A treatise of penance, with an explication of the rule, and maner of liuing, of the brethren and sisters, of the Third Order of S. Frauncis; 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. ; Whereunto is added, the epistle and annotations vpon this rule, of the Reuerend Father, Fa. Peter Gonzales ... 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..

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.

〈1 page duplicate〉 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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, 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 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. 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 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. 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 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 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, & 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 • 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 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 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 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 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, 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 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 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 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 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 & 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 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 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 rich Luk. 12. 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, 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 • 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 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 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 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 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 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, 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 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 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 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: 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 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 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 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 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 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, 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 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 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 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 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 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 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, 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 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 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 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 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 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 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) 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 & 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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? 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: 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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) 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 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 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 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 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 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, 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 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 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 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 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, 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, 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 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 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 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 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 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: 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) 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 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 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 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 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. 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 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 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, 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 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 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 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 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 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, 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. 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 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 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 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 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, 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, 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, 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 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 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 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 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 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 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 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 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 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, 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 & 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 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 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 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 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 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 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, 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, 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 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 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 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 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 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, 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 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 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: 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: 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 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, 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: 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 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 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 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 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 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 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, 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 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 & 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 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 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 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 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) 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 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, 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 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, 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 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, 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 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 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: 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 〈1 page duplicate〉〈1 page duplicate〉 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 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 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 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, 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, 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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, 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 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 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 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 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 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, 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 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: 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 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. 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 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 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 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 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 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, 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 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 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 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, 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 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, 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 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: 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 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 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 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 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 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 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 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. 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 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 〈1 page duplicate〉〈1 page duplicate〉 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 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 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 & 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 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. 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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: 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 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 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 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 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 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. 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 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 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 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 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 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, 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 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 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 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, 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 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, 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 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. 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 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, 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 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 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 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 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 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, 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 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 〈1 page duplicate〉〈1 page duplicate〉 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 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 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 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 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, 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 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. 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 (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 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 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 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 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 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 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 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 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 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, 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 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 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. 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 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 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. 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 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 • 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. 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 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 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 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. 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 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, 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 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 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 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 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 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 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 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. 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, 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 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. 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 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. 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 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 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 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 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. 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 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, 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 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 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 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. 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 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 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 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. 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 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. 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. 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 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 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 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 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 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 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 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. 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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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.