were almost void of inhabitants all of them desiring to forsake the world and doe pennance for their sinnes wherevpon he was forced to giue them some satisfaction by prescribing vnto them a certaine Rule forme or manner of life which Rule is commonly called the third Rule because it is the third distinct Rule he made or the Rule of the third order because it is a third distinct order from the other two called also the order of Penitentes because the professours thereof are to doe pennance for their sinnes And this admits all sorts and sexes for as pennance is the common way for all to goe to heauen so this Rule or order is common to all admitting both clergy and laitie virgin and married of both sex the fruite whereof the chapters following will shew From hence comes that generall custome almost in all other orders as in that of S. Dominicke as S. Antonine teacheth the Augustines Carmelits and others to institute and ordayne Rules of the third order who commonly are called brothers and sisters of pennance the declaration whereof I omit as not concerning my purpose It suffices that I haue briefely set downe how it began in our order if any one desire to see it more at large let him read the Chronicles of the Friar Minors and S. Bonauenture in the life of S. Francis THE SEAVENTH CHAPTER who was the Author of this Rule ALthough we haue said before that S. Francis was the first author and beginner of this Rule yet because some seeme to make a doubt hereof attributing it to Pope Nicholas the fourth I could not passe on vntill I had remoued this scruple True it is that Pope Nicholas did make it more publicke and more authenticall by inserting it in his bull giuen in the yeare 1289. some threescore and eight yeares after S. Francis had begun it but that was onely to confirme not to institute the Rule The testimonie of S. Bonauenture may suffice herein vho in the 4. chapter of the life of S. Francis saith that many of both sexes enflamed by the feruour of his preachings did serue God in coniugall chastitie according to the Rule which the man of God had giuen them The ancient forme of profession infinuates as much I Brother N. doe vow c. to obserue the Commandements of God all the time of my life and conueniently to satisfie for the transgressions or faults which I shall commit against this Rule and manner of liuing of the third Order of Pennance instituted by S. Francis and confirmed by Pope Nicholas c. This forme is taken out of the booke called firmamentū trium ordinum whence Bernardinus de Bustis a famous preacher had good reason to say that the Inuentors of this Rule were not Friar minors nor any Bishop nor Doctor nor any Congregation but the seraphicall Father S. Francis the holy ghost teaching him hath ordayned it Which also is confirmed by the words of the said Pope Nicholas who writing to the bishop of Florence in the yeare 1291. forbids any one to molest or trouble the Brothers of the third order of pennance to whom saith he we haue giuen a forme of liuing as it hath bene giuen by S. Francis causing it to be noted by our Bull to the end that the Brothers remaine not doubtfull and inconstant in the obseruance of their life Leo the 10. hath almost the same Pope Clement the 7. in his bull Ad vberes fructus in the yeare 1526. hath it more plainely his words are these And although the Rule of pennance instituted by S. Francis and approued by Nicholas our predecessour c. Moreouer it seemes very vnlikely that this order so much celebrated multiplied through the whole world wherein there haue beene euen in the very beginning Emperours and Empresses kings and queenes Bishops and priests Doctours and illustrious persons of all sorts should not haue a Rule whereby they might direct their life To this we may adde what is recorded in the life of B. Luchesius one of the first of this order namely that he demanded a Rule of the holy Father S. Francis who granted him his request and gaue him the habit Also in the life of S. Viridane we read that our holy Father gaue her the habit and instructing her left her a Rule to liue by in her solitude wherein she liued many yeares And who can doubt but Blessed S. Elizabeth of Hungary had some certaine Rule whereof she made profession Wherfore it being certaine that our holy Father instituted this Rule it seemes necessarie to enquire of the diuersitie of the Professours thereof as also how it hath made that progresse to perfection as now we see it is come vnto THE EIGHTH CHAPTER Of the seuerall branches in this Order THe feruent spirit of our holy Father S. Francis by his preaching of pēnance tooke such effect that it seemed he had set the whole world on fire with the inflaming loue of God which did not stay only in those parts where he preached but also did extend it selfe ouer the whole vniuerse There is no place country citie towne or village where this fire hath not taken hold there is no degree qualitie or sex that hath not felt it but in seuerall manner according to the subiect it lighted vpon In some it had not that effect to make thē leaue their families and goods but enioying their tēporall estates they would serue God vnder this Rule and Order amongst which their haue bene Bishops who haue not esteemed it to derogate frō their perfectiō to weare the habit and cord of Blessed S. Francis yea some Popes cardinals and ecclesiasticall men of all sorts For confirmation whereof I will produce the words of the renowned and most eminent Cardinall Treio in his deuout and learned Epistle to the R. Fa. Luke Wadding whose fame is diuulged through the whole world by his learned Annals which he hath made of our Order who hath inserted it in his deuout commentaries which he hath made on the workes of our Holy Father wherein the said Cardinall hath many things in the praise of our seraphicall Order and comming to this third Order thus expostulateth Doe you admire and desire to celebrate my praise for that after the purple of Cardinall dignitie I haue put on the habit of the third Order and professed the third Rule of our Fa. S. Francis but how can I who professe my life and all I haue to be of S. Francis exhibite any signe of deuotion vnlesse I consecrate or deuote my self to his Religion What is the girdle of S. Francis vnbeseeming to girt the regal purple Lewis king of France and Elizabeth princesse of Hungary now numbred amongst the Saints were girt with it empresses kings queenes and other princes whose number this yeare at the time of his death by most deuoutly receiuing the habit Philip the 3. king of Spaine did encrease as also Elizabeth queene of Spaine wife to Philip the 4. and
and bury my father taking for a pretence of their stay the loue reuerence and duty which they owe to their parents But these will not take heede to what immediatly comes after Iesus autem ait illi sequere me dimitte mortuos sepelire mortuos the spirit of truth who can teach all perfection saith follow me and let the dead bury the dead Whereby we are giuen to vnderstand that spirituall workes of mercy are to be preferred before corporall and that the following of Christ is farre more excellent than the duty or respect we owe to our parents for God hath more right to vs than our parents haue True it is we are commanded to honour our Father and mother but first and with much more reason we must honour God we must loue our Parents but aboue all God Well said that holy woman 2. Mac. 7. I know not how you appeared in my wombe for neither did I giue you spirit nor soule nor life and the members of euery one I my selfe framed not but the creatour O that all parents would haue this consideration for if the creatour did giue spirit life and soule to their children can they thinke much to giue them or to permit them to giue themselues to God And herein I haue marked a strange deceit of the enemie for I haue knowne and heard of many that vpon such like pretenses haue staid away from entring into religion they haue beene very well contented to trauell into farre countries or to serue in the court or some such like place where perhaps they shall neuer see their parents much lesse haue occasion to helpe them and most commonly are to them a great burden vexation and trouble yea sometimes to their vtter vndoing yet all is thought well on both sides if they enter not into religion Can there be any greater absurditie than that vpon these aery and vngrounded pretenses of helping or comforting their parents and friends they should withstand the vocation that God hath giuen them and yet in short time withdraw themselues from their parents sometimes also with their consent to range themselues vnder some warlike standards where they may enioy one another afarre of vntill a little bullet dissolue all and conclude perhaps with a dismall end And indeed where soeuer they goe death may suddainely meet with them and then the dead parent dead to God may bury his dead sonne or daughter which might haue happely dyed to the world and alwayes haue liued to Christ Iesus Some others there be who are doubtfull of their abilitie and strength saying with Saul Non vales resistere Philistao isti nec pugnare aduersus cum quia puer es Reg. 17. thou art not able to resist this Philistian nor to fight against him because thon art a child You cannot perseuer in such austeritie your delicate and tender complexion and constitution cannot vndergoe such mortifications fastings disciplines and such like but these doe not ponder that if they with Dauid goe on in the name of our lord they neede not feare the victorie and that he who giueth the vocation will also grant perseuerance both vocation and perseuerance being the gift of God And certaine it is that where there is a good vocation there seldome or neuer can be wanting a happy perseuerance especially where there be so many meanes to conserue it For in religion they are animated by the good examples of others defended by many holy prayers which are dayly offered for them and strengthened by abundance of grace which God doth ordinarly communicate to those that liue in a religious communitie I doe not say but that some may fall but howsoeuer it is rare and that very great malice which God doth most commonly punish with seuerity and some publicke punishment for the abbetterment of others As for what they pretend of weaknesse or of tender complexion besides that as God giues the vocation so also he giues strength to performe it let them take any religious communitie and they shall find some that haue beene as weake and tender if not more than they yea continuall experieÌ„ce teacheth vs that those who haue beene most tenderly bred vp are many times such as desire and practise most austeritie And indeed who more ready to fast more prompt on all occasions than those who are of more noble birth and consequently of a more delicate education It is admirable to see how humbly with what submissiue obedience and with how great austeritie and mortification kings and queenes princes and nobles of all sorts haue comported themselues in religion to the confusion of those who haue beene of a lower ranke by birth though equall in religion all setting their hands to the same plough To this we may adde that none ate in better health or of longer life than religious persons who no way confide on their proper force and strength but on the goodnesse and grace of God knoweing full well that it is not humane force which must preuaile but Gods particular helpe and assistance And we all see the strong and well able bodyes to faile and die as soone as the weake Without all doubt there may be many iust reasons to desist from a course of religion begun for many times God doth permit his seruants to be afflâ—cted with such infirmitie sicknesse or weaknesse for their greater benefit that they are not able to goe forward And then so farre is it from being a disparagement to them either to leaue or not enter into religion supposeing it be not out of lightnesse of mind or inconstancy that as they haue merited much before God in their pious desires so they haue manifested their loue to God being ready to doe more if they could In which case their desire of being religious will not be without the merit and reward of religion as the desire of martyrdome wants not in some part the crowne thereof Nothing more frequent and ordinary than to see very many good soules strongly possessed with a vehement desire of martyrdome to haue beene by the diuine prouidence hindred of the same and euery day many doe attempt with a full resolute minde that which God in his wisedome otherwise disposes No man will condemne a souldier that valourously enters into the field although by accident or want of prouision he be forced to retire Neither can any one blame such vertuous soules who leaue religion not through inconstancy or want of deuotion or desire to perseuer but because it is Gods will to dispose otherwise of them Finally to conclude this chapter omitting many other like meanes that some doe vse to deterre others from religion as generally included in those before mentioned Some there be who out of a great zeale to the good of soules not well considering and pondering the state and vocation of each one doe seeke to draw others to some more perfect state or religious course which thing in itselfe is good and pious as S. Thomas well prooues yet
did manifest her ciuility in cōplieing to their desires than any content she had in the recreation She carried her selfe indifferent in all such things and so by a quotidian and dayly excercise resisted her naturall inclinations and mortified her appetite alwayes declining from the libertie of a loose life she did raise vp her selfe to greater meanes of perfection Entring into the Church she would alwayes lay aside her crowne vntill such time as all being done she were admonished to returne for that she thought it a great impietie that her head should there be adorned with the proude pompe of a glittering crowne where was represented vnto her the head of our sauiour crowned with pricking thornes Who could expect such deuotiō such high vertues in so tender yeares It seemed to many and not without reason that she was more fitting to liue amongst religious woemen than in the court you would iudge that she had beene some Angel in humaine nature especially where as so many occasions of wordly sensuality were presented vnto her as all knowe the courts of Princes be subiect to What she did in the time of her Marriage § 2. IN the fourteenth yeare of her age she is forced by the obedience she owed to her Father to marry and thereby perhaps must mitigate somewhat of this great feruour But nothing lesse for her heart was firme and stable in those graces that God had giuen her more and more sheweing forth her feruour of spirit dayly encreasing in the study of vertuous actions feeding her minde with the contemplation of celestiall things and excerciseing her body in watchings prayers and fasts oftentimes cautiously riseing frō her husbands side in the night to pray And when she could get opportunity she would lie on the bare ground and to preuent all rebellion of the flesh she chastised her tender body euery fryday with disciplines in the lent oftener Vnder her silkes and sattins she ware continually a haireshirt yea many times permitted her maides to discipline and chastise her when she could think that she had done ought amisse A rare parterne in so great a princesse To all this we may adde her great charitie wherein she spent the greater part of her time now labouring by word and workes to draw others to amendment of life by reason whereof many ladies forsooke the vanitie of the world some by her counsell makeing vowes of chastitie others entering into religiō others who had not receiued the faith by her good counsell and instruction brought to be baptized she her selfe going to be their God-mother at the font Other whiles going forth to visit poore sicke woemen comforting and cherishing them with all things necessarie which she alwayes brought with her And indeed she was alwayes-mercifull to the poore not disdaining secretly to dresse their fores and botches yea their scald-heads and scurfes where of being sometimes reprehended she ioyfully answered that she had rather please Christ than mē And to auoid idlenesse the mother of all mischiefe being vacant from the aforesaid works of piety she vsed with her maydes to spinne and therewithall she cloathed the poore And that her charitie might neuer cease she caused a faire hospitall to be built wherein she gaue order that all things necessarie should be prouided for the poore that were weake and sick which hospitall although it were on a high mountaine somewhat painfull to ascend she did ordinarily visit euery day going with great humilitie to each one that was there enquiring whether they wanted any thing or what they desired and with her owne hands did feed those that were not able to helpe themselues taking them out of their beds bearing thē in her armes and composeing their beds for them Most louingly would she embrace the poore little children carrieing them in her armes and shewing her tender affection to them as if she had beene their mother so that ordinarily she was called the Mother of the poore She neuer regarded their deformitie diseases scabs or filth but louingly receiued all as if they had beene her owne In this hospitall she had alwayes 28 persons for whom she prouided although she were forced sometimes for their sakes to substract necessaries from her selfe Besides there were 900. beggars daily nourished by her almes but aboue all she tooke speciall care for the funeralls and burials of such poore people as were not able to prouide for themselues These acts of so notable charity God almighty shewed both to be gratefull to himselfe and also not preiudiciall to her husbands state as the following examples will shew For once being much importuned by some poore people for almes and hauing not any other thing to giue she gaue them her mantell which was very rich which the Prince misseing asked for it the Sainct confidently answered that it hung thereby as experience did verify At another time the prince being in great anxietie of mind for that she had not apparell beseeming her qualitie especially in such a time as there came vnto him an Embassadour from the king her Father she willed him not to be troubled for that she did neuer care for such vanities But the time being come that she must descend to the Embassadour loe she appeares in very rich apparell adorned with such beauty that euery one was strucke into admiration especially the prince to whom demāding the reason she smiling said our lord doth know how to prepare such things when he pleaseth About the yeare 1225. there fell a great dearth through the whole country when her husband being abroade she gathers all the corne she could get and most bountifully imparts it to the poore so that she emptied all the princes barnes and store-houses which notwith standing were found to be as they were before It is too hard to expresse her great deuotion at Masse and other diuine offices her feruent and pious aspirations her pietie in the time of communion wherein she was many times seene to shine with a great light and brightnesse And although she spent her whole time very religiously yet more particularly she obserued the lent with fastings almes and prayers adding frequent disciplines and on maundy thirsday poorely clad she visited the churches washing with great deuotion the feet of twelue poore woemen and after ward gaue them liberall almes Shee oftentiues went the processions barefoot The fame of these and such like vertues came to the eares of our seraphicall S. Francis who for her comfort by the commandement of the Cardinall protectour sent her his cloake which she most deuoutly receiued It seemes to me that this cloake was a misticall signe of what she was to be to wit not only one of his children but a mother and patronesse of this third order which the holy Father by this signe doth commend vnto her What she did after her husbands death §. 3. NEwes cōming to her of the princes death she with a constant resolution said teares sweetly flowing from her eyes If my Brother so
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
and element containeing themselues within the limits of their natures to the vse of man But that which excelles all is that man was made to the image and likenesse of God that he might alwayes tend towards him and conforme himselfe entirely to his holy will nothing being sufficient to content him saue only God So that beholding himselfe he had occasiō to contemplate the maker of all things and consider the dignitie of his owne soule To be briefe Adam had such great prerogatiues in the state of innocency that he was alwayes vnited to God his soule enriched with grace was pleasing to God his appetite without contradiction was subiect to the lawes of reason his body should have beene alwayes vigorous and strong c. Who is he that beholding this well carued image is not rauished and astonished or can refraine from extolling the honour and praise of the workeman Who can behold so noble a creature not magnify the Creatour who hath made man the ornament of the world the epitomie of the grand vniuerse the loue of heauen the terrour of the diuell cōpaniō of angels sonne of God and brother of Christ Iesus what shall I say more It is impossible to conceiue much harder to declare the preheminence dignity and nobility of man in the state of Innocence when as he was cloathed with that royall robe of originall iustice whereby man was subiect to God all the inferiour powers to reason But alas this did not long continue as is to be seene in the following chapter THE 23. CHAPTER Declaring mans fall from the state of Innocency HOmo cum in honore esset non intellexit comparatus est iumentis insipientibus similis factus est illis Psal 48. Man when he was in honour did not vnderstand he was compared to the foolish beasts and became like to them Adam did not know his excellency and dignity but he became like an irrationall creature without iudgement and transgressed the commands of God by eating of forbidden fruit and so by his disobedience did as it were make a massacre vpon all mankind which thus piously S. Augustine deplores vpon S. Paules epistles O durus durior casus c. ô cruell and more than cruell fall alas what is it that man hath lost what is it that he hath found he hath lost the beatitude whereunto he was created he hath found death from whence he was exempted O infortunate Adam thou hast chased vs out of our country thy sinne hath banished vs into this troublesome desart of cursed earth and from immortall as we were we are become mortals O miserable seruitude inestimable losse insupportable paine and most grieuous torment ô vnfortunate Adam what hast thou done wherefore last thou so soone forgotten the commande of thy creatour transgressed the precept of thy master and trodden vnder foot the law of thy God what disorder what passion what intemperance hath seased on thee that thou couldest not be contented with so great abundance of all good but must needs eat of forbiddē fruit whereas thou mightest at thy pleasure eat of all the rest S. Chrysostome in his homily de Adamo in the person of God doth the same Vbi imago meaprimum for mosa c. where is my image that I haue created so beautifull where is that most pretious ornament of Paradise where is the chiefe worke of my hands where is the liuely heire of my kingdome where now is my familiar friēd O vnfortunate sinne that hath depriued mankind of so great good made him to be cast out of paradise and to be condemned to teares labours griefes and death both in himselfe and all his posteritie No sooner then had man disobeyed God but concupiscence began to raigne and domineere ouer the spirit and the inferiour powers to rebell against reason He who euen now was the most noble and most perfect of all sensible creatures is now become of all the most miserable and because he had rebelled against his God he finds a continuall rebellion within and against himselfe being as the Apostle S. Paule saith Rom 7. venundatus sub peccato sold vnder sinne and he his posteritie deliuered vp to the slauery of originall sinne and tyrannie of concupiscence The flesh is become a remora to the spirit in its course to heauē whereof each one may iustly complaine in himselfe saying I see another law in my members repugning that is rebelling to the law of my minde and captiuating me in the law of sinne making me subiect to the law of sinne that is my concupiscence In so much that vnwillingly and with reluctation I am forced to feele its vitious inclinations and I cannot escape its snares Well hath the wise man sayd Eccl. 40. Great trauell is created to all men and an heauie yoake vpon the children of Adam from the day of their comming forth of their mothers wombe vntill the day of their burying into the mother of all In their whole life they are to suffer many infirmities wants griefes lamentations mournings cares anguishes labours contradictions persecutious wearinesses iniuries rapines slaughters temptations and other innumerable troubles and afflictions in so much that life seemeth no other than a long and continuall death a prolonged death or decaying life I will conclude omitting many yea innumerable euills that haue proceeded from this sinne of Adam and only set downe the ten effects of originall sinne which Cardinall Bellarmime in his booke de amiss gra doth assigne to wit Ignorance in the vnderstanding malice in the will concupiscene in the flesh calamitie labour and paine in the members death in the body anger and wrath of God captiuitie vnder the diuell strifes debates brawlings seditions and warres with our neighbours enmitie and rebellion of irrationall creatures and innumerable euils comming from the heauens and elements O grieuous yoake of mankind THE 24. CHAPTER Declaring how we may reduce our selues to the state of Innocency HAuing thus briefly shewed what the state of innocence was and what we haue lost by Adams sin it is now time to explicate the Popes words afore cited and see how we may be reduced to the state of Innocence The light and Doctour of the Gentils Rom. 5. saith If in the offence of one death reigned by one much more they who receiue abundance of grace and of donation and of Iustice shall reigne by one Iesus Christ Therfore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life As if he should haue sayd If by the fault of Adam all his posteritie did incurre the guilt paine of death know that Christ hath exhibited a farre greater benefit for Christ by his grace hath giuen vs greater gifts than Adam by his sinne hath taken from vs. For saith he not as the offence so also the gift For if by the offence of one many died much more the grace of God and the gift in
Spouse Station of warriers House of Sanctitie Mistris of Religion particular Mirrour of holy Obedience 3. Let them consider the vtilitie of a Religious state wherin one is tryed and excercised in vertue reprehended for negligence drawne by word and example to more perfect things Here they are constrained to deplore their imperfections here they are awakened by the fervour of others instructed by others humilitie moued by the obedience of one and by the patience of another Here they are confounded to be more slow than others The correction of the one is the admonition of the other The dāger of one serueth so a looking glasse to the other and for to say nothing of the influence of the more abundant grace of the greater assurance and tranquillitie at the houre of death of the commoditie that they haue to be vacant to God c. it is also a signe of the divine Predestinatiō For Iesus Christ hath promised that euery one who hath left Father Mother Brothers or Sisters c. for him shall receiue an hundred fold and shall possesse life euerlasting Wherfore remembring these things and participating of so great good let them persever in the observance of the Rule and religious conversation and God will giue them a crowne of life 4. Let them consider that how great soeuer the dignitie and vtilitie of a Religious state is yet they cannot come to the height of this dignitie but by labour if therfore the place of dignitie delight them let them first excercise themselues in the way of labour by this path one cometh to maiestie wherfore let them know that since they haue bene disposed to enrolle themselues in Religion they are ranged into the societie of Iesus Christ into the number of his Apostles and so ought to consider his words He that will follow me let him renounce himselfe and take vp his crosse c. therfore let them prepare their soules to fight for sithence they haue called the diuell and hel to the duel he will come with all his forces and malice as another Aman against Mardocheus for to vanquish surmount them in the meane time let them be assured that the God of all consolation will assist them and will not permit that they be tempted aboue their force but will giue aide in tentation to the end that they may sustaine it 5. As they haue firmely resolued to perseruer in Religion so let them valiantly follow him that is their head Lord follow him through fire water Learne of him because he is meeke and humble of heart Mat. 11. let them crucifie their flesh all vice and concupiscence mortifie deny ouercome themselues offering their wills to God by perfect obedience let them serue God in feare and reuerence with great care and fervour of heart and neuer cease to adhere and please the almightie and incomprehensible God contemning all base vnworthy comforts and consolations certes if their comportment be such they shall haue here a Paradise on earth in adhering most sweetly in tranquillitie of spirit to a soveraigne and infinit good and soone after the celestiall Paradise where they shall see in the kingdome of heauen the good things of our Lord which the eie hath not seene nor care hath heard neither hath it ascended into the heart of man what God hath most largely prepared for the true Religious who accomplish his counsells 6. Let them consider the great good which those enjoy who formerly in this life haue cōtemned the world with all its delights riches and honours and behold what glorie excellency praise and inestimable honour they haue gotten in a little time by paines lo now they are counted amongst the children of God their lot is amongst the Saints they are now eternally assured of their vnspeakable beatitude and of the most sweet possession of the most high Deitie and now for euer are by so much the more happy by how much during this short life they haue bene found to haue served God more sincerely diligently and amourously 7. They may set before their eies the example of the Saincts by often reading and seriously pondering their actions to the end that in as much as they may they imitate them aboue all let them set before their eies the example of our holy Father S. Francis that as they haue made Profession to be his children so they may be true heires of his vertues and for the commoditie of those who perhaps cannot haue time to read his life I haue thought good to set downe here in a briefe manner the principall things of his life that in making vse of this briefe extraction they may set it alwayes before their eics and so regulate their actions conformably A briefe extraction of some perfections of S. Francis which may serue as a patterne for all his children THe first Perfection of S. Francis was that with all endeavour and with all his forces he did labour to deplore his sinnes and did willingly confesse them that without delay and afterward in as much as he could did take heede-not to fall againe The 2. was that he did put all creatures aboue himselfe and himselfe vnder all And this was his reason because as he said he had offended that great Lord who had made all creatures and who hath so much honoured vs that for our loue he hath taken humane flesh which assumed did participate of all creatures For this he was obedient with a good heart and good will to all not only to greater or equall or lesser but also to all creatures in as much as was lawfull for him The 3. Perfection was the loue of God wherby he had rooted out of his heart all worldly and humane creatures neither did he find any foundation root or rest but in him who made his heart For this he was wont to cast his heart vnto Christ who had made it and so excercised his heart in him that without any labour when he would he could fix his mind on him and from thence was alwayes attentiue to God in all places and in all times The 4. Perfection was that he was of such patience that he did endeavour to loue him more that did doe or speake euill vnto him and with all his heart and with a good will would more willingly serue him without all bitternesse of minde because as God out of his liberalitie did giue all good things to him so he did belieue that God did permit all euill things to happen vnto him to manifest therby his sinnes vnto him that so he himselfe might acknowledge and take notice of them and that God did punish them in this present life and therfore he did much loue him that did doe or speake ill of him because by his mediation as by his messenger God did giue vnto him so great good to purifie him from his sinnes The 5. was that he loued all good men and did compassionate all euill and did honour all reputing