order since it came to be a perfect religious state ALthough there haue beene from the beginning of this holy order many that did liue in a claustrall manner the order it selfe euery day encreasing more and more yeelding abūdāce of holy persons who haue professed this holy rule yet it neuer came to its full perfection that is to compleat and perfect state of religion vntill the time of blessed Angeline a diminitiue frō Angela for distinction sake other wise she was also called Angela who from being Countesse of Ciuitella became religious of this order For hauing gathered together many noble yong woemen of the same minde with her selfe shee built a monasterie and dedicated it to S. Anne in the yeare 1397. and entring therein with her associats hauing first made the three vowes of obedience pouerty and chastitie she did with sanctitie perseuer to the end of her life in fasting prayer and other exercises of pennance By her example many other gathering their meanes together in short time did build eight monasteries in diuerse parts of Italy and did liue vnder the habit and rule of the third order which manner of life was approued and confirmed by the Popes Martin 5 Eugenius 4. Not long after by their example many men did also build conuents liuing vnder the same habit and rule with the three vowes of religion as they had done This holy woman died on the day that Christ was borne as our Sauiour appearing on S. Thomas his day had declared vnto her and lies buried in the said monastery of S. Anne where she is worshipped with great reuerence of the people Amongst the disciples of this holy woman were many religious persons famous for sanctitie Iacobellus principally notes three to wit blessed Onuphria sometimes countesse of Aprutia and B. Francis of Burgaria of the house of the Earles of Marsican and blessed Ioane of Fulginea much renowned for pietie vertue regular obseruance and perfection of life who afterward went to Florence and there built the monasterie of S. Onuphrius ending their daies in great sanctitie Blessed Margaret Dominicke was also one of them that tooke the habit from S. Angeline and became a perfect follower of her vertues for she much excelled in prayer humilitie and contēpt of her selfe and did serue euery one as if she had beene their subiect and with a sincere heart and candide mind did reuerence all her sisters her puritie was rather angelicall than humane and her obedience such that without the consent of her superiour she would doe or resolue nothing shewing no lesse respect also to her ghostly Father She tamed her flesh with abstinence fastings and haircloath as being most zealous of her vowes being full of charitie she did helpe any of her sisters that were in necessitie and willingly performe their wills In the end the monasterie of S. Anne being ouer filled with religions the citizens of Fulginea did build another vnder the title of S. Anne and this holy woman was made Abbesse therof where she instructed her sisters in the best manner and by her friends enlarged the monastery which she most religiously gouerned vntill she was called to Spoletum where she began also another monasterie vnder the title of S. Catharine Which done she was brought home to herformer monasterie where she appeared more feruent excercising her selfe in the workes of holy prayer pennance and mortification whence after the death of B. S. Angeline she was called to succeede in her place and therein began to shine with miracles and there died with incredible patiēce in her infirmitie her body was placed in a shrine neere to the altar in the said monasterie of S. Anne which was long times after found whole and entire yeelding a most fragrant odour and shining with miracles Blessed Lucida was one of the companions of S. Magaret famous for regular obseruance and rare vertues She was much delighted in the memorie of Christs Passion and thereby merited to feele the dolour of the wounds of our Sauiour in her hands Blessed Sanctia Martinez was endowed with great humilitie and perfection of life For after she had builded at her owne charges the monasterie of S. Elizabeth at Arenali in the yeare 1440. and laid a good foundation for the reuenues thereof became her selfe religious of this order being of such examplar life that all did striue to imitate her humilitie being such that although she was borne of nobler parents yet was she not ashamed to carry water vpon her shoulders through the market place And no lesse addicted she her selfe to austeritie and pennance and so died with great opinion of sanctitie Blessed Pyrona of flāders did enter into the monasterie of the third order in Gāt that there she might serue God more purely and more freely giue her selfe to workes of pennance She had the gift of compunction so copiously that her eies were as a red cloth She was very obedient to her superiours flourished in true pouertie and did much labour to conserue her chastitie and keepe her mind and body free from all spot After she had liued thus a long time with great sanctitie she got leaue of her Abbesse to goe and liue in an hermitage within the Church yard of S. Nicholas neere to the towne where she did shine with admirable sanctitie austeritie of life patience and miracles and knew the secret thoughts of the mindes of those that came to her and oftentimes made them knowne She died in the yeare 1472. Blessed Mary Ruiz of Alcarazio despiseing all nuptiall rites tooke the habit of this order and by her example did draw many others to her and together with them by the authoritie of Pope Innocent the 8. did liue after a religious manner changeing her house into a monasterie in the yeare 1486. And liuing vnder the obedience of the Prouinciall of the Friar Minors with abundance of merits and vertues most religiously died hauing before foretold the time of her death About the same time liued Blessed Beatrix Hermosilla who together with her Ant did study to perfection nothing esteeming the world and pompe therof whatsoeuer they could get they did distribute to the poore and by their labours with helpe of the citizens did erect the monasterie of S. Elizabeth in Castile where with other virgins and woemen they made profession of this third order and with great sanctitie of life liued and died therein in the yeare 1485. Her bones were taken vp 47. yeares after being fresh and yeelding a very sweet sent and being translated to a more conuenient place very many miracles were wrought before them which gaue occasion to the people to shew great deuotion vnto them B. Aldonza Lopetia of noble race by the helpe of the cittizens of Arenali in the yeare 1490. began the monasterie of our lady after wards through the sanctitie of the holy woeman called the monasterie of Aldonza for that she was the first Abbesse of this house who had the spirit of prophecie working miracles
the princesse Marie sister of the same Philip the 4. gaue their names to this Religion Perhaps the cilice doth not become the Royall dignitie certainely it doth and in the time of Elizeus the prophet the sacred historie doth tell that the king of Israel did vse it Wherefore then doe you admire that a Cardinall should put vpon his purple a cinericious habit and gird himselfe with a cord You say it is a habit too humble for such a dignitie But I answere therefore it is to be taken in this time c. What therfore should I doe when I am eleuated to so supreme a dignitie in the Church but defend my selfe with the humility of S. Francis whereby I may more securely beare the labours and burthen of my enioyned charge But what more is not the cinericious or ashy coloured habit of S. Francis truly purple wherewith Royall and Cardinall dignitie may be adorned it is truely purple which the bloud of Christ hath coloured and the faith of his passion signed and which in Christs place S. Francis hath made redde with his proper bloud flowing from his stigmats Is the humilitie of Christ a seruitude that is not seruile which doth nobilitate the Royall purple If any one should contemne or abhorre this habit let him consider that it is not gray but purple for humilitie vnder taken for Christ doth carry with it a Royall dignitie What therefore haue I done I haue couered purple with purple and that of a Cardinall with a kingly one It is so farre from humbling me that I may doubt whether I am become prouder thereby Thus farre the foresaid Cardinall Whence we may gather that this Order is sutable to Popes and Cardinals kings and princes and other of what condition soeuer they be and this day in Spaine nothing more frequent almost whole townes being of this Order There are other sorts of the third order both meÌ„ and woemen who are taken either in the Conuents of Friar Minors or Monasteries of S. Clare or ' of other Religions that liue vnder the gouernement of the Friar Minors in other Orders they are called Donats because they giue themselues to the seruice of such a house and Oblates because offered vp to such an end these make only simple vowes There are others whom the fire of diuine loue hath caused to leaue the world and liue in communitie vnder solemne vowes of obedieÌ„ce pouertie and chastitie professing this Rule of the 3. Order not barely as it was made by the seraphicall Father S. Francis but as it is accomodated to their state by seuerall Popes as we shall shew hereafter Some of these doe addict themselues to the keeping of Hospitals teaching of children seruing the sicke and such like Finally there be some that to make a compleat religious state haue ioyned certaine statutes to their Rule for the better attaining to perfection and doe adde the fourth vow of Enclosure Of these in this our treatise we meane to speake explicating the Rule conformably to their estate This diuersitie may perhaps seeme strange to the Reader and therfore it shall not be amisse to shew how it was brought in by shewing what progresse in perfection this holy Order hath made THE NINTH CHAPTER Of the great progresse that the professors of this Rule haue made in the way of perfection PLutarch in his apothegmes saith that there be more who adore the sunne rising than the sunne setting and that in some occasions with iust reason for such is the frailtie of creatures that all things are subiect to decay and euen man by nature growes worse and worse being as Aristotle saith the example of imbecillitie spoyle of time play of fortune and image of inconstancy Whence it is that almost all orders haue decayed and fallen from their first feruour and zeale which can neuer be repaired but by casting our eies vpon the rising sunne of that spirit which first began such and such an Order setting before vs the heroicall vertues of our progenitors endeauouring with new force and vigor to imitate their examples Let vs not looke vpon the sunne setting that is on the tepide and cold state that the corruption of nature hath brought vs to but as the Prophet Isay saith Attend to â—he rocke that is the first founder whence we were hewen out for in Christ they haue begotten vs and to the caue of the lake to the Profession of our Rule from whence wee are cut out that is hacked and hewed and made fitting for the celestiall HierusaleÌ„ There is no better way to reduce vs to perfection than by returning to the begining Whence in all orders almost there haue bene continuall reformations which not withstanding doe soone decay I pray God that the like doe not happen to this third Order which hitherto contrary to the ordinary course hath dayly more and more encreased not only in number but also in perfection and from a low shrubbe is become a faire and beautifull tree from the lowest state in Gods Church to be equall in a manner with the highest I can see nothing here but what the prophet Ezechiel denounceth c. 37. God made a league of peace to them and an euerlasting couenant shal be to them he hath founded them and will multiplie them and giue them his sanctification in the midst of them for euer The continuaÌ„ce in the same state is much considering our frailtie but to encrease dayly more and more in perfection is the hand of the almightie which particularly is to be seene in this Order for in the beginning it was but a certaine deuout course of life which our seraphicall Father did prescribe for all sorts as is said before but not long after the institution therof it became a sett Order and state of life for within six or seauen yeares after the Blessed and glorious Saint S. Elizabeth of hungary as Iodocus Chlictouaeus reporteth made a formall profession of this Rule and did take a gray poore patched habit and girt her selfe with a rude cord going alwayes barefoot spending the rest of her dayes in a most austere manner with some of her ladies cloathed in the same habit and professed in the same Order Which as it seemes was the first communitie that militated vnder this Rule After this the most pious Angela countesse of Ciuitella hauing gathered together many noble virgins at Fulginea which is a towne some twelue miles distant from Assisium did build a couent vnder the title of S. Anne wherein entring with her companions and making the three vowes of chastitie obedience and pouertie she perseuered ingreat sanctitie to her death as is to be seene hereafter in her life After her example very many virgins gathering their meanes together caused to be builded and erected in short time 8. monasteries in diuerse parts of Italie wherein they did liue vnder the habit and Rule of the third Order of S. Francis Gonzaga saith that this B. woman was the first who did make these
solemne vowes in this third Order But in this there seemes to be a great mistake for this Sainct liued in the yeare 1309. whereas in the yeare 1295. Pope Bonifacius the 8. doth affirme that many monasteries were begunne in Germany wher to he gaue many priuiledges which belong only to religious orders as chapples and oratories as is to be seene in F. Luke Wadding in the 2. tome of his Annales who also in the yeare 1282. n. 11. telates that B. Duleinae contemning the world did offer her selfe to God vnder the habit and rule of pennance very many yong virgins and graue matrons running in the odour of her sanctitie did doe the same And before this in the yeare 1252. num 7. he describes the life of B. Sainct Rose of Viterbia who by the commandement of our lady tooke the habit of the third Order in a Monasterie neare there about and this was within 31. yeares after the beginning of this Order Nay before this neare Florence there were many communities wherto our holy Father gaue a Rule it is very likely that some of these did make the solemne vowes but whether they did or no makes not much to our purpose at least it shewes how this Order hath still augmented in perfection Let vs now see what it hath done from S. Angelaes time And we shall find it alwayes to be abbettered for Sixtus 4. in the yeare 1480. in his Breue Ad Christi Vicarij hath these words Truely long agoe we haue vnderstood that some brethen and sisters of the 3. order of S. Francis by speciall grant of me and my predecessours liuing collegially after the yeare of probation doe vow and promise in the hands of their superiours canonically elected by their colledge chastitie obedience and pouertie Whereto Pope Innocent the 8. in the yeare 1487. added the vow of enclosure which made Pope Leo the 10. to accomodate the Rule that was ordained by S. Francis approued and confirmed by Nicholas the 4. to a Religious state And Clement the 7. in his Bull Ad vberes fructus an 1526. and Pius 5. in his Bull ea est officij nostri an 1568. haue more amply declared it So that now it is become more perfect and compleat conuenient for a Religious state whereof because some without any iust reason haue made doubt I will endeauour to make it cleare by the succeeding chapter THE TENTH CHAPTER Whether the third Order be a Religious state THis question may seeme superfluous after what hath beene said in in the precedēt chapter neuerthelesse to stoppe the mouthes of some whose rash and temerarious iudgments doe shew their tongues to runne before their wits and who imprudently I will not say malitiously seeme to derogate from the honour and esteeme of this holy order I will adde a word or two But first we must distinguish this order into two classes to wit of them that liue in their houses out of communitie and of them that liue conuentually together Certaine it is that the first are not truly and properly religious because they doe not make profession of the three essentiall vowes notwithstanding their in-institution as Hieronimus Rodericus and Portell verb. Tertiarij doe well note may be called an order or a certaine forme of life approued by the Church for order doth extend it selfe further than a Religious state which requires the three vowes which order doth not but only signifies direction or ordination which such haue by their Rule Those that liue in communitie or in collegiall or conuentuall manner are truely and properly Religious For to Religious state there are required four things to wit a permanency in that state a particular rule solemne vowes and the approbation of the Church The first is required because Religion is said to haue an immoueable condition of life and to carrie with it a stable perfection which made S. Thomas 2. 2. q. 184. ar 8. to preferre it before all other degrees inferiour to Bishops giuing this reason because Religion is a permanent and vnchangeable state whence Religion is called Ciuitas Dei the city of God Holocaustum medullatum a fatt holocaust Mansio solitudinis a mansion of solitude Mons via Syon the Mountaine and way of Syon Petra refugij the rocke of refuge requies sanctificata sanctified rest Stadium currentium the list of thē that runne vigiliae solemnitatis perpetuae the vigils of perpetuall solemnitie c. The second is required not that the essence of Religion cannot stand without it but because the Church doth not ordinarily approue of any Religious order without some particular Rule and from hence it is called Domus sapientiae the house of wisdome Exerciti◅m disciplinae the exercise of discipline fluuius Orationum riuer of prayers iter rectum right way the golden way the feeld of corne with many such like The third to wit the solemne vowes of chastitie pouertie and obedience are essentially required for by Religion one doth consecrate and dedicate himselfe wholy to God which is perfectly done by those three vowes And frō hence Religion is called another Baptisme the bath of soules cella aromatum argenti auri odoramentorum vnguenti optimi I say 39. storehouse of aromaticall spices and of siluer and of sweet odours and of the best ointment Ciuitas in monte posita Mat. 5. a cittie placed on a mountaine the warfar of our Lord the furnace of the holy Ghost flight of the world sweet yoake of Christ schoole of Christ lād of pouertie with many such like The last is requisite to make it a secure certaine and spirituall state Neither was euer any Religious Order instituted without the approbation of the Church not that the Popes haue alwayes done it for in ancient time it was sufficiēt that they were approued by Bishops but in the Laterane generall Councell it was forbidden vnder paine of excommunication that any new Religion should beginne without expresse approbation of the Pope to whō alone as by many other councells it hath beene decreed belongs the approbation confirmation and declaration of Rules or Religious orders so that now it is absolutely necessarie that the Pope doe giue his approbation otherwise it would not be esteemed a Religious state Now these foure are to be found in the professours of this third Order and therfore none can doubt but that they are truely and properly Religious for first their state is permanent and stable no way allowing any one to goe backe againe to the world Secondly they haue a particular Rule as hath beene manifested before Thirdly they make the solēne vowes of obedience chastitie and pouertie as may be seene in their forme of Profession And lastly their Rule state and Profession is approued by the Church For some twenty Popes haue confirmed and approued the Rule and Sixtus 4. in the yeare 1480. Ad Christi Vicarij declares their vowes to be solemne and to haue all the effects that other solemne vowes haue as that
sleepe seldome or neuer composeing himselfe thereto vnlesse by reading labouring preaching or such like he was forced to it and then in his habit on the ground taking for his pillow the Bible or some stone His great hospitalitie was the cause that his table neuer wanted guesse and those principally of the poorer sort sick or lame in so much that if God had not miraculously prouided for him he could not haue sustained it and for such vpon his owne charges and expenses he would pleade and defend their cause whereupon he was called Aduocate of the poore Notwithstanding all this besides his continuall preachings with great fruit he neuer omitted the quiet peace of minde but addicted himselfe to contēplatiō wherein he was often visited by Angels by whome he had many things reuealed vnto him and at last his owne death whereto he prepared himselfe with great deuotion and with the generall opinion of sanctitie confirmed afterwards by miracles He was canonized in the yeare 1347. taken by them of little Brittany as their Patron who make vse of his name in time of battaile or conflicts as we vse the name of S. George Finally that he was of the third order is manifest by the statute made in the generall chapter of our order held at Lions in the yeare 1351. where it was ordained that his feast should be celebrated on the 27. of october which is the day of his translation Bernardinus a bustis the firmament of the three orders and all the ancient writers of our order make mention of him I neede not here set downe the liues of Blessed S. Elzear and S. Elizabeth Queene of Portugall commonly called peace-maker because they are both extant in our English language Yet for the better content of the Reader I will briefely runne ouer the liues of some beatified saints of this order whose fame is more diuulged through the whole world THE EIGHTEENTH CHAPTER Contayning the liues of some beatified saints of this order BLessed S. Rose from her infancie began to feare God giuing her selfe to feruent prayer mortification austeritie and pennance and would often substract from her selfe to giue to the poore which God blessed so much that she wrought miracles Whilst she was but a child by the admonishment of our Blessed lady she tooke vpon her the habit of this third order whereby she suffered great persecution both from her father friends and cocitizens for she was therefore exiled the cittie though after ward by reason of her famous miracles and spirit of prophecie she was brought backe againe with great honour Where after many reuelations she died in the yeare 1251. namely at Viterbia where she is famous to this day with innumerable miracles Many Popes haue intended her canonization and the citizens of Viterbia doe keepe her feast with great solemnitie on the 4. day of September And that which most encreases the deuotion of the people is that her body whole and entire is at this day to be seene with haire and nailes which doe continually grow which the religious woemen of the monasterie where her body lies doe cut of turning her body vp and downe without any derriment and which is more miraculous in the yeare 1357. her tombe and all things that were in the chappell where the tombe was yea the habit vpon her backe were consumed with fire which was so vehement that it melted the rings from her finger without doing the least hurt to the holy body Blessed S. Margaret of Cortona was very beautifull had beene giuen to wantonnesse but conuerted to God and lamenting her former life she began to despise all vanities and carnall pleasures and with effusion of teares did implore the mercy of God applying her selfe to good workes especially of cōpassionating the poore and out of her great desire to lead a penitentiall life she humbly begged the habit of the third order which was denyed her for three yeares space aswell in consideration of her former life as yongnesse of yeares but perseuering in her firme purpose she obtained it at length in the yeare 1277. at Cortona and began a new life which was to be admired for choosing a solitarie place she addicted her selfe wholly to abstinencies fastings disciplines watchings and continuall prayer lyeing on the ground hauing a stone for her pillow She went in a poore and humble habit being full of charitie and pittie to the poore oftentimes substracting from her selfe to giue to them And by the continuall meditation of the passion of our Sauiour she obtained the gift of compunction weeping very frequently aswell for her owne sinnes as also for the sinnes of others She was oftentimes troubled by the Diuell appearing to her in diuers formes but was as often cōforted by our Sauiour by our Blessed lady and by the holy angels and strengthened by their celestiall visitations which made her as much to shine in most profound humilitie and high pouertie as in the loue of Christ whereby she was often rapt in extasies and had many reuelations whilst she applyed her minde to the contemplation of diuine things By the spirit of prophecy she did foretell things to come and reueale the secrets of many hearts and consciences being very famous both in life and after her death for many miracles euen to this our time which made Pope vrbane the 8. that now is in the yeare 1623. to put her in the number of the Beatified and to giue licence that the diuine office might be made of her through the whole order of S. Francis Of this order also was that great contemplatiue blessed S. Angela who in this penitentiall habit did vndertake a wonderfull strict way of pennance wherein she was consolated by celestiall visions Being much giuen to contemplation for twelue yeares space she tooke no other food than the Blessed sacrament Her body remaines at Fulginea whole and entire She hath left behinde her many excellent things exceeding the ordinary capacitie of men which are extant in lattin Italian spanish and French and are to be desired in our vulgar lāguage if I doe it not as I much desire to doe I pray God to raise some one that will performe it as a worke very necessary for all religious persons those principally who seeke the way of contemplation as this saint did I omit to speake of many other beatified saincts as of S. Conradus whose office is serued in the whole order and of S. Roch who is held as a canonized saint through the whole Church with many others I will now set downe briefly a catalogue of the principall religious woemen who haue beene famous for sanctitie and miracles in this order according to their yeares which I haue collected out of the Martirologe of the Friar Minors If any list to know more of thē they may read the said martirologe and they shall find what Authors haue written of them THE NINTEENTH CHAPTER Containing a briefe catalogue of the principall holy persons that haue beene in this
this third order as it is now accomodated for religious persons tends to such perfection for as it hath beene declared before and will appeare more plainely in the exposition of the rule this third order is a state of men or woemen tending to Christian perfection by the three essentiall vowes of religion and other obseruances of Euangelicall counsells and hath yeelded many illustrious persons famous for sanctitie and pietie and indeed wholy tends to the perfection of tranquillitie and peace as may be seene in the chapter following This may be confirmed by the Popes who haue approued and confirmed this order to be religious and in the state of perfection Martin the 5. Eugenius 4. in the yeare 1442. Nicholas 5. in the yeare 1447. Paulus 2. in the yeare 1459. Sixtus 4. in the yeare 1471. Iulius 2. in the yeare 1508. Leo 10. in the yeare 1517. 1521. Clemens 7. in the yeare 1526. Paulus 3. in the yeare 1547. Gregorius 13. in the yeare 1575. Sixtus 5. in the yeare 1586. Clemens 8. in the yeare 1595 1600. and 1603. Paulus 5. in the yeare 1610. and 1613. Greg. 15. in the yeare 1621. and Vrbanus 8. who now raignes in the yeare 1626. who with others haue all acknowledged those of the third order of both sexes that make the three vowes liuing in community to be true and properly religious forbidding them to goe to any other orders besides the Carthusians And as such they haue beene receiued by all Christian princes who haue giuen them the same priuiledges which other religious haue And finally Sixtus Quartus doth excommunicate all those that should contradict or deny them to be religious and consequently tend to perfection THE 26. CHAPTER Whether the third order be actiue or contemplatiue THe angelicall Doctour S. Thomas deuides the life of a christian into actiue and contemplatiue because some men doe principally attend to contemplation others to exteriour actions alledging the authoritie of S. Gregory hom 14. super Ezech who saith Duae sunt vitae in quibus nos omnipotens Deus per sacrum eloquium erudit actiua videlicet contemplatiua There be two liues saith he wherein allmightly God doth instruct vs by his word to wit actiue and contemplatiue This last in it selfe and of its owne nature farre exceeds the other which the foresaid S. Thomas proues by many reasons as that because the contemplatiue life belongs to man according to his best part to wit according to his vnderstanding and will for it principally consists in the operations of the soule but the actiue life is occupied about exteriour things Secondly there is more delight in the contemplatiue than in the actiue whence S. Aug ser 26. de verbis Domini Martha turbabatur Maria Epulabatur Martha was troubled Marie feasted Thirdly the contemplatiue is to be loued for it selfe but the actiue is ordained to some other end Fourthly the contemplatlue life is according to diuine things but the actiue according to humaine Whence our Sauiour said to Marie Luc. 10. Optimam partē elegit Maria quae non auferetur ab ea Marie hath chosen the best part which shall not be taken away from her Which S. August ser 27. in the place aboue cited thus expoundeth Thou Martha hast not chosen an euill part but she a better because it shall not be taken away frō her but from thee sometime shal be taken away the burden of necessitie the sweetnesse of truth or contemplation being eternall And S. Basill affirmeth that by these two woemen are set before our eies two sorts of life the one of which is of inferiour note or esteeme because occupied in the more grosse operations of this life and yet maruellously profitable wherfore if thou wilt serue with Martha doe in the name of God for Christ hath said what you shall doe to one of my little ones that you doe to mee whether you lodge strangers feed the poore or be moued to compassion on the afflicted our lord will repute all these offices as if they were done to his owne person But in another place the same Father doth highly extoll the contemplatiue life saying that it is the schoole of celestiall doctrine the discipline of diuine sciences where God is all that is learned where God is the way by which we must goe by him alone we must come to the knowledge of the soueraigne truth So that the contemplatiue life is a continuall adhesion to God in spirit whereby man becomes lord of the whole world hauing his conuersation in heauen there fixeing and placing his mind doth despise all earthly things whiles he esteemes nothing good or great but God and diuine things and here is his continuall pradise vnlesse the law of charitie otherwise require Hence there be found amongst religious orders three states some that giue themselues to the actiue life others that apply their minds wholy to the contemplatiue and lastly others that are partly contemplatiue and partly actiue more or lesse according to their seuerall constitutions Of the first sort are all those orders of knights who make profession of seuerall exteriour acts as to defend the poore or to fight against the Turkes as also all those that giue themselues to keepe hospitalls redeeme captiues and such like Of the second sort be all those ancient hermits Anachorits and monkes and generally all religious woemen who vow enclosure For they lead a life truely angelicall night and day seruing God in the quire and applying their minds to their God in all their actions Of the third and last are those religious orders which are commonly called mendicants who apply themselues aswell to the contemplatiue life as to the actiue which proceeds from the contemplatiue in preaching teaching and conuerting of Nations In this our third order of our holy Father S. Francis be found of all sorts For as it hath beene before declared there be some of them that leade a pious kind of life in the world addicting themselues to godly excercises of deuotion principally of penance whereof they make profession and some others doe liue in conmunities and giue themselues to serue the sicke keepe hospitalls lodge the poore and such like all which no doubt doe follow the actiue way others there be that giue themselues purely to the contemplatiue way and such are those religious woemen of this order as make vow of Enclosure for their whole life hath no other end but to serue and loue God as shall more amply be declared in the exposition of their rule Lastly there are some that enioy a mixt life which cannot be proper for woemen and such be those Friars of the third order in Spaine and France who preach and teach in the same manner as other mendicants doe and not without fruit no other wise differing from the Friar minors who are of the first order than the religious woemen enclosed doe differ frō the poore Clares to wit that their rule and manner of life is not so austere
O Holy Father take the Blessing which I have brought thee etc. IHS A DECLARATION OF THE 3. RULE OF St. FRANCIS AS it is Ordered for Religious Women The first part THE RVLE OF PENANCE OF THE SERAPHICALL FATHER S. FRANCIS Approued and confirmed by Leo the X. for Religious Persons of the 3. Order of S. Francis Together with a Declaration of each point of the Rule profitable not only to the Religious of this Order but also to all Religious women By B R ANGELVS FRANCIS Friar Minour THE FIRST PART AT DOVAY By the Widdow of MARKE VVYON M.DC.XLIV TO THE RIGHT R. FATHER Br. IOHN GENNINGS FIRST PROVINCIALL AND RESTORER Of the English Prouince of Friar Minours and now actuall Prouinciall of the same REV FATHER Sithence the common practise of writers hath now so prevailed that each one almost either for patronage of their workes or to manifest their respects Dutie and Gratitude is accustomed to present them vnder the shelter of such persons who by their acceptance may equalise their labours and paines I hope it will not seeme strange to your R. Paternitie or to any other that I haue made choise to present my poore industries to you who in all respects may challenge vnder God the vtmost of my endeavours Nay I should offend if I should attribute the Patronage of this little worke to any but to you R. Father who first desired it and by whose commands I haue vndertaken it Besides if vertuous actions may allure me I know not where within your ranke and qualitie to paralell your heroique deeds for to omit your progenie which may adde à probabilite of à vertuous minde as Aristotle saith 3. Pol Verisimile est praestantiores ac meliores esse eos qui ex melioribus and to speake nothing of the happinesse you enioy by being Brother to so Glorious à Martyr M. Edmōd Gennings as also of your miraculous conuersion of your continuall labours for many yeares in Gods vineyard for the conversion of soules your praise and merit both before God and man hath taken no small degree in your erecting or rather restoring againe that sometimes famous Province of the English Friar Minours wherein haue bene in all sciences some of the most renowned and learned men of Christendome Of this Province was Alexander Hales who was called Doctor Doctorum and was the first that euer did write Summe of Divinitie of this Province was Scotus whose fame is spread thorough the whole world both for his sublime subtilitie and more than vulgar devotion to our B. Lady what shall I reckon vp Occham Bachont Midleon with infinite others who haue embelished Gods Church with their Doctrine and strenuously defended it against heresies to which we may adde that of three schooles from whence all others almost deriue their doctrine to wit of Thomists Scotists and Nominalists two of them haue had their begiming from men of this Province Is it not R. Father à great glorie to you that notwithstanding the violent impetuositie of these our times God should vse you as an instrument to make this renowned Province to reviue againe in our order but I am confident greater is your ioy to see and heare the fruicts of your labours for we may well say of this seeming shrubbe which you haue planted that it is tanquam lignum quod plantatum est secus decursus aquarum quod fructum suum dabit in tempore suo It is like vnto à Tree planted by the water side whith bringeth forth fruict in due season for this your tree was no sooner planted but it beganne to sprout forth leaues of rare examples Its root was scarse setled in the ground but its branches loaded with pietie deuotion and learning did extend themselues to the gayning of soules as soone as the waters of grace had watered it the heavens did receiue its fruict I meane amongst others those glorious Martyrs who for Gods honour and for his Church haue lately giuen their liues in sacrifice of whom according to the breuitie of an Epistle I will speake a word or two Father Thomas Bullaker vpon his arriuall into England being taken and emprisoned cōtracted such diseases through miserie and want which he suffered in prison that he neuer had his health after yet the zeale of soules which brought him vnto his country forced him with vndaunted courage to come to london in the greatest rage of Persecution to helpe the poore distressed Catholiques which he did both spiritually and temporally vntill such time that being taken at Masse whilst he was saying Gloria in Excelsis he was emprisoned againe condemned hanged drawne and quartered when his soule did ascend to sing eternally a canticle of Ioy in heauen Father Paule of S. Magdalen alias Henry Heath twise Guardian of your Convent at Douay and once Commissarie Provinciall in these parts and long since Reader of Diuinitie after hauing well profited in his studies in Cambridge by reading of the holy Fathers and disputing with others he was the occasion of the conversion of many wherof some became Religious and after God touching his heart he did reconcile himselfe vnto the Catholicke church and comming beyond seas to Douay he entred into the order of our holy Father S. Francis and therein liued with so great austeritie that indeede it was more to be admired than imitated for to omit his bloudy disciplines wherewith most parts of the house are marked his lying on the ground continually his haire-cloaths of of seuerall sorts his chaines girdells and bracelets of Iron his life was in a manner à continuall fast for long time together vntill Obedience commanded the cōtrary he did take nothing but bread and small drinke vnlesse it were once or twise à weeke and then in such manner that if he could he would put ashes or dust into it but aboue all it is to be admired how piously he spent his time for you should neuer find him but either at his study or else in vocall or mentall prayer and to talke with him of other matters was out of his element and notwithstanding that alwayes he was imployed in exteriour offices of the house Reading both Diuinitie and Philosophie hearing confesssions visiting the sicke especially the poore sometimes till 10. 11. or 12. à clocke at night yet scarce would he be absent from the Quire at midnight or à ny other office of the Quire at any time In fine none can better expresse his great desire of gaining soules and obtayning martyrdome than he himselfe who felt the burning fire of his zeale which he hath manifested in his owne writings which in time convenient shal be put to the presse briefly he was singular in his austeritie rare in his pietie excessiue in his zeale most humble in his owne conceit yet as learned in the eies of all that knew him I cannot let passe the last passage which I and many more did marke in him that although he was much retired and seldome discoursed of any thing
vnlesse he were vrged for that he tooke no content in company yet at the time when he had gotten leaue to goe into England he was so much altered and changed as if he had bene another man or as one who was not able to cōtaine his ioy but in actions voice ad countenāce one might iudge what his heart possessed and so after a most austere penitentiall and humble life much admired esteemed and honoured of all he did offer vp a voluntarie sacrifice of his life for Gods cause that he might reape an eternall crowne in heauen which as we piously belieue and may gather out of his owne writings he obtained by the mediation of our B. Lady to whom he was singularly devoted and from whom he had receiued many favours Of Father Francis Bell who was formerly Confessour to your Religious women of the third Order Guardian of your Convent aforesaid and Provinciall of Scotland and a little before his death againe elected Guardian of your said Convent of Douay I neede say no more than what each one that knew him would say that he was a true Franciscan or child of our holy Father S. Francis that consequētly he was fitting fuell to satisfie the burning rage of Gods enemies and to make a pleasant holocaust to God by sacrificing his life for his sake Here I may apply the example of that famous Captaine Epimanon-das who did not so much glory in his great victories as that his parents from whom he had his being did take pleasure and content therein as Plutarch reporteth I for my part and I belieue such is the opinion of all your children whom you haue begotten in Christ Iesus doe not so much rejoice for the great glorie that redounds to our Province hereby as that you the Father of vs all with pleasure and content haue seene the fruict of your labours If Dutie may challenge it sure it must be yours by all right for whatsoeuer we doe is yours you R. Father being our first Father and vnder God the sole beginner and worker of our being in this happy state of Religion for if Vlisses was iudged to haue right to the Armour of Achilles because he was the occasion of his comming to the wars of Troy surely you may challenge whatsoeuer act praise-worthy may be performed by any of vs and therfore if any haue deserved praise in labouring for the conversion of soules in teaching instructing others in writing in vertuous examples or any other heroicke acts they are yours and are but so many additions to your Glorie If gratitude for benefits receiued may moue me who can better deserue it than your R. Paternitie who by your labour haue sustained maintained and conserued vs for diuers yeares truly if we proue vngratfull euen the very wals of your two erected Convents will crie shame on vs and giue testimonie of our ingratitude Now although each of vs haue this generall obligation yet in a more particular manner must I acknowledge it and therfore most willingly doe I xoffer this and all my labours as yours by all right and duty wherfore it resteth only that you vouchsafe R. F. to patronize and accept of this exposition of the Rule which Pope Leo the tenth hath accomated for Religious persons of the third Order of our holy Father S. Francis which I haue made and composed for your Religious daughters of that Order now residing at Neuport whose Religious Simplicitie prompt Obediēce peace full Amitie and regular Observance may crowne your old age with joy and content which I pray may alwayes continue both in this life and in the world to come Thus he wisheth who alwayes remaineth RIGHT REV. FATHER Your poore Beadsman and vnworthy Child Br. ANGELVS FRANCIS To the Reader I Haue thought good to advertise thee that in the beginning I intended to haue ioyned both parts of this booke in one volumne but finding the latter part to grow greater than I expected I was forced to divide them into two bookes and because the first part was some what disproportionable to the other by advise of some of my Friends I haue differred hitherto the setting forth of this first part and added some other things which although they concerne not the subiect I was to handle I meane the exposition of the Rule yet they conduce to the practise therof as also may supply the want of the formes and manner of cloathing Professing annealing of the Religious so that hereby vniformitie may be observed and the Confessours find most things that are necessary in this kind I hope all will take it in good part and excuse the litteral errours committed in the print which among strangers can hardly be avoided APPROBATIONES F. Georgius à S. Gulielmo Provinciae Angliae in ordine FF Minorum Prouincialis R. P. F. Angelo à S. Francisco meo Commissario in partibus Belgicis S. Th. Lectori CVm ad instantiam R. admodum Patris F. Ioannis Gennings Provinciae nostrae Patris Monialium nostrarum Tertij Ordinis S. P. N. Francisci Neoporti residentium lucubrationes aliquas ad pleniorem Regulae ipsarum Declarationem mediteris in merito S. Obedientiae tibi iniungo his praesentibus Licentiam do quatenus prius observatisijs quae in Concilio Tridentino circa impressionem librorum ordinantur eas quantocius praelo commendas Datum Londini Hac 22. Ianuarij Ann. 1642. LEgi librum cuius titulus est The third Rule Off. S. Francis as it is accommodated for Religious Persons Ab admodum Reuerendo patre Fr. Angelo à S. Francisco S. Thologiae Lectore Recollectorum Ordinis eiusdem S. Francisci Pouinciae Anglicanae Commissario compositum in quo nihil inueni fidei Catholicae vel bonis moribus contrarium sed plurima cum magna eruditione tradita quae illis pro quibus scriptus est in bonum cedent Duaci in Collegio S. Gregorij 15. Decembris 1644. F. BVDES INDVS BARIO S. Theologiae Doctor Professor in Collegio Vedastino Duaceno R. Admodum P. F. Angelus à S. Francisco S. T. Lector Recellectorum Provinciae Anglicanae Commissarius qui iam pridem de Tertia regula S. Francisci alio volumine bene meruit novas elucubrationes in eandem regulam vt iustis suorum desiderijs satisfaciat patrio idiomate praelo offert quas cum diligenter evoluissem iudicavi non modo per omnia sanē fidei bonis moribus consonas sed insuper visae mihi sunt vbique redolere spiritum S. Francisci verè pium multaque insignia mira perspicuitate complecti quae magno cum fidelium commodo eorum praesertim qui sub auspicijs Tertiae regulae deo sunt militaturi in lucem emitterentur Datum Duaci in Collegio Anglorum Decembris 21. Anno Dom. 1644. GVILIELMVS HYDAVS S. T. Professor Collegij Anglo Duaceni Vice-praeses VIsis approbationibus Virorum eximiorum ac doctissimorum Sacrae Theologiae Professorum super libello anglicè scripto
cui titulus The third c. Ego infra scriptus calculum addo eundemque iudico dignum qui typis vulgetur in bonum eorum quorum manibus teretur Datum 22. Decemb. 1644. VALENTINVS RANDOVR S. Theol. Doctor eiusdem regius ordinariusque Duaci Professor THE INDEX OF THE CHAPTERS THE Preface 1 Chap. I. What a Rule is 15 Chap. II. Whence there are so many Rules 19 Chap. III. Of the beginning of Religious Orders 24 Chap. IV. Of Religious Orders since the Apostles time 30 Chap. V. Of Religious Women since Christs time 37 Chap. VI. What the third Order is 42 Chap. VII Who was the Author of this Rule 45 Chap. VIII Of the seuerall branches of this Order 56 Chap. IX Of the progresse of this Order 57 Chap. X. Whether the third Order be a Religious state 65 Chap. XI What Priuiledges this Order enioyeth 72 Chap. XII To whom this Order is subiect 76 Chap. XIII What were the Popes motiues to giue those priuiledges 86 Chap. XIV Of the sanctitie of this Order 90 Chap. XV. The life of S. Elizabeth of Hungatie 96 Chap. XVI The life of S. Lewes king of France 131 Chap. XVII The life of S. Iuo Patron of the Lawyers 139 Chap. XVIII The liues of some beatified Saincts of this Order 144 Chap. XIX A Catalogue of holy Persons that were of this Order 151 Chap. XX. How Pope Leo accommodated this Rule 171 Chap. XXI How it is a Rule of Pennance 177 Chap. XXII A declaration of the state of Innocency 187 Chap. XXIII Of Mans fall from the said state 193. Chap. XXIV How we may reduce our selues to that state 199 Chap. XXV Whether this Order be a state of Perfection 207 Chap. XXVI Whether it be actiue or contemplatiue 213 Chap. XXVIII Whether it be lawfull to diuert any one from Religion 227. Chap. XXIX Of Vocations 242 The forme of cloathing the Sisters 259 The forme of Professing them 272 Instructions for Nouices 289. Rules against temptations 295. Certaine prayers in the time of their cloathing 311 Prayers after Profession 319. Instructions for those who are professed 325 An extraction of some Perfections of our holy Father 334 Inctructions for the conservation of mutuall charitie 343 The manner of giving extreame vnction 353 EINIS THE PREFACE THe glorious Apostle S. Paule writing to the Ephesians cap. 4. would haue them to be carefull seruare vnitatem spiritus in vinculo pacis to keepe vnitie of spirit that is mutuall charitie which proceeds frō the holy Ghost in the bond of peace which makes vs to be one body and all members of one head Christ Iesus by whom we become one spirit each one liuing by one and the selfe same spirit which giueth to each spirituall life and motion as we are called in one hope of our vocation to saluation immortalitie and celestiall glorie For to all there is vnus Dominus vnafides vnum baptisma one lord one faith one baptisme wherein all Catholickes doe agree and make vp that Church wherein alone is saluation and which is one in three respects as Aluarus Pelagius in his book of the Churches cōplaint de planctu Eccl. l. 1. c. 63. well noteth First the Church is one saith he vnitate totalitatis by vnitie of totalitie because it is a whole body compacted of diuers parts which are the faithfull secondly vnitate conformitatis by vnitie of conformity because in each part there is a kind of similitude and cōformitie to wit in the gifts of grace as in faith hope charitie and good workes proceeding frō thē thirdly vnitate attributionis by vnitie of attribution for all the faith full haue a reference to the same end which is saluation and eternall blisse by a certaine attribution to Christ who is the head of all those that are to be saued These three vnities are aptly represented in the aforesaid words Vnum corpus one body shewes the integritie of Gods church vnus spiritus one spirit the thing wherein all the faithfull haue an assimilation and conformitie and vnus Dominus one lord the principall and chiefe of all whereto all haue attribution or respect So that in the Catholicke church and amongst all Catholicke belieuers there is one Faith because one doctrine from whence none without errour may swarue one Hope because all haue the same end one Charitie which worketh in all and conformably the selfe same precepts sacraments and such like without any difference or discord Now although such be the vnitie or vnion of the Catholicke Church yet we may find in it a three fold pleasing diuersitie which the foresaid Aluarus also noted The first is diuersitie of degrees some superiour some inferiour which much conduceth to its dignitie and beauty for as S. Bernard saith Discretio virtuti ordinem ponit ordo modum tribuit decorem perpetuitatem Difference giues order to vertue order giues measure beauty and perpetuitie The second is diuersitie of offices according to the diuerse actions and functions of each one in the Church And this the Apostle mentioneth Rom. 12. habentes donationes secundum gratiam quae data est nobis differentes hauing different gifts according to the grace that is giuen vs. The third is diuersitie of states as some are more perfect than others stella differt à stella in claritate Cor. 15. one starre differs from another in glory some being incipients or beginners some proficients who haue made progresse in vertue and others perfect some in one thing some in another all which maketh for the greater embellishment of Gods Church So that we may well say with the Psalmist Psal 44. Astitit Regina à dextris tuis in vestitu deaurato circundata varietate The Queene on thy right hand in golden rayment compassed with varietie that is the Catholique Church stādeth on the right hand of God who will alwayes by his mightie hand protect it firme in faith purified by tribulations and persecutions as gold by fire with variety of stars as clergy laity and diuers sort of Religious orders Who although they be in the vnion of Gods Church all of them being true members therof hauing also conformitie with other members of the same in precepts sacraments and such like necessarie meanes of saluation as faith hope and charitie yet by à spirituall emulation 1. Cor. 12. they pursue the better gifts and desire more perfectly to follow our sauiour Christ Iesus according to the Rules which God hath ordayned for the greater beauty of his Church which by diuersitie of Rules and institutiōs giues food for each palate all tending to one and the selfe same end of making soules more perfect and pleasing to God Amongst the rest our holy Father S. Francis by the inspiration of God hath ordayned three Rules The two first haue bene explicated declared and expounded by very many the third as it was ordayned by our holy Father hath not wanted expositors but as it is appropriated to religious persons hath beene very
this Rule as also the Carmelites with others The second is that of S Augustine vnder which â—…ue all the Cannon Regulars Dominicans Augustins Brigittins Hieronimites Scopetines those of S. Iohn of Hierusalem and of the hospitals of S. Antony and the Crouciers although there be some difference in their constitutions and habits The third is that of S. Benedict who hauing gathered together all the scattered monkes in Italie and brought them to the mountaine called Cassin the chiefe place of this Order gaue them a Rule which they and their successours were to obserue vnder which Rule doe militate all the blacke monkes to the great benefit of Gods Church and conuersion of many Countries and in particular of our poore Country of England which with iust reason ought to acknowledge them for its Patrons and Apostles To this Rule or rather to this Order according to some we may reduce that holy order of Charter Monkes who obserue a most strict and austere life according to the prescription of their statutes The like may be said of the Iesuits who liuing by certaine statutes appropriated for their manner of liuing may be put vnder this holy Patriarke vnlesse you will range them vnder the standerd of S. Augustine opposite enemie to Heretickes as they are The fourth and last is that of S. Francis who beeing one day amongst others in S. Damians Church kneeling before a Crucifix heard a voice that said vnto him Francisce repara domum meam Francis goe repaire my house which thou seest ready to fall to ruine conforming presently his will to the will of God and his life to the life of our Sauiour put on a course habit girded himselfe with a cord going barefoot and together with others that came to him made profession of pouertie and holy beggery and hauing made a Rule by the inspiration of God it was confirmed and approued by the Popes Innocent the third and Honorius the third So that S. Francis may truly be called patriarke of the Mendicants He would haue his children called Minors in testimonie of their great humilitie the progresse of whose order all the whole world admires Haueing briefely spoken of the Rules that haue beene made for Religious men the nature of our subiect requires that we doe as much for Religious woemen THE FIFT CHAPTER How that in all ages ince Christ there haue bene religious woemen aswell as men ALthough in the old law we may see a kind of shadow of religioÌ„ in some woemen especially in that holy woman Iudith of whom it is written that in the higher part of her house shee made her a secret chamber wherein shee abode shut vp with her maides and hauing cloath of haire vpon her loynes she fasted all the dayes of her life excepting some few festiuall dayes Yet this is not such a profession by solemne vow as now our religious woemen doe make to the great embellishment of Gods Church admitting into their coÌ„pany those of another family yea another nation too which Iudith did not And as in all ages and times there haue beene religious men so haue there beene Religious and holy woemen for if you find a Marke to begin the monkes in Egipt there will not be wanting a Martha to begin the Nunnes at Marsiles and S. Dionise caÌ„ as well shew the forme of consecrating virgins as declare the profession of religious men If S. Pachomius did giue a Rule to his monkes his sister with other deuout woemen must haue another in all things almost like to that of his monkes S. Basile had no sooner begunne to gather his monkes to a good vniformitie but some deuout woemen came to receiue the benefit thereof by vndergoing such a course of lâ—fe as he should prescribe vnto theÌ„ as may be gathered out of his words and exhortations to them for the conseruation of their virginitie S. Augustine had not satisfied the world if he had not left those religious companies of Cannonesses who militate vnder the name of S. Monica As there was a Benedict to enflame the whole world so there was a Scholastica who began the Benedictine Dames And not tediously to prosecute all things as our holy Father S. Francis did beginne the profession of strict pouerty so there were many deuout woemen that would imitate his example amongst whome the first was the blessed virgin S. Clare from whom comes the austere and perfect order of the poore Clares who as they acknowledge B. S. Francis for their Father so they esteeme Blessed S. Clare for their Mother What shall I say of S. Brigit S. Teresa S. Elizabeth S. Collet with many others that haue beene famous in this kind no way inferiour if not exceeding men Wherfore not without mysterie sayth the holy Euangelist Mat. 24. erant ibi mulieres multae à longe quae secutae erant Iesum à Galilaea ministrantes There were there many woemen a farre of which had followed Iesus from Gallile ministring vnto him Many men and woemen followed Christ to his passion but alas the men fled a way only the woemen stay Vide conuersum ordinem saith Euthemius Discipuli siquidem fugerant discipulae vero assistentes permanebant Behold a contrarie order for the disciples who ought to giue strength to others and in words are ready to dye with Christ doe fly but the woemen although weaker by their sex yet stronger by their faith doe remaine by him in all his afflictions assisting him and as they stayd last so they deserued first before all others to enioy the sight of Christ rising by whom they were sent to the Apostles being made as S. Chrysostome saith Apostles to the Apostles Thus then briefely hauing declared what a Rule is and the diuersitie of Rules in men and woemen it is now time to show what this Rule is And for that in the title it is called the Rule of the third order it is necessarie first to show what the third order is THE SIXT CHAPTER What the third order and their Rule is THe holy Church singeth in the office of S. Francis Tres ordines hic ordinat primumque fratrum nominat Minorum pauperumque fit dominarum medius sed paenitentium tertius sexum capit vtrumque That is to say This Sainct by diuine inspiration ordayned three orders the first he named the order of Friar Minours the second or middle is of the poore ladies or poore Clares but the third of penitents doth comprehend both sexes For When this holy Father had made a Rule for his brothers and obtayned a confirmation thereof he made a second Rule which he gaue to Saint Clare in most things conformable to the first Rule but afterward hauing authoritie froÌ„ the Pope to preach pennance the Friars being then called Preachers of penance and hauing a particular reuelation from God that it was his will he should labour for the conuersion of sinners he went forth with such feruour to put Gods will in execution that whole villages and townes
order who knowing the true state and manner of liuing might keepe them in a vniforme manner of life and ordaine lawes fitting for such a state For practicall experience more auaileth for the aduancement of any good gouernement than speculatiue knowledge drawen from bookes without practise and yet this is the most that ordinarily those that are not of the same order haue For this reason no doubt Blessed S. Ignatius founder of the holy Societie of Iesus not lauing begunne any order of woemen because his institution was principally to preach and teach did particularly ordaine that none of his should take charge and care of Nunnes well knowing that diuersitie of spirits might cause diuersity of instructions and consequently as many if not more confusions and so he would that euery one should looke to his owne charge and the sheepe be left to their owne pastours For such and many other reasons haue Popes exempted most Religious orders from the gouernement and iurisdiction of Bishops As in particular they haue donde to our order for Honorius 3. who approued our Rule did exempt both the Franciscans and Dominicans from episcopall iurisdiction Innocentius 4. did it more amply with many other And that this third order is also exempted is manifest by what hath beene said in the precedent chapter for if it enioyeth all the priuiledges of the first order it must necessarily also enioy this exemption which is an especiall priuiledge much tending to the good of their order Besides diuerse Popes haue wholy submitted it and the order of the poore clares to the gouernement of the Friar Minors as may be seene in the Bulles of Pope Martin the 5. Sixtus 4. Leo 10. Clement 7. with many others as is to be seene in the Bullarie of Roderiques Yea Clement the 7. doth extend this grace to their houses monasteries Churches Prelats seruants men and woemen benefactors persons substance and goods whatsoeuer granting them to vse and enioy all and singular the exemptions priuiledges immunities prerogatiues indulgences indults fauours conseruatories graces which the Friar Minors and Preachers and sisters of S. Clare or any other whatsoeuer mendicant orders doe enioy or shall enioy in future times not only like vnto them or by way of Communication but equally and principally without any difference the Popes following as is said before still giuing them the like exemptions And Pius 5. expressely commands them to submit themselues to the order of the Friars in all things to be gouerned directed visited and serued by the Friar Minors to whō also they haue committed the care and charge ouer them THE THIRTEENTH CHAPTER What were the motiues that drew Popes to grant these priuiledges and graces to this third order I Know not who can better decide this question than the Popes themselues who haue beene so liberall to this sacred order and therfore I will produce their owne words most making to our purpose omitting many others that might be set downe and are to be seene in their Bulles more at large And to beginne with Pope Gregorie the. 9. who liued in the very beginning of this order he in his Bull cum dilecti filij saith of the religious of this order that they had left the world to please our lord in the tower of contemplation and therfore he frees them from receiuing and executing publicke offices in the world Alexander the 4. doth the same because they hauing left the vanities of this world being as yet corporally on earth diligently labour in spirit and mind to dwell in celestialls and for God to deny secular desires Caelestinus in his Bulla Dignum esse credimus giues the same because that being mind full of their last end and forsaking the vanities of this world they desire with a contrite heart and humble spirit to doe pennance Leo the tenth in his Bull Dudum faelicis communicates vnto them all the Priuiledges of the poore clares because they liue in the spirit of pouerty in the lillie of Chastitie and other odours of good fame Clement the. 7. goes farther and communicates vnto them all the priuiledges of all mendicant orders in his Bull ad vberes fructus giuing this reason directing the eie of our consideration vnto the plentifull fruit which the sacred order of Pennance which the truely seraphicall fisher of men B. S. Francis illuminated by the holy Ghost hath ordayned that he might gaine all soules to their creatour hath brought hitherto into the store-house of our lord and euery day ceases not to bring in with a more fertile hand and reuoluing in the secrets of our minde that this order not only by those that are married of both sex but also by the brethren and sisters liuing in community and making the three solemne vowes hath long agoe begun to flourish and euery day doth more and more flourish c. I will omit many such like and conclude that as the religious of this third order are participant with all other orders in their essentiall vowes religious obseruances fasts mortifications austerities prayers meditation cōtemplation and other labours night and day in the quire with ought else that belongs to a religious state they ought in all reason to participate of the same graces and fauours But I feare I haue beene some what tedious in this subiect yet I hope it wil be pleasing to some who are not only desireous to satisfie their curiositie but also to know the truth Wherfore I now proceed to my intended purpose and as I haue set downe the priuiledges that haue beene granted to this order by the Church so I haue thought good briefely to shew the great graces and gifts that God hath imparted to this order to witt sanctitie and perfection both which the Popes holynesse hath mentioned in the Prologue THE FOVRTEENTH CHAPTER Of the sanctitie of this order AS the Church triumphant is peopled with saints who haue made profession of the three Rules that S. Francis hath left to his children so the Church militant hath beene and is adorned embellished with many saints and holy persons whose liues and deaths haue beene miraculously confirmed by God and approued by the said Church For we find that there hath beene in S. Francis order 27. canonized saints 606. beatified of whom the diuine office is celebrated either generally in the whole order or particularly in some kingdomes Diocesses or townes and 920. martyrs besides infinite others which are not knowne as yet 1650. Confessours notable for Sanctitie of life and miracles 6. beatified saints whose canonization is dayly expected 4. whose beatification is in hand all things being finished therto required 14. who by command of the Pope haue their processe for the next generall beatificatiō 133. whos 's life and miracles are now in the last examine for to proceed for their beatification 19. whose processe is before the ordinaries the number of which encreaseth dayly Of all which saints this third order hath had no little share For in it we may
and octaues of S. Clare which is not ordinarily granted vnlesse they were patrons or patronesses THE SIXTEENTH CHAPTER Of the life and death of Blessed S. Lewis king of France THis glorious saint was borne of blessed parents to wit of Lewis the 8. king of France and Blancha queene of Castile both holy persons in the yeare 1215. being obtained of almightie God by the intercession of our B. lady For his deuout mother who also was of this third order grieuing that she had no children to succeed in the kingdome was persuaded by S. Dominicke to implore the aide and helpe of the B. virgin and to that end instructed her the manner of saying the Rosarie which had newly begunne Her prayers were not without fruit for she obtained her desire in enioying so blessed an ofspring who at twelue years old was crowned king of France yet remained vnder the protection of his mother who would often incultate these words vnto him My most deare sonne I had rather thou shouldest vndergoe a temporall death than by one mortall sinne offend thy creatour Which words tooke such root in his mind that Gods grace so preseruing him he neuer sinned mortally in his life his mother still instructing him in the way of vertue and procureing alwayes some religious men especially Franciscans and Dominicans to be with him that by their example he might be drawne to vertue and pietie And being now of age fit for marriage she prouided a wife for him to the great ioy and comfort of all his subiects but for three nights after his marriage he still continued in prayer bridling his coniugall desire with the feare of God and euer after liued most chastly with his queene Hee was greatly addicted vnto pietie and deuotion daily saying the canonicall houres and much loued humilitie pouertie charitie patience and other vertues studyeing the workes of pennance and mercy liuing in watchings prayers fastings disciplines and haircloath and continually meditateing on the sacred misteries of the Incarnation and Passion of our Sauiour the principall instruments whereof he from all places procured as that of the crowne of thornes great part of the Crosse the Iron of the lance that opened our Sauiours side with many others He was very deuout in hearing Masse and did communicate often and that with such deuotion that he would allure others to pietie so strong in faith thereto that being one time called to behold an apparition of a most beautifull child when the priest did eleuate the holy Sacrament he refused to goe to see it saying that such signes were for those that did not belieue Out of his great zeale of Gods honour he went forth to make warre with the Sarazens wherein at the first he properously proceeded but in the end God so willing he was taken prisoner but by composition being set at libertie in his returne God by his prayer deliuered both himselfe and his company from shipwracke And as in this he shewed his feruent desire to reduce those infidels to the light of faith so he alwayes did defend the Church against its enemies he loued and maintained all religious orders especially those of the Friar minors and Preachers but was a seuere enemie to all heretickes euen to the houre of his death for on his death bed it was one of his last and greatest charges he gaue to his sonne Fili saith he fis deuotus obediens matri nostrae Romanae Ecclesiae summo Pontifici tanquam Patri spirituali be deuout and obedient to our mother the Romane Church and to the Soueraigne bishop as to a spirituall Father It is reported of him that going in pilgrimage to Rome he passed by Perusia to see Brother Giles one of the companions of our holy Father a man of great contemplation who by reuelation vnderstanding of his comming and meeting the king in a disguised habit for he went in a pilgrimes weed he presently most ioyfully receiued him and both falling prostrate to each other and both rising together after an houres space they went one from another Brother Giles being demanded why he did not speake to the king sith he knew him he answered we saw one anothers hearts so clearely that it was not needfull to speake any thing Omitting many other most excellent things in his life I will conclude with his death which was thus In the yeare 1270. hauing receiued all the Sacraments of the Church with great deuotion and casting himselfe prostrate on the ground with a haire-cloath and ashes vnder him holding his hands stretched forth in the forme of a Crosse he gaue vp the Ghost and afterward shined with many miracles especially that of curing the disease commonly called the kings Euill and as some will haue it from him all the succeeding kings haue that vertue For the great vertues and miracles that God wrought by this saint he was canonised by Pope Bonifacius the 8. in the yeare 1298. And that he was of this third order is manifest by all the ancient monuments of our order the whole order hauing alwayes celebrated his feast with peculiar right And Paulus 3. in his Bull Cum à nobis petitur 1547. numbers him amongst the saincts of this third order See the Martirologe of the Friar Minors on the 25. of August THE SEAVENTEENTH CHAPTER The life of S. Iuo Patrone of the lawyers BLessed S. Iuo was borne of noble Parents neere Trecore in little Brittaine in the yeare 1258. who at competent age was sent thēce to Paris where hauing past his studies with praise as well in humanitie as Philosophy and diuinitie he departed thence and went to Orleans to study the cannon law where fearing the occasion of place and companie he began to exercise himselfe in the way of mortification and vertue which much encreased his good fame and esteeme of all men and made the Archdeane of Rhemes to choose him for to be his officiall which office he performed with great applause He euer cherished the poore helped orphans and comforted those that were in any affliction he was a great peacemaker neuer giuing sentence or iudgement but with teares accompanying it as vnwilling to displease any one In all things he did shew his great charitie to the poore and singular loue to God for whose sake he despised all the things of this world Which that he might more perfectly effect he tooke the habit of this third order which humble state made him to leaue his office or place although now he were officiall to the Bishop and retire himselfe to a poore little Parish Church where with more freedome he might be attentiue to diuine contemplation And now going in his poore habit vnder which also he did weare a hairshirt with most strict fasts euen in bread and water very frequently did remaine in extasie and sometimes for the space of seauen dayes together He celebrated Masse with exceeding great deuotion as also the diuine office which he said alwayes at midnight very sparing in
both in her life and after her death Blessed Vraca Roderiguez of Vlmes of most noble parentage and exceeding rich entring into a a Church where she heard the words of our Sauiour si vis perfectus esse vade vende omnia quae habes da pauperibus tooke them as said to her selfe and so bestowed much part of her meanes vpon religious houses builded an hospitall conuerting her owne house into a monasterie and giuing all the rest to the poore Afterward she with fiue of her neeces and three other gentlewoemen entred into this order about the yeare 1491. None was more chast than she none more vigilant She exceld all the rest in patience meekenesse mercie humilitie and dayly labours and at last replenished with merits and sanctitie died lies buried in the monasterie she had erected About the same time liued Blessed Agnes à ferro who sometime did attend on the Queene of Aragonia but afterward being weary of the world and despiseing the vaine honours thereof became religious of this third order liuing in great pouertie humilitie and sanctitie In the yeare 1500. Blessed Anne of Areualo was famous for sanctitie in the monasterie of S. Elizabeth of the third order of S. Francis where she liued for a hundred yeares in exceeding great humilitie patience abstinence prayer and charitie About the same yeare liued Blessed Clare of Fulginea famous for pietie and deuotion being very zealous of regular obseruance and often deseruing to be comforted in apparitions by the seraphicall Father S. Francis About the yeare 1515. florished Blessed Catharine Ruiz whose charitie in assisting the sicke sisters was admirable spending all that euer she could get for them yea begging for them and thereby became famous for sanctitie Blessed Anna Sanchez was one of her companions whose deuotion and continuall prayer was much to be admired yet she was of an excellent prudence for gouernement and therfore was sent to be mother or Abbesse in the Cloyster of S. Clement from whence after she had beene there 20. yeares with great labours and toiles leauing the most fragrant odour of her sweet conuersation she returned to her former place where broken and wearied with pennances fastings and continuall prayers she died with great sanctitie the cell and bed wherein she died did for sometime after shine with a great light to the great admiration of those that beheld it About the same time also liued in Placentia Blessed Baptista famous in her life for many vertues and after her death for many miracles especially for that her body remaining entire doth yeeld a most sweet and pleasing smell In the yeare 1519. liued B. Maria Pennalosa in the monasterie of S. Elizabeth in Segouia a woman of a very religious spirit in humilitie prayer and charitie hardly to be equalised who as it is commonly reported in her life time did obtaine life for a yong man that was dead for which and other things she is worshipped there with great deuotion About the same time B. Elizabeth Pontia together with her two daughters both also holy woemen began the monasterie of S. Anne in the prouince of Carthage and by their example did draw many others to Religion And as in their life they had the generall opinion of sanctitie so after their death their Reliques haue deliuered many that had beene possessed as also cured many diseases Blessed Francisca of S. Anne in the yeare 1525. was brought from the monasterie where she had made profession of the third order to the monasterie of the annuntiation at Grinion in the diocesse of Toledo that she might giue a beginning therto and instruct others that were to come in regular discipline and as she had beene abbesse of the former place so was she abbesse of this with woÌ„derfull fruit of soules for she did excell in prudence charitie pietie humilitie affabilitie modestie abstinence and monasticall obseruance B. Lucie about the yeare 1530. did found the monasterie of S. Clare vnder the rule of the third order and was very famous for perfection of life and miracles Her body is had in great estimation with the faithfull in those parts About this time liued Blessed S. Ioane of the holy Crosse whose admirable life is set forth in out vulgar language and therefore here omitted B. Francis liued in the same time of whom Gonzaga thus writes This most vertuous and religious sister Francis was a child of the third order of saint Francis who declining from the innumerable deceits of the fiend did get a glorious victorie ouer sathan and therefore was much feared by him B. Aldonza about the yeare 1566. was famous for sanctitie and after hauing beene abbesse when the sisters were to remoue she prayed that she might die in the same place which she obtained and six yeares after her death her body was found whole and entire yeelding a fragrant odour wherefore she was held in great veneration Blessed Marie Gonsalue in the yeare 1577. died with great opinioÌ„ of sanctitie after she had fouÌ„ded a monasterie of this third order wherein she lead a life of great perfection aswell in seruing the poore as in compassionating their miseries and wants she did alwayes sleep without any bed vnder her exactly obseruing the fasts of the whole yeare with rigorous and bloudy disciplines Blessed Olalia Grinesia was famous for sanctitie about the yeare 1583. For entring into this order and therein desiring the height of pennance she was not contented with the ordinary austerities of her order but inuented new fastings all the lents and vigils in bread and water and three times in the weeke did take bloudy disciplines being much addicted to pouertie and humilitie she would willingly serue all and continually did meditate on our lords Passion and not without teares Lastly falling into a dropsy now fourscore yeares old she died most blessedly The sisters by her reliques did cure very many diseases About the same time liued B. Clare Martineira whost abstinences fastings watchings teares haircloaths rigorous disciplines humble exercises feruent prayers mortificatioÌ„s pious workes most great temptations deuout actâ—oÌ„s celestiall visions diuine fauours frequent miracles both in her life and after her death are set downe by Daza And least I be ouer tedious in rehearsing so many holy persons to omitte many others which may be seene in the martyrologe amounting to two hundred vpwards I will conclude this chapter with Blessed Innocentia who liued in these our times and died in the yeare 1624. This Blessed virgin of noble parents in Cicilie from her infancy gaue her selfe to pietie vertue and temperance obseruing the fasts very strictly and despiseing the pompe and vanitie of this world out of her great desire of perfection entred into this third order giuing very good example of humilitie pouertie chastitie and obedience And by her continuall meditation she was so enflamed with the fire of diuine loue especially when she communicated that she was often rapt into extasie Her body remaines as yet whole and
entire giuing a most sweet odour which made Pope Vrbane the 8. that now sits in the seat of S. Peter to giue cōmand that inquirie should be made of her life death and miracles for a future Canonization which we deuoutly expect And in the meane time goe forward to our intended purpose THE TWENTITH CHAPTER How Pope Leo the 10. accomodated the Rule of this third order to religious persons HAuing shewed before how this order began and what progresse it hath made from time to time it will be easy to vnderstand what the Pope did intend when in the prologue of this Rule he saith But forasmuch as by course of time through the inspiration of the holy Ghost not only married persons and such as dwell in the world but also quires of innumerable virgins taking vpon them the three essentiall vowes and also some of them that of enclosure by our authoritie building very many monasteries not without manifold fruit and edification of the Church militant haue subdued their neckes vnder the yoake of the foresaid third order c. Which words haue beene occasion that I haue produced some of the most famous woemē and virgins that haue beene in this order the fame of their sanctitie hauing beene the reason motiue of the abbreuiating reforming and accomodating of this Rule to religious persons For the Pope as Father of all Christians and particularly of religious persons by his office is to haue a care of the conseruation propagation and encrease of Gods honour on all occasions as a Father of the familie is to prouide sufficiēt meanes to satisfie the necessitie of those that be vnder his charge therfore to him as to our iudge we are to haue recourse in all doubts and difficulties frō his tribunal seat to receiue the finall sentence he also as superiour is to giue vs lawes and precepts which we are to obserue as one that hath power from God to command all in as much as tends to our soules good and from him we receiue all rules with their approbation declaration and confirmation Pope Leo in the prologue of this Rule as a Father doth write to his sonnes and daugthers of this order putting them in mind what intention they ought to haue in the obseruance of this Rule to wit to reduce themselues in as much as the state of this life will permit to the same innocencie wherein man was created and as a Father of a familie prouides for them competent meanes to obtaine that perfection and like a Pastour doth propound vnto thē true food of their soules which strengthens them in their hard course of life and lastly as a supreame iudge to whom the religious of this order haue made their appeale he ordaines lawes and precepts whereby they are to liue giuing them a rule accomodated to their state For the Pope seeing the great encrease of this order out of his pastorall care and great affection which he did beare to this order did renew authenticate confirme and approue this rule omitting those things that were not conformable to a religious state and making it more propre to deuout religious soules leauing most ample scope to those that are their superiours or haue gouernement of them to adde or ioyne any thing by ordinations statutes or constitutions that might tend to the better obseruance of this rule and aduancement of the professours thereof in the way of perfection Which indeed is no small dignitie and credit to this order sith the supreame pastour and head of Gods Church hath vouchsafed to condescend so low as to examine consider compare declare confirme and approue their rule by his soueraigne authoritie propound it vnto the world as obseruable iust lawfull and good And to this rule superiours euen by the Popes authoritie haue added certaine statutes for their better gouernement in the way of perfection From whence proceedeth that great diuersitie and varietie in this third order For although all of them acknowledge S. Francis for their patrone and militate vnder the same rule yet the varietie of statutes and manner of life proceeding from the diuersitie of superiours hath caused such diuersitie in their habit and manner of life that in apparence they seeme not to be of the same order each monasterie being so much the more perfect by how much more absolute and perfect is their gouernement by statutes ordained to that end by those that haue care of them THE 21. CHAPTER How this Rule is a Rule of pennance THe words of Pope Lea in the foresaid prologue haue beene the ground of this question For he saith that Pope Nicholas the 4. had confirmed and approued the third rule of S. Francis which he tearmeth of pennance by which the holy confessour of Christ full of Gods spirit laboured to further the saluation of all faithfull Christians Some foolishly haue taken occasion hereat to derogate from this order as if it were only for penitents or repentants that had committed some great vice but truely although it were so it would be so farre from diminishing the esteeme therof that happy are those who shall be amongst those true conuertes who are called penitents of S. Magdalen or repentants who notwithstanding are not of this order as may be seene in that which followes Wherfore the word Pennance is taken diuersly sometimes for the Sacrament of pennance sometimes for satisfaction as it is the third part of the Sacrament sometimes for punishment of sinne sometimes for interiour sorrow which is threefold to witt in habit in act and in passion that followes the act Here in this place we take it as an act orhabit of pennance which is a morall vertue whereby a sinner detesteth sinne and labours to auoid all the occasions of sinne and those that frequently vse such acts are said to lead a penitentiall life Such an one was that penitentiall king Dauid who in a few words doth briefely explicate it saying psal 4. Be yee angrie and sinne not the things that you say in your hearts and in your chambers be yee sorry for sacrifice yee the sacrifice of Iustice. The royall prophet hauing persuaded all to leaue the vanitie of this world and not to follow lies shewes the way how they should doe it first they must take a holy anger and indignation against sinne and against the things of this world secondly they must make a firme and resolute purpose thenceforward to a void all sinne euill desires vitious inclinations and wicked suggestions of the Diuell the world and the flesh and lastly labour to doe well by offering to God the iust and due sacrifice of all their actions the continuance whereof in diuers places of the psalmes he insinuates as when he saith I haue laboured in my sighing I will euery night wash my bed I will water my couch with my teares as if he should say I will continually afflict my selfe with pennance and will neuer cease from this thought of my sinnes but night and day I will
and hard the reason wherof I haue declared before to wit that in this holy and seraphicall order might be foode for all pallats THE 27. CHAPTER Whether it be lawfull for any one to diuert another from comming to religion HAueing hitherto endeauoured to explicate the prologue or preface that goes before this rule I cannot let passe this question as much conducing to the clearing of those words For which the pure affections of chast minds are sometimes auerted from entring into the said order c. Which was one of the chiefe reasons why the Pope did accomodate this rule to religious persons many seeking to deterre them from it by alledging that the rule was not fit for a religious life as also notwithstanding the Popes labour and industrie some not vnderstanding or not conceiuing the difference of the rule and professions euen at this time haue done which gaue also an occasion to these my poore labours aswell to vindicate the manifest wrong they doe to this holy and religious order as also to take away all occasions whereby any one may be auerted from so pious and laudable an institution wherein I hope all shall find full satisfaction in the explication of the Rule It rests only in this place to inquire whether any one may lawfully diuert another from any religious order Which I will doe as briefely as I can referring the more curious to those that haue more amply treated of this subiect This diuersion may be done either directly as when one of purpose or of set malice doth hinder any one from entring into religion or indirectly as when they doe it vpon some pretence or excuse which to them may seeme reasonable or to some greater good It is the common opinion of all diuines that whosoeuer shall hinder any one from comming to religiō by force fraude deceit or feare cannot be excused from mortall sinne but is bound to declare the said fraude or deceit and to take away that force and feare Which made S. Hierom in his Epistle to Heliod to say Retrahere aliquem a religione nihil est aliud quam Christum in pectore alicuius ocaidere Christo se opponere spargere dissipare quae Christus collegit To withdraw or draw backe any one from religion is nothing elfe but to kill Christ in anothers breast to oppose themselues against Christ to scatter and dissipate what Christ hath gathered together And in his tenth epistle ad Furiam he calles such venenata animalia poysoned beasts Whence the holy councell of Trent sess 25. c. 18. de Regul declares thē to be excomunicated that force any virgin or woman to take the habit of religion as also all those that giue counsell aide or fauour thereto and in like manner excommunicates those that without iust cause shall hinder the holy will of virgins and other women from receiuing the veile or making vowes of religion The third Toletane councell hath the same in expresse termes whence it behooues pareuts to be carefull and to take heed least they force or any way hinder their children in matter of religion S. Augustine Ep. 38. will haue this affection to be killed in the mother neipsa in aternum pereat least she perish for euer And S. Bernard Ep. 104. saith Mater tua vult contrariatu◠per hoc suae ipsius saluti speaking to one whose mother detained her from religion thy mothers desire saith he is cōtrary to thy saluation and by this also to her owne saluation And ep 111. he calles such parents that will hinder their children from religion Duros saeuos crudeles non parentes sed peremptores hard harsh cruell not parents but killers because they hinder their children least they should serue God fly from the fire that is at their backes shunne he theeues that would wound them get into a safe hauen out of the tempests of this world and be made capable of the celestiall good things which are offered vnto them Others there bee who indirectly propoūding such things as may giue occasion of their hinderāces with Iudas cry out vt quid perditio hac These might stay in the world and helpe others the wise instruct the simple the rich assist the poore the married might generate children to serue the common weale Vt quid perditio haec why should such goe to religion whose life is so necessary to many But in so sayeing they doe not consider what vpon those words followes Quid molesti estis huic mulieri answered our lord why doe you molest this woman for she hath wrought vpon me a good worke Why doe you reprehend her why doe you hinder her hath she not done a good pious laudable and Christian act so much commended by our Sauiour If so as none can deny with what conscience can any one withdraw her or any such as shee is from it Specially when as there can be no better worke no greater charitie than for a man or woman to giue and consecrate himselfe wholy to God How then can any vnder whatsoeuer cloake or pretence with draw deuout soules from the true way of sanctitie and perfection such as religion is If they persuade them to an oblation of their goods or corporall meanes that is but a very meane sacrifice being compared with the entire consecration of themselues and all they haue to God which is a perfect holocaust Againe whatsoeuer such pretend the thing they desire in substance is nothing elfe but to haue them remaine in the world for they are not certaine of their charitie of their health prosperitie wealth riches wisdome in a moment all may be lost but the way of religion is certaine secure and permanent no way to be lost The world saith S. Iohn 1. epist c. 2. passeth and the concupiscence thereof but he that doth the will of God abideth for euer Neither neede their friends feare or be anxious for their losse for such is the goodnesse of God that he will amply supply that assistence which could bee expected from them especially being moued therto by the prayers of those deuout persons who for his loue haue forsaken their dearest friēds and kinsfolke And who is or can be ignorant of the manifold miseries and dangers of this world which as the foresaid S. Iohn saith in the same place hath nothing in it but concupiscentiam carnis concupiscentiam oculorum superbiam vitae concupiscence of the flesh and concupiscence of the eies and pride of life amongst all which the danger is eminent securitie very doubtfull as continuall experience doth more than sufficiently manifest whereas religion tends to the contrarie and brings securely to the hauen of saluation Others there be who of their owne accord or by the persuasion of others notwithstanding the good desires they haue to follow Christ in a religious life doe delay and prolong the time with a Domine permitte me primum ire sepelire patrem meum mat 8. lord permit me first to goe