­cula seculorum.

The Feast of S. Anthonie of Padua, the 13. of Iune.

Antiph.

DOmus ab Antonio supram petram Dominum posita perstabit, quam maris elatio, fluctus, seu vox fluminum vltra non turbabit. Versus. Iustum deduxit Dominus per vias re­ctas. Resp. Et ostendit illi regnum Dei.

Oremus.

ECclesiam tuam Deus B. Antonij confessoris tui solennitas votui lae­tificet, vt spiritualibus semper muniatur auxilijs, & gaudiis perfrui mereatur aeter­nis, per Christum Dominum.

The Feast of S. Bonauenture, the 14. of Iulij.

Antiph RVtilat vir seraphicus & totus scientificus, parisijs rimari sacra dogmata meruit, his Deum semper monuit prae cunctis adamari. Versus Clara est, & que nunquam marcessit sapientia. Resp, Et facile videtur ab iis qui diligunt

Oremus.

DEus qui Ecclesiam tuam B. Bona­uenturae Confessoris tui, atque pon­tificis illuminare dignatus es meritis & doctrinis, concede propitius, vt eius me­ritis & intercessionibus, spiritualibus muniatur auxiliis, & donis gaudeat sem­piternis, per Christum Dominum no­strum.

The dedication of our Ladie of Angels, called Porti­uncula, the 2. of Aug.

Ant.

SVbtuum presidium confugimus sancta dei genitrix, nostras depre­cationes ne despicias in necessitatibus, sed à periculis cunctis libera nos sem­per, virgo gloriosa & benedicta. Versus. Domum tuam Domine decet sanctitudo. Resp. In longitudine dierum.

Oremus.

OMnipotens sempiterne Deus, qui gloriosae Virginis matris Mariae corpus & animam vt dignum filii tui ha­bitaculum effici mereretur, spiritu sancto cooperante preparasti: da vt cuius com­meratione laetamur, eius pia intercessio­ne ab instantibus malis, & à morte per­petua liberemur, per eundum Christum Dominum nostrum. Amen.

The Feast of S. Clare, the 12. of August.

Ant.

POst vitae Clarae terminum, Clara cum turba virginum, ad coelos euolauit, suum complexa Do­minum. regnat in regno luminū, quo Dominus regnauit. Vers. O quam pul­chra est casta generatio. Resp. Cum clari­tate.

Oremus.

FAmulos tuos quaesumus Domine B. Virginis tuae Clarae votiua natalitia recensentes; coelestium gaudiorum sua facias interuentione participes, & tui v­nigeniti coheredes: Qui tecum viuit & regnat in vnitate spiritus sancti Deus.

S. Lewes Bishop of Tolose, the 19. of August.

Ant.

TEcum fuit principiū beati Lu­douice, virtutum Christus om­nium pro meritorum vice. vers. In con­spectu potentium admirabilis ero. Resp. Et facies principum mirabuntur me.

Oremus.

DEus qui Ecclesiam tuam dispensa­tione mirabili nobis semper illustras sanctorum splendoribus, tribue quaesu­mus, vt qui Beati LVDOVICI Con­fessoris tui, atque Pontificis solemniis [Page 492] gratulantur, ad eius consortium faeliciter peruenire mereantur. per Christum Do­minum nostrum, Amen.

S. Levves King of France, of of the third Order, the 25. of August.

Ant.

SImilabo eum viro sapienti, qui e­dificauit domum suam supra fir­mam petram, Vers. Lex Dei eius in corde ipsius. Resp. Et non supplantabuntur gres­sus eius.

Oremus.

DEus, qui beatum Ludouicum con­fessorem tuum de terreno ac tem­poral [...] regno, ad coelesti & eterni gloriam transtulisti: eius quaesumus meritis & in­tercessione regis regnum Iesu Christi filij tui nos coheredes efficias, & eiusdem regni tribuas esse consortes, per eundem Dominum nostrum. Amen.

The Feast of the Stigmates of S. FRANCIS, the 17. of September.

Antiph.

Coelorum candor splenduit, nouum sidus emicuit, sacer Franciscus clarauit, cui seraphim apparuit signans, cum caractere, in palmis, plantis, [Page 493] latere, dum formam crucis gerere, vult corde ore opere. Vers. Signate Domine ser­uum tuum Franciscum. Resp. Signis re­demptionis nostrae.

Oremus.

DEus qui mira Crucis mysteria in B. Francisco confessore tuo multi for­miter demonstrasti, da nobis quae sumus, deuotionis suae semper exempla sectari, & assidua eiusdem crucis mediratione muni­ri, per Christi [...] Dominum nostrum. Amē.

The translation of S. Clare, the 2. of October.

Ant.

POst vitae Clarae terminum, Clara cum turba virginum ad coelos euolauit, suum complexa Dominum, regnat in regno luminum, quo Dominus, regnauit. Vers. O quam pulchra est cas [...]a generatio. Resp. Cum claritate.

Oremus.

FAmulos tuos quaesumus Domine B. Virginis tuae Clarae votiuam transla­tionem recensentes, celestium gaudio­rum sua facias interuentione participes, & tui vnigeniti co [...]eredes. Qui tecum vi­ [...]it & regnat in vnitate spiritus sancti Deus.

The feast of S. Francis. the 4. of October.

Ant.

O Martyr desiderio Francisce, quanto studio compatiēs hunc sequeris, quem passum libro reperis quem aperuisti. Tu contuens in aëre se­raph in cruce positum, ex tunc in palmis, latere, & ped [...]bus effigiem fers plagarum Christi? tu gregi tuo prouide; qui post foe­licem transitum dirè prius & liuidè glori­ficatae speciem carnis pretendisti versus. Ora pro nobis B. P. Francisce. Resp. Vt di­gini efficiamur promissionibus Christi.

Oremus.

DEus qui Ecclesiam tuam Beati Frā ­scisci meritis foeta nouae prolis am­plificas: tribue nobis ex eius imitatione terrena despicere, & coelestium donorum semper participatione gaudere. Per Chri­stum Dominum nostrum.

The vij. brethren Martyrs, the 13. of October.

Ant.

Haec est vera fraternitas, quae nunquam potuit violari certa­mine, qui effusa sanguine sequuti sunt Dominum, & contemnentes aulam regi­am, peruenerunt ad regna coelestia, Versu. Ecce quam bonum, & quam iucundum. Resp. Habitare fratres in vnum.

Oremus.

OMnipotentiam tuam aeterne Deus suppliciter exoramus, vt suffraganti­bus beatissimis martyribus tuis Daniele, Angelo, Samuele, Donulo, Leono, Augo­lino atque Nicolao, discamus terrena de­spicere, & amare coelestia. Per Christum Dominum nostrum. Amen.

S. Iue Confessor, of the third Order of S. FRANCIS. the 27. of October.

Ant.

HIc est qui post aurum nō abiit, nec sperauit in pecuniae the­sauris. Hinc & laudabimus eum: fecit e­nim mirabilia in vita sua. Versus. Hic vir despiciens mundum & terrena trium­phans. Resp. Diuitias coelo condidit ore manu.

Oremus.

DEus qui B. Iuonem confessorē tuum piis operibus, signis & miraculis in Ecclesia tua clarere fecisti: praesta quesu­mus, vt eius meritis & precibus tua bene­ficia capiamus. Per Christum Dominum nostrum.

The translation of S. Lewes Bishop of Tolledo, Nouember.

Ant.

TEcum fuit principiū beate Lu­douice, virtutum Christus [Page 496] omnium, pro meritorum vice. Vers. In conspectu potentium admirabilis ero. Res. Et facies principum mirabuntur me:

Oremus.

DEus qui Ecclesiam tuam dispensa­tione mirabile nouis semper illu­stras sanctorum splendoribus, tribue quae­sumus, vt qui B. Ludouici confessoris tui atque Pontificis solemniis gratulantur, ad eius consortium foeliciter peruenire mereamur: per Christum Dominum no­strum. Amen.

S. Didacus, the 12. of Nouember.

Antip

BEatus Didacus stadium virtu­tis ingressus carnem suam la­boribus & flagellis, vigiliis ac ieiunijs edomabat, Versus. Quae stulta sunt mundi elegit Deus Resp. Vt confundat fapien­tes.

Oremus.

OMnipotens sempiterne Deus, qui dispositione mirabili infirma mun­di elegis, vt fortia quaeque confun­das: Concede propitius humilitati no­strae, vt pijs B. Didaci confessoris tui pre­cibus, ad p [...]rennem in coelis gloriam sub­limiari. Per Christum Dominum nostrū. Amen.

S. Elizabeth VViddowe, of the third Order of S. Fran­cis, the 20. Nouember.

Ant.

Dvm esset vir in acubitu suo, nar­dus eius dabat suauitatis odo­rem. Vers. Manum suam aperuit inop [...], Res. Et palmas suas extendit ad pauperem.

Oremus.

TVorum corda fidelium Deus mi­serator illustra, & beatae Eliza­bethae precibus gloriosis, fac nos prospera mundi dispicere, & celesti semper con­solatione gaudere: per Christum Domi­num nostrum. Amen.

The Feast of S. Elzearius, Confessor, of the third order of S. Francis, the 28. December.

Ant.

EVge serue bone & fidelis, quia in pauca fuisti fidelis, supra multa te constituam dicit Dominus. Vers. Amauit eum Dominus, & ornauit eum. Resp. Stolam gloriae induit eum.

Oremus.

DEus, qui beatū Elzearium confesso­rem tuum, inter cetera virtutum insignia Virginali pudicitia in cōiugio de­corasti: concede propitius, vt cuius sacra solemnia celebriter veneramur in terris, eius beata consortia foeliciter consequa­mur in caelis, Per Christum.

Commemoration of all the Sainctes of the Order.

Antiph.

VOs sancti Dei incliti, qui e­stis mente simplici Francis­cum imitato: Orate vt hic feruidi, & in futuro lucidi, simus & nos beati. Versus. Aeterna fac nos Domine cum sanctis tuis. Resp. In gloria numerari.

Oremus.

DEuotionem nostram quaesumus Do­mine tua gratia redd [...]t salutarem, vt quos sanctorum tuorum Berardi, Petri, Accurtij, Adiuti & Ottonis martyrum, Bonauenturae ac Ludouici Pontificum, Antonij & Bernardini confessorum, ac Clarae Virginis deuota commemoratione laetificat. ipsos ad gaudia aeterna perdu­cat. Per Christum Dominum nostrum. Amen.

A TABLE, OF THE principall matters, con­teined in the Treatise of PENANCE.

Epistle Dedicatorie.
  • CHildren are bound to honour and obey their Parents.
  • Parents are bound to in­struct and correct their children.
  • God punisheth those which are negligent in corre­cting them.
  • The obligation of spiritu­all fathers.
  • The principall businesse of a Christian.
  • VVhat is conuenient for such as tend to perfectiō.
  • Hope of gaine, encoura­geth one to vndertake any labour.
  • The Authors intention.
Epistle to the Reader.
  • MAny benefites are reaped in this holy Order of Penance.
  • The way of Penance is common to all, that de­sire to go to heauen.
  • Into this Order of Pen­nance, all sorts of vertu­ous people and sexes, may be admitted, aswel ma­ried, as vnmaried.
  • This order, exhorteth to all pious workes.
  • The general Chapter com­manded to puhlish this Order againe.
  • The Authors motiue to set forth this book in print.
  • This Order is much re­spected, and not worne [Page] out of request.
  • A great part of the Nobi­litie of Spaine, doth dai­lie embrace this Order.
  • Queene Katherine, mo­ther vnto our happie Q. Marie, was of this Or­der.
  • The names of the Saincts, & worthie persons, arset in the end of this booke.
  • The Epistle of the Com­missarie General, vnto the Prouincials.
Treatise of Penance, Chapter I. pag. 1.
  • AN introduction and exhortatiō to Pen­nance. page. 1
  • Great is the corruption of the world. ibid.
  • An admonition. pag. 2
  • The cause of the perdition of many. pag. 3
  • The difference betweene the good and the badde. ibid.
  • No man can here reioyce with the worlde, and raigne with God in heauen. pag. 4
  • The great loue of Christ to mans soule. ibid.
  • For the health of the soule regarde not what the flesh suggesteth, but what the spirit is able to doe. ibid.
  • A profitable consideration. pag. 5.
  • What man is in respect of his bodie. pag. 5
  • As death is most certaine, so is the hower very vncertaine. pag. 5.
  • How euery one ought to esteeme of himselfe. p. 6.
  • Euery one ought to consi­der diligētly, what pre­paration he hath made for the life to come. p. 6.
  • No man can finde any as­sured contentment in [Page] this world. pag. 7.
  • VVhat course euery one which desireth to liue piously, ought to take presently. pag. 7
  • Penance must be answera­ble vnto the greatnes of the sinnes. pag. 8
Chapter II.
  • OF the necessitie of Pennance. pag. 9
  • Baptisme necessarie vnto Saluation. pag. 9
  • Penance is necessary for al sinners that haue the vse of reason. ibid.
  • Penance is the second ta­ble after shipwracke. ib.
  • Baptisme cannot be reite­rated. pag. 10.
  • Penance hath bene in all ages, necessarie vnto sal­uation. pag. 10
  • S. Iohn Baptist did preach penance, both by worde and deede. pag. 11
  • The austeritie of the life of S. Iohn Baptist, doeth condemne the delicate­nesse of worldlings. p. 11.
  • Christ calleth all vnto pe­nance. pag. 12
  • True penance washeth a­waie our sinnes, & ma­keth vs as white as snow. pag. 12
  • One of the difficultst works of God, is to make of a sinner, a iust man. p. 13
  • VVhosoeuer will raigne with God, must suffer with his Sonne. pag. 14
  • How wee must followe Christ. ibid.
  • VVhat we must do which will follow our Lord. pag. 14
  • Our Lord doth admit all that will, of what estate or condition soeuer. ibi.
  • Many follow the desire of the flesh, but few follow Christ. pag. 15
  • [Page]The world calleth to de­ceaue vs, yet many fol­low it. pag. 16
  • Christ calleth to saue vs, few or none will heare him. ibid
  • God of his ordinary power cannot remit actuall sinnes, with out the parties penance. ibid.
  • By penance, great offen­ders became the especi­al friends of God. p. 17
Chapter 3. pag. 22.
  • OF the dangers in de­ferring of Penance.
  • Bruite beasts, by the in­stinct of nature, seeke presēt remedie in sick­nesse. pag. 17
  • Many for to recouer health of the body, wil endure great paines. pag. 18
  • Much more dangerous is the sicknes of the soule, thē that of the body. p. 18
  • Deferring of penance, doth put the soule oftentimes, in danger of perishing euerlastingly. pag. 19
  • Penance deferred vntill the hower of death, is dangerous. ibid
  • Hope of long life, maketh many to perish. pag. 20
  • The sorrowful words of a dying man diligently to be noted. pag. 21
  • Euery one must render an account not onely of what he hath done, but also what he hath omit­ted, that hee might and ought to haue done. ibi.
  • Our whole time, is to bee ēployed to Gods honor, & the good of our soul. p. 22
  • This present time is ours, granted by God to merit therein, the life euerla­sting. ibid.
  • God will iudge our beste workes. pag. 23
  • They are much incident to [Page] many dangers, which deferre their Pennance till death. ibid
  • Penance is presently to be done, to auoide Gods wrath, which other­wise suddainely com­meth vpon vs. pag. 24
Chapter IIII. pag. 27
  • CErtaine reasons to make more manifest the dangers which pro­ceed from delay & negli­gēce in doing penāce. 25
  • The first reason wherefore Pennance should not be deferred. ibid.
  • Which way a mā hath bēt all his desires in his life, that way is he most likly to sal at his death. pa. 26
  • A mā must render an ac­count of euery moment of time, how it is spent. ibi.
  • The second reason, why Penance should be pre­sently done, is for that a man by long delay, is the more burdened. ibid
  • The longer a man defer­reth to do Penance the les able is be to do it. 28
  • The weight of one mortall sinne, is so great, that without the greate mercie of God, it would presse thee down to hell. ibid.
  • Sinners ought to consider, into what dangererous estate sinne hath brought them. ibid.
  • The third reason, that Penance ought not to be deferred, is feare of suddaine death. ibid.
  • He which forgetteth God in his life, wil forget himselfe at the hower of death. pag. 29
  • The fourth reasons is, for that a little pennance done in time, makes more satisfaction for [Page] our sinnes, here then great and long paines which are suffered in Purgatory, p. 30
  • The paines of Purgatory, though they are not e­uerlasting, yet do they farre exceede, all the paines of the worlde. pag. 32
  • No temporal paine is to be compared, vnto the paines of Purgatory. ib.
  • A man may make satisfa­ction for venial sinnes, by any pious and ver­tuous action. pag. 32.
  • What Pénance is due vn­to a mortall sinne. pag. 33.
Chapter V.
  • THat Penance is not to be left off, whilest life lasteth. pag. 34
  • He which after his Pen­nance is done, liueth caresly, soone falleth, either into his former, or worse offences. ibid.
  • We must not onely by con­fession, sweepe awaie the dust of our sinnes, but also scrape awaie the durte, with harde iron of strict Penance. pag 35
  • The seruāts of God ought neuer to be idle. pa. 26
  • The second sinnes, of the same kinde are worse then the first. ibid.
  • Pennance is a meanes to preserue one from fal­ling againe into sinne. pag. 37
  • Pennance is the weapon wherewith wee must wage warre, againste the flesh and the deuil. pag. 38
  • The deuil bēdeth his for­ces, chiefefly against [Page] those which leue sin. & come vnto God. p. 39.
  • As Sat [...]ā, whē our Sauior fasted, did chiefely tēpt him, so doth he the like when any tende vn­to perfection pag. 40.
  • A similitude to proue the same. ibid.
  • Fruits proceeding from Penance. ibid
  • The second fal into sinne, is worse then the first. pag. 41
  • It is easier for one to keepe him from sinne, then after that he is fallen, to rise againe. pag. 42
  • Many dangers come, by leauing off the armour of Penance. pag. 43
  • There is no ende prefixed for Pennance in this life. pag. 44
  • It is not enough for one to beginne to do Penance, but he must perseuer therein to the last end. ibid.
  • Similitudes, to exhorte vnto perseuerance, in doing of Penance. ibid.
  • The rewarde of perseue­rance. pag. 45
Chapter VI.
  • THat the austeritie of Penance, is made easie, hy the due con­siderattion of the sweetnesse, which is in it. pag. 46
  • The meanes to preuēt and auoide Gods wrath, is to make present satis­faction for sinne. ibid.
  • Examples howe Pennance helde the hand of God from inflicting iust pu­nishment. ibid.
  • The Niniuites receaued profite from Pennance. pag. 47
  • An obiectiō, & answer. ib.
  • [Page]It is not sufficient for sal­uation to bring forth the leaues or buddes of Pen­nance, but the worthie fruits ar required. p 48
  • Good motions which are not put in execution, d [...]e augment the paines of the damned. pag. 49
  • The path of pennance, lea­deth to eternall consola­tion. pag. 49
  • The way of penance, which seemeth very hard, is by Christs example, made plaine and easie. pag. 50
  • The benefites which are found in the way of Pe­nance. ibid.
  • What it is to eate our la­bours ibid.
Chapter VII. pag. 55
  • HOw great is the pro­fite which procee­deth from penance. p. 55
  • Pennance bringeth manie benefits vnto the soule ib.
  • Iustice requireth, that according to the greatnes [...] the sin, so should the pennance be. pag. 5 [...]
  • Penance is so pleasing vnt [...] God, that it restoret [...] life vnto the soule. ibid
  • Wounderful is the profit of penance. ibid
  • God spareth euerlastingly those whom he punisheth here. pag, 57
  • God doth more accept of a little paines voluntarili [...] suffered here, then of as­much more endured else­where. pag. 58
  • Little are al the paines of this life in respect of fu­ture punishment ibid.
  • Terrible are the paines of Purgatory. pag. 59
  • Though the paines of Pur­gatorie be great, yet litle or nothing in respect of the torments in hell ibid.
  • The paines of hel, are so in­finite, [Page] that all the men of the world, are not a­able to declare the least parte of them. ibid.
  • That paine cannot be ima­gined, but that the dam­ned endure it. pag. 60
  • True penance, not onely de­liuereth one frō all those aforesaide paines, but bringeth him also to in­finite glorie and ioy. p. 61
  • What the ioyes of heauen are. ibid.
  • All ioyes, happinesse, and & al that can be desired, is in God. pag. 62
  • The excellency of the king­dome of heauen. ibid.
  • Example of Dauid, what we ought to doe, to enioy the presence of God. ibi.
  • The state of innocency was lost by sinne, Penance is the way to regaine it. 63
  • As wee desire to enioy with Dauid, al happinesse: So let vs here endeauour to imitate his penance. 61.
Chapter VIII. pag. 64.
  • THat pennance ought chiefly to be done for the loue of God. ibid.
  • It is our intention which maketh our penance the more meritorious, ibid.
  • The chiefest intention in doing of penance, ought to be the loue of God. pa. 65
  • In sinne, two things are to be considered. The offence vnto God, and the hurt of the sinner. pag. 66
  • God is no acceptor of per­sons. pag. 67
  • The cause why God did ac­cept of the Penāce of Da­uid, and not of Saul: was the different actions in doing. ibid.
  • The example of Esau. ibid
  • The loue of God ought to be the ballance of all our actions. pag. 69
  • [Page]God more regardeth the intention of the doer, then the worke it self. ibid.
  • In all our actions, wee must direct our inten­tions, to the loue of God. pag. 70
  • What ought to bee our chiefe intention, in do­ing of penance. ibid.
  • A similitude. ibid.
  • What ought to bee the chiefest cause of sor­row; with an exhorta­tion. pag. 71
  • A man ought rather choose to suffer all the paines of the damned, then to offende. ibid.
  • Let our hell be the disple­sure of God, & our heauē to haue his loue. pag. 72
  • Hell ought rather to bee feared; for that Gods enemies dwell there, then for the paines therein. ibid.
  • The chiefest cause where­fore the eternal beati­tude is to be desired, is the assurance neuer to offend God. ibid.
  • The meanes to make all our actions meritori­ous, is to doe them meerely for the loue of God. ibid
  • An Example worthy to be noted. ibid.
  • The malice of Sathan is often turned, by Gods goodnesse, to the en­crease of our merite. pag. 73
  • Constancy in the loue of of God, is more meri­torious, then any other action. pag. 74
  • The merit of our labours and aff [...]ictions, consi­steth in the loue of God, ibid.
Chapter IX. pag. 75.
  • [Page]THat the best and most in Gods fa­uour, haue not negle­cted to do Penance. ibi.
  • The chiefest remedie for sinne, after baptisme, is Penance. ibid.
  • It is a great errour and blindnesse, to thinke that none do pennance, but such as haue bene notorious sinners. pag. 76
  • Examples to prooue that such as haue bene al­waies vertuous, yet not withstanding, haue done great penance. ibi.
  • Example of Iobs penance. Of Ieremies, S. Iohn Baptist, although san­ctified in his mothers wombe, yet did greate penance all his life. ibid.
  • The whole life of the mo­ther of God, was little, other then continuall penance. pag. 78
  • The Penance of S. Eliza­beth of Hungary, was not smale. pag. 79
  • Though she were noble by parentage in earth, yet pennance made her more noble in heauen, ibid.
  • Pennance is not onely a salue to cure sinne, but also a meanes, to pre­serue from sinne, and to winne fauor with God. pag. 80
  • God punisheth smal offen­ces, in his great friends pag. 81
  • Example in Zachary pu­nished for a venial sin. ibid.
  • This life is no other, but a vale of miserie, and a time of penance. p. 82
  • [Page]The hower of death to worldlings, is of all things the most ter­rible. ibid
  • Nothing defiled, can enter into heauen. ibid.
  • Whosoeuer looketh well into his daily actions, shal consider some im­perfection. pag. 83
  • S. Paule acknowledged his imperfections, and did penance for them. ibid.
  • The more that one en­creaseth in all perfe­ction, the plainer doth he perceiue his owne imperfections. ibid.
  • Little sinnes are not to be contemned. ibid.
  • They are oft meanes to draw vs into hell. pag. 84
  • Small sinnes, oft breed great dāger, by draw­ing many times into mortal sinnes, and of­fences. pag. 85
  • An Epilogue vnto the or­der, of the Brethren and Sisters of Pen­nance. pag. 86
  • God of euill, oftentimes draweth good. ibid
  • Sathan of good, manie times endeuoureth to drawe euil. ibid

A TABLE OF THE Chapters, Articles, and chiefe mat­ters, conteined in the Third Rule of S. FRANCIS, and in the explication thereof.

  • THe antiquitie, in­stitution, and con­firmation of this Rule, by our H. Father Ni­colaus 4. pag. 89
  • The best meanes to vnder­stand Gods holy will & pleasure, is to haue re­course vnto feruent prayer. pag. 92
  • S. Francis, by diuine inspi­ration yea rather com­mandement, did insti­tute this holy Order of Penance. pag. 94
  • The intention of S. Fran­cis, in instituting this Order, was to incite all sorts of people, so to followe our Sauiours example here, that they may raigne with him in heauen. pag. 95
  • S. Francis ordained, that it should be so ordered, as it might be fit for al such as with any zeale would vndertake it. ibid.
  • In this Rule, is not requi­red any hard matters, aboue the power of the meanest or least able. pag. 96
  • The brethrē & Sisters do by vowe, binde thēselues, to obserue the comman­dements of God, but not vnder the paine a of double mortal sinne. ibi.
  • [Page]The chiefest thing which God requireth at our hands, is to giue our hart wholly vnto him. ibid.
  • They lend their hart vn­to God, which serue him for temporal prosperi­tie. pag. 49
  • They sell their hart which serue him onely for e­ternal reward. ibid,
  • They onely giue him their hearte, which out of meere loue to himselfe doe serue him without any other respect, p. 100
  • Loue is the loadstone of loue. ibid.
  • God hath bestowed great benefites vpon man, to win his loue to him. ibid.
  • Gods true Children giue their hearts wholly vnto him. pag. 201
  • The poorest begger may gaine heauen by his perfect loue to God, as well as the richest Em­perour. ibid.
  • There are many in hea­uen, which were poore, weake and ignorant, but none which did not entirely loue God. ibid.
  • The commandements of God, which are affir­matiue, binde alwaies, but not for all times. pag. 102
  • The chiefest pointe of this Rule, is to obserue the commandements of God. pag. 103
  • No parte of the Rule it selfe doth binde, vnder paine of mortal sinne. ibid.
  • Of the benefits and priui­ledges of this holy Order of Penance. pag. 104
  • At their firste entrance, they are cleansed from their sinnes and paines [Page] due thereunto in Pur­gatorie, and restored to the state as it were of innocencie, wherein they were, when they were first baptised. ibid.
  • The forme of the general approbation, at their en­trance pag. 105
  • They must first make a general Confession of their whole life, but ne­uer to repeate it any more. pag. 106
  • It doth rather hinder de­uotion, then augment it, to make often the same general confessi­on. pag. 107
  • It is counsailed, though not commanded, to make euerye halfe yeare, a general confession of all notable thinges which haue happened in that time. ibid
  • It is not enough to doe a a good deed, but it must also be well done. p. 108
  • The Visitor must oftner visite here, then in o­ther places, because hee and the Brethren and Sisters, want the helpe here, which they haue else where. ibid.
  • One of the chiefest obliga­tions of this Rule, is to make euery night, not onely a diligent exami­nation of their consci­ence, but also present sa­tisfaction for any fault committed that daye. pag. 109
  • Howe wee ought to make this examination ibid
  • God wil not forgiue sinne, and the paines due ther­unto, vnlesse the sinner do make some satisfaction. pag. 109
  • The cause why wee are iudged and punished [Page] by God, is for that we doe not iudge and pu­nish our selues, p. 110
  • God doeth neuer punish the selfe-same faulte twise. pag. 111
  • This, and all labours of this life, will seeme but little, if they be com­pared with the great­nesse of the rewarde. ibid.
  • The sinner cannot escape punishment, but must either be punished here, or in the world to come. pag. 112
  • Assured hope of rewarde, maketh all labour seeme so light, that one shall not scarce feele them. ibid
  • Whosoeuer doeth duely meditate vpon the re­warde of the life to come, wil ioyfully beare all present paines. pag. 113
  • Most miserable are they which will suffer no­thing, for the life e­uerlasting. pag. 114
  • Great is the happinesse of those which truely ob­serue this rule. ibid.
  • Euerie one may see by the ordinance of the late general Chapter, at Tolledo, and annotati­ons since, of the Com­missarie General, vpon this Rule, that it is not worne out of request. ibid.

The first Chapter of the Rule: Of the manner of examining those vvhich vvill vndertake this forme of life. pag. 115.

ARTIC. 1.

  • THis holy Order of Penance, is ordeyned for all Christians, of what estate or degree soeuer. pag. 117
  • The firme foundation of all happinesse, is the true beleefe, and con­stant profession of the Catholike faith. ibid.
  • He which will not doe both these, cannot bee admitted into this or­der. ibid.
  • A man must not onely be­leeue, but must constāt­ly professe the Catho­like faith. pag. 118.
  • The loue in Religion, doth far excel al other what­soeuer. ibid.
  • In matters that may hin­der the good of the soule, al other loue is to be set aside. ibid.
  • Whosoeuer hath bene iu­stly & publikely repre­hended or punished by iustice, cannot be recei­ued into this order. pag. 119
  • God requireth all perfe­fectnesse in his seruice and seruants. ibid.
  • One bad sheepe, may spoyle a whole flock. ibid.

Chapter II.

ARTIC. 1.

  • HOw they are to be be receaued, which will enter into this or­der. pag 120
  • As all wood is not fit for building, so all persons are not fit for Religion. pag. 120
  • Christs delight, is to bee with the sonnes of mē. pag. 123
  • All such as ar desirous to be receaued, must be first deligentlye examined before they be admit­ted. pag. 124
  • The vowe which they do make, which after their probation, are admitted to profession. pag. 125

ARTIC. 2.

  • THat the Ministers must plainely de­clare vnto the Brethrē and Sisters, before their profession, the burdens of the fraternity. p. 126
  • A summary, of all the burdens and constituti­ons of this Order, where in the whole effect of the chapters of the Rule ar briefly comprehended. pag. 127
  • Chapter. 1. concerning their beliefe. ibid.
  • Concerning their admis­sion. chap▪ 2. ibid
  • Their apparrel. chap. 3. ib.
  • Their communication. ch. 4. pag. 128
  • Their abstinences & fasts ibid,
  • Of receauing the blessed Sacrament. c. 6. p. 130
  • [Page]Of their Canonical howrs c. 8. ibid,
  • Of making their wil. cha. 9. p. 131
  • Of examining their con­science. chap, 2. ibid
  • Of hearing Masse, & mo­nethly exercises. chap. 13. ibid.
  • Of exercising the workes of mercie. ch. 14. p. 132
  • Of the vissitation. cha. 16. ibid.
  • Of the correction of offen­ders. chap. 16. pa. 133.
  • Of the conseruation of peace. chap. 17. ibid.
  • How the Ordinarie Pre­lates, may when neede requireth, dispence in in al these aforesaide things, according vnto the necessitie of each one. chap. 18. ibid
  • That no point of this rule doeth of it seife binde, vnder mortal sinne. ch. 20. pag. 134
  • Of their obedience vnto the Visitor, in al such things as concerne the Rule. chap. 2. ver. 20-ibid.
  • Many vndeuout persons, and some vnexperien­ced Ghostly Fathers, in matters of perfection, do goe about to discou­rage many from ta­king this happie course tending to al perfecti­on. pag. 135
  • The feruent loue of God makes a man easely to beare the burdens, that belong to perfection. pag. 136
  • The great benefits which this Rule yeeldeth, cau­seth the followers ther­of to obserue it with all alacritie. ibid.
  • A spare diet, killeth vice, and nourisheth vertue [Page] strengtheneth the soule, and eleuateth the minde. pag. 146
  • Chap. 6. by often frequen­ting the holy Sacra­ments, they cleanse their soules from sinn, and replenish it with grace. ibid.
  • Chap 7. As the iust man falleth seuen times in the daye, so by their se­seuen canonical houres, are they mooued to rise as oft. ibid.
  • All men haue as much neede of prayer, as trees of moysture. pag. 147
  • Hee prayeth continually, which doeth alwaies well. ibid.
  • Chap 8. They reap great quietnesse, and tran­quillitie of conscience, which make their wil, & settle their goods in time. ibid.
  • They which after due ex­amination of their con­science, make daily sa­tisfaction for their of­fences, doe free thēselues from far greater paines hereafter. pag. 148
  • Cha. 9. great benefits pro­ceed frō hearing Masse daily. pag. 189
  • The Brethren & Sisters, gaine 100. yeares of pardon, by reading or hearing the Rule read once euery moneth. ibid.
  • By their monethly almes, they redeeme their sins, and lay vp treasuere for themselues in heauē, & here also, if they should stand in neede. ibid.
  • Chap. 10. Their works of mercy, wil worke them, that fauour, to hear that cōfortable speech of our Sauiour, Come ye bles­sed. [Page] pag. 189
  • Chap. 11. At the yearely visitation, they receaue helpe and comforte, both spiritual and temporall, pag. 190
  • God hath commanded e­uery one to haue a care of his neighbour. ibid.
  • Seuerely shall he be puni­shed, which through his silence, or conuiuence, shall let his neighbour perish. pag. 191
  • Ch. 12. Concord & peace, giue such strength vnto a congregatiō, that their enemies can hardly pre­uaile any waies against them. pag. 192
  • Whosoeuer beginneth a life, tending to perfecti­on doeth presently en­ter into combate against Sathan. ibid.

ARTIC. 3.

  • Concerning restitu­tion. pag. 193
  • This order tendeth to the good of all persons, but to the preiudice of none pag. 194
  • He incurreth great hurt, which with holdeth any thing against right ibid.
  • As the Brethren which fal into want, without their own fault, ar charitably to be relieued; so waste­ful persons, if they wil not be corrected, ar pre­sently to be expelled. ibi.

ARTIC. 4.

  • OF reconciliation to his neighbors. p. 195
  • No gift is pleassng vnto God, which is giuen by one that is not in charitie, with his neigh­bours. ibid.
  • No man can be admitted [Page] into this Congregation, vnlesse he first reconcile himself vnto his neigh­bours. pag. 196

ARTIC. 5.

  • OF the Profession, pag. 196
  • Euery one must expect vn­til the yeare of proba­tion be expired p. 197

ARTIC. 6.

  • OF the obseruation of the commande­ments of God. pag. 197
  • As this estate doth far ex­cell the ordinary secu­lar estate and calling; so is there more perfe­ction required therein, and greater care in obseruation of the Cō ­mandements of God. pag. 198

ARTIC. 7.

  • OF their manner of obedience. p. 199
  • Although the brethren & Sisters, doe not make any expresse vowe of obedience yet doe they here make an impli­cite vowe thereof, in al such thinges as con­cerne meerely the good of the congregation. ib.
  • S. Elizabeth promised o­bediēce vnto her ghost­ly father in al thinges, that were not preiudi­cial, vnto the duety of marriage. ibid.
  • Amongst all vowes, obedi­ence is the chiefest. pag. 180
  • He which is obedient, both eating fasteth, sleeping watcheth, and in test labour [...]th. ibid.
  • The excellencie of the vertue of obedience, is prooued, by manie worthie sentences of the auncient Fathers, [Page] pag. 181
  • The vertue of obedience is so necessarie, for the con­seruation of al congrega­tions, that without it, they would soone fall to confussion. pag. 205
  • No poynt of the Rule doth of it selfe binde, vnder the paine of a mortall sinne. ibid
  • It is a great comforte to haue an instructor to guide vs in our spiritu­al actions. pag. 207
  • Thinke that thou hast on­ly liued that daye well, wherein thou hast re­nounced thy owne will. pag. 208
  • The merit and perfection of the soule, consisteth more in denying thy owne will, then in fee­ling a tendernesse of heart, or sweetnesse in deuotion. pag. 210
  • Selfe-loue doeth so defile all our actions, that thereby we loose soone al deuotion. ibid.
  • An example thereof. ibid.
  • A comfortable caueat. ibi.
  • How a man ought to be­haue himselfe, when he findeth a drinesse in his deuotion. ibid.
  • One of the chiefest things, wherby a man may win heauen, is in al things, to conforme his wil, vnto the wil of God. pag. 212
  • Our owne will is like vnto a Rauen, which will pike out the eyes of his feeder. pag. 213
  • Our selfe-will, is often cause, that our fasting is not accepted. ibid.
  • Though the wil of our Su­periour should be con­trarie vnto our owne wil, yet must we follow him, for that Christ [Page] himselfe is our chiefe gouernour. ibid.
  • A notable example of S. Peter. pag. 214
  • Though we labour much, if it be against obediēce, or onely following our owne will, yet shall our merit be little. ibid.
  • He which laboureth by o­bedience, though the la­bour be smale, yet the merite will bee greate. pag. 215
  • Obedience addeth double merite, to euery good worke. ibid.
  • Euery one ought greatly esteeme their superiors, & to behaue themselus with al respect towards them. ibid.
  • Example of our Queene Katherine, and her worthie Epistle to Fa­ther Forrest. pag. 216
  • How euery one ought to obey his Superior. p. 222
  • How their vowe and pro­mise made vnto them, ought to bee set downe. ibid.

ARTIC. 8.

  • THat the professed may not leaue this maner of life, pag. 223
  • From alowe estate, a man may profitably assende vnto one of higher per­fection, but not of the contrarie, ibid
  • The scripture it selfe doth exhorte vs to make pi­ous vowes. pag. 224
  • A vowe is a matter of counsaile, and not a pre­cept. ibid
  • Difference, betweene a counsaile, and a pre­cept. ibid.
  • Euery one must be care­full to render vnto God [Page] what hee hath piously vowed. pag. 225
  • God seuerely punisheth those which keepe not their promise with him. pag. 2 [...]6
  • The breaking of lawfull vowes, doth greatly di­splease Almightie God. ibid.
  • The auncient Fathers, giue encouragement, to make pious vowes, & shewe what profite commeth thereby. ibid.

ARTIC. 9.

  • COncerning the re­ceauing of married women. pag. 227
  • There is no rule so gene­neral, but time & place may haue iust occasion to alter it. ibid
  • Where ceaseth the cause that obliged, the obliga­tion also doeth cease. ibid.
  • The husbande reapeth great benefite by his wifes entrance into this Congregation. ibid,
  • It seemeth to be against reason, that such as de­sire and haue most n [...]ed of comforte, should with out iust cause, be depri­ued of it, when they may lawfully haue it. pag. 228

Chapter III.

  • OF the forme of the habite, and quality of the apparrell. pag. 230
  • It is not the habite which maketh a religious person, but the due ob­seruation of their ap­prooued order. pag. 233
  • [Page]This holy Order, was chiefly ordeined for such deuoute persons as desire to exercise themselues alreadie in the worlde, in the workes of pietie and penance.
  • The Habite ordeined in this chapter, seemeth to belong principally vnto those which liue in Mo­nasteries. ibid.
  • The brethren and Sisters, in S. Francis time, & vntil this daye, in those places, where he liued, doe weare for Habite, their ordinary appar­rell, the colour, onely is, and ought to be gray. pag. 234
  • As the brethren, whilest they liued, were made members of S. Francis order, so in their death their bodies ought not to bee separated from them. pag. 235
  • They which receaue them into the Order, must in­struct them what is re­quired at their handes. pag. 236

ARTIC. 2.

  • OF the dispensation, with the coloure and maner of apparell. pag. 236
  • The most accustomed ha­bite, is to weare, either their apparell of Grey, or otherwise, vnder their ordinary garmēts some white habite of flannel, linnen, or heare-cloath. ibid.
  • The examples of the Saints of this Order, doe make it manifest, as of S. Lewes King of Frāce. pag. 237
  • S. Elzearius count of Al­satia. [Page] pag. 237
  • S. Iuo in like sorte. ibid.
  • Blessed Galeatus ibid.
  • S. Elizabeth, daughter to the King of Hungary ibid.
  • Blessed Queene Salomea. ibid.
  • Holy Queene Katherine of England. ibid.
  • S. Francis ordeined that they should weare, ei­ther their outwarde, or inward apparrel of this colour of humility, to put them daiely in minde of their morta­litie. pag. 240
  • The garments of the Saints, of the old Te­stament, were but poore and simple. pag. 241
  • Before sinne came into the world, man needed no garments. ibid.
  • Gods great friends went but poorely apparrel­led. pag. 242
  • It seldome happeneth, that they which haue such care to apparrell gor­geously their bodies, but that they leaue their poore soule na­ked of vertue & grace. ibid.
  • The Romanes made a worthy ordinance for their wiues herein. pag. 243
  • Christ, which was Lorde of the whole world, & all that is therein, ca­ried nothing with him thereof, but a poore shroude. ibid
  • So thou shalt cary no more vnlesse it be a grey weed wherein thou oughtest to be buried, if thou maiest. ibid.

Chapter IIII.

  • OF their conuersa­tion, and going a­broade, and giuing of gifts. pag. 244
  • They are not forbidden to goe vnto courts, vpon necessary businesse. ibid
  • As their happie course of life, inuiteth them to flie all vaine pleasures, so must they endea­uour to auoide al vaine occasions and compa­nie. pag. 246
  • Euil company, corrupteth the good. pag. 247
  • Example in the children of Israel. ibid
  • Also the Hebrewes. ibid.
  • S. Peter in like manner. ibid.
  • The hurt which S. Peter receiued by bad com­panie, ought to make vs feare and flie the like. ibid.
  • Iust, men are compa­red vnto a fruitfull tree. pag 248
  • As dust hurteth the eies, so doeth the bad exam­ple of the wicked. ibid.
  • The wicked are compa­red vnto thornes. ibid.
  • As the company is which a man doth frequent, so shal he be iudged to be.
  • A similitude of the looking glasse. pag. 250
  • It is very dangerous to conuerse with the wicked. ibid.
  • If the strength of S. Peter did not preserue him from falling, how much then ought euery one to feare. ibid.
  • Euery one doeth for the most part, imitate the manners of those with whom hee do [...]h con­uerse. pag. 251
  • As the profitable floude of [Page] Iourdane, when he en­treth into the vnholsome lake of the Palestine, looseth his vertue. So he which is vertuous in his owne course, if hee runne into the compa­ny of the wicked, loo­seth his vertue and de­uotion. ibid.
  • S. Augustine holdeth, that one offendes more to spende the festiual daies in dauncing, then if he spent it in plowing. 252
  • The goods which may be spared, belonging vnto the poore, must not be imploied vpō vanity or idle persons. pag. 253

Chapter. V.

  • OF abstinence & fa­sting. pag. 257
  • Howe the fastes of this rule, are to be kept in our Countrey. 257
  • Fasting is to bee vsed in such sorte, that the bo­die and soule may be a­ble to goe forwarde in the seruice of God, with alacritie, pag. 258
  • The faithfull seruant of God must by fasting and prayer, so weaken his flesh, that it may be o­bedient vnto the spirit. pag. 259
  • A similitude of a shippe. pag. 260
  • There is nothing which doth more terrifie and ouercome the deuill, thē austeritie of life. p. 261

ARTIC. 2.

  • OF dispensation in fasting. pag 262
  • In al points of the Rule if the Br. & Sisters, do fol­low the aduise of the Visitor or of his prudent ghostly Father, it is a sufficient discharge. page. 263
  • [Page]S. Frnacis would that his Children should some­times reioyce in ciuile companie, as iust occasi­on should fall out. pag, 264,

ARTIC. 3.

  • OF thankessgiuing, before their refe­ctions. pag. 265
  • Three degrees of thank­fulnesse. ibid.
  • In token of thankfulnesse, euery one must say one Pater noster, before and after euery refection at the least. ibid
  • Our life doth not only de­pende vpon the com­mon vse of naturall things, but vpon the will of God, pa. 266
  • It is a great comfort in our greatest extreami­tie, daily to consider, & firmely to beleeue, that our heauenly Father, is so potent, that he can as well susteine and nourish vs without bread, as with it. ibid.
  • Far greater care hath our Sauiour of those which seeke him, then they can haue of themselues. pag. 267

ARTIC. 4.

  • OF rendring thanks after each refecti­on. pag. 268
  • The more benefits that we receaue, the more are we obliged to shew our selues, thankfull for them ibid.
  • Great hurt commeth from ingratitude. ibid
  • By ingratitude, men be­come worse then bruite beasts. pag. 269
  • It is no smale fault for a man to shew himselfe vnthankful for the be­nfits [Page] receiued from the hands of God. ibid.
  • The example of the holy Saincts, doe sufficiently testifie, that it is a thing lawful for mar­ried persons, by mutu­al consent, to vow cha­stitie. pag. 276
  • S. Aug. alleageth that act of the glorious Virgin, & Ioseph, for an exam­ple. ibid.
  • S. Paulinus also with his wife Therasia. ibid.
  • The like is written of S. Edward our King. ibi.
  • Chastitie is triple. The first of married per­sons. The second of Widdowes. The third, of Virgins. pag. 277
  • Virginitie doeth so farre excell matrimony, as heauen doth surpasse the earth & asmuch as an­gels doe exceed men. ibid.
  • Mariage filleth the earth, Virginitie Paradise. ibid.
  • The blessed Apostles, and holy Fathers, haue all laboured, to induce chaste Virgins, to de­dicate by vowe their Virginitie vnto God. pag. 278
  • To doe a good deede, by vowe, is more merito­rious. ibid.
  • Great benefites doth Vir­ginitie reape, by the vow thereof. pag. 279
  • A sinne which proceedeth from a will, setled vnto euil, is farre worse then that which commeth of frailtie. ibid.
  • So that deede which is done with a minde and will, setled in God, is far better then that which wanteth the sta­bilitie. [Page] ibid.
  • They which vowe virgi­nall chastitie, vidual, or single life, do more specially enioy all our priuiledges and spiri­tual fauours. pag. 280

ARTIC. 5.

  • OF corporal exerci­ses. pag. 280
  • Nothing is more pretious, then time, which God hath lent vs, to worke our saluation. ibid.
  • They are much deceaued, which thinke that the time of this momenta­ry life is lent vnto thē to passe it in vaine pleasures. ibid.
  • S. Francis did giue him­selfe vnto bodely la­bour, and commanded that all his Brethren should doe the like. pag. 281
  • Women in our Ladies bandes, must insteed of other exercises, employ themselues as much as they can conueniently in feruente prayer. pag, 282
  • One of the principal ca­ueats, which the holy fathers haue giuen, is to auoyde idlenesse pag. 293
  • Our Sauiour himselfe for our example, was most carefull to spende his whole time, for our good. ibid.
  • His blessed Mother, vsed no lesse diligence ther­in. ibid.
  • Our most vertuous Queene Katherine, imitating the Queene of Angels, did spende her whole time in the seruice of God. ibid.
  • S. Clare in all her sicke­nesse, loste no time. pag. 284
  • [Page]S. Lewes King of France, dedicated his whole time to the seruice of God, and good of his Realme. ibid.
  • Great benefites are not graunted for smale trifles. pag. 285
  • Euery one of this Order must doe something dailie, when hee may conueniently. ibid.
  • It is not the greatnesse of the deede, but the af­fection of the hearte, which is most regar­ded. pa. 286
  • The weake, and such as are able to doe little, yet if their affection be great, their re­warde shall be answe­rable. ibid.
  • Whilest life lasteth, wee muste be carefull to spende our whole time in [...] vertuous and profitable exercises. pag. 287
  • The greatnesse of our re­compence, proceedeth from the rightnesse of our intention. pag. 288
  • No lesse diligence ought to be vsed in direct­ing our intententions, then in the doing of our actions. ibid
  • A worthy example of the Emperour Octa­uian. ibid
  • No almes is more plea­sing vnto God, then what is giuen out of the labour of thy owne handes. p. 289.

ARTIC. 6.

  • OF the dyet of the labourers. pag. 290
  • A man ought to haue as great care to comforte the poore labourer, as the riche potentate ibi.
  • [Page]The labourer may eate three times in the day, when hee laboureth in the Summer. ibi.
  • The labourer and seruant, may as much merite by his faithful seruice, as his maister by his almes deedes and prai­er. pag. 291

ARTIC. 7.

  • LAbourers in other mens houses, may lawfully eate, as other Catholikes do. pa. 292
  • As Sathan did ouercome our first Parents, by the forbidden meate, so by gluttonie, doeth hee seeke to ouerthrowe vs dailie. pag. 293
  • Gluttony hurteth both body and soule, ibid.
  • Many great hurts proceed from that vice. ibid.
  • Our Sauiour himselfe gaue a heauy curse vn­to the gluttons ibid.
  • Temperance is profitable, both for body & soule. pag. 294
  • Abstinence is a thing ne­cessarie for al persons, but especially for the brethren and Sisters, which make profession of Penance. ibid.

Chapter VI.

  • OF Confession and receauing. pag. 195
  • In the primitiue Church, the Christians did fre­quent the blessed Sacra­ment, once euery weeke, at the least. pag. 297
  • S. Francis desireth, to in­flame againe the harts of many, which at length were growen to be very colde. ibid.
  • [Page]A generous minde is ra­ther led by sweetnesse, then drawen by force. ibid.
  • By spirituall receauing, much grace may bee gained. ibid.
  • They cannot but be much pleasing vnto our hea­uenly Father, which doe by this Sacrament, oft vnite themselues vnto his louing Sonne. ibid.
  • An example of Elzearius, most worthy to be fol­lowed. pag. 299
  • No lesse is the example of our most vertuous Queene Katherine. pag. 300

ARTIC 2.

  • OF the preparation against high feasts pag. 300
  • Against high Feasts, men ought to make a great preparation. ibid.
  • Necessary counsaile, con­cerning Confession. ibi.

Chapter VII.

  • THat they ought not to weare weapons of offence. pag. 301
  • The chiefest weapon a­gainst all iniures, is pa­tience. pag. 302
  • It is much better to suffer great iniuries for the loue of God, without murmuring, then to feede dailie a 100. poor people, or to fast thy selfe for many daies togea­ther. ibid.
  • If thou ouercome thy self, thou shalt eassily ouer­come all thy enemies. ib.
  • The more that a man murmureth, so much the more doeth he vexe [Page] and burden himselfe. pag. 303.
  • By patience and wel-do­ing, thou shalt best o­uercome and reuenge thy selfe of thy ene­mies ibid
  • The best meanes for one to reuenge himselfe of his enimies, is to shew himselfe to be a good and honest man. pag. 304
  • Euen: As wee caste a crust of bread to stop a dogges mouth which barketh against vs. So against euil desposed persons, let vs cast our prayers, that they may be stopped from these euils. ibid.
  • All such as desire to raigne with Christ in glory, must endeauour to i­mitate his holy maner of reuenging. pag. 305

Chapter VIII.

  • OF saying the Ca­nonicall howres. pag. 305
  • The soule which giueth not it selfe vnto pray­er, is dead and stink­eth before the face of God. pag. 308
  • As water is life vnto the fish, so is prayer vnto the soule. ibid.
  • S. Francis did dedicate vnto prayer, not onely his heart and bodie, but in like manner, all his workes and time. ibid
  • The Cleargie, by saying the Romaine Breuia­rie, doe discharge the offiice of the Rule. pag. 309
  • The Laietie, which can read, by saying the [Page] Office of our blessed La­dy. pag. 310
  • The others, by deuoutly meditating, in saying of their beades, at their wi [...]l. ibid.
  • The maner how, by the the bonde of the Rule, and constitution of the order, they are to say, their diuine office. pag. 311.

ARTIC. 1.

  • WHat office euerie one is to saye. pag. 909

ARTIC. 2.

  • O [...] saying their office in due time. p. 312
  • At what time they ought to say their office. ibid
  • The coustome is to rise as early in the morning as their health, with conueniency will permit them. ibid.
  • It were a great shame that the litle birds, be­ing diligent timely to praise their Crea­tor: man should be slouthful in his seruice ibid.
  • S. Aug. saieth, that it is a thing very vndecent, that the Sunne should be vp, and man in his bedde. pag. 313
  • Too much sleepe hurteth both body and soule ibid.
  • To rise early, is not onely profitable for the soule, but also for the health both of body and mind. ibid.
  • The morning is the prin­cipal time, to get di­uine consolation, and food of the soule. p. 214
  • The gathering of Manna, in the morning, was a signe thereof. ibid.
  • The reason of the institu­tion [Page] of the seuen ca­nonicall houres. p. 315
  • What are the times for publike prayer, for what wee ought to praye in the morning. ibid,
  • Morning and euening we ought to haue a speciall care, what wee haue done, or are to doe. pag. 316
  • Though wee ought to be diligent at al times in prayer, yet specially in the morning and eue­ning. ibid.
  • Order in doing, causeth e­uery good thing to bee the better. ibid.
  • Cursed is he which doeth the seruice of God, neg­ligently. ibid.
  • S. Francis was only Christs secretary, in writing of his rules. ibid.

ARTIC. 3.

  • OF comming vnto publike prayers. pa. 317
  • In Aduent and Lent, the Brethren and Sisters must be presēt at mat­tins, in their parishes or Chappels, if they may conueniently. pag. 318
  • A multitude is sooner heard, and doth often obtaine that, which one alone cannot. ibid.
  • There is euer more com­forte and merite to be gained, at the publike seruce of Christ, then in our other particular actions. ibid.
  • A Communualty is to be preferred before all singularitie. ibid.
  • Sondaies and holy-dayes are dedicated vnto God [Page] particularly, therefore in thē euery one ought to performe more actes of deuotion, then other daies. pag. 319

Chapter IX.

  • OF making their will. pag. 320
  • He which desireth to at­taine vnto perfection, must allienate his mind from all those things, which may hinder him in the seruice of God. ibid.
  • Euery brother▪ and sister, which may conuenient­ly, must make their wil within three moneths, after their entrance, at the farthest. 321
  • Sicknesse is the speedie messenger of God, to inuite all persons to make present repaire vnto him. pag. 322
  • Feruor in religion, is com­monly very great at the first. pag. 323
  • As time encreaseth, so not seldome doth deuotion decrease. ibid.
  • They which die intestate, not onely doe depriue their soules of great cōforts which it might haue had, but often­times, in steed thereof, heape vp great paines and heauy curses. ibid.
  • Great hurt commeth vn­to the soule of him which dyeth without making of a wil.
  • The soule must render a strict account, for the good deedes which it o­mitted to doe, when it might. pag. 324
  • Euery one ought to settle his affaires in such fort that hee may alwaies [Page] stand ready for death, considering that the hower thereof is most vncertaine. ibid
  • Many sentences, shewing the vncertainty there­of. ibid.
  • The place where a man shal die, is vncertaine. pag. 326
  • Neither is there any more certainty of the maner and kinde of death. ibi.
  • No lesse vncertaine is the estate, wherin the poore soule standeth, which is not prepared for death. pag. 327
  • To preuent these harmes, and vncertainties. S. Francis exhorteth thē to prepare them for death, by making their will in time. ibid
  • As death is not fearefull vnto those which are vnprouided: so is it most comfortable for thē which haue made due preparation for it. pag. 328
  • Many similitudes, and sen­tences, to prooue it. ibi.
  • By the benefite of death, wee are recalled from banishment, into our owne countrey. ibid.
  • To the louers of the world death is most feareful, but to such as loue God and desire his compa­ny, it is most ioyful. ibi.
  • Example in S. Paul. ibid.
  • Happy is hee which stan­deth alwaies reddy for death. pag. 329
  • That soule which hath deuoutly serued our Sa­uiour, hee will neuer leaue him without cō ­fort in his greatest a­gonies. ibid.
  • The soule which is well prepared, the celestiall [Page] spirits are readdy to meete it, at her de­parture, out of this cor­ruptible bodie. p. 330
  • Heauen is a place where wee should lay vp our treasure, and sende our gifts from al parts of our bodie. ibid
  • They which make not their will in time, s [...]ād in great danger, that it shal neuer be fulfiled. ib
  • We must doe our best to purchase the kingdome of heauen our selues, & not leaue others to doe it for vs. pag. 331
  • Note how heauen is to be purchased. ibid
  • Some giue all their goods, to buye it; others pur­chase it, with halfe their inheritance. ibid.
  • Neither are the poorest left without meanes to buy it, when by good­wil, and earnest desire a man may obtaine it. pag. 332
  • The reason wherefore, a man should euery halfe yeare renew his wil. ib
  • Often making of a mans will, causeth in him a perpetual memorie of death. pag. 333
  • The dailie remedie of death, not onely doeth preserue a man from sinne, but inuiteth him vnto vertue also. ibid.
  • Hee which remembreth that he must die, con­temneth what is here present, and hasteneth vnto that which is to come hereafter. ibid.

Chapter X.

  • COncerning peace. pag. 334
  • The holy Ghost doth not power his grace, but wher is cōcord & peace. ib [Page] Our Sauiour did much esteeme of peace. p. 335
  • As Christ brought peace at his comming into the world, so did hee leaue it vnto vs at his departure. ibid.
  • An exhortatiō vnto peace ibid.
  • A parable wherein is shewed, that none shal be forgiuen by God, which doeth not for­giue all others. p. 336
  • What hee must doe which offered the iniurie. ibid.
  • How the Ministers must proceede to make peace. pag. 337

Chapter XI.

  • HOw iniuries are to be redressed. 3 [...]8
  • A comparison, betweene a natural body, and a spiritual. pag. 339
  • When S. Francis would haue the Ministers to see that all wrongs were righted. ibid.
  • The Apostolical letters of Gregorious the 9. in the behalfe of the Br. and Sisters. ibid
  • The like of Sextus the 4. 200. yeares after pag. 341

Chapter XII.

  • OF oathes. p. 342
  • Our Sauiour ex­horteth all men to auoide all kinde of oathes. pa. 343
  • How a man may sweare and when. ibid.

ARTIC. 2.

  • OF common talke. page. 344.
  • Many doe little regarde, whether their oathes be true or false. ibid.
  • A worthy example of S. [Page] Elzearius. p. 345
  • A little penance, volunta­rily done here, ma­keth better satisfacti­on, then a far greater else where. ibid
  • From many words pro­ceed vaine oaths. p. 346
  • Idle words are the begin­ning, and cause of ma­ny sinnes. ibid
  • What hurte proceedeth from many wordes. ibi.
  • A man ought to haue a great care of his wordes, before he pro­nounce them. pag. 347
  • He which is giuen to ma­ny wordes, seldome commeth to true per­fection. ibid
  • Nature it selfe induceth vs to silence. ibid.
  • Great benefits commeth from silence, pag. 348
  • From much speech, pro­ceede many lyes. ibid.
  • By multiplicity of wordes, a man sheweth his owne folly. ibid.
  • A foole by houlding his peace, is often taken for a wise man. p. 349
  • An idle worde, is that which is vttered with­out the profite of the hearer or speaker. ibid
  • Many words shew a great pride in the speaker. ib.
  • As silence is the beginning of good discipline, so much speech is the gate of deuotion. p. 350

ARTIC. 3.

  • OF penance for idle wordes, after the due examination of our consciēce. pa. 351
  • Why S. Francis did not set downe here any pe­nance for other sins. ib.
  • The soule must render an accounte of euery idle worde. pag. 352
  • God wil punish the verie [Page] sinnes of omission with hell fire. ibid
  • Example hereof, in the vnprofitable seruant. Mat. 25. ibid.
  • It is not enough for one to do no euil. p. 353
  • Hee which omitteth to bring foorth good fruit when he should, shalbe cast into hell. ibid
  • Euery one ought at night to examine himselfe, what good hee hath done that day. p. 354
  • A necessarie rule to be followed. ibid
  • Whereof one ought to make this daily exami­nation of his consci­ence. ibid
  • First, concerning the gifts wherewith his soule is adorned. pag. 355
  • 2. Of corporall benefites bestowed vpon our cor­ruptible body. ibid.
  • 3. About the temporall goods which God hath lent vs. pag. 356
  • By this daily examinatiō, a man must make him selfe ready for that great and strict accoūt to be made befor God. ib
  • Examples shewing, howe needfull it is for euery one to make daily his accounts reddy. p. 357
  • What is the duty of a true Christian. ibid.
  • How, and when euery one ought to make this dai­ly examinatiō. p. 359
  • A sincere conscience, is the true friende vnto the soule. ibid
  • What is the common cu­stome, of many worldly friendships. ibid
  • At the dreadfull iudge­ment day, al the courte of heauen, cannot helpe that soule which dyed in mortall sinn. p. 359
  • The daily exercise of eue­ry [Page] good christian. ibid
  • The good resolution which euery one ought to make daily. ibid
  • A worthy instruction of S. Chrysost.
  • The meanes how to finde fauour before the iust iudge of the worlde. pag. 362

ARTIC. 4.

  • OF the care of ones familie. p. 362
  • In the kingdome of hea­uen, there is no differēce of persons, but accor­ding vnto their me­merits. ibid
  • A true comfort for faith­ful seruants. ibid
  • The meanes for maisters to make good seruāts. ib
  • Example of Abraham & Loth. ibid
  • Absolon is but too much example of bad mai­sters. pag. 363
  • The cause of so many bad seruants now a-daies. ibid.
  • It is a great fault for a maister, to be carelesse of the principal good of his seruants. p. 364
  • A Worthy example of S. Elzearius for all mai­sters to followe. pag. 365.

Chapter XIII.

  • OF hearing Masse, and making the Congregation. pag 366
  • Examples doe more moue then wordes. pag. 367
  • The lesser, by the instinct of nature, doe followe the example of the greater. pag. 368
  • Great benefits are rea­ped daily, by hearing Masse deuoutly. ibid
  • A worthy sentence, of S. Anselme pag. 369
  • [Page]Many particuler benefites Frist, encrease of grace. ib.
  • Second, remission of tem­porall paine, due vnto sinnes. ibid.
  • Third, One obteineth, with more ease what he demandeth. pa. 370
  • Fourth, Hee exerciseth 3. principal actes of ver­tue. ibid
  • Fift. He may daily receaue Christ spiritually. ibid.
  • How to receaue spi­ritually. ibid.
  • The internall action of the will, is the sub­stance of al our works. pag. 371
  • What euery one ought to doe, which cannot be present at Masse. ib.
  • Howe a man ought to be­haue himselfe, at Masse. ibid.
  • In time of Masse, they which can, ought ra­ther to employ them­selues in meditating, them in vocal prayer pag. 372.
  • How great is the merit of meditating, vpon the passion of Christe. pag. 373
  • What one ought to me­ditate vpon, in the time of Masse. ibid
  • The affection of the heart, is more regarded, then either the manner or multitude of prayers. pag. 374
  • Christ in his passiō shew­ed all maner of pray­ing. ibid.
  • It profiteth little to praye with the mouth, if the heart be altogea­ther distracted p. 376
  • Sinne hindereth our pray­ers from being heard. pag. 377
  • What we ought to doe to make our prayers ac­ceptable before God.
  • [Page]First, wee must wash our handes cleane, with the fountaine of teares. ibi.
  • Secondly, our voice & hart must go togeather. ibi.
  • A necessary caueat. ibid
  • It is not the sweetnesse which we finde in in prayer, that ma­maketh it more me­torious, but the loue & affectiō to God. p. 379
  • Thirdly, we must pray with our handes, by doing good workes. ibi.
  • As the [...]ewes vexed Christ in the house of Pilate▪ so doe many nowe. pag. 380
  • A good caueat. ibid.

ARTIC 2.

  • OF their monethly assembly. p. 381
  • Euery one must endeuour to learne whatsoeuer he can conueniently, as wel as if he were pre­sent at these moneth­ly assemblies. ibid,
  • To pray for our Brethren is a spiritual almes. pag. 382
  • That prayer is most ac­ceptable to God, which is not forced by neces­sity, but commanded by spiritual charitie ibid.
  • How much the more de­uoutly a man prayeth for a nother, so much the sooner shall he be heard for himselfe. ib.
  • What the Brethren or Sisters, which liue, alone should doe. ibid.

ARTIC. 3.

  • OF their monethly almes. p. 383
  • God doth not so much re­regarde the greatnes of the gift, as the good will of the giuer. ibid.
  • Great was their charitie in the primitiue Church pag. 384
  • The charity of the Pro­phet [Page] Abdias was very great, yet greater was Gods care, to recom­pence his family for it in this life. ibid
  • The first minister of this third Order it self▪ was a lawyer, called Mr. Bartholowe. pag. 385
  • In distributing their almes chiefe regard ought to be had, of the reliefe of their owne brethren and Sisters. pag, 386
  • It is a perpetual comforte, that the brethren and sisters, are sure to be relieued, in their ne­cessitie, if they de­serue it. ibid
  • A worthy example of the Emperour Octauian. pag. 386
  • Many special places out of S. Luke, concerning almes-giuing. pag 388
  • Christ by his owne exam­ample, taught vs to shewe mercie to all sorts of people. ibid
  • An euil example, is nowe helde as a law, but a good, few wil followe, pag. 389
  • Many particular benefites proceede from Almes-giuing. ibid
  • 1. First, it obteineth mer­cy. ibid
  • 2. It extinguisheth sinne. pag. 390
  • 3. It enricheth the giuer. ibid.
  • 4. God hath great care of the posterity of the Almes-giuer. ibid
  • How almes must be giuen to reape benefite by it. ibid.
  • Almes is compared vnto seede. pa. 393
  • The almes-giuer, bestow­eth the fruites of the earth, and getteth heauen, and other ma­ny profitable exchāges. ib
  • [Page]1. Hee which helpeth o­thers in their tribula­tiōs, deserueth to haue helpe in his necessity. pag. 395
  • 2. Their prayers, shalbe soone heard, but not of the contrary ibid
  • 3. They shal enioy life e­euerlasting. ibid
  • Weigh in equal ballance and consider, whether the spiritual benefites are not farre greater, then the temporall losses. pag. 396
  • The almes-giuer, looseth nothing at al. ibid
  • God doeth not onely re­ward him, in the life to come, but here also. ibi.
  • God bestoweth many tē ­porall benefites vpon him. pag 397
  • Example in the poore wi­dowe. ibid.
  • Let euery man examine himselfe how he beleueth beleeueth al this afore­said. ibid
  • The vnmerciful hath no way to excuse himselfe. pag. 398
  • God which hath a care of al his creatures, wil ne­uer see thē want, which feede the poore. p. 399
  • What is done vnto the poore, God reputeth it as done vnto himself. ib
  • Though it be good to giue almes, and leaue to be giuen at the hower of death▪ yet is it far better for one to giue it in his life time. pag. 399
  • Great is the rewarde, for almes-gifts. p. 400

ARTIC. 4.

  • OF hearing moneth­ly sermons. p. 400
  • The worde of God is the beginning and roote of all blessednesse. ibid
  • [Page]Penance is both a meanes to preserue from all euils, and to make sa­tisfaction for what is past. pag. 401
  • God did not cal S. Francis and his Children for their owne good onely, but for the good of ma­ny. pag. 403

Chapter XIIII.

  • OF the sicke, & such as die. pag. 404
  • What thou wouldest haue done vnto thee, doe thou vnto another. pag. 406
  • Christ had a great care of the sick. ibid
  • What Christ taught o­thers to doe, he did it first himselfe. ibid.
  • It is a thing most merito­rious, to helpe the sicke and infirme. pag. 407
  • Health is more pretious then any temporal ri­ches. pag. 408
  • Charity doth shew it selfe most charitably, in re­lieuing and healping the sicke. pag. 409

ARTIC. 2.

  • OF visiting the sicke pag 410
  • The Ministers are parti­cularly bounde to visite the sicke, or send some o­other, if hee cannot come, or be not a priest. ibid.
  • Sinne, is oftentimes cause of sicknesse. p. 411
  • Great hurt commeth of the abuse which is dai­ly vsed and little regar­ded, in ordinary talke, by detractions. pag. 412.
  • God doth seldome punish his true seruants with suddaine death. ibid.
  • God visiteth his deare friendes also with sick­nesse. pag. 413
  • [Page]A similitude of the harde iron. pag. 414
  • By perfect compassion on our neighbour, wee are made Christs true mē ­bers. ibid
  • S. Paule had great compas­sion on the sicke per­sons. pag. 415
  • In al sicknesse and afflicti­ons, wee must cast our chiefe care and confi­dence on God pag. 416
  • They which put their trust in others then in God, are oftentimes deceaued. ibid.
  • A great comforte for the brethren and Sisters, that in time of sick­nesse, they are sure to to be visited and pro­uided for. pag. 4 [...]7
  • A question howe this pro­uisiō should be made. ib
  • Our Sauiour was the in­structor and director of S. Francis, in the in­stitution of al the 3. Orders, pag. 4 [...]8
  • The meanes how the bre­thren should be relie­ued. ibid
  • A special cause why al the Brethren and Sisters, are required to be per­sonally present, at the burials of the brethren and Sisters. ibid.
  • What benefite the brethrē and sisters do reape thē selues by their assistāce. pag. 420
  • The daily memory of death, is both a pre­seruatiue from sinne, and an inducement vnto vertue. ibid.
  • Note what the sepulchres and graues doe shewe. pag. 421
  • Many benefites proceede from the daily memo­ry of death. ibid.
  • 1. It maketh a man to contemne the vanities [Page] of the world. pag. 422
  • 2. It maketh appeare, what life is, for that life, seemeth faire vn­til death come to con­sume it. ibid
  • 3. It preserueth a man frō the false deceits of this world. ibid
  • 4. It serueth a man to consider, that as from ashes hee came, so to earth be must returne. ibid.
  • By the casting of the fea­thers into the place of ashes, we are admoni­shed, what wee should doe. ibid
  • Hee which exerciseth the worke of mercy, in bu­rying the dead, shall finde fauour & mercy at Gods hands. ibid.
  • Examples in the olde te­stament. ibid
  • Exāples in the new. p. 423

ARTIC. 3

  • OF their prayers for the dead 424
  • Amongst the workes of mercy spirituall, that is most meritorious which doth comfort the soule. ibid.
  • The general absolution at the houer of death. pag. 425
  • The same absolution at the hower of death. pag. 425
  • The same absolution is to be giuen also vnto those which are of the con­fraternity of the Gir­dle of S. Francis p. 426
  • They which liue in the world may if they wil helpe themselues in time. p. 427
  • The soules in Purgatory, though they cannot helpe themselues, yet may bee helped by o­thers. ibid
  • [Page]The reasons why the souls in purgatory may be hel­ped. 1. They did merite it, whilest they yet li­ued. pag. 428
  • 2. They which die in cha­ritie, are made parta­kers of all good deedes, that are done.
  • 3. They being members of the Church, are parta­kers of all the graces, which proceede from Christ the head therof. pag. 429
  • A comparison, betweene the corporal and spiri­tual body. ibid
  • The brethren and Sisters are bounde to helpe the soules of their brethren and Sisters. ibid
  • 1. By the bond of loue. ibid
  • 2. By the right of confra­ternity. ibid
  • A true friend loueth al­waies, & at al tims p. 4 [...]9

ARTIC. 4.

  • OF their prayers, for all in general, both liuing and dead. p 424
  • Of the excellency of prayer. ibid.
  • As the precedent praiers were to bee said for e­uery one in particuler, so the other following, are to be said, for al in generall. pag 430
  • The times when these generall prayers are to be said. ibid
  • He doth a thing most plea­sing vnto God, which prayeth for the con­uersiō of a sinner. p. 432

Chapter XV.

  • OF the officers. p 432
  • Office and benefice do most commonly followe each other pag. 433
  • The whole Church of God doth pray for al such as are in lawful authori­tie and office of Col­lectors. pa. 434
  • [Page]The Collectour is to keepe faithfully such Almes as is giuen vnto this Congregation, that it may be employed, for the comforte of the poore, ibid.
  • The burdens of the order, are to be borne by euery one alike, that is fit­ting. ibid

Chapter. XV.

  • OF the visitation & correction. p. 436
  • As the Ministers are to vi­site and looke vnto o­thers monethly, so in the visitation, are they to be visited and loo­ked vnto ibid. ibid.
  • A worthy deuout coustome of the primitiue Chur­che. pag. 440
  • The intention of S. Fran­cis in instituting this order of visitation. ibi.
  • The bad inclination of the flesh, seeketh still to draw the soule down. ib
  • A cōparisō of the clock. ibi.
  • The brethren of a Con­gregation, must be like vnto the wheeles of a clocke. pag. 441
  • Euery one must doe some penance, if he bee negligent to say his of­fice in due time. ibid.
  • Euery night they must both daily examine their conscience, and make satisfaction for the negligences of that daye, ibid
  • What it is to visite. p. 442
  • By reason that the num­ber of our order was but smale at the first, S. Francis did not giue expresse commande­ment, that the Visitor should be one of his or­der. ibid
  • Nicolaus the 4. did first only counsaile, but af­terwardes [Page] strictly cō ­manded, that the Visi­tor should be a Fran­ciscan Priest. pag. 443
  • Although Sextus the 4. from a poore Francis­can, was called to the highest dignitie, yet did he not forget this poore familie. pag. 444
  • Childrē of one family will be euer more carefull of the good therof, thē other strangers. ibid.
  • Sextus the 4. did sub­iect al of this third or­der, vnto the gouerne­ment of the Fathers, of our Order. ibid.

ARTIC. 2

  • THe reason where­fore none but a Priest may be the Vi­sitor, pag. 445

ARTIC. 3.

  • OF the time of the visitation. p. 446
  • What helpes the moneth­ly assemblies did yeelde vnto the Brethren and Sisters. ibid
  • The cause that now eue­ry ha [...]fe yeare visitati­tions are made, & the benefits proceeding frō them. pag 447
  • A laudable custome of the auncient Christiās. ibi.
  • An imitation of the cu­stome, in renewing of­tentimes former de­uoute promises. ibid.
  • Great benefites proceede from often renewing of vowes made vnto God. pag. 448
  • The renewing of a vowe, of any good work makes it not onely more ac­ceptable, but also for­tifieth the will to doe it more courageously. ib
  • The gift is made the grea­ter, by giuing of it, by a [Page] continual vewe. ibid
  • The Prophet Dauid coun­selleth, to make vowes. pag. 449
  • The Apostles, after they were cōfirmed in grace counsailed and induced many to make the vow of virginity. ibid
  • S. Matthew induced Iphi­ginea, to vow virgini­tie. ibid
  • The rest of the Apostles did the like vnto ma­ny, as I haue declared at large in the 5. chap. and 5. Article.

ARTIC. 4.

  • OF the expulsion of incorrigible per­sons. pag. 450
  • For heresie, or disobedi­ence, they are chiefly to be expelled out of this congregation. ibid
  • What great hurt, & how many benefits they loose which are expelled. pag. 451
  • What benefite they re­ceaue, which perseuer in the order. ibid
  • All conuenient meanes must be vsed, to bring the sinner to bee peni­tent. ibid
  • What estimation is to be made of the wordes of the Church pag. 452
  • Next vnto heresie, diso­bedience, bringeth the greatest hurt vnto this whole Congregati­on. ibid

Chapter XVII.

  • OF auoyding strifes, betweene them­selues and others p. 453
  • What profite proceedeth from peace. p. 454
  • Howe great hurt procee­deth from discord. ibid
  • The course which must be [Page] taken for the righting of all wrongs ibid.

Chapter XVIII.

  • IN what manner, and who may dispence in abstinences and fa­stings. pag. 457
  • A special comfort for the weake & infirme sorte of the brethren and si­sters. ibid
  • Whosoeuer hath an ear­nest desire to doe what he is wel able to doe, it is sufficient. p. 458
  • The good wil and inten­tion, are the principall causes, of the merit of our actions. ibid
  • The internall acte of the wil, is the substance of all our works. pag. 459
  • A special remedie, to take away all occasions of scruples, from the bre­thren and sisters. p. 460

Chapter. XIX.

  • THe very Ministers, ought to declare, vnto the visitors, the ma­nifest faults of the Bre­thren and sisters. pag. 460.
  • A little fault is greatly noted in one that pro­fesseth any perfection. pag. .461
  • How the Visitors ought to proceede in correcting of offenders pag. 462
  • Sinns not corrected in time, doe growe verie greate, pag. 463
  • The punishers, may de­barre the offenders, but not quite expell them. ibid.

Chapter XX.

  • HOwe in all these aforesaid thinges, no man is bound to mor­tal sinne. pag 465
  • The custome of worldlings is to present their beste first, and to keepe the worst last. pag. 466
  • S, Francis doeth the con­trary. ibid
  • Most comfortable is this rule, where there is no difficulty to obserue it. or danger of sinne, in breaking of it. ibid.
  • A manifest proofe, that no point of this rule bin­deth, vnder the paine of a mortal sin. p. 467
  • The vowe which is made in this order, doeth not binde, but vnder the paine of a venial sinne. pag, 468
  • In vowes, the intention of him which voweth is more to be regarded thē the wordes. pa. 469
  • The merit by making this vowe, is doubled, & the danger of falling into a mortal sinn is made lesse. ibid
  • What they ought to doe in confession, which breake any of the commande­ments of God. p. 470
  • Not onely must wee with prompt humility, accept of penance, but also fu fil it effectually. pa. 471
  • The confirmation of the rule. pag. 472
  • Honorius 3, confirmed this rule, only viua voce. ibid.
  • Nicol. 4. to stop the mouth of alenuious persons, did confirme it with his A­postolical briefe. p. 473
  • This rule [...]a secure means to saluation, vnto al that follow it sincerely. p. 474
FINIS.

Laus Deo beatissimae que Matri eius, & humi­limo seruo suo, Sancto Francisco.

F. ANDREAS à SOTO, Ordinis Mi­norum, Regulae Obseruantiae, Serenissi­mae Dominae Infantis Hispaniarum con­fessarius & super prouincias Belgicas, Colo­niae, Argentinae, atque Hyberniae, cum pleni­tudine potestatis, in vtroque foro comissari­us.
Reuerendo P. Fratri Gulielmo Staneo, e­iusdem instituti predicatori & confessori sa­lutem.

Cum (sicut nobis significasti) librum quendam composueris Anglico ydiomate, cui Titulus est, A Treatise of Penance, quem viri docti eius linguae periti iudicant ad deuo­tionem fidelium excitandam fore vtilem, quemque ex nostra comissione legit & ap­probauit, P. Fr. Robertus Chamberlinus sacrae Theologiae lector. Nos pro zelo ani­marum laborantes omni fauore prosoqui cu­pientes licentiam tibi impertimur, vt dictum librum imprimi cures, quamprimum conue­nienter poteris, seruatis alias circa librorum impressionem seruandis.

Vale pro me Deum precaturus,
in Conuentu nostro Bruxellensi, 10. Nouember. 1616.
Seruus Andreas à Soto, Commissarius Generalis.

MAndato Reuerendissime Pa­tris nostri Fratris Andreae à Soto Commissarius Generalis Se­raphici nostri ordinis super pro­uincias Belgicas & adiacentes & legi diligenter librum Anglico ser­mone scriptum, à Reuerendo Patre Fratre Gulielmo Staney, Predicti Ordinis predicatore & confessore cui titulus est, A Treatise of Penance, in quo nihil inueni contrarium Ca­thelice fidei, aut bonis moribus:

in cuius rei testimonium his sub­scripsi, Louani 26. Septembris. 1616.
Fr. Robertus Chamberlinus S. Theologiae Lector.

EXplicatio hac Regulae Tertiariorū Ordinis, Seraphici Patris Fran­cisci, vna cum Exhortatione ad Poe­nitentiam, edita à R. P. F. G. Staney Minorita, nihil continet Catholicae doctrinae, aut bonis moribus contrari­um: sed autoris pietatem vbique spi­rat. Quam sicut diuina gratia fre­tus, per multos antebac annos con­stanti persequutione perpessione, ita e­tiam deuota scriptione haec testan­tur.

F. LEANDER de S. Martin, Sacrae Theologiae Doctor, Be­nedictinorum Anglorum, Vi­carius generalis, & in Acade­mia Duacena Professor Regius linguae sanctae.

LIber iste aliquas exhortatio­nes ad Paenitentiam conti­nens, & ad obseruationem Regu­lae tertij ordinis S. Francisci, nec­non aliquam eiusdem explicatio­nem, nihil habet quod fidei Ca­tholicae, aut bonis moribus, sit contrarium

4. Februarij. 1617.
Ioannes Redman, Sacrae Theolo­giae Doctor, & in Diocesi Audomarensi librorum Cen­sor.

The chiefest faults escaped in the Prin­ting, arc thus to be corrected.

PAg. 87. line 13. accustomed, read vnaccu­stomed. p. 108. l. 25. may, read and. p. 112. l. 27. after it, That, read after it, saith That. p. 129 l. 14. Shroue Sonday, read Shroue Mon­day. p. 206. l. 18. are bound, read are not boūd. p. 281. l. 25. obtained, read attained. p. 282. l. 10. be hurtful, read be so hurtful, & ibid. l. 22, their, read there, p. 287. l. 22. this. read his, & ibid. l. 27. al actions, read al our actions. p. 291 l. 9. Serue, read did Iob serue. p. 296. l. 1.16. read 6. p. 304. l. 26. fathers, read father. & ibid. l antepenult, intreat, read imitate. p. 314. l. 28 [...] cause, read course. pag. 325. l. 5. prefer, reade defer. p. 341. l. 4. our. read your, p. 432. l. 2. deny. reade denieth. p. 477. l. 19. Alexius, read Elze­arius.

Note the principall contents and obligation of the Rule, are to be found in Pag. 120. Chapter 2. of this pre­sent Treatise.

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