depiction of a Franciscan friar kneeling at prayer before a female figure and receiving the holy spirit, above a group of nuns 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 RULE OF PENANCE OF THE SERAPHICAL FATHER S. FRANCIS. Approved 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.  
Bianca B R ANGELUS FRANCIS Friar Minour.  
THE FIRST PART.  
AT DOVAY, By the Widow of MARK WYON, M.DC.XLIV.   

TO THE RIGHT R. FATHER Br. JOHN genning's FIRST PROVINCIAL AND RESTORER Of the English Province of Friar Minours: and now actual Provincial of the same.  
REV. FATHER.  
Since the common practice of writers hath now so prevailed, that each one almost, either, for patronage of their works, or to manifest their respects, Duty, and Gratitude, is accustomed, to present them, under the shelter of such persons, who by their acceptance may equalise their labours and pains; I hope it will not seem strange to your R. paternity, or to any other; that I have made choice to present my poor industries, to you; who in all respects may challenge, under God, the utmost of my endeavours; Nay I should offend, if I should attribute the Patronage of this little work to any, but to you R. Father, who first desired it, and by whose commands I have undertaken it.  
Besides if virtuous actions may allure me: I know not where, within your rank and quality, to parallel your heroic deeds: for to omit your progeny; which may add à probabilite of à virtuous mind: as Aristotle saith. 3. Pol: Verisimile est praestantiores ac meliores esse eos, qui ex melioribus. and to speak nothing of the happiness you enjoy, by being Brother to so Glorious à Martyr M. Edmond genning's: as also of your miraculous conversion, of your continual labours, for many years in God's vineyard, for the conversion of souls: your praise and merit, both before God and man, hath taken no small degree, in your erecting or rather restoring again, that sometimes famous Province of the English Friar Minours; wherein have been in all sciences, some of the most renowned and learned men of Christendom. Of this Province was Alexander Hales, who was called Doctor Doctorum and was the first that ever did write Sum of Divinity. of this Province was Scotus, whose fame is spread through the whole world, both for his sublime subtility, and more than vulgar devotion to our B. Lady: what shall I reckon up, Occam, Bachont, Midleon with infinite others, who have embellished God's Church with their Doctrine: and strenuously defended it against heresies: to which we may add; that of three schools from whence all others almost, derive their doctrine, to wit, of Thomists, Scotists, and Nominalists: two of them have had their begiming from men of this Province. Is it not R. Father à great glory to you, that notwithstanding the violent impetuosity of these our times; God should use you as an instrument, to make this renowned Province to revive again, in our order? but I am confident, greater is your joy, to see and hear the fruits of your labours; for we may well say of this seeming shrub, which you have planted: that it is tanquam lignum, quod plantatum est secus decursus aquarum: quod fructum suum dabit in tempore suo. It is like unto à Tree planted by the water side  bringeth forth fruit in due season: for this your tree, was no sooner planted: but it began to sprout forth leaves of rare examples; Its root was scarce settled in the ground, but its branches loaded with piety, devotion and learning did extend themselves to the gaining of souls: as soon as the waters of grace had watered it, the heavens did receive its fruit: I mean amongst others, those glorious Martyrs who for God's honour, and for his Church, have lately given their lives in sacrifice; of whom according to the brevity of an Epistle: I will speak a word or two.  
Father Thomas Bullaker upon his arrival into England being taken and imprisoned, contracted such diseases, through misery and want, which he suffered in prison; that he never had his health after: yet: the zeal of souls, which brought him unto his country; forced him with undaunted courage to come to london, in the greatest rage of Persecution, to help the poor distressed Catholics: which he did both spiritually and temporally; until such time, that being taken at Mass, whilst he was saying Gloria in Excelsis: he was imprisoned again, condemned, hanged, drawn and quartered, when his soul did ascend to sing eternally a canticle of joy in heaven.  
Father Paul of S. Magdalen alias Henry Heath, twice Guardian of your Convent at Dovay, and once Commissarie Provincial in these parts, and long since Reader of Divinity: after having 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, whereof some became Religious: and after God touching his heart, he did reconcile himself unto the Catholic church and coming beyond seas to Dovay he entered into the order of our holy Father S. Francis: and therein lived with so great austerity, that indeed it was more to be admired than imitated: for to omit his bloody disciplines, wherewith most parts of the house are marked; his lying on the ground continually; his haire-cloaths of of several sorts; his chains, girdells, and bracelets of Iron: his life was in a manner, à continual fast; for long time together, until Obedience commanded the contrary, he did take nothing but bread and small drink; unless it were once or twice à week; and then in such manner, that if he could, he would put ashes or dust into it: but above all; it is to be admired, how piously he spent his time; for you should never find him, but either at his study, or else in vocal or mental prayer; and to talk with him of other matters, was out of his element: and notwithstanding that always he was employed in exterior offices of the house; Reading both Divinity, and Philosophy, hearing confesssions; visiting the sick, especially the poor: sometimes till 10. 11. or 12. à clock at night: yet scarce would he be absent from the Choir at midnight; or àny other office of the Choir at any time: In fine none can better express his great desire of gaining souls, and obtaining martyrdom; than he himself who felt the burning fire of his zeal, which he hath manifested in his own writings; which in time convenient shallbe put to the press: briefly, he was singular in his austerity; rare in his piety, excessive in his zeal, most humble in his own conceit: yet as learned in the eyes of all that knew him. I cannot let pass the last passage, which I and many more did mark in him: that although he was much retired, and seldom discoursed of any thing, unless he were urged, for that he took no content in company: yet at the time when he had gotten leave to go into England; he was so much altered, and changed, as if he had been another man, or as one who was not able to contain his joy, but in actions, voice ad countenance one might judge what his heart possessed: and so after a most austere, penitential, and humble life; much admired, esteemed and honoured of all: he did offer up a voluntary sacrifice of his life for God's cause; that he might reap an eternal crown in heaven; which as we piously believe, and may gather out of his own writings; he obtained by the mediation of our B. Lady: to whom he was singularly devoted, and from whom he had received many favours.  
Of Father Francis Bell (who was formerly Confessor to your Religious women of the third Order, Guardian of your Convent aforesaid, and Provincial of Scotland: and a little before his death again elected Guardian of your said Convent of Dovay) I need 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 consequently he was fitting fuel, to satisfy the burning rage of God's 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 Captain Epimanondas, 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 believe such is the opinion of all your children whom you have begotten in Christ jesus) do not so much rejoice for the great glory that redounds to our Province hereby; as that you the Father of us all, with pleasure and content have seen the fruit of your labours,  
If Duty may challenge it, sure it must be yours by all right: for whatsoever we do, is yours: you R. Father being our first Father, and under God the sole beginner and worker of our being in this happy state of Religion: for if Ulysses was judged to have right to the Armour of Achilles, because he was the occasion of his coming to the wars of Troy, surely you may challenge whatsoever act praiseworthy may be performed by any of us: and therefore if any have deserved praise, in labouring for the conversion of souls, in teaching & instructing others, in writing, in virtuous examples or any other heroic acts, they are yours; and are but so many additions to your Glory.  
If gratitude for benefits received may move me: who can better deserve it, than your R. paternity? who by your labour have sustained, maintained, and conserved us for divers years: truly if we prove ungrateful, even the very walls of your two erected Convents will cry shame on us, and give testimony of our ingratitude. Now although each of us have this general obligation: yet in a more particular manner, must I acknowledge it; and therefore most willingly do I xoffer this, and all my labours as yours by all right and duty: wherefore it resteth, only that you vouchsafe R. F. to patronise 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 have made and composed for your Religious daughters of that Order, now residing at Neuport: whose Religious Simplicity, prompt Obedience, peace full Amity, and regular Observance, may crown your old age with joy and content; which I pray, may always continue both in this life and in the world to come Thus he wisheth who always remaineth.  
RIGHT REV. FATHER. Your poor Beadsman and unworthy Child. Br. ANGELUS FRANCIS.   

To the Reader.  
I Have thought good to advertise thee, that in the beginning, I intended to have joined both parts of this book in one volume: but finding the latter part, to grow greater than I expected; I was forced to divide them into two books, and because the first part was some what disproportionable to the other, by advice of some of my Friends, I have differred hitherto the setting forth of this first part, and added some other things: which although they concern not the subject I was to handle, I mean the exposition of the Rule; yet they conduce to the practice thereof, as also may supply the want of the forms and manner of clothing, Professing, annealing of the Religious, so that hereby uniformity may be observed, and the Confessors find most things that are necessary in this kind: I hope all will take it in good part, and excuse the literal errors committed in the print, which among strangers can hardly be avoided.   

APPROBATIONES  

F. Georgius à S. Gulielmo Provinciae Angliae in ordine FF. Minorum Provincialis: R. P. F. Angelo à S. Francisco meo Commissario in partibus Belgicis, & S. Th. Lectori.  
CVm ad instantiam R. admodum Patris F. joannis 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. januarij Ann. 1642.   

LEgi librum, cuius titulus est, The third Rule Off. S. Francis, as it is accommodated for Religious Persons. Ab admodum Reverendo patre, Fr. Angelo à S. Francisco, S. Thologiae Lectore, & Recollectorum Ordinis eiusdem S. Francisci, Povinciae Anglicanae Commissario compositum; in quo, nihil inveni, 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. BUDES INDUS 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, ut iustis suorum desiderijs satisfaciat, patrio idiomate praelo offert: quas cum diligenter evoluissem, iudicavi non modo per omnia sanen fidei & bonis moribus consonas, sed insuper visae mihi sunt ubique 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. GVILIELMUS HYDAUS 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 etc. Ego infra scriptus calculum addo, eundemque iudico dignum qui typis vulgetur, in bonum eorum quorum manibus teretur.  
Datum 22. Decemb. 1644. VALENTINUS RANDOUR 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 Christ's time. 37  
Chap. VI What the third Order is. 42  
Chap. VII. Who was the Author of this Rule. 45  
Chap. VIII. Of the several branches of this Order. 56  
Chap. IX. Of the progress of this Order. 57  
Chap. X. Whether the third Order be a Religious state. 65  
Chap. XI. What Privileges this Order enjoyeth. 72  
Chap. XII. To whom this Order is subject. 76  
Chap. XIII. What were the Pope's motives to give those privileges. 86  
Chap. XIV. Of the sanctity 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 lives of some beautified Saints 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 Man's fall from the said state. 193.  
Chap. XXIV. How we may reduce ourselves to that state. 199  
Chap. XXV. Whether this Order be a state of Perfection. 207  
Chap. XXVI. Whether it be active or contemplative. 213  
Chap. XXVIII. Whether it be lawful to divert any one from Religion. 227.  
Chap. XXIX, Of Vocations. 242  
The form of clothing the Sisters. 259  
The form of Professing them. 272  
Instructions for Novices. 289.  
Rules against temptations. 295.  
Certain prayers in the time of their clothing. 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 mutual charity. 343  
The manner of giving extreme unction. 353   
EINIS.   

THE PREFACE.  
THe glorious Apostle S. Paul writing to the Ephesians cap. 4. would have them to be careful seruare unitatem spiritus in vinculo pacis to keep unity of spirit, that is, mutual charity which proceeds from the holy Ghost, in the bond of peace; which, makes us to be one body, and all members of one head Christ jesus, by whom we become one spirit, each one living by one and the self same spirit which giveth to each spiritual life and motion, as we are called in one hope of our vocation to salvation, immortality and celestial glory. For to all there is unus Dominus, unafides, unum baptisma one lord, one faith, one baptism: wherein all Catholics do agree, and make up that Church wherein alone is salvation, and which is one in three respects as Aluarus Pelagius in his book of the Church's complaint de planctu Eccl. l. 1. c. 63. well noteth. First the Church is one, saith he unitate totalitatis, by unity of totality because it is a whole body compacted of divers parts which are the faithful: secondly unitate conformitatis by unity of conformity, because in each part there is a kind of similitude and comformity, to wit in the gifts of grace, as in faith, hope, charity, and good works proceeding from them: thirdly unitate attributionis by unity of attribution, for all the faith full have a reference to the same end, which is salvation and eternal bliss, by a certain attribution to Christ, who is the head of all those that are to be saved.  
These three unities are aptly represented in the aforesaid words. Vnum corpus one body shows the integrity of God's church; unus spiritus one spirit the thing wherein all the faithful have an assimilation and conformity; and unus Dominus one lord the principal and chief of all, whereto all have attribution or respect. So that in the Catholic church, and amongst all Catholic believers there is one Faith, because one doctrine, from whence none without error may swerve; one Hope, because all have the same end; one Charity, which worketh in all; and conformably the self same precepts, sacraments, and such like without any difference or discord.  
Now although such be the unity or union of the Catholic Church, yet we may find in it a three fold pleasing diversity, which the foresaid Aluarus also noted, The first is diversity of degrees, some superior, some inferior, which much conduceth to its dignity and beauty; for as S. Bernard saith, Discretio virtuti ordinem ponit, ordo modum tribuit, & decorem. & perpetuitatem. Difference gives order to virtue, order gives measure, beauty and perpetuity. The second is diversity of offices, according to the divers 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, having different gifts according to the grace that is given us. The third is diversity of states, as some are more perfect than others, stella differt à stella in claritate Cor. 15. one star differs from another in glory; some being incipients or beginners, some proficients, who have made progress in virtue, and others perfect, some in one thing, some in another, all which maketh for the greater embellishment of God's Church. So that we may well say with the Psalmist Psal. 44. Astitit Regina à dextris tuis in vestitu deaurato, circundata varietate. The Queen on thy right hand in golden raiment, compassed with variety; that is, the Catholic Church standeth on the right hand of God who will always by his mighty hand protect it, firm in faith, purified by tribulations and persecutions, as gold by fire; with variety of stars, as clergy, laity, and divers sort of Religious orders.  
Who although they be in the union of God's Church, all of them being true members thereof, having also conformity with other members of the same in precepts, sacraments, and such like necessary means of salvation, as faith, hope, and charity; yet by à spiritual emulation 1. Cor. 12. they pursue the better gifts, and desire more perfectly to follow our saviour Christ jesus, according to the Rules which God hath ordained for the greater beauty of his Church, which by diversity of Rules and institutions gives food for each palate, all tending to one and the self same end of making souls more perfect and pleasing to God. Amongst the rest our holy Father S. Francis by the inspiration of God hath ordained three Rules. The two first have been explicated, declared, and expounded by very many: the third, as it was ordained by our holy Father, hath not wanted expositors, but as it is appropriated to religious persons, hath been very little touched or handled. Wherefore for the greater satisfaction of those who do profess, or hereafter may profess this Rule, I have endeavoured to explicate and expound it, aswell by showing its dignity, as also by setting down the spiritual sense, profit, and use that our Religious may make of their Rule: which task I have divided into two parts; In the first I set down some particular questions for the better explication of the title and other things that are to be supposed in the exposition: In the second I endeavour to lay open the true sense and meaning of the Rule.   

THE FIRST PART Wherein are made several discourses and questions touching the Rule and professors thereof, occasioned by the Preface which Pope Leo prefixed before this third Rule of S. Francis.  

THE FIRST CHAPTER. What a Rule is.  
THis question shall first be declared aswell for satisfaction of the curious Reader, as also for to lay a better foundation of the rest that followeth. Wherefore to begin with the name, omitting the many senses wherein this word Rule may be used; A Rule is an instrument, whereby one draws a line in due measure and proportion, and by translation or Metaphor is taken for Brevis rerum praeceptio à brief precept of things to be done; in general defined norma vivendi, à form or method of living. So Hugo à sancto Victore saith that Regula est quae normam recte vivendi praebet, a Rule is, that showeth the manner of living uprightly: à Regendo saith Ven. Bede, of ruling, or governing, because it governs us by teaching what we ought to shun and avoid, as also what we ought to do, and practise. But more near to our purpose, a Rule, which for distinction sake we call à Religious Rule, is Norma seu institutio bene vivendi, & iuxta illius praecepta inseruiendi Deo propter vitam aeternam, a form or institution of living well, and serving God according to the precepts thereof, for life eternal; or a form of Religious life taken out of the Gospel, and containing Evangelicall counsels with approbation of the See Apostolic.  
Our seraphical Doctor saith, that Rules are as laws from which the professors thereof according to their several institutions may not swerve, and therefore anciently they were called Cannons or positive laws, whereby they were to be governed and directed. The fruit whereof is not small, for by such Rules devout souls, as little infants do learn to write, not with paper and ink, but in their hearts by inspiration and instinct of the holy Ghost, who impresseth those heavenly characters of perfection, drawing a bond of eternal life, never to be canceled or altered: by them as apprentices they learn the art of arts, to enrich their souls with celestial treasures, and to navigate or pass securely through the dangerous passage of this world's misery; to conclude, it serves them as a looking glass, wherein they may see and behold how to adorn and deck their souls. For each Religious person ought to attend nothing more than to embellysh and enrich his soul with heroical acts, and Evangelicall virtues propounded in his Rule. I would to God each one did as often cast their eye upon the clear glass of their Rule (not composed of ashes, but of the marrow and principal substance of the Gospel, with approbation of the Church) as our worldly gallants and ladies behold their most frequently-deceiving mirrors.   

THE SECOND CHAPTER. Whence cometh it that there are so many Rules, since all be to observe the Evangelicall Counsels.  
ALthough it be most certain that those would be most perfect that could observe all and several the Evangelicall counsels, yet considering our human frailty, non omnia possumus omnes, all cannot do all things, nec omnis fert omnia tellus one country yields one thing, another some other, none blessed with all: therefore hath God chalckt out unto us so many several ways, whereby we should tend to perfection, sufficient, and possible for this mortal life. Neither doth God require at our hands, that we should observe to fulfil all things that he hath propounded unto us in the Gospel, unless it be in a ready and prompt mind, to do whatsoever shall be agreeable to his holy will and pleasure (which no state of perfection can justly exclude) but to some he giveth five talents, to some two, and to some one, deuiding his graces as he pleases, to each one means to traffic withal, & to make the good merchandise of life & glory celestial: as it may be seen in all ages. For in the old law he gave different rules or laws to the levites, and to the other tribes; In the new law he prescribes several forms of life to men and women, to Bishops and priests, perfect and imperfect, rich and poor, king and soldier; and yet all tend to the same end. And what wonder them, if according to the instinct of the holy Ghost some take one way, some another. The Evangelicall doctrine is a pattern for all, it is a garden full of various odoriferant flowers where each one may satisfy their desires, a table richly spread wherein is food for all sorts. And in this appears the immense goodness of our lord. Thomas walden. doth handle this point well and amongst other things produces the Examples of our Saviour, and S. john Baptist, both of different lives, and both tending to an eminent perfection; and concludes saying, he that to his own praise and for the beauty of the celestial kingdom created the angelical spirits in nine distinct orders or quires, according to their specifical diversity and distance of offices, hath adorned his militant Church with many and distinct offices according to the divers professions, and merits of those that live therein. S. Bernard maketh another comparison saying, as in one heaven there are many mansions, so in one Church there are many orders; and as there be in one house distinctions of glory, so in the same spirit there are divisions and distinctions of graces. Finally as in a commonweal you may find all sort of trades, aswell for commodity as for the greater content of this temporal life, so in like manner in the Church there are to be found diversity of Rules; which brings great spiritual profit, and gives there to a beautiful adorning by the variety of so many spiritual exercises, which they practise, some in the active life, some in the contemplative, some one, some another. Which diversity brings with itself another benefit, for that by this variety and multitude of Rules, orders, and institutes each one according to their inclination, disposition, and ability may find the way of perfection more facile and pleasing; for those that are not proper for this spiritual excercise of contemplation or action, may be capable of another, as experience daily teacheth.   

THE THIRD CHAPTER. Of the original or beginning of Religious orders.  
THis follows next in order to be declared. Concerning which, if we may believe josephus the jew l. 2. de bello jud. c. 7. we find that Enos grandchild to Adam did begin this state of a religious life, and that he gave certain rules which his disciples were to follow, thereby instituting à peculiar and more sublime manner of worshipping God. Whence Gen. 4. it is said, this man began to invocate the name of our lord; which must needs be understood of some peculiar manner different from the rest, for without all doubt Adam, Abel, Heth and the rest did invocate our lord, but not after that special sort as Enos did, who was to give a beginning to the monastical or religious life: and therefore Gen. 6. they were called the sons of God. For they lived in mutual love and charity having all things common, also in great poverty and austerity, and they did wear a white habit for distinction sake. Philo the jew hath the same, saying that they were poor without any inheritance, money, or commerce with any, they had no care or thought of any thing but of the service of God, they were chaste all their lives, living in continual mortification, obedient to those that had care of them without contradiction, being readier to die than to fail therein. In all which, and much more, which those two ancient writers have set down we may see a true platform of a Religious state and monastical life.  
But in after ages this institute decaying, God raised another company, which were called Nazarites, that is separated or consecrated to God, to whom Num. 6. he gave certain rules to be by them observed: which according to the expositors of that place represent the true state of Religion. The like may be said of the Rechabites jer. 35. who had their beginning from Rechab, from whom they received a Rule which they most religiously observed, in so much that S. Hierome calls them fathers of the monks and religious persons.  
If we come to the new law Christ himself gave rules to all Religious persons. Mat. 19 If thou will be perfect go sell all etc. The like is said Mar. 10. upon which words S. Bernard exclaimeth saying. These are the words that have persuaded the contempt of the world through the whole world, and voluntary poverty to all men, these are they that have filled cloisters with monks, and deserts with Anchorites. For in that chapter Christ propoundeth unto us the three essential vows of Religion, the vow of chastity in those words sunt Eunuchi qui seipsos castraverunt propter regnum caelorum, there are Eunuches which have gelded themselves for the kingdom of heaven: the vow of poverty, in those words go and sell etc. the vow of obedience veni sequere me come follow me: whereof who desireth more may read the expositors of that place. So that justly we may say, that the first founder of our Religious and monastical life was Christ h●mselfe, and all those who since that time have begun that course of life have drawn their Rules from him: for he having gathered together the twelve Apostles gave them a Rule to observe, admonishing them that if any one would be his disciple, he ought to resolve to abandon the world, and all that is in it, and which is more important, their own proper will, saying that in this that they followed him, they should be known to be his true disciples. He shown them the perfect form of obedience, taught them humility, and exhorted them to patience, and willingly to endure tribulations and persecutions, he earnestly and continually commended unto them poverty of spirit, meekness, mercy, justice, peace, cleanness of heart, and sufferance for the kingdom of heaven, and finally left them his holy Gospel to observe, yea and his own life and practice for a pattern.  
From this Rule of rules all the ancient Fathers have drawn the beginning of their Religious orders, and founded their three essential vows. For this holy college of the disciples was a little convent, because after they were received into his company, they went up and down with him, eat, and slept which him, calling him their lord and master, obeying him in all things, which manner of living the Apostles have left to succeeding ages, as shall more clearly appear in the chapter following.   

THE FOURTH CHAPTER. The Rules and Religious orders that have sprung up since the Apostles times.  
THat the Apostles did exactly observe this Rule of theirs may be gathered out of the same place Mat. 19 by the words of S. Peter in the name of the rest Ecce nos reliquimus omnia, & secuti sumus te, Behold we have left all things, and have followed thee. Which S. Hierom. epist. 8. ad Demet. will have to be a thing proper to the Apostles, and derived from them. S. Gregory Nazianzen and S. Chrisostome with others affirm upon good grounds that S. john Baptist was the first monk. S. Dionise saith, that the Apostles were called Monks, servants of God, and declares their form of monastical profession l. de cael. Hier. c. 6. which must needs be to some Rule. S. Hierome is of opinion that S. Mark was the head and founder of monastical life; which also affirmed Philo the jew according to Eusebius l. 2. hist. c. 16. who having been at Rome to consult with S. Peter described the life and manner of the monks in Egypt. Also Peter Damian and Cassian do say that the monastical order or life hath been from the Apostles times. S. Athanasius in the life of S. Antony makes mention of monks before him; And S. Dionise Pope, as witnesseth Baronius, was a monk; notwith standing S. Antony is said to be father of the monks of Egypt, because he brought the monks that were dispersed unto an uniformity, giving them a certain form or Rule of life. Pachomius after him gave them a Rule which an Angel dictated unto him, where with he made such happy progress, that in short time he assembled together 7000. monks. In the same time lived the holy Abbot Simphoranus, who built a Monastery without the town of Milan, whither he retired with many disciples, to whom he gave a Rule. The like also many others have done, but the holy Church hath only admitted of four principal whereon depend all other Rules, as on the four cardinal virtues all other inferior virtues do depend. Or we may say that there are but four Rules, because there be but four principal Patriarches of Religious persons.  
The first is the Rule of S. Basil, who was the first that obliged the monks to make a vow after the year of probation or trial, to remain in their Monasteries, and promise entire obedience to their superiors, vowing also chastity, and poverty, and in this respect it is said to be the first Rule of all others, because he first brought the Religious to make a solemn profession; he builded in Armenia a very great Monastery, wherein there remained more than 3000. Monks. This order doth flourish as yet in some parts of Greece, and Italy; all the regulars of the Eastern parts do live under this Rule, as also the Carmelites, with others.  
The second is that of. S Augustine under which ●…ue all the Cannon Regulars, Dominicans, Augustins, Brigittins, Hieronimites, Scopetines, those of S. john of Jerusalem, 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 having gathered together all the scattered monks in Italy, and brought them to the mountain called Cassin, the chief place of this Order, gave them a Rule which they and their successors were to observe, under which Rule do militate all the black monks to the great benefit of God's Church, and conversion of many Countries, and in particular of our poor Country of England, which with just 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 Monks, who observe a most strict and austere life, according to the prescription of their statutes. The like may be said of the jesuits, who living by certain statutes appropriated for their manner of living, may be put under this holy Patriarch, unless you will range them under the standard of S. Augustine opposite enemy to Heretics, as they are.  
The fourth and last is that of S. Francis, who being one day amongst others in S. Damians Church, kneeling before a Crucifix, heard a voice that said unto him Francisce repara domum meam, Francis go repair my house, which thou seest ready to fall to ruin, conforming presently his will to the will of God, and his life to the life of our Saviour, put on a course habit, girded himself with a cord, going barefoot; and together with others that came to him made profession of poverty, and holy beggary; and having made a Rule by the inspiration of God, it was confirmed and approved by the Popes, Innocent the third, and Honorius the third. So that S. Francis may truly be called patriarch of the Mendicants. He would have his children called Minors, in testimony of their great humility, the progress of whose order all the whole world admires. Having briefly spoken of the Rules that have been made for Religious men, the nature of our subject requires that we do as much for Religious women.   

THE FIFT CHAPTER. How that in all age's ince Christ there have been religious women, aswell as men.  
ALthough in the old law we may see a kind of shadow of religion in some women, especially in that holy woman judith, of whom it is written that in the higher part of her house she made her a secret chamber, wherein she abode shut up with her maids, and having cloth of hair upon her loins she fasted all the days of her life, excepting some few festival days. Yet this is not such a profession by solemn vow as now our religious women do make, to the great embellishment of God's Church, admitting into their company those of another family, yea & another nation too, which judith did not. And as in all ages and times there have been religious men, so have there been Religious and holy women: for if you find a Mark to begin the monks in Egypt, there will not be wanting a Martha to begin the Nuns at Marsiles: and S. Dionise can as well show the form of consecrating virgins, as declare the profession of religious men. If S. Pachomius did give a Rule to his monks, his sister with other devout women must have another, in all things almost like to that of his monks. S. Basile had no sooner begun to gather his monks to a good uniformity, but some devout women came to receive the benefit thereof by undergoing such a course of l●fe as he should prescribe unto them, as may be gathered out of his words, and exhortations to them for the conservation of their virginity. S. Augustine had not satisfied the world, if he had not left those religious companies of Cannonesses who militate under the name of S. Monica. As there was a Benedict to inflame 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 begin the profession of strict poverty, so there were many devout women that would imitate his example, amongst whom the first was the blessed virgin S. Clare from whom comes the austere and perfect order of the poor Clares, who as they acknowledge B. S. Francis for their Father, so they esteem Blessed S. Clare for their Mother. What shall I say of S. Brigit, S. Teresa, S. Elizabeth, S. Collet, with many others that have been famous in this kind, no way inferior, if not exceeding men. Wherefore not without mystery saith the holy Evangelist. Mat. 24. erant ibi mulieres multae à long, quae secutae erant jesum à Galilaea ministrantes. There were there many women a fare of, which had followed jesus from Gallile ministering unto him. Many men and women followed Christ to his passion, but alas! the men fled a way, only the women stay: Vide conversum ordinem, saith Euthemius, Discipuli siquidem fugerant, discipulae vero assistentes permanebant. Behold a contrary order; for the disciples who ought to give strength to others, and in words are ready to die with Christ, do fly, but the women, although weaker by their sex, yet stronger by their faith, do remain by him in all his afflictions assisting him; and as they stayed last, so they deserved first before all others to enjoy the sight of Christ rising, by whom they were sent to the Apostles, being made as S. chrysostom saith Apostles to the Apostles.  
Thus then briefly having declared what a Rule is, and the diversity of Rules in men and women, 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 necessary first to show what the third order is.   

THE sixth 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 utrumque That is to say, This Saint by divine inspiration ordained three orders, the first he named the order of Friar Minours, the second or middle is of the poor ladies or poor Clares, but the third of penitents doth comprehend both sexes. For When this holy Father had made a Rule for his brothers, and obtained a confirmation thereof, he made a second Rule which he gave to Saint Clare in most things conformable to the first Rule; but afterward having authority from the Pope to preach penance, the Friars being then called Preachers of penance, and having a particular revelation from God, that it was his will he should labour for the conversion of sinners, he went forth with such fervour to put Gods will in execution, that whole villages and towns were almost void of inhabitants, all of them desiring to forsake the world, and do penance for their sins: whereupon he was forced to give them some satisfaction by prescribing unto them a certain Rule, form, 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 professors thereof are to do penance for their sins And this admits all sorts and sexes; for as penance is the common way for all to go to heaven, so this Rule or order is common to all, admitting both clergy and laity, virgin and married of both sex: the fruit whereof the chapters following will show.  
From hence comes that general custom almost in all other orders, as in that of S. Dominicke as S. Antonine teacheth, the Augustine's, Carmelits, and others, to institute and ordain Rules of the third order, who commonly are called brothers and sisters of penance, the declaration whereof I omit as not concerning my purpose. It suffices that I have briefly set down 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. Bonaventure in the life of S. Francis.   

THE SEAVENTH CHAPTER. who was the Author of this Rule.  
ALthough we have said before that S. Francis was the first author and beginner of this Rule, yet because some seem to make a doubt hereof, attributing it to Pope Nicholas the fourth, I could not pass on, until I had removed this scruple. True it is that Pope Nicholas did make it more public, and more authentical by inserting it in his bull given in the year 1289. some threescore and eight years after S. Francis had begun it, but that was only to confirm not to institute the Rule. The testimony of S. Bonaventure may suffice herein, uho in the 4. chapter of the life of S. Francis saith, that many of both sexes inflamed by the fervour of his preach did serve God in conjugal chastity, according to the Rule which the man of God had given them. The ancient form of profession insinuates as much, I Brother N. do vow etc. to observe the Commandments of God all the time of my life, and conveniently to satisfy for the transgressions or faults, which I shall commit against this Rule and manner of living of the third Order of Penance, instituted by S. Francis and confirmed by Pope Nicholas etc. This form is taken out of the book called firmamentum trium ordinum, whence Bernardinus de Bustis a famous preacher had good reason to say, that the Inventors of this Rule were not Friar minors, nor any Bishop, nor Doctor nor any Congregation, but the seraphical Father S. Francis, the holy ghost teaching him, hath ordained it. Which also is confirmed by the words of the said Pope Nicholas, who writing to the bishop of Florence in the year 1291. forbids any one to molest, or trouble the Brothers of the third order of penance, to whom, saith he, we have given a form of living, as it hath been given by S. Francis, causing it to be noted by our Bull, to the end that the Brothers remain not doubtful, and inconstant in the observance of their life. Leo the 10. hath almost the same. Pope Clement the 7. in his bull Ad vberes fructus in the year 1526. hath it more plainly; his words are these. And although the Rule of penance instituted by S. Francis and approved by Nicholas our predecessor etc.  
Moreover it seems very unlikely, that this order so much celebrated, & multiplied through the whole world, wherein there have been even in the very beginning Emperors, and Empresses, kings and queens, Bishops and priests, Doctors and illustrious persons of all sorts, should not have a Rule, whereby they might direct their life. To this we may add, 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 gave him the habit. Also in the life of S. Viridane we read that our holy Father gave her the habit, and instructing her left her a Rule to live by in her solitude, wherein she lived many years. And who can doubt, but Blessed S. Elizabeth of Hungary had some certain Rule whereof she made profession. Wherefore it being certain, that our holy Father instituted this Rule, it seems necessary to inquire of the diversity of the Professors thereof; as also how it hath made that progress to perfection as now we see it is come unto.   

THE EIGHTH CHAPTER. Of the several branches in this Order.  
THe fervent spirit of our holy Father S. Francis by his preaching of penance took such effect, that it seemed he had set the whole world on fire with the inflaming love of God, which did not stay only in those parts where he preached, but also did extend itself over the whole universe. There is no place, country, city, town or village where this fire hath not taken hold, there is no degree, quality, or sex that hath not felt it, but in several manner according to the subject it lighted upon.  
In some it had not that effect to make them leave their families, and goods, but enjoying their temporall estates they would serve God under this Rule and Order, amongst which their have been Bishops who have not esteemed it to derogate from their perfection to wear the habit and cord of Blessed S. Francis, yea some Popes, cardinals, and ecclesiastical men of all sorts. For confirmation whereof I will produce the words of the renowned and most eminent Cardinal Treio in his devout 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 devout commentaries, which he hath made on the works of our Holy Father, wherein the said Cardinal hath many things in the praise of our seraphical Order, and coming to this third Order thus expostulateth.  
Do you admire and desire to celebrate my praise, for that after the purple of Cardinal dignity I have put on the habit of the third Order, and professed the third Rule of our Fa. S. Francis! but how can I, who profess my life and all I have to be of S. Francis, exhibit any sign of devotion, unless I consecrate or devote myself to his Religion. What is the girdle of S. Francis unbeseeming to gird the regal purple? Lewis king of France, and Elizabeth princess of Hungary now numbered amongst the Saints were girt with it, empresses, kings, queens, and other princes whose number this year at the time of his death by most devoutly receiving the habit Philip the 3. king of Spain did increase, as also Elizabeth queen of Spain wife to Philip the 4. and the princess Marie sister of the same Philip the 4. gave their names to this Religion. Perhaps the cilice doth not become the Royal dignity? certainly it doth, and in the time of Elizeus the prophet, the sacred history doth tell that the king of Israel did use it. Wherefore then do you admire, that a Cardinal should put upon his purple a cinericious habit, and gird himself with a cord. You say it is a habit too humble for such a dignity. But I answer, therefore it is to be taken in this time etc. What therefore should I do, when I am elevated to so supreme a dignity in the Church, but defend myself with the humility of S. Francis whereby I may more securely bear the labours and burden of my enjoined charge. But what more? is not the cinericious or ashy coloured habit of S. Francis truly purple, wherewith Royal and Cardinal dignity may be adorned? it is truly purple, which the blood of Christ hath coloured and the faith of his passion signed, and which in Christ's place S. Francis hath made red with his proper blood flowing from his stigmats. Is the humility of Christ a servitude? that is not servile which doth nobilitate the Royal purple. If any one should contemn, or abhor this habit, let him consider that it is not grey but purple; for humility under taken for Christ doth carry with it a Royal dignity. What therefore have I done? I have covered purple with purple, and that of a Cardinal with a kingly one. It is so fare from humbling me, that I may doubt whether I am become prouder thereby. Thus fare the foresaid Cardinal. Whence we may gather that this Order is suitable to Popes and Cardinals, kings and princes, and other of what condition soever they be, and this day in Spain nothing more frequent, almost whole towns being of this Order.  
There are other sorts of the third order, both men and women who are taken either in the Conuents of Friar Minors, or Monasteries of S. Clare, or ' of other Religions that live under the government of the Friar Minors; in other Orders they are called Donats, because they give themselves to the service of such a house, and Oblates because offered up to such an end: these make only simple vows. There are others, whom the fire of divine love hath caused to leave the world, and live in community under solemn vows of obedience, poverty, and chastity, professing this Rule of the 3. Order, not barely as it was made by the seraphical Father S. Francis, but as it is accommodated to their state by several Popes as we shall show hereafter. Some of these do addict themselves to the keeping of Hospitals, teaching of children, serving the sick, and such like.  
Finally there be some, that to make a complete religious state, have joined certain statutes to their Rule, for the better attaining to perfection, and do add the fourth vow of Enclosure. Of these in this our treatise we mean to speak, explicating the Rule conformably to their estate. This diversity may perhaps seem strange to the Reader, and therefore it shall not be amiss to show how it was brought in, by showing what progress in perfection this holy Order hath made.   

THE NINTH CHAPTER. Of the great progress that the professors of this Rule have made in the way of perfection.  
PLutarch in his apothegms saith, that there be more who adore the sun rising than the sun setting; and that in some occasions with just reason, for such is the frailty of creatures that all things are subject to decay, and even man by nature grows worse and worse, being as Aristotle saith, the example of imbecility, spoil of time, play of fortune, and image of inconstancy. Whence it is that almost all orders have decayed, and fallen from their first fervour and zeal, which can never be repaired, but by casting our eyes upon the rising sun of that spirit which first began such and such an Order, setting before us the heroical virtues of our progenitors, endeavouring with new force and vigour to imitate their examples. Let us not look upon the sun setting, that is on the tepid and cold state, that the corruption of nature hath brought us to, but as the Prophet Isay saith, Attend to ●he rock, that is, the first founder whence we were hewn out; for in Christ they have begotten us, and to the cave of the lake, to the Profession of our Rule from whence we are cut out, that is, hacked and hewed, and made fitting for the celestial Jerusalem. There is no better way to reduce us to perfection than by returning to the beginning. Whence in all orders almost there have been continual reformations, which not withstanding do soon decay;  
I pray God that the like do not happen to this third Order, which hitherto contrary to the ordinary course hath daily more and more increased, not only in number but also in perfection, and from a low shrub is become a fair and beautiful tree, from the lowest state in God's Church to be equal 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 everlasting covenant shallbe to them; he hath founded them, and will multiply them, and give them his sanctification in the midst of them for ever. The continuance in the same state is much, considering our frailty, but to increase daily more and more in perfection is the hand of the almighty, which particularly is to be seen in this Order; for in the beginning it was but a certain devout course of life, which our seraphical Father did prescribe for all sorts, as is said before, but not long after the institution thereof, it became a set Order and state of life, for within six or seven years after the Blessed and glorious Saint S. Elizabeth of hungary (as jodocus Chlictovaeus reporteth) made a formal profession of this Rule, and did take a grey poor patched habit, and girt herself with a rude cord, going always barefoot, spending the rest of her days in a most austere manner with some of her ladies clothed in the same habit, and professed in the same Order. Which, as it seems, was the first community that militated under this Rule. After this the most pious Angela countess of Civitella, having gathered together many noble virgins at Fulginea (which is a town some twelve miles distant from Assisium) did build a covent under the title of S. Anne, wherein entering with her companions, and making the three vows of chastity, obedience, and poverty, she persevered ingreat sanctity to her death, as is to be seen hereafter in her life. After her example very many virgins gathering their means together caused to be builded and erected in short time 8. monasteries in divers parts of Italy, wherein they did live under the habit and Rule of the third Order of S. Francis. Gonzaga saith that this B. woman was the first who did make these solemn vows in this third Order. But in this there seems to be a great mistake, for this Saint lived in the year 1309. whereas in the year 1295. Pope Bonifacius the 8. doth affirm that many monasteries were begun in Germany where to he gave many privileges which belong only to religious orders, as chapples and oratory's, as is to be seen in F. Luke Wadding in the 2. tome of his Annals, who also in the year 1282. n. 11. telates that B. Duleinae contemning the world did offer herself to God under the habit and rule of penance, very many young virgins and grave matrons running in the odour of her sanctity did do the same. And before this in the year 1252. num. 7. he describes the life of B. Saint Rose of Viterbia, who by the commandment of our lady took the habit of the third Order in a Monastery near there about; and this was within 31. years after the beginning of this Order. Nay before this near Florence there were many communities whereto our holy Father gave a Rule, it is very likely that some of these did make the solemn vows, but whether they did or no makes not much to our purpose: at least it shows how this Order hath still augmented in perfection. Let us now see what it hath done from S. Angelaes' time.  
And we shall find it always to be abbettered, for Sixtus. 4. in the year 1480. in his Breve, Ad Christi Vicarij, hath these words. Truly long ago we have understood that some brethrens and sisters of the 3. order of S. Francis by special grant of me and my predecessors living collegially after the year of probation, do vow and promise in the hands of their superiors canonically elected by their college, chastity, obedience and poverty. Whereto Pope Innocent the 8. in the year 1487. added the vow of enclosure, which made Pope Leo the 10. to accommodate the Rule that was ordained by S. Francis approved 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. have more amply declared it. So that now it is become more perfect and complete, convenient for a Religious state, whereof because some without any just reason have made doubt, I will endeavour to make it clear by the succeeding chapter.   

THE TENTH CHAPTER. Whether the third Order be a Religious state.  
THis question may seem superfluous, after what hath been said in in the precedent chapter, nevertheless to stop the mouths of some, whose rash and temerarious judgements do show their tongues to run before their wits, and who imprudently, I will not say maliciously seem to derogate from the honour and esteem of this holy order, I will add a word or two. But first we must distinguish this order into two classes, to wit of them that live in their houses out of community, and of them that live conventually together.  
Certain it is that the first are not truly and properly religious because they do not make profession of the three essential vows, notwithstanding their in-institution, as Hieronimus Rodericus, and Portell verb. Tertiarij do well note, may be called an order or a certain form of life approved by the Church; for order doth extend itself further than a Religious state which requires the three vows, which order doth not, but only signifies direction or ordination which such have by their Rule.  
Those that live in community or in collegiall or conventual manner, are truly and properly Religious. For to Religious state there are required four things, to wit, a permanency in that state, a particular rule, solemn vows, and the approbation of the Church.  
The first is required, because Religion is said to have an immoveable condition of life, and to carry with it a stable perfection, which made S. Thomas 2. 2. q. 184. ar. 8. to prefer it before all other degrees inferior to Bishops, giving this reason, because Religion is a permanent and unchangeable state, whence Religion is called Civitas Dei the city of God. Holocaustum medullatum a fat holocaust, Mansio solitudinis a mansion of solitude, Mons & via Zion the Mountain and way of Zion, Petra refugij the rock of refuge, requies sanctificata sanctified rest, Stadium currentium the list of them that run, vigiliae solemnitatis perpetuae the vigils of perpetual solemnity etc.  
The second is required, not that the essence of Religion cannot stand without it, but because the Church doth not ordinarily approve of any Religious order without some particular Rule, and from hence it is called Domus sapientiae the house of wisdom, Exerciti●…m disciplinae the exercise of discipline, flwius Orationum river of prayers, iter rectum right way, the golden way, the field of corn, with many such like.  
The third, to wit, the solemn vows of chastity, poverty, and obedience are essentially required, for by Religion one doth consecrate and dedicate himself wholly to God, which is perfectly done by those three vows. And from hence Religion is called another Baptism, the bath of souls, cella aromatum, argenti & auri, & odoramentorum, & unguenti optimi. I say 39 storehouse of aromatical spices, and of silver, and of sweet odours, and of the best ointment. Civitas in monte posita Mat. 5. a city placed on a mountain, the warfar of our Lord the furnace of the holy Ghost, flight of the world, sweet yoke of Christ, school of Christ, land of poverty, with many such like.  
The last is requisite to make it a secure, certain, and spiritual state. Neither was ever any Religious Order instituted without the approbation of the Church, not that the Popes have always done it, for in ancient time it was sufficient that they were approved by Bishops, but in the Lateran general Council it was forbidden under pain of excommunication that any new Religion should begin without express approbation of the Pope, to whom alone, as by many other counsels it hath been decreed, belongs the approbation, confirmation, and declaration of Rules or Religious orders, so that now it is absolutely necessary, that the Pope do give his approbation, otherwise it would not be esteemed a Religious state.  
Now these four are to be found in the professors of this third Order, and therefore none can doubt but that they are truly and properly Religious; for first their state is permanent and stable, no way allowing any one to go bacl again to the world. Secondly they have a particular Rule, as hath been manifested before. Thirdly they make the solemn vows of obedience, chastity, and poverty, as may be seen in their form of Profession. And lastly their Rule, state, and Profession is approved by the Church. For some twenty Popes have confirmed and approved the Rule, and Sixtus 4. in the year 1480. Ad Christi Vicarij declares their vows to be solemn, and to have all the effects that other solemn vows have, as that none can leave the Order, and that matrimony made by them is of no force, and that they are sufficient to dissolve matrimony that is not consummated. Innocentius the 8. hath confirmed the same, and so hath Leo the 10. Clement the 7. and Pius 5. which two have made more ample declaration of the Rule. So that no man can doubt but that the professors of this Rule are truly Religious, and that they enjoy all privileges that other Religious persons have. Of this in the next chapter.   

THE ELEVENTH CHAPTER. What Privileges this Third order enjoyeth.  
WE must still use the former distinction, for those that are of this Order and live in their houses out of community do only enjoy those privileges that are granted to the Friarminors, and are purely spiritual, as indulgences absolutions and such like. And so all those that do not make the three vows.  
But those that live in community, and are subject to the Ordinaries, making the three vows, do enjoy all, and singular, the privileges, that have been given peculiarly to the third Order which indeed are very many; whereas those that are subject to the Friar minors, are participant of all the privileges, Indults, and graces, that have or shallbe given to the Friar Minors or poor Clares. For to omit other Pope's Leo the thenth in Bulla Dudun faelicis communicates unto the Religions of this third Order, all and whatsoever privileges that had been granted to the poor Clares: and before, in his Bull, Ea per quae, he communicated unto them that had been granted to the Friar minors. Clement the 7. in his bull. Dum vberes fructus, doth put all three Orders together, and communicates to them, all three, all the privileges, graces, and grants, that have been giuen to any Religious mendicants or not mendicants, julius the 3. confirms the same. Paulus the 4. more amply, as also Pius the 4. The same hath been done but with limitation to the Council of Trent by Greg. 13. Sixtus 5. and Celment 8.  
Whence it appears, that as these three Orders came forth from one rock that is from the holy and seraphical Father S. Francis, as hath been declared before so the sovereign Pastors of God's Church have imparted equal graces, and favours, which shows the great esteem that they had of this Rule, and profession.  
I omit here to set down the particular Privileges that hereby have been granted to this Order as being very many, and obvious in the authors that have spoken of the Privileges of our Order as Hieronymus Roderiquez, Portell, and others: in the mean time there ariseth a question concerning their subjection to the Friar minors which requires another chapter.   

THE TWELFTH CHAPTER. To whom the religious of this order are subject.  
IT being certain that every true Religion's man by force and nature of his state is subject to some higher power, which not only consists in governing and ruling their subjects, but also in jurisdiction, for no man can be truly Religious, unless He be lawfully received in the name of the Church, which requires a spiritual jurisdiction in the receiver, who may admit of them punish them, and such like. The question therefore is, in whom remains this superior power to do the fore said things.  
Moreover it is certain that setting aside exemptions, all Religious are subject to the government of the Bishops, in whose territory or diocese their houses are, for the Bishop is Pastor of the whole flock residing in his diocese. So that the exemptions, which now all Religious enjoy, be nothing elf but a freedom from the power and jurisdiction, whereto formerly by nature of their state and law of the Church they were subject, which can be done by none but by the supreme Pastor of the Church, who alone can limit and straighten the power and jurisdiction of Bishops For although the power and authority of Bishops be ordinary and as they say, of the divine law, yet it is extended to their subjects dependently upon S. Peter and his successors, from whom jurisdiction over such and such subjects is derived: so that the Pope without all question can modify, mitigate, limit, or extend their power, as he shall judge convenient, and requisite for the good of God's Church. And from him alone, Have been granted to religious, their exemptions, partly out of the great love and devotion, that many Popes have borne to Religion, and partly to take, away many injurious abuses that by the continual jars of the clergy did creep into the Church, but principally for four reasons, to wit for the greater uniformity of Religion, necessity of their state, alleviation or easing of the bishop's burden, and the more exact government of Religious persons.  
Nothing is more necessary in Religion than uniformity, which under the ordinaries could hardly be observed; for each Diocese hath its several customs and laws, and these Religious orders being dispersed through whole kingdoms in all places of the world, should have thereby a several manner of living. Wherefore Popes have thought it more reasonable, that they should be subject to superiors who with as much uniformity as may be might govern them in all parts of the world, that so there may be no confusion amongst them.  
As for the necessity of there state since no Bishop hath power out of his Diocese to send forth any, for to preach, it is necessary that those orders that have care and charge of preaching and teaching for the conversion of indfidels and heretics, should have some power to put this in execution, and to send those that are sitting for such employments without dependence of the ordinaries, whose authority doth not extend itself so fare. Perhaps some will say, that this authority might be giuen to Bishops, I admit it, but they do not consider the great inconvenience that would come thereby, for supposing the bishop of this Diocese send some one or two, the bishop of the next Diocese one or two more to the same place, and so the like of others; either these must live as strangers one to another, which is contrary to their institution, or else they must live in community together, and then who shall be superior to govern them. Any one that hath the least experience in matters of Religion, may judge what inconvenience may come thereby.  
Few perhaps do consider the third reason, until they feel the burden; How soever all will say, that the ordinaties are hereby freed from many troubles and difficulties of conscience, for it were a thing morally impossible that the Bishop could by himself attend to all Religious persons, or visit all Religious houses, and therefore he must necessarily commit the charge to others who perhaps carelessly, or not so uprightly would perform that charge, and some times not understanding the state of such Religious persons they were to visit or govern, would cause many relaxations.  
Wherefore for the better and more secure government, it hath been ordained that each order should be governed by superiors of their own order, who knowing the true state and manner of living might keep them in a uniform manner of life, and ordain laws fitting for such a state. For practical experience more availeth for the advancement of any good government, than speculative knowledge drawn from books without practice, and yet this is the most that ordinarily those that are not of the same order have. For this reason no doubt, Blessed S. Ignatius founder of the holy Society of jesus not laving begun any order of women, because his institution was principally to preach and teach, did particularly ordain, that none of his should take charge and care of Nuns, well knowing that diversity of spirits might cause diversity of instructions, and consequently as many if not more confusions and so he would that every one should look to his own charge and the sheep be left to their own pastors.  
For such and many other reasons have Popes exempted most Religious orders from the government and jurisdiction of Bishops. As in particular they have donde to our order, for Honorius 3. who approved our Rule did exempt both the Franciscans and Dominicans from episcopal jurisdiction, Innocentius 4. did it more amply, with many other. And that this third order is also exempted, is manifest by what hath been said in the precedent chapter; for if it enjoyeth all the privileges of the first order, it must necessarily also enjoy this exemption which is an especial privilege, much tending to the good of their order. Besides divers Popes have wholly submitted it, and the order of the poor claroes to the government of the Friar Minors, as may be seen in the Bulls of Pope Martin the 5. Sixtus. 4. Leo 10. Clement. 7. with many others, as is to be seen in the Bullarie of Roderiques. Yea Clement the 7. doth extend this grace to their houses, monasteries, Churches Prelates, servants, men, and women, benefactors, persons, substance, and goods whatsoever granting them to use and enjoy all and singular the exemptions, privileges, immunities, prerogatives, indulgences, indults, favours, conseruatories graces, which the Friar Minors and Preachers and sisters of S. Clare, or any other whatsoever mendicant orders do enjoy, or shall enjoy in future times, not only like unto them or by way of Communication, but equally and principally without any difference, the Pope's following as is said before, still giving them the like exemptions. And Pius 5. expressly commands them to submit themselves to the order of the Friars, in all things to be governed, directed, visited, and served by the Friar Minors to whom also they have committed the care, and charge over them.   

THE THIRTEENTH CHAPTER. What were the motives that drew Popes to grant these privileges and graces to this third order.  
I Know not who can better decide this question, than the Pope's themselves who have been so liberal to this sacred order; and therefore I will produce their own words most making to our purpose, omitting many others that might be set down and are to be seen in their Bulls more at large. And to begin with Pope Gregory the. 9 who lived 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 therefore he frees them from receiving and executing public offices in the world. Alexander the 4. doth the same, because they having left the vanities of this world, being as yet corporally on earth diligently labour in spirit and mind to dwell in celestials, and for God to deny secular desires. Caelestinus in his Bulla Dignum esse credimus gives 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 do penance.  
Leo the tenth in his Bull Dudum faelicis communicates unto them all the Privileges of the poor claroes, because they live in the spirit of poverty in the lily of Chastity, and other odours of good fame.  
Clement the. 7. goes farther, and communicates unto them all the privileges of all mendicant orders in his Bull ad vberes fructus. giving this reason, directing the eye of our consideration unto the plentiful fruit, which the sacred order of Penance (which the truly seraphical fisher of men B. S. Francis illuminated by the holy Ghost, hath ordained that he might gain all souls to their creator) hath brought hitherto into the store-house of our lord, and every day ceases not to bring in with a more fertile hand; and revolving in the secrets of our mind, that this order not only by those that are married of both sex, but also by the brethren and sisters living in community and making the three solemn vows, hath long ago begun to flourish and every day doth more and more flourish, etc.  
I will omit many such like, and conclude that as the religious of this third order are participant with all other orders in their essential vows, religious observances, fasts, mortifications, austerities, prayers, meditation, contemplation, and other labours night and day in the choir, with aught else that belongs to a religious state, they ought in all reason to participate of the same graces and favours.  
But I fear I have been some what tedious in this subject, yet I hope it willbe pleasing to some who are not only desireous to satisfy their curiosity, but also to know the truth. Wherefore I now proceed to my intended purpose, and as I have set down the privileges that have been granted to this order by the Church, so I have thought good briefly to show the great graces and gifts that God hath imparted to this order, to wit sanctity and perfection, both which the Pope's holiness hath mentioned in the Prologue.   

THE FOURTEENTH CHAPTER. Of the sanctity of this order.  
AS the Church triumphant is peopled with saints, who have made profession of the three Rules that S. Francis hath left to his children, so the Church militant hath been and is adorned & embellished with many saints, and holy persons whose lives and deaths have been miraculously confirmed by God, and approved by the said Church. For we find that there hath been in S. Francis order 27. canonised saints, 606. beautified, of whom the divine office is celebrated either generally in the whole order, or particularly in some kingdoms, Dioceses, or towns, and 920. martyrs: besides infinite others which are not known as yet, 1650. Confessors notable for Sanctity of life and miracles: 6. beautified saints whose canonisation is daily expected, 4. whose beatification is in hand all things being finished thereto required: 14. who by command of the Pope have their process for the next general beatification: 133. whose life and miracles are now in the last examine, for to proceed for their beatification; 19 whose process is before the ordinaries, the number of which increaseth daily.  
Of all which saints this third order hath had no little share. For in it we may find 5. canonised saints, whereto we may add S. Roch as approved by the practice of the whole Church; 9 beatified 21. knowue martyrs. So that we may well say that of Num. cap. 24. O quam pulchra tabernacula tua jacob, How beautiful are thy tabernacles o jacob, and thy tents o Israel: as woody valleys as watered gardens besides the Rivers, as tabernacles which our lord hath pitched, as cedars by the waterside. O how beautiful are the several congregations militating under the tents or Rules of the seraphical Father S. Francis, they are like to woody valleys extending themselves through the whole world, which like strong bulwarks are to withstand the treacheries and deceits of the Devil: for as he every day useth new inventions to deceive and devour souls, so these orders yield new soldier's day lie to vanquish and tread him under foot; no soover doth one troop begin to fail but another rises up. And therefore they may well be compared to watered gardens besides the Rivers, always flourishing, and in due time giving copious fruits, amongst whom by a pious kind of emulation the true worship of God and religious piety daily increaseth. And according as they increase so they are more and more strengthened, being also as tabernacles which our lord hath pitched, that is  and firm, as being erected and established by God, who hath adorned each member and branch of them with several gists and graces, conformable to their capacity. This camot choose but be a great ornament and splendour to the Church, proceeding from the variety of these cedars by the water side who being watered with the water of grace do bring forth fruit in abundance.  
Truly it is a thing worthy to be noted, that in the sole order of S. Francis there is meat for all palates, none can excuse themselves, of weakness none can presume of their strength. For amongst the professors of this order or children of S. Francis some live as strictly and with as much austerity as in any order of God's Church as be those of the first and second order, but in the third order, as it is now be of all forts, some living in a very strict manner, no way inferior to the professors of the first and second order, some observing a mean accommodating themselves according to the disposition and nature of the country where they live, others living in a devout manner in their houses. And out of each of them have sprung forth many saints, which is an argument that this Rule is holy. And lest that any one should think I speak without ground I will compendiously set down here the lives of some of them, first beginning with the canonised Saints.   

THE FISTEENTH CHAPTER. The life of Blessed S. Elizabeth Queen of Hungary compendiously extracted out of the Annals of our Order.  
I Have made choice to begin with this glorious saint as being the first canonised saint and (as it seems to me) first that lived a claustral life in this order, and therefore worthily acknowledged as patroness thereof. Her life is very amply set forth in latin by the R. F. Sedulius, and now is translated out of french into English by S. Thomas. H. whose sweet and elegant stile, will soon show a blemish in my harsh and unpollished phrase: who likes not one may read the other, and pardon my desires to honour so great a Saint, whose heroical and pious acts require a Seraphs pen. If the reverence I bear to the holy woman make me overbold, the fault is pardonable, or at least to be mended by others: howsoever I intent not to make a complete work, but a rude delineation and brief extract of her life, dividing it into five parts, the first shall be of her life until she was married, the second of what she did in marriage, the third what she did after her husband's death, the fourth how she finished her life in a religious course, and lastly of her translation.  

What this saint did until such time as she was married. §. 1.  
OMitting the description of her noble race (for she was daughter to the king of Hungary) and the prophecy reported to have been made before the world enjoyed so rare a piece, of her birth, name, wit, miracles, and many, such like things worthy enough of recording; I will begin at the 7. year of her age, when she gins to show forth the lustre of her future sanctity. For even now before she well knows what virtue is, she is become the mirror and pattern, of virtue, especially of patience and charity. For although her infancy principally in the more tender sex might excuse her grief for her mother's death, yet she then above her age and sex, took it with a constant patience, and with a patiented charity, not any ways seeking to revenge her dear mother, but sweetly praying for them who had iniuriousely taken away her life. And from thence forward you should find the little child always in the Church, before some Altar or other, now prostrating herself in a most pious manner, now kneeling for a long space together, with eyes and hands lifted up to heaven, and if she could not get into the Church, sweetly kneeling at the door, kisseing the threshold, doors and walls of that holy place.  
As she increased in years so she increased in piety, making a happy progress in all virtues, and gins now to lay  grounds of a spiritual life. For at the 9 year of her age, she gins to have God always before her eyes, and for his sake to despise, contemn, and cast of superfluity of apparel, the pleasures of the flesh, and vanity of the world. Now she prescribes to herself certain prayers which she resolved daily to make, and if she chanced in the day time to be hindered (as seldom she was, because true devotion will always find occasion) that her defect would she supply in the night. Above all other saints next to our Blessed lady she made choice of S. john Evangelist for her patron, having first made her prayer to God, that she might choose one who should most advance her pious desires: him she loved, and reverenced so much, that she would never deny any thing that was demanded for his sake.  
She most religiously observed the solemnities of feasts and holy days, and whereas according to the vanity of the world others adorn and deck themselves with gay apparel, she on those days would take away some thing of her ordinary attire, well knowing that it was more pleasing to God to have the mind adorned with virtues, than the body with rich apparel, and that a soul addicted to the study of religious piety is more acceptable to him, than the corporal substance shining with purple, gold, silver, jewels or precious stones, which are but as the dross of the earth.  
Although she were but yet a child, yet took she no delight in childish toys, and plays, and if by chance she were compelled to dance, she used such temperance therein, that she rather did manifest her civility in complieing to their desires, than any content she had in the recreation. She carried herself indifferent in all such things, and so by a quotidian and daily excercise resisted her natural inclinations, and mortified her appetite always declining from the liberty of a lose life, she did raise up herself to greater means of perfection. Entering into the Church she would always lay aside her crown, until such time as all being done she were admonished to return, for that she thought it a great impiety that her head should there be adorned with the proud pomp of a glittering crown, where was represented unto her the head of our saviour crowned with pricking thorns. Who could expect such deuotion, such high virtues in so tender years. It seemed to many (and not without reason) that she was more fitting to live amongst religious women, than in the court; you would judge that she had been some Angel in human nature, especially where as so many occasions of worldly sensuality were presented unto her, as all know the courts of Princes be subject to.   

What she did in the time of her Marriage. § 2.  
IN the fourteenth year 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 fervour. But nothing less; for her heart was firm and stable in those graces that God had given her, more and more sheweing forth her fervour of spirit, daily increasing in the study of virtuous actions, feeding her mind with the contemplation of celestial things, and excerciseing her body in watch, prayers, and fasts, oftentimes cautiously rising from her husband's side in the night to pray. And when she could get opportunity, she would lie on the bare ground, and to prevent all rebellion of the flesh, she chastised her tender body every friday with disciplines, & in the lent oftener. Under her silks and satins she beware continually a haireshirt, yea many times permitted her maids to discipline and chastise her when she could think that she had done aught amiss. A rare parterne in so great a princess.  
To all this we may add her great charity, wherein she spent the greater part of her time, now labouring by word and works to draw others to amendment of life, by reason whereof many ladies forsook the vanity of the world, some by her counsel making vows of chastity, others entering into religion, others who had not received the faith by her good counsel and instruction brought to be baptised, she herself going to be their Godmother at the font. Other whiles going forth to visit poor sick women, comforting and cherishing them with all things necessary, which she always brought with her. And indeed she was alwayes-mercifull to the poor, not disdaining secretly to dress their sores and botches, yea their scald-heads and scurfes, where of being sometimes reprehended she joyfully answered, that she had rather please Christ than men. And to avoid idleness the mother of all mischief, being vacant from the aforesaid works of piety she used with her maids to spin, and therewithal she clothed the poor. And that her charity might never cease, she caused a fair hospital to be built, wherein she gave order that all things necessary should be provided for the poor that were weak and sick, which hospital (although it were on a high mountain somewhat painful to ascend) she did ordinarily visit every day, going with great humility to each one that was there, enquiring whether they wanted any thing, or what they desired, and with her own hands did feed those that were not able to help themselves, taking them out of their beds, bearing them in her arms, and composeing their beds for them. Most lovingly would she embrace the poor little children, carrieing them in her arms, and showing her tender affection to them, as if she had been their mother: so that ordinarily she was called the Mother of the poor. She never regarded their deformity, diseases, scabs or filth, but lovingly received all as if they had been her own. In this hospital she had always 28 persons for whom she provided, although she were forced sometimes for their sakes to subtract necessaries from herself. Besides there were 900. beggars daily nourished by her alms; but above all she took special care for the funerals and burials of such poor people as were not able to provide for themselves.  
These acts of so notable charity God almighty showed both to be grateful to himself, and also not prejudicial to her husband's state; as the following examples will show. For once being much importuned by some poor people for alms, and having not any other thing to give, she gave them her mantel which was very rich, which the Prince misseing asked for it, the Saint confidently answered that it hung thereby, as experience did verify. At another time the prince being in great anxiety of mind, for that she had not apparel beseeming her quality, especially in such a time as there came unto him an Ambassador from the king her Father, she willed him not to be troubled, for that she did never care for such vanities; But the time being come, that she must descend to the Ambassador, lo she appears in very rich apparel, adorned with such beauty that every one was struck into admiration, especially the prince, to whom demanding the reason she smiling said, our lord doth know how to prepare such things when he pleaseth. About the year 1225. there fell a great dearth through the whole country, when her husband being abroad she gathers all the corn she could get, and most bountifully imparts it to the poor, so that she emptied all the princes barns, and storehouses, which notwith standing were found to be as they were before.  
It is too hard to express her great devotion at Mass and other divine offices, her fervent and pious aspirations, her piety in the time of communion, wherein she was many times seen to shine with a great light and brightness. And although she spent her whole time very religiously, yet more particularly she observed the lent with fastings, alms, and prayers, adding frequent disciplines; and on maundy thirsday poorly clad she visited the churches, washing with great devotion the feet of twelve poor women, and after ward gave them liberal alms. She oftentives went the processions barefoot.  
The fame of these and such like virtues came to the ears of our seraphical S. Francis, who for her comfort by the commandment of the Cardinal protector sent her his cloak, which she most devoutly received. It seems to me that this cloak was a mystical sign of what she was to be, to wit, not only one of his children, but a mother and patroness of this third order, which the holy Father by this sign doth commend unto her.   

What she did after her husband's death. §. 3.  
News coming to her of the prince's death she with a constant resolution said (tears sweetly flowing from her eyes) If my Brother (so she called her husband) be dead, hence forward the world shall die to me who am dead to the world. What she said in words, she fulfilled in deeds, for at that time the overseers of her young son (unable as yet to succeed in his Father's dominions) cast her out of all, and banished her the court, not permitting her to come near the Prince her son; this confusion she willingly embraces, and no way either desiring revenge, or murmuring against it, she rejoiced much, and with the Apostles gloried in tribulation. Wherein as we may be hold her glorious humility, patience, and other virtues, so also the fickle estate of fortune. She who heretofore had been wont to live in princely palaces, is now glad to creep into some poor cottage; she that had been esteemed, honoured, obeyed, and loved as one of the greatest princesses of the world, is now despised, contemned, and derided of all, yea of those whom formerly she had relieved; she that was, wont to be clad in rich attires of gold, silver, and precious jewels, now walks in poor rags, and  embroadered perhaps with mire: she that accustomed to bestow her alms so liberally on the poor, is now glad to beg her own bread. Who would not take compassion of her!  
After she had passed the winter in these sufferances, lent coming on she redoubled her devotions, wherein she found wonderful sweetness, which she was no way able to express, and therein had many revelations aswell of our Saviour, as of our B. lady. I will only set down one or two. Once being in an ecstasy our lord appeared to her, & said, Dost thou desire to be with me, and I will be with thee. Whereto she answered, Let it be so my lord, as thou dost wouchsafe to be with me, so also I will remain with thee, and be never separated from thee. Our B. lady appeared unto her very frequently, and did instruct her how God doth impart benefits to his beloved by many tribulations, and how by his grace which he giveth them he maketh their souls more capable of greater grace, whilst they out of a holy humility do as it were become diffident of receiving such and so great benefits, which he daily more and more bestoweth on them. And thereupon she counselled her to commit herself to the divine will and goodness, and attribute more to the power of God, than to her own indignity. The same was also manifested to the saint by a very rare miracle, for being one day walking with her ghostly Father called Br. Roderingus, they fell into a serious discourse of the spiritual progress that a soul might make in perfection; amongst other things the holy woman said, Reverend Father amongst all my troubles and difficulties of mind, there is none so nearly touches me, as that I am doubt full of the benevolence and goodness of my creator towards me, not that I do not know him to be the sovereign good, and liberal in his love towards us, but that I find my demerits to be such, that I shall and aught to be rejected, although I burn with his love. Whereto the Father answered, you have no reason to fear, for so great is the divine goodness, that without all doubt he love's again much more than he is loved by any, But she replied; how then doth he suffer me to be drawn away from him by afflictions and sickness at any time or any moment, whereas I would always and in all places adhere to him. Br Roderingus answered, Those are rather signs of one that is beloved of God, than of one forsaken by him: for he doth permit them to increase your love to him as also your merit. And in sign hereof, the more to confirm you herein, in the virtue of his name, whom you love, I command that tree which is on the other side of the river, to come to this side where we are: which was presently done. Whereupon the saint fell at the Father's feet craveing pardon for her offence.  
The while these things were done some of her friends were thinking to help her, and to allow her some honourable means, and also provide for her some noble marriage. But she, not against her will as they thought, but voluntarily both poor and solitary, manfully refused all, saying, I am confident in the divine protection, that what I have vowed whilst my husband lived, I shall not lose now that he is dead, what soever authority press me, or friendship flatter me, I will not suffer that to be taken from me by men which I have begun for God alone, neither do I fear any violence, for it is always free to me with my will to descent from it, and to make my face more deformed, or even to cut of my nose, O heroical resolution, rather she will lose her life than leave the promise she had made to God.   

How the holy woman took upon her a religious course of life. §. 4.  
Allthings nevertheless being well composed, and suffinent means given her to maintain herself, she was nothing altered thereby from her former resolution, to live after a poor manner, in so much that her nobility condemned her, esteeming her as a fool or superstitious idiot. She was indeed to the wicked a derision and mocking-stocke, but to the godly and just she was in great veneration. Whence Pope Gregory the 9 hearing the fame of her virtues, writ to her, takeing her as his daughter under the protection of the Apostolical See, and commending her to Conradus (a Friar as some will have it) a very holy man, that he should instruct her what she was to do, where with the Saint was much strengthened and confirmed, most willingly submitting herself to his direction. Conradus then persuaded her to the contempt of the world, and the following of Christ, which she very willing to do, to the end she might execute it in some sure and constant course of life, she made choice of this order of S. Francis, to live accordingly in holy and evangelical poverty, which not without seeming reluctation her ghostly Father approved, especially seeing her so earnestly & with tears to beg it. And upon a good Friday before the altar in the Friar minors Church, by a solemn profession she renounced parents, children, pomps, and vanities of the world, and her proper will, to follow our Lord, but being about to give away all her means Conradus would not permit it.  
Not long after for the love of her ghostly Father, that she might better enjoy his good instructions she went to Marburge, where she began an hospital, which by commandment of Pope Gregory the 9 she dedicated to S. Francis. The Pope at that time sent her some of the blood, that flowed from the side of the said saint when he was marked with the holy stigmats.  
In this hospital she aspires to a higher kind of life, and with a spiritual emulation endeavours to imitate the Friar Minors in a noble contempt of all things, takeing their state of life and habit as much as she could; as saith S. Bonaventure in a sermon of this saint. She made profession of the third order of S. Francis, as appears in the Bull of her canonisation, and renouncing the world had her hair cut of, and thence forward went barefoot, girding herself with a cord: the habit that she with two or three more did take, was grey, humble and poor, whereby she embraced perfect continency, and voluntary poverty. The R. Father Pelbartus in one of his sermons upon this saint, saith that she contemned the world and entered into the third order of S. Francis to live in chastity, obedience, and so strict poverty, that she did always we are grey, and patched garments. Her father hearing she was come to so great ponertie sent for her by an earl, who when he saw her cried out Is this the king of Hungaries daughter? We may well say, no: for she is now the beloved daughter of S. Francis, whose poverty she imitates.  
I must here, to avoid prolixity, omit her great charity towards the poor in this place, her familiarity, and benign comportment towards her inferiors, as also her miracles. It is admirable to consider her poor life, her piety towards the sick, as also towards lepers (in whose form Christ appeared once unto her) which was not unrewarded by almighty God, who by her prayers did heal very many of all manner of diseases, aswell corporal as spiritual. With such and so great signs of virtue this saint was adorned that it is impossible to declare all. As she faithfully exercised the office of Martha, so she omitted not the quiet rest of Marry, when works of piety and domestical charge did cease, than her spirit was most at work, for than she goes to some secret place, and lifting up her eyes, hands, and heart to God, powers forth her prayer with fervent intention, and that with tears of compunction, wherein she had a singular grace. Neither was she unexperienced in contemplation, for oftentimes she was rapt in ecstasy for many hours together, wherein her face did appear shining with admirable sweetness and lustre, and at such times not only enjoyed the colloquy of Angels, but also of Christ jesus himself, compassed about with an innumerable company of saints, after which time being sufficiently refreshed with spiritual food, she would taste no corporal food for many days together.  
But now the time drawing on, wherein she must possess him eternally, he joyfully appeared unto her saying, veni electa mea, & caelesti thalamo, quem tibi ab aterno destinavi, potire. Come my elected spouse, and enjoy the celestial bed chamber, which I have prepared for thee from all eternity. Being much rejoiced at this vision she went to Conradus, and recounted unto him what had happened, and within four days after ●ell sick. Drawing near to her death, she would sometimes swan-like sing most melodiously, being assisted thereto by angels: sometimes again sends forth all those that were about her, that (as she said) she might remember her judge, and the terrible censure, that shortly she was to hear: sometimes again she would begin some pious discourse of the life or miracles of ou● Saviour, and at other times she would utter such inflaming and penetrating words, that they forced all the hearers into tears. God permitted the Enemy to appear to her, but she with a constant mind cried out, Fly o miserable that thou art, fly unhappy one, thou hast nothing to do in me. And being in her last agony she said; This is the hour of the virginal and immaculate birth of our Saviour (for it was about midnight) admonishing her assistants to speak something of the most beautifill child jesus. How he was borne in winter's night, and in another's house, swaddled in , placed in a manger, found of the shepherd's, declared by the star, and lastly adored by the Chaldeans. These, said she, are the venerable mysteries, most rich benefits, and beautiful ornaments of our salvation. In these our hope taketh force, our faith doth profit us, and our charity inflame us. Of these I pray discourse and sweetly confer. In which words she gave up the ghost.  
What miracles God hath wrought by her, both past and future ages will testify, what is said may suffice for our purpose, Those authors who with more eloquence have described her life, can manifest at more leisure her innumerable miracles. Only I will note here that she left four Images of our B. Lady with her daughter Sophia, which be all miraculous, especially that of our lady of Hall near Brussels, and that of Vilford near Brussels also, commonly called our lady of comfort.   

The translation of S. Elizabeth §. 5.  
AFter her Canonization which was in the year 1235. by Gregory the 9 her fame was diuulged through all Germany. So that Siffridus archbishop of Ments in the year following, ordained the first day of May with great joy of the people to take up the most holy body out of the grave where it was. It is incredible to believe how great a multitude of all sorts of people were gathered together at Marburg; the like was hardly ever seen in those parts; some do report they came to twelve hundred thousand persons. The offerings that were there presented were not to be valued. The Emperor Frederick the second was present, (and dedicated a crown of gold to the holy relics) with many other princes, archbishops, Abbots, and such like. And before them all the tomb was opened, from whence came forth a most grateful odour, which did make all those that felt it very joyful, the body taken up was put into a fair shrine, and carried with great pomp to the great joy and content of all the people. But which is more to be admired, there came forth out of her body a certain oil, which cured all manner of diseases, insomuch that, as Alberinus, who hath written the chronicles of Germany, saith, there came almost as many to her shrine, as to S. james of Compostella.  
Thus I have briefly run over the life of this glorious saint, that in part I might show, with what good reason the religious and other professors of this order have taken her for their Patroness, as one that was a perfect disciple of S. Francis, and the first canonised saint of this order, yea except S. Antony of Milan the first child S. Francis had, that was enroled in the number of saints, and the first that made the three essential vows of religion. From her this holy order began to take its happy progress to the glory of God, and honour of this saint. And in sign that she was patroness of this order, the religious of this order were wont to celebrate her feast with an octave, as may be gathered out of the Bull of Pope Leo the io. Cum alias. Wherein he grants leave to celebrate Mass, and the divine office even in the time of interdiction through the whole octave of S. Elizabeth, in the same manner, as the order did celebrate the feasts, and octaves of S. Clare, which is not ordinarily granted, unless 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 queen of Castille, both holy persons, in the year 1215. being obtained of almighty God by the intercession of our B. lady. For his devout mother (who also was of this third order) grieving that she had no children to succeed in the kingdom, was persuaded by S. Dominicke to implore the aid and help of the B. virgin, and to that end instructed her the manner of saying the rosary, which had newly begun. Her prayers were not without fruit, for she obtained her desire, in enjoying so blessed an offspring, who at twelve years old was crowned king of France, yet remained under the protection of his mother, who would often incultate these words unto him, My most dear son, I had rather thou shouldest undergo a temporal death, than by one mortal sin offend thy creator. Which words took such root in his mind, that God's grace so preserving him he never sinned mortally in his life, his mother still instructing him in the way of virtue, and procureing always some religious men, especially Franciscans and Dominicans to be with him, that by their example he might be drawn to virtue and piety.  
And being now of age fit for marriage she provided a wife for him, to the great joy and comfort of all his subjects, but for three nights after his marriage he still continued in prayer, bridling his conjugal desire with the fear of God, and ever after lived most chastely with his queen. He was greatly addicted unto piety and devotion, daily saying the canonical hours, and much loved humility, poverty, charity, patience, and other virtues, studyeing the works of penance, and mercy, living in watch, prayers, fastings, disciplines, and haircloath, and continually meditateing on the sacred mysteries of the Incarnation, and Passion of our Saviour; the principal instruments whereof he from all places procured, as that of the crown of thorns, great part of the Cross, the Iron of the lance that opened our Saviour's side, with many others.  
He was very devout in hearing Mass, and did communicate often, and that with such devotion, that he would allure others to piety, so strong in faith thereto, that being one time called to behold an apparition of a most beautiful child, when the priest did elevate the holy Sacrament, he refused to go to see it, saying that such signs were for those that did not believe.  
Out of his great zeal of God's honour he went forth to make war with the Saracens, wherein at the first he properously proceeded, but in the end, God so willing, he was taken prisoner, but by composition being set at liberty, in his return God by his prayer delivered both himself and his company from shipwreck. And as in this he shown his fervent desire to reduce those infidels to the light of faith, so he always did defend the Church against its enemies, he loved and maintained all religious orders, especially those of the Friar minors and Preachers; but was a severe enemy to all heretics, even to the hour of his death, for on his death bed it was one of his last and greatest charges he gave to his son. Fili, saith he, fis devotus & obediens matri nostrae Romanae Ecclesiae, & summo Pontifici tanquam Patri spirituali, be devout and obedient to our mother the Roman Church, and to the Sovereign bishop as to a spiritual 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 revelation understanding of his coming, and meeting the king in a disguised habit (for he went in a pilgrims weed) he presently most joyfully received him, and both falling prostrate to each other, and both rising together after an hour's space they went one from another. Brother Giles being demanded why he did not speak to the king sigh he knew him, he answered we saw one another's hearts so clearly, that it was not needful to speak any thing.  
Omitting many other most excellent things in his life, I will conclude with his death, which was thus. In the year 1270. having received all the Sacraments of the Church with great devotion, and casting himself prostrate on the ground with a haircloth and ashes under him, holding his hands stretched forth in the form of a Cross, he gave up the Ghost, and afterward shined with many miracles, especially that of curing the disease commonly called the king's Evil, and as some will have it, from him all the succeeding kings have that virtue. For the great virtues and miracles that God wrought by this saint, he was canonised by Pope Bonifacius the 8. in the year 1298. And that he was of this third order is manifest by all the ancient monuments of our order, the whole order having always celebrated his feast with peculiar right. And Paulus 3. in his Bull Cum à nobis petitur. 1547. numbers him amongst the saints of this third order. See the Martirologe of the Friar Minors on the 25. of August.   

THE SEAVENTEENTH CHAPTER. The life of S. Iuo Patron of the lawyers.  
BLessed S. Iuo was borne of noble Parents near Trecore in little Britain, in the year 1258. who at competent age was sent thence to Paris, where having past his studies with praise, as well in humanity as Philosophy, and divinity, he departed thence and went to Orleans to study the cannon law, where fearing the occasion of place and company, he began to exercise himself in the way of mortification and virtue, which much increased his good fame and esteem of all men, and made the Archdeane of Rheims to choose him for to be his official, which office he performed with great applause. He ever cherished the poor, helped orphans, and comforted those that were in any affliction, he was a great peacemaker, never giving sentence or judgement but with tears accompanying it: as unwilling to displease any one.  
In all things he did show his great charity to the poor and singular love to God, for whose sake he despised all the things of this world. Which that he might more perfectly effect, he took the habit of this third order, which humble state made him to leave his office or place, (although now he were official to the Bishop) and retire himself to a poor little Parish Church, where with more freedom he might be attentive to divine contemplation. And now going in his poor habit, under which also he did wear a hairshirt, with most strict fasts even in bread and water, very frequently did remain in ecstasy, and sometimes for the space of seven days together. He celebrated Mass with exceeding great devotion, as also the divine office, which he said always at midnight, very sparing in sleep, seldom or never composeing himself thereto, unless 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 hospitality was the cause that his table never wanted guess, and those principally of the poorer sort, sick, or lame, in so much that if God had not miraculously provided for him he could not have sustained it; and for such upon his own charges and expenses he would plead and defend their cause, whereupon he was called Advocate of the poor.  
Notwithstanding all this, besides his continual preach with great fruit, he never omitted the quiet peace of mind, but addicted himself to contemplation, wherein he was often visited by Angels, by whom he had many things revealed unto him, and at last his own death, whereto he prepared himself with great devotion, and with the general opinion of sanctity confirmed afterwards by miracles. He was canonised in the year 1347. taken by them of little Britain as their Patron, who make use of his name in time of battle or conflicts, as we use the name of S. George.  
Finally that he was of the third order, is manifest by the statute made in the general chapter of our order held at Lions, in the year 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 need not here set down the lives of Blessed S. Elzear and S. Elizabeth Queen of Portugal commonly called peacemaker, because they are both extant in our English language. Yet for the better content of the Reader, I will briefly run over the lives of some beautified saints of this order, whose fame is more diuulged through the whole world.   

THE EIGHTEENTH CHAPTER. Containing the lives of some beautified saints of this order.  
BLessed S. Rose from her infancy began to fear God giving herself to fervent prayer, mortification, austerity, and penance; and would often subtract from herself to give to the poor, which God blessed so much, that she wrought miracles. Whilst she was but a child, by the admonishment of our Blessed lady, she took upon 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 city, though after ward by reason of her famous miracles and spirit of prophecy, she was brought bacl again with great honour. Where after many revelations she died in the year 1251. namely at Viterbia, where she is famous to this day with innumerable miracles. Many Popes have intended her canonisation, and the citizens of Viterbia do keep her feast with great solemnity on the 4. day of September. And that which most increases the devotion of the people, is, that her body whole and entire is at this day to be seen with hair and nails which do continually grow, which the religious women of the monastery where her body lies do cut of, turning her body up and down without any derriment; and which is more miraculous in the year 1357. her tomb and all things that were in the chapel where the tomb was, yea the habit upon her back 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 beautiful & had been given to wantonness, but converted to God, and lamenting her former life she began to despise all vanities, and carnal pleasures, and with effusion of tears did implore the mercy of God, applying herself to good works, especially of compassionating the poor, and out of her great desire to lead a penitential life, she humbly begged the habit of the third order, which was denied her for three year's space, aswell in consideration of her former life, as yongnesse of years, but persevering in her firm purpose she obtained it at length in the year 1277. at Cortona, and began a new life, which was to be admired; for choosing a solitary place she addicted herself wholly to abstinencies, fastings, disciplines, watch, and continual prayer, lying on the ground, having a stone for her pillow. She went in a poor and humble habit, being full of charity and pity to the poor, oftentimes substracting from her self to give to them. And by the continual meditation of the passion of our Saviour she obtained the gift of compunction, weeping very frequently aswell for her own sins, as also for the sins of others. She was oftentimes troubled by the Devil appearing to her in divers forms, but was as often comforted by our Saviour, by our Blessed lady, and by the holy angels, and strengthened by their celestial visitations; which made her as much to shine in most profound humility, and high poverty, as in the love of Christ: whereby she was often rapt in ecstasies, and had many revelations, whilst she applied her mind to the contemplation of divine things. By the spirit of prophecy she did foretell things to come, and reveal the secrets of many hearts and consciences, being very famous both in life and after her death for many miracles, even to this our time, which made Pope urbane the 8. that now is, in the year 1623. to put her in the number of the Beatified, and to give licence that the divine office might be made of her through the whole order of S. Francis.  
Of this order also was that great contemplative blessed S. Angela who in this penitential habit did undertake a wonderful strict way of penance, wherein she was consolated by celestial visions. Being much given to contemplation, for twelve year's space she took no other food than the Blessed sacrament. Her body remains at Fulginea whole and entire. She hath left behind her many excellent things, exceeding the ordinary capacity of men which are extant in latin, Italian, spanish, and French, and are to be desired in our vulgar language, if I do it not (as I much desire to do) I pray God to raise some one that will perform it, as a work very necessary for all religious persons, those principally who seek the way of contemplation as this saint did.  
I omit to speak of many other beatified saints, as of S. Conradus, whose office is served in the whole order, and of S. Roch who is held as a canonised saint through the whole Church, with many others. I will now set down briefly a catalogue of the principal religious women, who have been famous for sanctity and miracles in this order according to their years, which I have collected out of the Martirologe of the Friar Minors. If any list to know more of them they may, read the said martirologe and they shall find what Authors have written of them.   

THE NINTEENTH CHAPTER. Containing a brief catalogue of the principal holy persons that have been in this order, since it came to be a perfect religious state.  
ALthough there have been from the beginning of this holy order many that did live in a cloister manner, the order itself every day increasing more and more, & yielding abundance of holy persons, who have professed this holy rule, yet it never came to its full perfection, that is, to complete and perfect state of religion, until the time of blessed Angeline, (a diminutive from Angela for distinction sake, other wise she was also called Angela) who from being Countess of Civitella became religious of this order. For having gathered together many noble young women of the same mind with herself, she built a monastery, and dedicated it to S. Anne in the year 1397. and entering therein with her associates, having first made the three vows of obedience, poverty, and chastity she did with sanctity persever to the end of her life in fasting, prayer, and other exercises of penance. By her example many other gathering their means together in short time did build eight monasteries in divers parts of Italy, and did live under the habit and rule of the third order, which manner of life was approved and confirmed by the Pope's Martin. 5 Eugenius 4. Not long after by their example many men did also build convents living under the same habit and rule, with the three vows of religion as they had done. This holy woman died on the day that Christ was borne, as our Saviour appearing on S. Thomas his day had declared unto her; and lies buried in the said monastery of S. Anne where she is worshipped with great reverence of the people.  
Amongst the disciples of this holy woman were many religious persons famous for sanctity, jacobellus principally notes three: to wit, blessed Onuphria, sometimes countess of Aprutia, and B. Francis of Burgaria, of the house of the Earls of Marsican, and blessed joane of Fulginea, much renowned for piety, virtue, regular observance, and perfection of life, who afterward went to Florence, and there built the monastery of S. Onuphrius, ending their days in great sanctity.  
Blessed Margaret Dominicke was also one of them that took the habit from S. Angeline, and became a perfect follower of her virtues, for she much excelled in prayer, humility, and contempt of herself, and did serve every one as if she had been their subject, and with a sincere heart and candid mind did reverence all her sisters; her purity was rather angelical than humane, and her obedience such that without the consent of her superior she would do or resolve nothing, showing no less respect also to her ghostly Father. She tamed her flesh with abstinence, fastings, and haircloath, as being most zealous of her vows; being full of charity, she did help any of her sisters that were in necessity, and willingly perform their wills. In the end the monastery of S. Anne being over filled with religions, the citizens of Fulginea did build another under the title of S. Anne, and this holy woman was made Abbess thereof, where she instructed her sisters in the best manner, and by her friends enlarged the monastery, which she most religiously governed, until she was called to Spoletum, where she began also another monastery, under the title of S. Catharine. Which done she was brought home to herformer monastery, where she appeared more fervent, excercising herself in the works of holy prayer, penance, and mortification, whence after the death of B. S. Angeline she was called to succeed in her place, and therein began to shine with miracles, and there died with incredible patience in her infirmity, her body was placed in a shrine near to the altar in the said monastery of S. Anne, which was long times after found whole, and entire, yielding a most fragrant odour, and shining with miracles.  
Blessed Lucida was one of the companions of S. Magaret, famous for regular observance and rare virtues. She was much delighted in the memory of Christ's Passion, and thereby merited to feel the dolour of the wounds of our Saviour in her hands.  
Blessed Sanctia Martinez was endowed with great humility and perfection of life. For after she had builded at her own charges the monastery of S. Elizabeth at Arenali in the year 1440. and laid a good foundation for the revenues thereof became herself religious of this order, being of such examplar life, that all did strive to imitate her humility, being such that although she was borne of nobler parents, yet was she not ashamed to carry water upon her shoulders through the market place. And no less addicted she herself to austerity and penance, and so died with great opinion of sanctity.  
Blessed Pyrona of flanders did enter into the monastery of the third order in Gant, that there she might serve God more purely, and more freely give herself to works of penance. She had the gift of compunction so copiously, that her eyes were as a red cloth. She was very obedient to her superiors, flourished in true poverty, and did much labour to conserve her chastity and keep her mind and body free from all spot. After she had lived thus a long time with great sanctity she got leave of her Abbess to go and live in an hermitage within the Church yard of S. Nicholas, near to the town, where she did shine with admirable sanctity, austerity of life, patience, and miracles, and knew the secret thoughts of the minds of those that came to her, and oftentimes made them known. She died in the year 1472.  
Blessed Mary Ruiz of Alcarazio despiseing all nuptial rites took the habit of this order, and by her example did draw many others to her, and together with them by the authority of Pope Innocent the 8. did live after a religious manner, changing her house into a monastery in the year 1486. And living under the obedience of the Provincial of the Friar Minors, with abundance of merits and virtues, most religiously died having before foretold the time of her death.  
About the same time lived Blessed Beatrix Hermosilla who together with her Ant did study to perfection, nothing esteeming the world and pomp thereof, whatsoever they could get, they did distribute to the poor, and by their labours with help of the citizens did erect the monastery of S. Elizabeth in Castille, where with other virgins and women they made profession of this third order, and with great sanctity of life lived and died therein, in the year 1485. Her bones were taken up 47. years after, being fresh, and yielding a very sweet sent, and being translated to a more convenient place very many miracles were wrought before them, which gave occasion to the people to show great devotion unto them.  
B. Aldonza Lopetia of noble race, by the help of the citizens of Arenali in the year 1490. began the monastery of our lady, after wards through the sanctity of the holy woman called the monastery of Aldonza, for that she was the first Abbess of this house, who had the spirit of prophecy, working miracles both in her life and after her death.  
Blessed Vraca Roderiguez of ulme's of most noble parentage, and exceeding rich, entering into a a Church where she heard the words of our Saviour, si vis perfectus esse, vade & vend omnia quae habes, & da pauperibus, took them as said to herself, and so bestowed much part of her means upon religious houses, builded an hospital, converting her own house into a monastery, and giving all the rest to the poor. Afterward she with five of her nieces, and three other gentlewomen entered into this order about the year 1491. None was more chaste than she, none more vigilant. She excelled all the rest in patience, meekness, mercy, humility, and daily labours, and at last replenished with merits, and sanctity died, & lies buried in the monastery she had erected.  
About the same time lived Blessed Agnes à ferro who sometime did attend on the Queen of Aragonia, but afterward being weary of the world, and despiseing the vain honours thereof, became religious of this third order, living in great poverty, humility, and sanctity.  
In the year 1500. Blessed Anne of Arevalo was famous for sanctity in the monastery of S. Elizabeth, of the third order of S. Francis, where she lived for a hundred years in exceeding great humility, patience, abstinence, prayer, and charity.  
About the same year lived Blessed Clare of Fulginea famous for piety, and devotion, being very zealous of regular observance, and often deserving to be comforted in apparitions by the seraphical Father S. Francis.  
About the year 1515. flourished Blessed Catharine Ruiz, whose charity in assisting the sick sisters was admirable, spending all that ever she could get for them, yea begging for them, and thereby became famous for sanctity.  
Blessed Anna Sanchez was one of her companions, whose devotion and continual prayer was much to be admired, yet she was of an excellent prudence for government, and therefore was sent to be mother or Abbess in the Cloister of S. Clement from whence after she had been there 20. years with great labours and toils, leaving the most fragrant odour of her sweet conversation she returned to her former place, where broken and wearied with pennances, fastings, and continual prayers, she died with great sanctity, 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 lived in Placentia Blessed Baptista famous in her life for many virtues, and after her death for many miracles, especially for that her body remaining entire doth yield a most sweet and pleasing smell.  
In the year 1519. lived B. Maria Pennalosa in the monastery of S. Elizabeth in Segovia, a woman of a very religious spirit, in humility, prayer, and charity hardly to be equalised, who as it is commonly reported, in her life time did obtain life for a young man that was dead, for which and other things she is worshipped there with great devotion.  
About the same time B. Elizabeth Pontia together with her two daughters, both also holy women began the monastery of S. Anne in the province of Carthage, and by their example did draw many others to Religion. And as in their life they had the general opinion of sanctity, so after their death their Relics have delivered many that had been possessed, as also cured many diseases.  
Blessed Francisca of S. Anne in the year 1525. was brought from the monastery where she had made profession of the third order, to the monastery of the annunciation at Grinion, in the diocese of Toledo, that she might give a beginning thereto, and instruct others that were to come in regular discipline; and as she had been abbess of the former place, so was she abbess of this with wonderful fruit of souls; for she did excel in prudence, charity, piety, humility, affability, modesty, abstinence, and monastical observance.  
B. Lucy about the year 1530. did found the monastery of S. Clare under 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 faithful in those parts.  
About this time lived Blessed S. joane of the holy Cross, whose admirable life is set forth in out vulgar language, and therefore here omitted.  
B. Francis lived in the same time of whom Gonzaga thus writes. This most virtuous 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 victory over sathan, and therefore was much feared by him.  
B. Aldonza about the year 1566. was famous for sanctity, and after having been abbess, when the sisters were to remove, she prayed that she might die in the same place, which she obtained, and six years after her death her body was found whole and entire, yielding a fragrant odour, wherefore she was held in great veneration.  
Blessed Marie Gonsalue in the year 1577. died with great opinion of sanctity, after she had founded a monastery of this third order, wherein she lead a life of great perfection, aswell in serving the poor as in compassionating their miseries and wants, she did always sleep without any bed under her, exactly observing the fasts of the whole year with rigorous and bloody disciplines.  
Blessed Olalia Grinesia was famous for sanctity about the year 1583. For entering into this order, and therein desiring the height of penance, she was not contented with the ordinary austerities of her order, but invented new fastings all the lents and vigils, in bread and water, and three times in the week did take bloody disciplines; being much addicted to poverty, and humility, she would willingly serve all, and continually did meditate on our lords Passion, and not without tears. Lastly falling into a dropsy, now fourscore years old she died most blessedly. The sisters by her relics did cure very many diseases.  
About the same time lived B. Clare Martineira whost abstinences, fastings, watch, tears, haircloaths, rigorous disciplines, humble exercises, fervent prayers, mortifications, pious works, most great temptations, devout act●ōs, celestial visions, divine favours, frequent miracles both in her life and after her death are set down by Daza.  
And lest I be over tedious in rehearsing so many holy persons, to omit many others which may be seen in the martyrologue amounting to two hundred & upwards, I will conclude this chapter with Blessed Innocentia, who lived in these our times, and died in the year 1624. This Blessed virgin of noble parents in Cicilie, from her infancy gave herself to piety, virtue, and temperance, observing the fasts very strictly, and despiseing the pomp and vanity of this world, out of her great desire of perfection entered into this third order, giving very good example of humility, poverty, chastity, and obedience. And by her continual meditation she was so inflamed with the fire of divine love, especially when she communicated, that she was often rapt into ecstasy. Her body remains as yet whole and entire giving a most sweet odour, which made Pope Vrbane the 8. that now sits in the seat of S. Peter to give command that inquiry should be made of her life, death, and miracles for a future Canonization, which we devoutly expect. And in the mean time go forward to our intended purpose.   

THE TWENTITH CHAPTER. How Pope Leo the 10. accommodated the Rule of this third order to religious persons.  
Having showed before how this order began, and what progress it hath made from time to time, it will be easy to understand what the Pope did intent, 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 upon them the three essential vows, and also some of them that of enclosure, by our authority building very many monasteries, not without manifold fruit, and edification of the Church militant, have subdued their necks under the yoke of the foresaid third order etc. Which words have been occasion that I have produced some of the most famous women and virgins that have been in this order, the fame of their sanctity having been the reason & motive of the abbreviating, reforming, and accommodating of this Rule to religious persons.  
For the Pope as Father of all Christians, and particularly of religious persons, by his office is to have a care of the conservation, propagation, and increase of God's honour on all occasions, as a Father of the family is to provide sufficient means to satisfy the necessity of those that be under his charge, therefore to him as to our judge we are to have recourse in all doubts and difficulties, from his tribunal seat to receive the final sentence, he also as superior is to give us laws and precepts which we are to observe, as one that hath power from God to command all, in as much as tends to our souls good, and from him we receive all rules with their approbation, declaration, and confirmation.  
Pope Leo in the prologue of this Rule, as a Father doth write to his sons and daugthers of this order, putting them in mind, what intention they ought to have in the observance of this Rule, to wit to reduce themselves in as much as the state of this life will permit, to the same innocence wherein man was created, and as a Father of a family provides for them competent means to obtain that perfection, and like a Pastor doth propound unto them true food of their souls, which strengthens them in their hard course of life, and lastly as a supreme judge to whom the religious of this order have made their appeal, he ordains laws, and precepts, whereby they are to live giving them a rule accommodated to their state.  
For the Pope seeing the great increase of this order, out of his pastoral care and great affection which he did bear to this order did renew, authenticate, confirm, and approve this rule, omitting those things that were not conformable to a religious state, and making it more proper to devout religious souls, leaving most ample scope to those that are their superiors or have government of them, to add or join any thing by ordinations, statutes, or constitutions, that might tend to the better observance of this rule, and advancement of the professors thereof in the way of perfection. Which indeed is no small dignity and credit to this order, sigh the supreme pastor and head of God's Church hath vouchsafed to condescend so low, as to examine, consider, compare, declare, confirm, and approve their rule by his sovereign authority, propound it unto the world, as observable just, lawful, and good. And to this rule superiors even by the Pope's authority have added certain statutes for their better government in the way of perfection.  
From whence proceedeth that great diversity and variety in this third order. For although all of them acknowledge. S. Francis for their patron, and militate under the same rule; yet the variety of statutes and manner of life proceeding from the diversity of superiors hath caused such diversity in their habit and manner of life that in appearance they seem not to be of the same order, each monastery being so much the more perfect, by how much more absolute and perfect is their government by statutes ordained to that end by those that have care of them.   

THE 21. CHAPTER. How this Rule is a Rule of penance.  
THe words of Pope Lea in the foresaid prologue have been the ground of this question. For he saith, that Pope Nicholas the 4. had confirmed and approved the third rule of S. Francis, which he termeth of penance, by which the holy confessor of Christ full of God's spirit laboured to further the salvation of all faithful Christians. Some foolishly have taken occasion hereat to derogate from this order, as if it were only for penitents or repentants, that had committed some great vice, but truly although it were so, it would be so fare from diminishing the esteem thereof, that happy are those who shall be amongst those true convertes who are called penitents of S. Magdalen or repentants, who notwithstanding are not of this order as may be seen in that which follows.  
Wherefore the word Pennance is taken diversely, sometimes for the Sacrament of penance, sometimes for satisfaction, as it is the third part of the Sacrament, sometimes for punishment of sin, sometimes for interior sorrow, which is threefold, to wit, in habit, in act, and in passion that follows the act. Here in this place we take it as an act, orhabit of penance, which is a moral virtue, whereby a sinner detesteth sin and labours to avoid all the occasions of sin, and those that frequently use such acts are said to lead a penitential life. Such an one was that penitential king David, who in a few words doth briefly explicate it, saying psal. 4. Be ye angry, and sinne not, the things that you say in your hearts, and in your chambers, be ye sorry for, sacrifice ye the sacrifice of justice.. The royal prophet having persuaded all to leave the vanity of this world, and not to follow lies, shows the way how they should do it, first they must take a holy anger and indignation against sin, and against the things of this world; secondly they must make a firm and resolute purpose thenceforward to a void all sin, evil desires, vicious inclinations; and wicked suggestions of the Devil, the world, and the flesh; and lastly labour to do well, by offering to God the just and due sacrifice of all their actions, the continuance whereof in divers places of the psalms he insinuates, as when he saith, I have laboured in my sighing, I will every night wash my bed, I will water my couch with my tears; as if he should say, I will continually afflict myself with penance, and will never cease from this thought of my sins, but night and day I will shed forth tears of compunction to wash away mine offences, I did eat ashes as bread and mingled my drink with weeping. The prophet joel c. 2. invites all to the same, Convert imini ad me in toto cord, in ieiunio, & in fletu, & in planctu Be converted to me in all your heart, in fasting, and in weeping, and in mourming; that is, be ye converted to me your God by penance with your whole heart, with all your soul, with all your spirit, with all your affection, which ye may best do by fasting, whereby the sins of the flesh and gluttony are punished, and in weeping and mourning, whereby with tears ye deplore your ingratitude towards your good God. This penance was denounced unto us by all the prophets, but in a more eminent manner declared and practised by that most holy forerunner of our Saviour B. Saint john Baptist, whose office was to preach penance by word and example; of whom S. Bernard saith, The austerity and strict course of life of holy S. john Baptist is a hard messenger of eternal death unto delicious and wanton persons. And S. chrysostom; The habit of his body might preach the virtues of his mind etc. The Apostles taught the same. S. john Climacus hath notable examples in this kind. The holy hermits that lived in the deserts did shine with penance, always leading a strict penitential life. And to omit infinite others, let one S. Francis serve for all, who after his conversion did lead a most austere life of penance. For putting on the armour of the Cross he did subdue all his sensual appetites with such rigour of discipline, that he scarce took what was necessary for his sustentation; for (said he) it is hard to satisfy the necessities of the body, and not yield to sensual inclination. And therefore being in health he did seldom eat any dressed meats, and when he did, he put to ashes or water for sauce; and very rarely too taking water enough to suffice nature. He still invented new ways to afflict his body, his bed being for the most part the ground or earth, his pillow a block or stone. With such and many the like mortifications did he arm himself to convert the whole world, and to draw it to penance whereof he became a preacher both by word and example. And this is all the knowledge his sermons tend unto: let other saints and Doctors preach the high points of speculative, mystical, or moral divinity; let others abound in eloquence and fertile conceits of holy mysteries; let them teach the sublime mystery of the holy Trinity, and other articles of our faith; let them explicate the sublime gifts which God imparts to devout souls, or other such curious points; S. Francis hath but one sermon of penance, always repeating and inculcating the same, after the example of S. john Baptist and of his Master Christ jesus; knows not how to speak any other language; his text, exordium, narration, peroration or conclusion is of penance, which he always preaches, whilst his very life is a continuated sermon of penuance. The fruit whereof was such, that the whole world would needs follow his example, which made him for the satisfaction of all to make certain rules of penance. All the sentences, counsels, and commandments of the first Rule savour of nothing else but penance, and the professors thereof, as well noteth S. Bonaventure, were Preachers of Penance. The second rule of no less austerity and penance he gave to the poor Clares. But this patriarch of penance had not thus given way and means to all, for some had not strength and ability to undertake such rigorous austerities, who notwith standing forced by his example and words must needs take some rule and manner of life, that they might do penance for their sins. And this rule or method of living did the holy Father accomplish, calleing it the rule of penance or order of penitents, so that the whole order of S. Francis is an order of penance, and all his children are penitents, and those that are not so, deserve not to be esteemed his disciples. So that the first order in the beginning were called preachers of penance, but afterward for the more humility the Saint would have them called Friar Minors, a name of humility, dependence, and submission, which is the highest condition of a Friar minor. The vulgar people also styled the now called poor Clares or poor dames, religious penitents: only the name of penitents remains to the third order, whose rule is commonly called the rule of penance, and their order styled the order of penance, as here the Pope's Holiness entitles it.   

THE 22. CHAPTER. Containing a declaration of the state of Innocency.  
MY reader perhaps will admire, why I propound this discourse so fare differing from my subject, but let him please to consider that my intention is to explicate the things that are contained in the prologue of the rule; which the Pope thus beginneth. Among other things committed to our charge and government, those chieftly do make us solicitous, by which the concupiscences of the world and flesh being bridled, the quiet state of innocence and peace given us from heaven is known to be reduced to its original state and perfection. Intimating that by a religious state man may be reduced to the quiet state of innocence, which cannot well be explicated, if first we set not down what the state of innocency was, and how we have fallen from it.  
As for the first, we cannot better declare it than by its effects, which principally were seven; the first was wisdom and perfect knowledge of all things; the second grace, amity or friendship with God: the third original justice; the fourth immortality and impassibility; the fifth the inhabitation of paradise, where they might eat of the tree of life; the sixth a special care that God had of them; the seaventh and last freedom from all lust and concupiscence. S. Bernard contemplating this state of Innocency in his 35. Sermon upon Canticles saith, that Adam did dwell in the terrestrial paradise, a place of more happiness than any mortal creature could desire, his conversation was exempt from poverty, nothing could discommodate him, he was recreated with odoriferant flowers, and delightful fruits, filled with honour and glory, and established or created prince of all creatures.  
This minion or favourite of heaven was an abridegement of all perfection, a microcosm where God had heaped all the exquisite beauty that could be seen in heaven or in earth. For he had enriched him with grace, endowed him with immortality, and above all created him in original justice, whereby he perfectly possessed all natural sciences which to gether with the knowledge of supernatural mysteries was infused into him at the time of his creation.  
Moreover God had ranged all creatures under his obedience, all living beasts did acknowledge him for their lord, all other things tending to his benefit, content, and pleasure: the planets sent forth no evil influences, each heaven, planet, and element containeing themselves within the limits of their natures to the use of man. But that which excels all is that man was made to the image and likeness of God, that he might always tend towards him and conform himself entirely to his holy will, nothing being sufficient to content him save only God. So that beholding himself he had occasion to contemplate the maker of all things, and consider the dignity of his own soul. To be brief, Adam had such great prerogatives in the state of innocency, that he was always united to God, his soul enriched with grace was pleasing to God, his appetite without contradiction was subject to the laws of reason, his body should have been always vigorous and strong. etc.  
Who is he that beholding this well carved image, is not ravished and astonished, or can refrain from extolling the honour and praise of the workman? Who can behold so noble a creature, & not magnify the Creator who hath made man the ornament of the world, the epitome of the grand universe, the love of heaven, the terror of the devil, companion of angels, son of God, and brother of Christ jesus! what shall I say more? It is impossible to conceive, much harder to declare the pre-eminence, dignity, and nobility of man in the state of Innocence, when as he was clothed with that royal robe of original justice whereby man was subject to God, all the inferior powers to reason. But alas this did not long continue, as is to be seen in the following chapter.   

THE 23. CHAPTER. Declaring man's 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 understand, 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 irrational creature without judgement, and transgressed the commands of God, by eating of forbidden fruit, and so by his disobedience did as it were make a massacre upon all mankind: which thus piously S. Augustine deplores upon S. Paul's epistles, O durus, & durior casus etc. o cruel, and more than cruel 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 us out of our country, thy sin hath banished us into this troublesome desert of cursed earth, and from immortal as we were, we are become mortals. O miserable servitude, inestimable loss, insupportable pain, and most grievous torment! o unfortunate Adam, what hast thou done? wherefore last thou so soon forgotten the command of thy creator, transgressed the precept of thy master, and trodden under foot the law of thy God? what disorder? what passion? what intemperance hath seized on thee, that thou couldst not be contented with so great abundance of all good, but must needs eat of forbidden fruit, whereas thou mightest at thy pleasure eat of all the rest. S. chrysostom in his homily de Adamo in the person of God doth the same. Vbi imago meaprimum for mosa etc. where is my image that I have created so beautiful? where is that most precious ornament of Paradise? where is the chief work of my hands? where is the lively heir of my kingdom? where now is my familiar friend? O unfortunate sin that hath deprived mankind of so great good, made him to be cast out of paradise, and to be condemned to tears, labours, griefs, and death, both in himself, and all his posterity.  
No sooner then had man disobeyed God, but concupiscence began to reign and domineer over the spirit, and the inferior powers to rebel against reason. He who even 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 continual rebellion within and against himself, being as the Apostle S. Paul saith, Rom 7. venundatus sub peccato sold under sin, and he & his posterity delivered up to the slavery of original sin, and tyranny of concupiscence. The flesh is become a remora to the spirit in its course to heauen, whereof each one may justly complain in himself saying, I see another law in my members repugning, that is rebelling to the law of my mind, and captivating me in the law of sin, making me subject to the law of sin that is my concupiscence. In so much that unwillingly and with reluctation I am forced to feel its vicious inclinations, and I cannot escape its snares.  
Well hath the wise man said Eccl. 40. Great travel is created to all men, and an heavy yoke upon the children of Adam, from the day of their coming forth of their mother's womb, until the day of their burying into the mother of all. In their whole life they are to suffer many infirmities, wants, griefs, lamentations, mournings, cares, anguishes, labours, contradictions, persecutious, wearinesses, injuries, rapines, slaughters, temptations, and other innumerable troubles, and afflictions, in so much that life seemeth no other than a long and continual death, a prolonged death or decaying life.  
I will conclude, omitting many yea innumerable evils that have proceeded from this sin of Adam, and only set down the ten effects of original sin, which Cardinal Bellarmime in his book de amiss. gra. doth assign, to wit, Ignorance in the understanding, malice in the will, concupiscene in the flesh, calamity, labour and pain in the members, death in the body, anger and wrath of God, captivity under the devil, strifes, debates, brawlings, seditions, and wars with our neighbours, enmity and rebellion of irrational creatures, and innumerable evils coming from the heavens and elements. O grievous yoke of mankind.   

THE 24. CHAPTER. Declaring how we may reduce ourselves to the state of Innocency.  
Having thus briefly showed what the state of innocence was, and what we have lost by Adam's sin, it is now time to explicate the Pope's words afore cited, and see how we may be reduced to the state of Innocence.  
The light and Doctor of the Gentiles Rom. 5. saith, If in the offence of one, death reigned by one, much more they who receive abundance of grace, and of donation, and of justice, shall reign by one, jesus Christ. Therefore as by the offence of one unto all men to condemnation, so also by the justice of one, unto all men to justification of life. As if he should have said, If by the fault of Adam all his posterity did incur the guilt & pain of death, know that Christ hath exhibited a fare greater benefit; for Christ by his grace hath given us greater gifts, than Adam by his sin hath taken from us. For saith he not as the offence, so also the gift. For if by the offence of one many died, much more the grace of God, and the gift in the grace of one man jesus Christ hath abounded upon many. As by Adam all were brought to perdition, so by Christ all were redeemed; by Adam all were subjected to punishment, by Christ all delivered; by Adam all did lose grace, by Christ all may receive it after a more excellent manner; by Adam all came to die temporally, by Christ all may rise to life eternal: by Adam all were brought to a corrupted state, by Christ all may be elevated to a more sublime and spiritual state: by Adam all were made like beasts, by Christ like Angels, yea above Angels: Adam deprived us of the tree of life, Christ gives us the bread of life: Adam deprived us of original justice, Christ gives us plenty of grace equivalent to that original justice, yea fare surpassing, for although both be supernatural gifts immediately infused in the soul, yet they differ in this that original justice did make a perfect peace between the faculties and powers of the soul, and grace doth make man pleasing and acceptable to God in order to eternal life, and by it man is made a son of God, and heir of the kingdom of heaven. This grace of its own nature is sufficient to reduce us to that former state of innocence, and that in all respects, but that God in his infinite wisdom for divers reasons hath permitted to stand with grace many tribulations, and afflictions of this world.  
S. Augustine will give us the first reason hereof in his book de pec. rem. c. 31. that we should not seek after the Sacraments for temporal respects, but for the future glory, thereby to exercise our faith, hope, patience and such like; so that by the ineffable mercy of God the pain of vice doth pass into armour of virtue, and the punishment of the sinner is become the merit of the just.  
Secondly God permits these temporal troubles to remain, to put us in mind of the grievousness of the fault, for other wise we should scarce think of the sin that is so long passed, when we are so unmindful of our own sins newly committed.  
Thirdly this is a work of the divine providence, to excite us to the consideration and search of a better life exempt and free from all misery: for as experience teacheth us, there is nothing more moves us to seek after celestial things, than to consider and ponder the miseries of this world.  
Fourthly by the want of this original justice we are put in mind of our frailty, and how easily we may fall into sin  
Fiftly that the members may be like unto their head Christ jesus, who notwithstanding that he was replenished with all grace, would take upon him our infirmities, and for our sakes become subject to the law of death.  
For such and the like reasons, hath God permitted that man should not enjoy that peace which in the state of Innocence he possessed. But yet he hath fully supplied this defect, by enriching our souls with many graces and gifts, as virginity, patience, martyrdom, fasting, abstinences, mortification, poverty, obedience and such like, which he by word and example hath left us, to the end that we may attain to a state of Innocence equivalent to the former, and much exceeding it in merit; for by these virtues performed in grace we labour to produce in our souls that which by original justice we might have possessed, and consequently those that profess the practice of the aforesaid virtues, do as much as lies in their power, endeavour to reduce themselves to the state of Innocence. Which made the Pope to say that the religious of this order, who by their rule and manner of life do continually practise these virtues, have their final end of their profession, to reduce themselves to the state of innocence. And this, for that by their rule they are to produce effects directly contrary to the effects of original sin set down in the end of the precedent chapter; as perfect faith in their understanding, charity in their will, mortification of their concupiscence, patience in all calamities, labours and pains, triumph over death, pacification of God's wrath, liberty of spirit, peace of mind, charity to the whole world, and fortitude to bear and undergo all the evils of this world. And to these their rule brings them, and consequently reduces them to the state of innocence.   

THE 25. CHAPTER. Whether the religious of this third order be in the state of perfection.  
Our seraphical Doctor S. Bonaventure sets down five sorts of perfection, to be found in Christians. The first is common and necessary to all Christians, which he calls sufficient perfection, consisting in the performance of the precepts. Of this our Saviour speaketh Mat. 5. Estote perfecti, sicut pater vester caelestis perfectus est. Be ye perfect, as your heavenly father is perfect. The second is perfection of religion, which consists in the observance of the counsels, whereof it is said, Mat. 19 si vis perfectus esse, vade & vend omnia quae habes. etc. If thou wilt be perfect, go and sell all thou hast. The third is perfection of prelature, which consists in the government of subjects, according to that of S. Luke c. 6. perfectus omnis erit, si sit sicut magister eius. every one shall be perfect, if he be as is master; The fourth is perfection of work, which consists in the ostension of good examples, from whence No was said to be perfect. Gen. 6. No vir iustus fuit atque perfectus in generationibus suis. No was a just and perfect man in his generations. The fift and last is perfection of tranquillity, which consists in the consummation of the things that are best and most hard. According to that of S. john 1. ep. c. 4. Perfecta charitas foras mittit timorem. Perfect charity casteth out fear.  
Now it is certain that the religious of this third order, as being Christians and faithful subjects of God's Church, do or aught to enjoy the first perfection. For by their rule and profession they are obliged punctually to observe the precepts, whereunto also they bind themselves in a more strict manner, as shall be declared in the second part.  
The third perfection is proper to Bishops and prelates, and consequently cannot be appropriated to any religious state, which is only a state of getting perfection, and therefore by some judged to be the school wherein prelate's might learn that perfection which they communicate to others.  
But the other three may be appropriated to a religious state, which is no other but a state of men or women tending to christian perfection by the vows of poverty, chastity, and obedience: or a certain manner of life, bound by certain laws and customs, wherein perfection is acquired by observance of the Evangelicall counsels, whereby the professors thereof become perfect examples, and patterns of good life, whilst they themselves attain to the chief perfection of tranquillity and peace which unites them to God.  
Among other approved orders in God's Church this third order, as it is now accommodated for religious persons tends to such perfection; for as it hath been declared before, and will appear more plainly in the exposition of the rule, this third order is a state of men or women tending to Christian perfection by the three essential vows of religion, and other observances of Evangelicall counsels, and hath yielded many illustrious persons famous for sanctity and piety, and indeed wholly tends to the perfection of tranquillity and peace, as may be seen in the chapter following.  
This may be confirmed by the Popes who have approved and confirmed this order to be religious, and in the state of perfection. Martin the 5. Eugenius 4. in the year 1442. Nicholas 5. in the year 1447. Paulus 2. in the year 1459. Sixtus 4. in the year 1471. julius' 2. in the year 1508. Leo 10. in the year 1517. 1521. Clemens 7. in the year 1526. Paulus 3. in the year 1547. Gregorius 13. in the year 1575. Sixtus 5. in the year 1586. Clemens 8. in the year 1595, 1600. and 1603. Paulus 5. in the year 1610. and 1613. Greg. 15. in the year 1621. and Vrbanus 8. who now reigns, in the year 1626. who with others have all acknowledged those of the third order of both sexes that make the three vows, living in community, to be true and properly religious, forbidding them to go to any other orders, besides the Carthusians. And as such they have been received by all Christian princes, who have given them the same privileges which other religious have. 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 active or contemplative.  
THe angelical Doctor S. Thomas divides the life of a christian into active and contemplative, because some men do principally attend to contemplation, others to exterior actions, alleging the authority of S. Gregory. hom 14. supper Ezech: who saith, Duae sunt vitae in quibus nos omnipotens Deus per sacrum eloquium erudit, activa videlicet & contemplativa. There be two lives saith he, wherein allmightly God doth instruct us by his word, to wit active and contemplative.  
This last in itself and of its own nature fare exceeds the other, which the foresaid S. Thomas proves by many reasons, as that because the contemplative life belongs to man according to his best part, to wit according to his understanding and will, for it principally consists in the operations of the soul, but the active life is occupied about exterior things. Secondly, there is more delight in the contemplative than in the active, whence S. Aug: ser 26. de verbis Domini. Martha turbabatur, Maria Epulabatur, Martha was troubled, Marry feasted. Thirdly the contemplative is to be loved for itself, but the active is ordained to some other end. Fourthly the contemplatlue life is according to divine things, but the active according to human. Whence. our Saviour said to Marie Luc. 10. Optimam partem 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 above cited, thus expoundeth; Thou Martha hast not chosen an evil part, but she a better, because it shall not be taken away from her, but from thee sometime shall be taken away the burden of necessity, the sweetness of truth or contemplation being eternal. And S. Basill affirmeth, that by these two women are set before our eyes two sorts of life, the one of which is of inferior note or esteem, because occupied in the more gross operations of this life, and yet marvellously profitable: wherefore if thou wilt serve with Martha, do in the name of God, for Christ hath said, what you shall do to one of my little ones, that you do to me, whether you lodge strangers, feed the poor, or be moved to compassion on the afflicted, our lord will repute all these offices as if they were done to his own person. But in another place the same Father doth highly extol the contemplative life, saying that it is the school of celestial doctrine, the discipline of divine sciences, where God is all that is learned, where God is the way by which we must go, by him alone we must come to the knowledge of the sovereign truth. So that the contemplative life is a continual adhesion to God in spirit, whereby man becomes lord of the whole world having his conversation in heaven, & there fixeing and placing his mind doth despise all earthly things, whiles he esteems nothing good or great but God and divine things, and here is his continual pradise unless the law of charity otherwise require.  
Hence there be found amongst religious orders three states, some that give themselves to the active life, others that apply their minds wholly to the contemplative, and last others that are partly contemplative and partly active, more or less according to their several constitutions. Of the first sort are all those orders of knights, who make profession of several exterior acts, as to defend the poor, or to fight against the Turks: as also all those that give themselves to keep hospitals, redeem captives, and such like▪ Of the second sort, be all those ancient hermits, Anachorits, and monks, and generally all religious women who vow enclosure. For they lead a life truly angelical, night and day serving God in the choir, 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 themselves aswell to the contemplative life, as to the active which proceeds from the contemplative, in preaching, teaching, and converting of Nations.  
In this our third order of our holy Father S. Francis be found of all sorts. For as it hath been before declared, there be some of them that lead a pious kind of life in the world addicting themselves to godly exercises of devotion, principally of penance whereof they make profession, and some others do live in conmunities, and give themselves to serve the sick, keep hospitals, lodge the poor, and such like, all which no doubt do follow the active way, others there be that give themselves purely to the contemplative way, and such are those religious women of this order as make vow of Enclosure, for their whole life hath no other end but to serve and love God, as shall more amply be declared in the exposition of their rule. Lastly there are some that enjoy a mixed life (which cannot be proper for women) and such be those Friars of the third order in Spain and France, who preach and teach in the same manner as other mendicants do, and not without fruit, no other wise differing from the Friar minors who are of the first order, than the religious women enclosed do differ from the poor Clares, to wit that their rule and manner of life is not so austere and hard, the reason whereof I have declared before, to wit that in this holy and seraphical order might be food for all palates.   

THE 27. CHAPTER. Whether it be lawful for any one to divert another from coming to religion.  
HAueing hitherto endeavoured to explicate the prologue or preface that goes before this rule, I cannot let pass this question, as much conducing to the clearing of those words. For which the pure affections of chaste minds are sometimes averted from entering into the said order etc. Which was one of the chief reasons why the Pope did accommodate this rule to religious persons, many seeking to deter them from it by alleging that the rule was not fit for a religious life; as also notwithstanding the Pope's labour and industry, some not understanding or not conceiving the difference of the rule and professions even at this time have done; which gave also an occasion to these my poor labours, aswell to vindicate the manifest wrong they do to this holy and religious order, as also to take away all occasions whereby any one may be averted 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 divert another from any religious order. Which I will do as briefly as I can, referring the more curious to those that have more amply treated of this subject.  
This diversion may be done either directly, as when one of purpose or of set malice doth hinder any one from entering into religion; or indirectly, as when they do it upon some pretence or excuse, which to them may seem reasonable or to some greater good.  
It is the common opinion of all divines, that whosoever shall hinder any one from coming to religion, by force, fraud, deceit, or fear, cannot be excused from mortal sin, but is bound to declare the said fraud, or deceit, and to take away that force and fear. 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 bacl any one from religion is nothing elf but to kill Christ in another's breast, to oppose themselves against Christ, to scatter and dissipate what Christ hath gathered together. And in his tenth epistle ad Furiam, he calls such venenata animalia poisoned beasts. Whence the holy council of Trent. sess. 25. c. 18. the Regul. declares them to be excommunicated, that force any virgin or woman to take the habit of religion, as also all those that give counsel, aid, or favour thereto, and in like manner excommunicates those that without just cause shall hinder the holy will of virgins, and other women from receiving the veil or making vows of religion. The third Toletane council hath the same in express terms, whence it behoves pareuts to be careful, and to take heed lest they force or any way hinder their children in matter of religion. S. Augustine Ep. 38. will have this affection to be killed in the mother neipsa in aternum pereat, lest she perish for ever. 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 mother's desire, saith he, is contrary to thy salvation, and by this also to her own salvation. And ep. 111. he calls such parents, that will hinder their children from religion Duros, saevos, crudeles, non parents, sed peremptores, hard, harsh, cruel, not parents but killers, because they hinder their children lest they should serve God, fly from the fire that is at their backs, shun he thiefs that would wound them, get into a safe haven out of the tempests of this world, and be made capable of the celestial good things which are offered unto them.  
Others there be who indirectly propounding such things as may give occasion of their hindrances, with judas cry out, ut quid perditio hac! These might stay in the world and help others, the wise instruct the simple, the rich assist the poor, the married might generate children to serve the common weal.  quid perditio haec? why should such go to religion whose life is so necessary to many? But in so saying they do not consider what upon those words follows. Quid molesti estis huic mulieri? answered our lord, why do you molest this woman, for she hath wrought upon me a good work? Why do you reprehend her? why do you hinder her, hath she not done a good pious, laudable, and Christian act, so much commended by our Saviour? If so, as none can deny, with what conscience can any one withdraw her or any such as she is, from it. Specially when as there can be no better work, no greater charity than for a man or woman to give and consecrate himself wholly to God. How then can any under whatsoever cloak or pretence with draw devout souls from the true way of sanctity and perfection such as religion is. If they persuade them to an oblation of their goods or corporal means, that is but a very mean sacrifice, being compared with the entire consecration of themselves and all they have to God which is a perfect holocaust. Again whatsoever such pretend, the thing they desire in substance is nothing elf, but to have them remain in the world; for they are not certain of their charity, of their health, prosperity, wealth, riches, wisdom, in a moment all may be lost: but the way of religion is certain, secure, and permanent, no way to be lost. The world, saith S. john, 1. epist. c. 2. passeth, and the concupiscence thereof, but he that doth the will of God abideth for ever. Neither need their friends fear or be anxious for their loss, for such is the goodness of God, that he will amply supply that assistence which could be expected from them, especially being moved thereto by the prayers of those devout persons who for his love have forsaken their dearest friends and kinsfolk. And who is or can be ignorant of the manifold miseries, and dangers of this world, which, as the foresaid S. john. saith in the same place, hath nothing in it but concupiscentiam carnis, concupiscentiam oculorum, & superbiam vitae, concupiscence of the flesh, and concupiscence of the eyes, and pride of life, amongst all which the danger is eminent & security very doubtful, as continual experience doth more than sufficiently manifest; whereas religion tends to the contrary and brings securely to the haven of salvation.  
Others there be, who of their own accord, or by the persuasion of others notwithstanding the good desires they have to follow Christ in a religious life do delay and prolong the time with a Domine permit me primum ire, & sepelire patrem meum. mat. 8. lord permit me first to go and bury my father: taking for a pretence of their stay the love reverence and duty which they own to their parents. But these will not take heed to what immediately comes after, jesus 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 given to understand that spiritual works of mercy are to be preferred before corporal, and that the following of Christ, is fare more excellent than the duty or respect we own to our parents; for God hath more right to us than our parents have. 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 love our Parents, but above all God. Well said that holy woman 2. Mac. 7. I know not how you appeared in my womb, for neither did I give you spirit, nor soul, nor life, and the members of every one I myself framed not; but the creator. O that all parents would have this consideration? for if the creator did give spirit, life, and soul to their children, can they think much to give them or to permit them to give themselves too God. And herein I have marked a strange deceit of the enemy, for I have known and heard of many, that upon such like pretences have stayed away from entering into religion, they have been very well contented to travel into fare countries, or to serve in the court, or some such like place, where perhaps they shall never see their parents, much less have occasion to help them, and most commonly are to them a great burden, vexation, and trouble, yea sometimes to their utter undoing, yet all is thought well on both sides if they enter not into religion. Can there be any greater absurdity, than that upon these airy and ungrounded pretences of helping or comforting their parents and friends, they should withstand the vocation that God hath given them, and yet in short time withdraw themselves from their parents, sometimes also with their consent, to range themselves under some warlike standards, where they may enjoy one another afar of, until a little bullet dissolve all, and conclude perhaps with a dismal end. And indeed where soever they go, death may suddenly meet with them, and then the dead parent dead to God may bury his dead son or daughter, which might have happily died to the world, and always have lived to Christ jesus.  
Some others there be who are doubtful of their ability and strength, saying with Saul, Non vales resistere Philistao isti, nec pugnare adversus cum, quia puer es. Reg. 17. thou art not able to resist this Philistian, nor to fight against him, because thou art a child. You cannot persever in such austerity, your delicate and tender complexion and constitution cannot undergo such mortifications, fastings, disciplines, and such like; but these do not ponder, that if they with David go on in the name of our lord, they need not fear the victory, and that he who giveth the vocation, will also grant perseverance, both vocation and perseverance being the gift of God. And certain it is that where there is a good vocation, there seldom or never can be wanting a happy perseverance, especially where there be so many means to conserve it. For in religion they are animated by the good examples of others, defended by many holy prayers which are daily offered for them, and strengthened by abundance of grace which God doth ordinarily communicate to those that live in a religious community. I do not say but that some may fall, but howsoever it is rare, and that very great malice, which God doth most commonly punish with severity, and some public punishment for the abbetterment of others. As for what they pretend of weakness, or of tender complexion, besides that as God gives the vocation, so also he gives strength to perform it; let them take any religious community, and they shall find some that have been as weak and tender if not more than they: yea continual experience teacheth us, that those who have been most tenderly bred up, are many times such as desire and practise most austerity. 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 submissive obedience, and with how great austerity and mortification kings and queens, princes and nobles of all sorts have comported themselves in religion to the confusion of those who have been of a lower rank by birth, though equal in religion, all setting their hands to the same plough. To this we may add, that none eaten in better health, or of longer life than religious persons, who no way confide on their proper force and strength, but on the goodness and grace of God, knoweing full well that it is not humane force which must prevail, but God's particular help and assistance. And we all see the strong and well able bodies to fail and die as soon as the weak.  
Without all doubt there may be many just reasons to desist from a course of religion begun, for many times God doth permit his servants to be afflicted with such infirmity, sickness, or weakness, for their greater benefit, that they are not able to go forward. And then so fare is it from being a disparagement to them either to leave or not enter into religion (supposeing it be not out of lightness of mind or inconstancy) that as they have merited much before God in their pious desires, so they have manifested their love to God being ready to do 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 martyrdom wants not in some part the crown thereof. Nothing more frequent and ordinary than to see very many good souls strongly possessed with a vehement desire of martyrdom, to have been by the divine providence hindered of the same; and every day many do attempt with a full resolute mind that which God in his wisdom otherwise disposes. No man will condemn a soldier that valourously enters into the field although by accident or want of provision he be forced to retire. Neither can any one blame such virtuous souls who leave religion not through inconstancy, or want of devotion, or desire to persever, but because it is Gods will to dispose otherwise of them.  
Finally to conclude this chapter, omitting many other like means that some do use to deter others from religion, as generally included in those before mentioned. Some there be, who out of a great zeal to the good of souls, not well considering and pondering the state and vocation of each one, do seek to draw others to some more perfect state or religious course; which thing in itself is good and pious, as S. Thomas well proves, yet great charity, prudence, and discretion are to be had therein; charity, that it be not for human respects or ends, but purely for God; otherwise they shall find by experience, it will come to nought, and thereby disedifie those who see and hear it, giving occasion of jars and quarrels with others which can never be avoided when they seek any thing but God's glory and honour; Prudence and discretion, lest they should seem to contradict the spirit that calls them to some other state more proper and convement for them. Si sic eum volo manere, quid ad te? If God will have them to remain so, what is that to any other, in stead of doing them good, they may easily do them harm; and which is more, the places whereto they come are seldom the better for having them, they themselves also many times not being contented therewith, which causes them to lead a languishing life. God disposes his gifts as he pleases, what is man that he should resist his work: he knows best to dispose of each spirit, and conformably to give his holy vocation. And because we have fallen on this subject, it will not be amiss to speak a word or two concerning these vocations, which I will briefly do referring the more curious reader to such authors who have more amply treated of this subject.   

THE 28. CHAPTER. Briefly discoursing of vocations, an● how one may assure himself of them.  
THree things occur to b● examined, to wit, whethe● it be expedient to enter into religion, secondly whether it b● expedient for this or that particular person to enter into religion▪ thirdly how one may kno● what religion is most convenient for him.  
As for the first, the angelical Doctor 2. 2. q. 189. ar. 10. declareth it to be certain and as ● matter of faith, that the entry into religion is very good and pious, & those who doubt hereof do in as much as lies in their power, derogate from Christ's authority who gave this counsel, whose words and actions tended to nothing more, than to persuade us poverty, chastity, abnegation of the will, & such like things, which religion requires. Whence it acknowledgeth no other founder, no other beginner but Christ, whom his Apostles imitating have communicated the self same manner of life to succeeding ages. So that it were great presumption or want of faith to make such a doubt, whereas the holy scripture and whole torrent of the Fathers and Doctors of the Church do so highly esteem of such a state; calling it the better part of this mortal life, the greatest and easiest way to be saved, an assembly of Angels, and royal seat of God's children.  
In this garden planted by God we are freed from the weeds of many evils, and replenished with all good flowers of virtues, to enjoy a continual peace of spirit, and a most perfect union of the will to God. Here devout souls receive the divine influences of celestial delights, a perpetual banquet of spiritual consolations. Who list to have more of this subject, let him read Hieronymus Platus of the happiness of a religious state, and there he shall understand that a Religious life, is, without all exception, in itself, most happy and perfect. And consequently it were to impugn truth itself to deny this. I make no doubt if the readers well consider his words and reasons, they will cry out with the queen of Saba, Blessed are thy men, and blessed are thy servants which stand before thee always, and hear thy wisdom, blessed are all those that enjoy so great good.  
As for the second point, it is most certain that as there be divers mansions in heaven, so there are divers ways to go to them, and divers Spirits to go by those divers ways. And all are not capable of all ways, whence our saviour saith Mat. 19 Qui potest capere capiat, he that can take let him take, insinuating unto us that it is a hard thing to do it, and not for every one to do. Wherefore he doth not command it but invite us unto it by word and example, for he knew that all could not do this, some being hindered by sickness, others by other occasions, as those that have parents in extreme necessity, husband, wife, and such like, generally those that by the law of God are obliged to the contrary. But setting aside these impediments it is most certain that a religious state is good for all and every one, our Saviour speaking generally to all, Si vis perfectus esse, vade, & vend etc. if thou wilt be perfect, go sell the things that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come follow me. Which made S. Hierome to say; Wilt thou be perfect, and stand in the highest top of dignity? do as the Apostles have done, sell those things thou hast, and give to the poor, and follow our Saviour, and with naked virtue follow the naked Cross. What shall I multiply many words in a thing so clear, when it is manifest that what soever Christ hath preached, is in itself pious, and good, even to thee, if thou hast no impediment, and that God shall call thee.  
In the third point great circumspection and care is to be had, aswell in corresponding to God's holy vocation, as in making choice of what state is most convenient; yet generally speaking, that is most convenient and agreeable to any one's condition, which God inspires; for in this, there can be no error or deceit, the difficulty only remains to know when such a vocation is from God, which requires a longer treatise than our present subject will permit; wherefore I briefly touch the principal.  
The Angel of the schools S. Thomas teacheth us, that vocations are two fold, one exterior, which is by preaching, good persuasion, good example, tribulation, or affliction, yet not so, but that it is accompanied with the interior motions of the holy ghost; for, as S. Paul saith, Cor. 3. Neither he that planteth is any thing, nor he that watereth, but he that giveth increase, God. Who alone breatheth those inspirations of the supernatural life in their souls. The other is purely interior by God himself, who doth illuminate and inflame their minds, but severally, for to some he inspires this holy vocation by a powerful operation of the will, which violently possesses the soul making them to approach, as. S. Paul Saith, Heb. 10. with a pure heart in fullness of faith, no way doubting of God's benefit herein, such was the vocation of. S. Paul, and generally of all the Apostles. To others God gives the same grace, but after a more obscure manner, the sound is heard but they know not well from whence it comes; such was that of Samuel, who did hear Gods call, but did not understand it. So there be many whom God calls interiorly, but they feeling it cannot tell what to do in it. Lastly there be some that have vocations from God, but God doth use some visible means to bring them to it, such was the calling of Heliseus the prophet and that of the Eunuch. In all which there is required a docile heart and obedient mind to answer to such a calling, not following our own conceits, but to say with S. Paul, Domine quid me vis facere? Act. 9 Lord what wilt thou have me to do; or with Samuel. Loquere Domine, quia audit seruus tuus, Reg. 3. Speak lord, for thy servant heareth; or with the Psalmist, Paratum cor meum Deus, paratum cor meum, my hart is prepared o God, my heart is prepared. O lord instruct me the way of thy iustifications, and I shall be exercised in thy marvelous works. Conduct me o God in the path of thy commands. And these may be confident that God will direct them: but with all it is very necessary that they have recourse to some virtuous and spiritual man, that may direct them, for although God be the author of all good, yet he will have us to walk the way of humility, and to submit ourselves to others. So Saul was sent to Ananias, Samuel was instructed by Helie, the Eunuch by S. Philip, Eliseus by Elias, S. Augustine by S. Ambrose; with many such like. So that in this affair of so great importance it is good to follow counsel.  
If they think good, before they ask this counsel, and that of some learned, religious and virtuous person, they may first retire themselves a little from company, and from their ordinary employments, thereby the better to consider what they are to do, and what motion or inspiration that is which they feel in themselves.  
Secondly it shallbe very much expedient to go to Confession and Communion, thereby to obtain strength and force to accomplish Gods holy will and grace, to discern and judge what is best to be done.  
Thirdly it is good with fervour to offer up a holocaust of prayer, with humility opening their hearts, to obey and perform the will of God in all things, not seeking their own pleasure or content, but what shall please the divine majesty, and with this indifferency so to carry themselves that they be truly resigned.  
Having done this they may take counsel, as above said, commending this affair to their good Angels, who are given them principally for their direction, and then let them make no doubt of their vocation, for God will never be wanting to such pious desires, but according to his promise will hearken to such as come unto him in true humility.  
Neither is it convenient that they should expect any revelation or sign from heaven, whereby they might be made certain of their vocation; for it would be great temereity, presumption, and folly to expect such extraordinary effects, when God himself hath manifested his will in so ample manner, that none can doubt of it, if their own intentions be conformable: he invites, exhorts, and draws all unto such a vocation by word and example, he hath taught it, if there be any fault, it is on our side. Wherefore it behooveth them to look first to themselves, and consider with what intention they leave the world, whether they do it purely for God, and that they have a resolution to observe whatsoever religion prescribes, and because in these and such like our own inclinations many times deceive us, it shall be necessary to stand to the judgement and counsel of some spiritual person who hath experience in such things.  
When they have done all this, let them constantly adhere to that inclination which they find in their souls, whether it be unto this order or that order, this state or that state, deemeing that which God hath inspired them with all to be ' most convenient and agreeable to their disposition. And when once they have made choice of any state, without all wavering or doubt let them persever therein, without any further deliberation, but assure themselves that such is the state wherein God would be served by them, and let them be confident that his infinite goodness will give them whatsoever shall be needful for the performance of such a vocation. Wherein notwithstanding they may chance to find some difficulties and temptations to withdraw them from so good resolutions, yet they ought manfully to persist and patiently support all for God's love, which will sweeten all and make this seeming yoke to be most easy and pleasing.   

Conclusion.  
HItherto I have laboured to explicate the preface of Pope Leo which he set before this rule with intention to satisfy what difficulties might occur therein, and to lay a foundation to what I am to say in the next part, wherein I will briefly handle each point of the rule, following the chapters and points thereof, which in this preface I could not so well do. Yet in the beginning of the second part, I will set down the preface of the Pope, directing the reader to those places in this first part which do explicate and declare each point thereof; if not so well as the curious reader may expect, yet sufficiently to give him a touch of all things that concern it, and as much as I thought good for this present subject, especially sigh I have always studied brevity. If this be well accepted, I shall the more willingly go for ward with the other.   
The End of the first part.   


MODUS VESTIENDI SOrores Religiosas Tertiae Regulae Ordinis D. Francisci.  
PRaelatus Indutus Amictus, Alba, & Stola, cum Diacono & Subdiacono vadit adostium Templi aut Conuentus, ubi sponsam advenientem & in limine genua flectentem aspergit aqua lustrali; tradit âque ei Stolae extremitate in manu sinistra, sit eam deducit ad locum ante altare praeparatum & statim inchoatur Missa, cantato Euangelio, Sacerdos deposita Casula petit à sponsa quid velit? Et facta petitione, absolutaque concione eandem interrogat super conditionibus sequentibus.  

1. An sit fidelis & Catholica?  
2. An de nullo errore suspecta?  
3. An matrimonio non ligata?  
4. An corpore & mentesana?  
5. An legitimè nata?  
6. An animo prompta?  
7. An debitis expedita?  
8. An nulla vulgari infamiâ maculata?  
9 An excommunicationis vinculo non ligata?   
Istae interrogationes fiant prid●…, velipso vestitionis die, secreto (propter saeculares ad vestitionem advenientes) coram Matre, & Discreti●… Conuentus, & non in templo: vel qu●… die Superiori placuerit.  
His peractis & conditionibus isti●… saluis, incipit Praelatus Litanias & prosequitur, Ministris respondentibus hoc modo.  
KYrie eleison. Christ eleison.  
Kyrie eleison. Christ audi nos. Christ exaudi nos.  
Pater de caelis Deus, Miserere no.  
Fili Redemptor mundi Deus, Miserere nobis.  
Spiritus Sancte Deus, Miserere.  
Sancta Trinitas unus Deus, Mis.  
Sancta Maria, ora pro nobis  
Omnes Sancti beatorum Spirituum ordines, Orate pro nobis.  
Omnes Sancti Patriarchae & Prophetae, orate pro nobis.  
Omnes Sancti Apostoli & Euangelistae, orate.  
Omnes Sancti Martyres, orate.  
Omnes Sancti Confessores, orate.  
Omnes Sanctae Virgines & viduae, orate.  
Omnes Sancti & sanctae Dei, Intercedite pro nobis.  
Propitius esto, Parce nobis D●e.  
Ab omni immunditia mentis & corporis, Libera nos Domine.  
Ab omni peccato, libera.  
A damnatione perpetua, libera.  
Per Mysterium sanctae Incarnationis, Passionis, Resurrectionis, & Ascensionistuae, libera.  
Peccatores, te rogamusaudi nos.  
 pacem & cordis tranquillitatem nobis dones, te cog.  
 hanc famulam tuam vel [has famulas tuas] in vera castitate & paupertate conseruare digneris, te rogamus audi nos.  
 ei vel [eye] virtutem verae humilitatis & obedientiae concedere digneris, te rogamus.  
 eam vel [eas] in tuo sancto seruitio usque in finem perseverate facias, te rogamus.  
 ei vel [eye] augmentum Fidei, Spei & Charitatis donare digneris, te rogamus.  
 omnibus fidelibus defunctis requiem aeternam donare digueris, te rogamus.  
Fili Dei, te rogamus.  
Agnus Dei qui tollis peccata mundi, Miserere nobis.  
Kyrie eleison. Christ eleison. Kyrie eleyson. Pater noster. ℣ Et ne nos inducas in tentationem.  
℟. Sed libera nos à malo.  
℣. Saluam fac Ancillam tuam vel [saluas fac Ancillas tuas.]  
℟. Deus meus sperantem vel (sperantes) in te.  
℣. Mitte ei vel [eye] Domine auxilium de Sancto.  
℟. Et de Zion tuere eam vel [eas.]  
℣. Nihil profitiat inimicus in ea vel [eye.]  
℟. Et filius iniquitatis non apponat nocere ei vel [eye.]  
℣. Esto ei vel [eye] domine turris fortitudinis.  
℟. A facie inimici.  
℣. Domine exaudi oratione meam.  
℟. Et clamor meus ad te veniat.  
℣. Dominus vobiscum etc.  
Oremus.  
DOmine jesus Christ qui es via sine qua nemo venit ad Patrem, quaesumus benignissimam clementiam tuam, ut hanc famulam tuam, vel [has famulas tuas] periter disciplinae Regularis deducas, qui etiam peccatores vocare dignatus es, dicens: venite ad me omnes qui laboratis & onerati estis, & ego reficiam vos; praesta v● haec vox invitationis tuae ita in e● vel [eye] convalescat, quaten●… peccatorum onera deponens, vel [deponentes] & quam dulcis e● gustans vel [gustantes] tua refectione sustentari mereatur vel [mereantur.] Qui etiam de ovibus tuis attestari dignatus es, dicens Oues meae vocem meam audiunt & ego cognosco eas & cognoscunt me meae. Agnosce eam ve● [eas] inter oves tuas, ut ipsa ve● [ipsae] te ita agnoscat, vel [agnoscant] ut alienum non sequatur, vel [sequantur] sed te, neque audiat vel [audiant] vocem alienorum, sed tuam, qua dicis, qui mihi ministrat me sequatur. Qui vivis & regnas cum Deo Patre. etc.  

Benedictio habitus.  
℣. Adiutorium nostrum in nomine Domini.  
℟. Qui fecit caelum & terram.  
℣. Sit nomen Domini benedictum.  
℟. Ex hoc nunc & usque in saeculum.  
℣. Dominus vobiscum.  
℟. Et cum spiritu tuo.  
Oremus.  
DEus aeternorum bonorum fidelissime repromissor & certissime persolutor, qui tegumen salutis & indumentum iucunditatis fidelibus tuis promisisti: immensam clementiam tuam suppliciter exoramus, ut hoc indumentum cordis fidelitatem & mundi contemptum significans, sub quo famula tua est informanda vel [famulae tuae sunt informandae] in Crucis modum propositum, propitins benedi ✝ cas, & beatae castitatis habitum quem inspirante te suscipit, vel [suscipiunt] te protegente illibate custodiat vel [custodiant.] Et quam vel [quas] vestimento venerandae Passionis tuae temporaliter induis, beatâ facias immottalitate vestiri. Qui vivis & regnas, etc.  
Oremus.  
DOmine Deusbonarum virtutum dator, & omnium benedictionum infusor, te suppliciter deprecamur, ut hanc vestem, quam famula tua vel [h●… vestes, quas famulae tuae] pro indicio cognoscendae Religionis induer vel [induent] bene ✝ dicere & sancti ✝ ficare tuâ pietate digneris: quatenus inter religiosas feminas cognoscatur dicata vel [cognoscantur dicatae] amictu. Per Christum, etc.   

Benedictio Cinguli.  
Oremus.  
DEus, qui ut seruum solueres, filium tuum funibus ligari voluisti, bene ✝ dic quaesumus cingulum istud vel [cingula ista] & praesta ut haec famula tua vel [hae famulae tuae] quae eo vel [eye] velut ligamine paenitentiali cingetur, vel [cingentur] vinculorum eiusdem Filij tui Domini nostri jesu Christi memor existat, vel [memores existant] & in ordine quem assumit vel [assumunt] salubriter perseverans vel [perseverantes] tuis cum effectu semper obsequijs se obligatam esse cognoscat vel [obligatas esse cognoscant.] Per eundem Dominum.  
Hic aspergit Sponsan & vestes aqua benedicta, quae interim exuitur vestibus saecularibus & dicit Sacerdos.  
Exuatte Dominus veterem hominem cum actibus suis. ℟. Amen Et dum eam Induit habitu Religionis dicit. Induat te Dominus nonum hominem qui secundum Deum creatus est in justitia & sanctitate veritatis: ℟. Amen.  
Deinde praescinduntur Capilli: quibus amputatis dicitur.  
Dominus vobiscum. ℟. Et cum spiritu tuo.  
Oremus.  
A Desto Domine supplicationibus nostris & hanc famulam vel [has famulas] bene ✝ dicere digneris, cui vel (quibus in nomine tuo habitum Religion imposuimus, utte largiente & devota vel (devotae) in ordine persistere, & vitam percipere mereatur vel (mereantur) aeternam. Per Christum Dominum nostrum. ℟. Amen.  
Oremus.  
DEus pacis, Deus Clemens, cui bona cuncta placent, sine quo nihil sanctum inchoatur, nihil bonum perficitur, adsint nostrae humilitatis precibus aures tuae pietatis, & hanc famulam tuam cui vel (has famulas tuas quibus) in tuo sancto nomine sacrae Religionis habitum imposuimus à mundi impedimento, & à secularibus desiderijs defende, ac concede propitius, ut in hoc sancto proposito devota persistat vel (devotae persistant) remissioneque peccatorum percepta ad Electorum tuorum consortium pe●uenire mereatur. vel (mereantur.) Per Dominum nostrum, etc.  
Redit Sponsa ad locum. His solemniter cantatur.  
Veni Creator Spiritus usque ad finem.  
℣. Emitte Spiritum tuum & creabuntur.  
℟. Et renovabis faciem terrae.  
℣. Dignare me laudare te virgo sacrata.  
℟. Da mihi virtutem, etc.  
℣. Ora pro nobis Beate Pater Francisce.  
℟.  digni efficiamur, etc.  
Oremus.  
DEus qui corda fidelium S. Spiritus illustratione docuisti, da nobis in eodem Spiritu recta sapere, & de eius semper consolatione gaudere.  
COncede nos famulos tuos quaesumus Domine Deus perpetua mentis & corporis sanitate gaudere, & gloriosa beatae Mariae semper virginis intercessione à praesenti liberari tristitia & aeterna perfrui laetitia.  
DEus qui Ecclesiam tuam B. Francisci meritis foetu novae prolis amplificas: tribue nobis ex eius imitatione terrena despicere, & caelestium donorum semper participatione gaudere. Per Christum Dominum nostrum.  
Sacerdos resumpta Casula prosequitur Missam, finito Offertorio, ante lotionem manuum, venit Sponsa & facit oblationem, & subsequuntur eam parentes & amici.  
Item communicat Sponsa post sumptionem Sanguinis. Finita Missa Sacerdos aspergit eam aquâ lustrali & traditis ei in manu dextra Cruce, & in sinistra Cereo accenso, praecedentibus Ministris, ducit eam ad locum, ubi aliae Sorores stant eam expectantes, quam (dum advenerit) in osculo Charitatis recipiunt, & deinde ad Chorum illam deducunt, Ministris cum Sacerdote, interim ad Templum revertentibus, ubi se exuunt. Sorores verè cantabunt Te Deum laudamus, & dum cantatur omnes amplexetur ducente illam novitiarum Magistra.    

MODUS ADMITtendi Sorores Tertij Ordinis S. Francisci ad Professionem.  
IMprimis inchoatur Missa & cantato Euangelio, interrogatur Sponsa ante Cancellos quid petat? ipsa respondet, & fit brevis Concio, & postea dicuntur Eitaniae. pag. 261. post versus dicitur sequens Oratio.  
Oremus.  
DEus qui per coaeternum tibi filium cuncta creasti, quique mundum peccatis inveteratum per mysterium sanctae Incarnationis renovare dignatus es, te suppliciter exoramus, ut eiusdem Domini nostri jesu Christi gratia, super hanc famulam tuam vel (has famulas tuas) abrenuntiationem saeculi profiteri cupientem vel (cupientes) clementer respicere digneris, per quam Spiritu mentis suae tenovata vel (renovatae) veterem hominem cum suis actibus exuat vel (exuant,) & nonum qui secundum Deum creatus est induere mereatur. vel (mereantur.) Per eundem Christum, etc.  

Benedictio veli.  
℣. Adiutorium nostrum in nomine Domini.  
℟. Qui fecit caelum & terram.  
℣. Sit nomen Domini benedictum.  
℟. Ex hoc nunc & usque in saeculum.  
℣. Dominus vobiscum.  
℟. Et cum spiritu tuo.  
Oremus.  
SVppliciter te Domine deprecamur, ut super hanc vestern capiti Ancillae tuae imponendam bene ✝ dictio tua copiosa descendat, ut sit haec vestis Ancillae tuae bene ✝ dicta & san ✝ ctificata. Per Christum, etc.  
Si sint plures.  
SVppliciter te Domine deprecamur, ut super has vestes capitibus Ancillarum tuarum imponendas bene ✝ dictio tua copiosa descendat, ut sint hae vestes Ancillarum tuarum bene ✝ dictae & sancti ✝ ficatae. Per Christum, etc.  
Oremus.  
CAput fidelium omnium Deus, & totius corporis Saluator Ecclesiae, hoc operimentum velaminis quod famula tua vel (famulae tuae) pro tuo tuaeque castissimae genitricis semper virginis amore suo capiti est impositura vel (suis capitibus sunt impositurae) dextera tua sancti ✝ fica; ut hoc quod per illud datur intelligi (tua pietate) corpore pariter & animo incontaminata semper custodiat, vel (incontaminatae semper custodiant) ut quando ad Sanctorum remunerationem perpetuam cum prudentibus virginibus etiam ipsa praeparata advenerit, vel (ipsae praeparatae advenerint,) te perducente, ad supernae faelicitatis nuptias introire mereatur. vel (mereantur.) Qui vivis & regnas, etc.   

Benedictio Annuli.  
Oremus.  
BEne ✝ dic Domine Annulum istum famulae tuae, vel (Annulos istos famularum tuarum) ut filio tuo unigenito desponsari valeat vel (valeant) in puritate & charitate, & cum eodem in Spiritu sancto vinculo indissolubili v●…iri.  
Tunc aspergit velum, Annulum & Sponsam, vel vela, Annulos & Sponsas aqua benedicta. Deinde Sacerdos imponit ei vel eis velum dicens.  
ACcipe virgo Sponsa Christi velum sacrum, quod feras ante tribunal judicis, cui flectitur omne genu caelestium & terrestrium & infernorum, quo cognoscaris mundum contempsisse, & Christo jesu Sponso virginum veraciter & humiliter totoque cordis affectu Sponsam perpetuam te subdidisse, qui te ab omni adversitate defendat, bene ✝ dicat & ad vitam aeternam perducat. ℟. Amen. Si fuerint plures Sponsae idem repetitur ad singulas. Et cantatur Regnum mundi, quod à Sponsa inchoatur & à choro prosequitur, ipsa cantante versum & Gloria Patri nisi ignoret cantum, tunc supplet aliqua in choro eius vices, his finitis dicit Sacerdos.  
Oremus.  
DEus Indulgentiae Pater, qui severitatem tuae districtionis temperans, indulsisti, ne filius portet iniquitatem Patris, & qui mira dispensatione, etiam malis bene uteus, tuae dignationis gratiam per eos frequenter operaris, quaesumus clementiam tuam ut huic famulae tuae vel (his famulabus tuis) non obsistat, quod velum sanctae Religionis & abrenuntiationis vanitatum huius saeculi per nos tantâ & tali reindignos suscipiat, vel (suscipiant) sed ministerium quod per nos exhibetur exterius, tu interius per donum Sancti Spiritus exequaris. Per Dominum, etc.  
Oremus.  
SAncte Spiritus, qui dignatus es te Deum ac Dominum revelare mortalibus, immensam tuae bonitatis clementiam suppliciter exoramus, ut sicut ubi vis spiras, sic & huic famulae tuae vel (his famulabus tuis) affectum devotionis indulgeas, quae tua sapientia est condita vel (sunt conditae) tuâ quoque providentiâ gubernetur, vel (gubernentur) eamque vel (easque) iuxta consuetam tibi gratiam unctio tua de omnibus doceat. Et per intercessionem beatissimi Patris nostri Francisci, quem praecipuum huius sanctae Institutionis legislatorem dedisti, & omnium Sanctorum quos invocat vel (invocant) fac eam vel (eas) à vanitate saeculi veraciter converti, & sicut es omnium peccatorum remissio, deprimentes impietatis obligationes in ea vel (eis) dissolue & ad obseruantiam huius sancti propositi fac eam vel (eas) certatim feruere; ut in tribulationibus & angustijs, tua indeficienti consolatione valeat vel (valeant) respirare, ac sobriè, iustè & pièper veram humilitatem at que Obedientiam in feruida Charitate fundata vivendo, quod te donante inchoavit vel (inchoaverunt) faelici perseverantia compleat; vel (compleant) quod ipse praestare digneris, qui cum Deo Patre sanctoque unigenito vivis & regnas Deus, etc.  
Hic Sponsa clara voce facit Professionem in manu Praelati vel Abbatissae, qua emissa, Praelatus vel Abbatissa dicat. Et ego si haec obseruaveris promitto tibi ex parte Dei vitam aeternam. Deinde detur cuiquestatim Annulus dicendo: Accipe Annulum fidei, dilectionis & castitatis in nomine Sanctissimae Trinitatis, ut desponsata filio Dei, ipse te ut dilectam Sponsam illaesam semper custodiat: ut omni saeculi a more contempto nullum praeter ipsum unquam amatorem admittas.  
Deinde prosequitur versum.  
℣. Confirma hoc Deus quod operatus es in nobis.  
℟. A templo tuo quod est in jerusalem.  
Oremus.  
DEus qui famulam tuam vel (famulas tuas) à saeculi vanitate conversam vel (conversas) ad amorem supernae vocationis accendis, pectoriillius vel (pectoribus illarum) purificando illabere, & gratiam per quam in te perseveret, ei vel (perseverent, eis) infunde, ut protectionis tuae munita vel (munitae) praesidijs, quod te donante promisit, impleat vel (promiserunt, impleant) & suae Professionis executrix effecta vel (executrices effectae) ad ea quae perseverantibus in te promittere dignatus es, pertingat. vel (pertingant.) Per Christum Dominum nostrum. ℟. Amen.  
Oremus.  
OMnipotens sēpiterne Deus castorum corporum benignus inhabitator, & incorruptarum inhabitator animarum, qui humanam substantiam in primis parentibus diabolica fraude vitiatam, ita in verbo, per quod omnia facta sunt, reparas, ut eam non solum ad primae originis Innocentiam revoces, sed etiam ad experientiam quorundam bonorum quae in saeculo novo habenda sunt perducas, & obstrictos adhuc conditioni mortalium, iam ad similitudinem proue has Angelorū, respice super hanc famulam tuam, vel (has famulas tuas) quae in manu tua continentiae suae propositum collocans vel (collocantes) tibi devotionem offert. vel (offerunt.) Et praesta ut in ea vel (eis) sit per donum Spiritus sancti prudens modestia, sapiens benignitas, gravis lenitas, & casta libertas, in charitate ferueat, vel (ferueant) & nihil praeter te diligat, vel (diligant) laudabiliter vivat, vel (vivant) laudarique non appetat, vel (appetant) te in sanctitate corporis, te in animae suae puritate glorificet, vel (animarum fuarum puritate glorificent) amore te timeat, vel (timeant) amore tibi seruiat, vel (seruiant) tu ei vel (eis) sis gaudium, tu voluntas, tu in moerore solatium, tu in ambiguitate consilium, in iniuria defensio, in tribulatione patientia, in paupertate abundantia, in ieiunio cibus, in infirmitate medicina, in te habeat vel (habeant) omnia quem diligere appetat vel (appetant) super omnia, per te quod professa est custodiat, vel (professae sunt custodiant) carnem macerando castiget, vel (castigent) & mundum cum suo principe vincat, vel (vincant) quatenus virtutum floribus adornata vel (adornatae) caelestem Sponsum cum oleo praeparationis expectet, ac lampade accensa vel (expectent, ac lampadibus accensis) cum prudentibus virginibus Regalem ianuam introeat vel (introeant) & in agni perpetuo comitatu sine fine permaneat. vel (permaneant) Per Dominum nostrum jesum Christum, etc.  
Oremus.  
DEus qui renuntiantibus saeculo mansiones paras in caelo, dilata huius famulae tuae cor vel (harum famularum tuarum corda) caelestibus bonis, ut abiectis mundanis desiderijs & pompis in vitae perfectionem te sequi valeat vel (valeant) agnum sine macula, utque usque in finem feruidae charitatis compagine teneatur, unanimis vel (teneantur, vnanimes) continentiae praecepta custodiat, sobria, simplex, & quieta vel (custodiant, sobriae, simplices, & quietae) gratis sibi datam suae Professionis gratiam fuisse cognoscat vel (cognoscant) concordet illius vel (illarum) vita cum nomine, & Professio sentiatur in opere. Per Christum Dominum nostrum, etc.  
His completis convertat se Sacerdos ad Sponsam (ceu Sponsas) ei (vel eis) benedicit: dicens:  
BEne ✝ dicat te vel (vos) conditor caeli & terrae, Deus Pater omnipotens qui te vel (vos) eligere dignatus estad beatae Matris jesu Christi Domini nostri consortium, ut integram & immaculatam virginitatem quam professa es vel (professae estis) coram Deo & Angelis eius conserues, vel (conseruetis) propositum teneas, vel (teneatis) castitatem diligas, vel (diligatis) patientiam custodias, vel (custodiatis) ut sic coronam virginitatis percipere merearis. vel (mereamini.) Per eundem Christum Dominum nostrum. ℟. Amen. Et statim intonatur Veni Creator Spiritus. Prosequente choro cum versibus & collectis ut supra in vestitione pag. 270. Et continuatur Missa, finita Missa cantatur Te Deum laudamus eo finito versus.  
℣. Confirma hoc Deus quod operatus es in nobis.  
℟. A templo tuo quod est in jerusalem.  
Oremus.  
ACtiones nostras quaesumus Domine aspirando praeveni, & adiwando prosequere, ut cuncta nostra oratio & operatio à te semper incipiat & per te cepta finiatur. Per Christum Dominum nostrum. ℟. Amen.   
FINIS.   

PRaecipimus hanc formam semper obseruari tam in vestitione quam Professione Sororun nostri Conventus tertiariarum Anglicarum Bruxellensium. Datum in nostro Minorū Conventu Bruxellensi 25. Octobris 1622.  
F. ANDREA'S A SOTO Commissarius Generalis.    

Being debtor aswell to Novices as to Professed, I have thought good to add some brief instructions aswell for Novices in their course of life, & in temptations: as also for the professed Sisters, who proportionably may apply the same things to themselves.  
BRIEF INSTRVctions for Novices taken out of S. Dionise the Carthusian.  
LEt them first consider, with what fervour and diligence they have forsaken the world, and all things which they had, their Parents, kindred, acquaintance and familiar friends; their native Country, richesse, their dear & friendly company, for to come to this life of Penance, and die to themselves, and to the world; which could not proceed from any little affection. Let them consider also how bash fully humbly, and earnestly they have demanded to be received. Moreover how after they were received, they did begin to comport themselves modestly, devoutly & orderly in all obedience; wherefore let them always remember of this beginning, and be not weary or draw bacl, nor presume, nor be elevated, nor wax cold, nor become more bold, or negligent, but increase, continue and persever fruitfully, and holily even to the end, in so happy a beginning. To this end in a figure it was commanded to the children of Israel, after they were gone forth out of Egypt Exod 13. Remember this day in the which our Lord brought you out of Egypt, from the Iron fourance, & servitude of clay and brick. So let them not cease to remember how graciously and powerfully the holy Ghost hath delivered them out of the wicked world, from the bonds of carnality, from the yoke of the devil, from the most hard and most vile servitude of sin, yea from the pains of hell, which they had merited, and wherein they had fallen, if God by his assistance, had not with, drawn them. Wherefore one of the Fathers answered to one, who asked him how he should comport himself: Consider what thou hast been the first day when thou didst departed from the world, and when thou wast received into the Cloister, and remain the same always. Let them consider how filthy a thing it is in a Cloister, to become tepid and slothful, to be deceived & vanquished by the enemy: whence it is said in the Apocalypse cap. 2. I have against thee, because thou hast left thy first charity. And cap. 3. because thou art luke warm I will begin to vomit thee, out of my mouth. And the vessel of Election hath said. Heb. 10. If we sinne willingly, after the knowledge of the truth received, now there is not left an host for sins.  
2. Let them be always on their guard, lest they be besieged by the enemies. Yea let them endeavour always to be armed, & prepared to the conflict against all tentations, being always fear full, according to what shall be said hereafter, which is also the counsel of S. Peter. Be sober and watch, because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.  
3. Let them keep themselves from all rash judgements, and contempt of any one, as also take heed that by the examples of those who comport themselves negligently, they be not deceived, and so become slothful: but let them seek the discourse and conversation of those, who may more edify them, and then endeavour to join themselves to their company: in the mean time let them not be so bold, as to judge of others, but leave them to their judges.  
4. Let them take heed, that they be not deceived by some appearance of good; for the most malign enemy, seeing that he cannot en trap the fervent spirits by any evident evil; doth endeavour to deceive them, by things which appear good, and are not so: wherefore let them discover themselves, their suggestions, & secret tentations of their hearts, to men that are capable to discern them, as shallbe said hereafter.  
5. Let them take heed, that their observance be reasonable, & discreet, and not presently break themselves by watch, abstinences, and other such like exercises: that they cannot continue the way of their religious Pilgrimage.  
6. Let them consider that the cause which they have in hand with God, is unspeakably great, and weigh profoundly, that in short time they shallbe judged by him. For it is altogether necessary, that during the time of this short and uncertain present life, they should acquire meritoriously the eternal beatitude, or incur infernal damnation; so that if they duly consider and weigh this, they will patiently and willingly remain in the Cloistre, & in their cell, although they should be up to the neck in vermin.  
Lastly for to maintain, defend & profit themselves as it is convenient; let them not cease to invocate God, and let them not fail to love, honour, and supplicate the Blessed Virgin Advocate of Mankind; as also other Saints: according to their devotion: to this end I have here beneath translated the prayers, which are used at their clothing; that they may with the more devotion be attentive unto them in that act, as also use them during the time of their Novice ship. But first I will give out of the same author, certain Rules against temptations: because ordinarily the devil, troops of sins, & passed customs, do assail and make war against Novices, so that in them the common saying is verified job 7. the life of man on earth is but a continual tentation or war. Whence cometh, that many Novices overcome in the combat, do yield and fall for want of instruction of the manner and means to make resistance. Many profitable things have been written both of general and particular remedies, against tentations, I will briefly speak of some of them.  

Brief Rules against Temptations.  
FIrst let them endeavour to accomplish that of the wiseman, Eccl. 2. Son coming to the service of God, stand in justice, and in fear, and prepare thy soul to tentation. And know, that as S. Paul saith, 2. Tim. 2. None are crowned, but those who fight manfully; and that the elect Act 14. By many tribulations must enter into the kingdom of God. Wherefore the first & common remedy against temptations is to know their, imperfections, frailty, and insufficiency, and confidently to have recourse to God's assistance, uncessantly & ardently invocating his aid, in saying Deus in adiutorium meum intend. And so they must, continually hope in God, and never presume of their proper forces or merits.  
The second remedy is to humble & misprise themselves profoundly, yea to esteem themselves as nothing in all things before God; for he cannot be held by the devil, who is so little, and as nothing in his own estimation: but presently he slips out of his claws, and is received by God, who exalts and comforts those who are so humbled.  
The third remedy is, always to consider the presence of God almighty, principally his judgement, and above all to consider prudently, and greatly fear the eternal sentence.  
The 4. is to consider clearly, what the tentations are, what are the enemies of the elect, what they seek, whereto they tend, what they incessantly machinate: truly they are most cruel, most cautelous, most envious, and finally seek no other thing, than the eternal damnation of men, & that in the mean time, they may be withdrawn from God, deprived of all grace and virtue, made subject to them, and sullied with all vices.  
They never cease to invent & prosecute such things, after a thousand ways, and practices, wherefore by how much more they know these more assuredly, by so much more foolishly they shall do, if they consent to them; and do not resist them with all their force, & affections. Would any one enter into a wood of thiefs, of whom he knew he should be strangled.  
The 5. to think diligently, what damage they incur by giving way to temptation; for by this, they lose their sovereign God, and only good; they are despoiled of all charity, grace, and precedent merits. They cease to be the daughters, servants, friends, soldiers, heirs, & members of their God; Creator and Saviour, and consequently become his enemies and adversaries, etc.  
The 6. is to behold continually how victoriously, & excellently, the servants of God have resisted temptations; and what glory they have gotten by such triumph; in reading the lives of the holy Fathers, S. Antony, S. Hilarion, S. Benedict, S. Francis, they may be more fully instructed.  
The 7. is to contemplate God almighty, his holy-Angels, and all the heavenly citizens beholding their conflict against temptations, ready to assist them, joyful of their resistance, and victory: and on the other side, consider how much the malignant spirits do rejoice together, and mock at their fall and transgression, according to that of the Psalmist Psal. 12. They that troubled me, will reyoice if I be moved. O do not offend leave and misprise God, who is your Creator, and Saviour. Do not contristate his B. mother, most ready to help you, and most zealous of your salvation: do not dishonour your Angel Guardian, who most sincerely love's you, keeps you most carefully, and admonishes you most faithfully, rather to follow and hearken after the suggestions of the devil, than to the most wholesome exhortations of the Angels. Do not make yourselves odious and contemptible to the triumphant Church of the celestial court. Do not yield yourselves to be a shame, mokquerie, & prey to the most envious & most cruel enemies. But rather, pray with the wise man. Eccl. 23. O Lord, Father and dominatour of my life; leave me not in their counsel: lest I fall in the fight of mine adversaries, and mine enemies rejoice.  
The 8. is presently to resist in the beginning of the tentation, principally in the tentations of the flesh: from which as from their objects, occasions, incitations, and subjects, they are incontinently to turn the eyes of the spirit, and of the body; the imagination, fancy, memory, and convert them to behold, and consider some holy and compunctive things, as beholding the crucifix and the Passion, the last ends, weighing also the brevity and incertitude of this present life. Moreover they ought to be magnanimous, and laudably vindicative: that so they may afflict the devils their enemies: by so much more earnestly and uncessantly addicting themselves to all works of virtue, principally of profound humility, Obedience, & Charity, by how much more they endeavour to withdraw them from their salvation: say with the true warrior Psal. 17. I will pursue mine enemies, and overtake them. And I will not return till they fail. I will break them neither shall they be able to stand: they shall fall under my feet.  
The 9 is, to ponder the baseness, impiety, and turpitude of tentation, and vice: and so presently with an indignation, turn themselves, as from a stinking & most detestable carron. Even as a merchant would with indignation refuse iron, or dung, that the buyer should give him for gold, or balsam; so when for our Lord God, eternal infinite & most worthy, and for the most precious gift of his grace & glory, the world, the flesh, the devil, should propound vain, filthy, and base things, let them answer, with great contemptand not vouchsafe to behold or hear ken to those, who suggest such things, nay rather according to that which the standard bearer of Christ jesus, Blessed S. Francis hath taught us, let them say to the tempter, Open thy mouth and I will cast dung into it.  
The 10. remedy is, to discover aswell in confession, as out of it, what passeth, & is hid in they spirit, to discreet, good, and charitable men, and humbly obey to their counsels, and instructions.  
The tempter doth seek means to deceive us, propounding false and perverse things, under the species of true and good, and doth lay snares and guiles: wherefore he fears to be discovered. For according as Christ hath said in the Gospel. joan. 3. Every one that doth ill, hateth the light, and cometh not to the light that his works may not be made manifest. Wherefore a man hath then almost vanquished the devil, and discovered all his deceits, and treacheries; when he hath declared all the secrets of his heart to men of judgement. It is also and act of humility and discretion, in such sort to discover the interior, and to desire to be well instructed therein, and therefore let them overcome thus the pride of the devil.  
Many other things may be added, as to have recourse to our B. Lady to the Saints towards whom they have particular devotion. And principally to have a serious consideration of the Passion of our Saviour. For Christ hath given great power and inestimable virtue to his Passion & death, whereby he hath redeemed humane kind. It containeth in itself an infinite merit, because by a sovereign and most ardent charity, most perfect Obedience, most profound humility, most firm patience, most strong constancy and most mild spirit he hath submitted himself to it; his divinity added to his humanity did give to it an immense efficacy of merits; wherefore by how much more a man is joined to Christ, by more humble ardent, and strict charity, by so much more abundantly he may participate of his virtues, and merits.  
If then they be tempted with any difficulty or rigour of the Order, and of its observance, as of the hardness and austerity of Religion, & that it theeme grievous and painful to carry the Cross and follow Christ: let them consider diligently, what he hath suffered for them, how in his agony, for horror of death he hath shed a bloody sweat, and was sad even to death, and carrying upon his own shoulders the heavy gibbot of the cross, he was most ignominiously led to the place of Calvarie.  
If they be tempted with the delights of the flesh, or with the desires of pleasure, dissolution, play, sport, unmeasured laughter, let them consider the grief that he suffered for us, when his most delicate flesh was torn, even to the opening of his sides, and most cruelly rend, with the blows of scourges, when his hands and feet were transpierced with rough and great nails of Iron, when his head was crowned with thorns, and beaten with a reed.  
If they be tempted with ambition, let them consider how for our sakes, he became reproach of men, and out cast of the people. He was mocked with a white garment, derided in purple, bespitted on his face, blasphemed, and despised, handled, and slain, as the most base and the most wicked amongst men, for those who did see him did mock at him, saying Mat. 27. If he be the king of Israel, let him now come down from the Cross. etc.  
If the rigour of abstinence, or of fasting be troublesome, and painful to them, if they be tempted with more delicate meat or drink: let them remember that they gave him gall for his meat: and in his thirst they gave him vinegar to drink. Psal. 68  
If the motion of Pride, the impetuosity of impatience, or anger assault them, because some have done them injuries or other contrarieties; let them consider, how most patiently he hath endured all things, when he wa● carried before Pilate, with a mos● mild heart, not saying one word when he was most enormously accused.  
If rancour or motion of envy strike them; let them remember how he fastened to the Cross, & already environed with anguish, and prickings of death and more interiorly transperced: did pray for those who crucified him.  
If sloth assault them, let them call to mind with what ardent charity he hath procured our salvation.  
Briefly in all temptations let them interiorly consider, what and how great things he hath undertaken, exercised and suffered for our salvation; with what most bitter and most cruel death he was slain; and most violently and most painfully stretched forth on the Cross, even so fare forth that one might number all his bones, yea even to the rapture of his veins, how he was crowned with thorns, clothed in mockery with a purpell robe; and his face bained in blood, presented to the people, who cried take him away, crucify him. joan. 19  
On the other side, consider what and how great he is, he I say who hath suffered all these things; is not he, according to his divine nature, equal with the eternal Father, & according to the Humanity which he hath hypostatically taken and united unto the eternal word; more worth than all the world? Let them consider the delicateness of his complexion, in that he was conceived in the most sacred womb of the Virgin, of most pure blood: behold his Innocence, contemplate how charitably strongly, and most promptly he hath suffered all these pains.  
Besides this they may consider, that at the time of his Passion, the grief of compassion which he sustained from the ungrateful & wicked jews was more than the corporal affliction of his Passion. Moreover how great pity and compassion he had of his most dear Mother, seeing her bitterness, pain, and compassion as also how greatly he did suffer in all those who stood by, his devout disciples, and other women.  
Let them therefore carry these things in their minds, and at certain hours daily meditate, and remeditate them, as distinctly, ordinately and compassionately, as if he did endute them in their sight and presence. According to the form that is given them in the distribution of their time, in the hour glass of the Passion which they may find in my book of the chord of S. Francis.  
Here follow some prayers which they may use either at their clothing, or afterward during their Noviceshipp as also some other that they may use at their Profession.   

Prayers.  

O Lord jesus Christ who art the way, without whom none cometh to the Father, I beseech thy most benign clemency, that thou wouldst lead me by the path of regular discipline, thou also, who hast vouchsafed do call sinners, saying, Come ye to me all that labour and are burdened and I will refresh you. Grant that this voice of thy invitation, may so prevail in me, that laying down the burden of sin, and tasting how sweet thou art, I may deserve to be sustained by thy refreshment, thou also who hast vouchsafed to witness of thy sheep, saying, My sheep do hear my voice, and I know them and they know me, acknowledge me amongst thy sheep, that I may also so know thee and not follow a stranger, but thee; nor hear the voice of strangers, but thine: whereby thou dost say, he that ministereth unto me, let him follow me. Who livest and raignest God with God the Father, in the unity of the holy Ghost, world without end. Amen.   

O God most faithful promiser of eternal good things, and certain performer, who hast promised the coverture of salvation, and the  of incunditie, to thy faithful: most humbly I beseech thy immense clemency, that this habit signifying fidelity of heart, and contempt of the world, by thy protection may keep me unspotted: and as thou hast temporally clothed me, with the garment of thy son's Passion, so thou wilt make me to be clothed with blessed immortality. Through our Lord jesus Christ thy son; who liveth & reigneth God, with thee, in the unity of the holy Ghost, world without end. Amen.   

A prayer for perseverance.  
O God of peace, most merciful and clement Lord, to whom all good things are pleasing, with out whom no holy thing is begun, no good thing finished; let the ears of thy piety be present to my humility, and defend me from all impediments of this world, and from all secular desires, and propitiously grant, that I may persever in this holy purpose, and having received remission of my sins, I may deserve to come to the company of thy elect. Through our Lord jesus Christ thy Son: who liveth & reigneth, God with thee, in the unity of the holy Ghost world without end. Amen.   

A prayer for God's Grace.  
O God who by thy coeternal Son, hast created all things, and who hast vouchsafed by the mystery of his holy Incarnation, to renew the world become old in sins: I humbly beseech thee, that by the grace of the same jesus Christ our Lord, thou wilt clemently vouchsafe to behold me thy handmaid, desirous to profess the rennuntiation of the world, that so renewed in spirit, I may put off the old man which its actions, and deserve to put on the new which is created according to God. Through the same Lord jesus Christ thy Son: who liveth & reigneth, God, with thee, in the unity of the holy Ghost, world without end. Amen.   

Another.  
O Holy Ghost, who hast vouchsafed to reveal thyself our God and Lord to mortal men, I most humbly beseech the immense clemency of thy goodness; that as thou dost breathe where thou wilt, so grant to me, the affection of devotion: that as by thy wisdom I am created, and also by thy providence governed; so according o thy wont Grace, let thy holy unction in all things teach me, and that by the intercession of our most blessed Father S. Francis: who thou hast given for the principal law giver of this holy institution: and of all the Saints, whom I do now invocate; make me to be truly converted from the vanity of this world: and as thou art the remission of all sins, so dissolve in me, the obligations of impiety, that depress me; and make me fervent in the observation of this holy purpose, that in all tribulations and adyersities, I may respire by thy never failing consolation, and living soberly, justly, and piously, by true humility, and obedience: and grounded in fervent charity, I may with happy perseverance accomplish, that which by thy grace I have begun, which thou o Lord vouchsafe to grant who with God the Father, and his only begotten Son livest and raignest world without end. Amen.   

Another.  
O God who dost inflame those, who are converted from the vanity of this world, to the prize of thy supernal vocation, & dost prepare mansions in heaven, for those who renounce the world: dilate my heart with thy celestial gifts, that I may remain in this holy company, with them in fraternal union of Charity, unanimous, constant, sober, simple and quiet, observing the regular institutions of this holy order, and by thy aid may come to that spirit of perfection, which by thy inspiration I have conceived. Through our Lord jesus Christ thy Son: who liveth & reigneth, God, with thee in the unity of the holy Ghost, world without end. Amen.   

Another for the same.  
O Lord God creator of all things visible and invisible, and reparer of the world, who by thy power hast created, and clemently redeemed me, and mercifully called me to the state of evamgelical perfection: I humbly beseech thy immense clemency, that thou wouldst vouchsafe to illuminate, inflame, and strengthen me: that aided by thy most benign piety, I may devoutly, and constantly persever to the end in this holy Order, which by thy inspiration I have undertaken: that after the end of this life, adorned with all ornaments of virtues, and jewels of spiritual gifts, I may deserve to come to thee my most clement Father Through our Lord jesus Chris● thy Son: who liveth and reigneth, God, with thee, in the u-unitie of the holy Ghost world without end. Amen.   

Prayers after Profession.  

O God who dost inflame those who are converted from the vanity of this world, to the prize of thy supernal vocation; come unto me propitiously purifying my breast, and infuse thy grace, whereby I may persever in thee; and armed with the help of thy protection, may be able to perform, what I have promised; and made a fullfiller of this my Profession, I may happily attain to those things, which thou hast vouchsafed to promise those who persever in thee. Through our Lord jesus Christ thy Son who liveth & reigneth God, with thee, in the unity of the holy Ghost world without end. Amen.   

Another.  
Almighty and everlasting God, benign inhabitatour of chaste minds, who by thy word, by which all things were made, hast so repared humane nature, vitiated by diabolical deceit, in our first parents, that thou hast not only recalled it to the Innocency of its first beginning, but also hast brought it to the knowledge of some things, which are to be had in the world to come: and carried it, as yet bound in the condition of mortality, to the similitude of Angels, behold me thy handmaid, who placing my confidence in thee, do offer up my devotion: and grant that by the gift of the holy Ghost, there may be in me prudent modesty, wise benignity, grave lenity, & chaste liberty; that I may be fervent in charity, and love nothing besides thee, may live laudably, and not desire to be praised; that I may glorify thee in sanctity of body, and purity of mind; may fear thee by love, and by love serve thee, Be thou my joy, my will, in mourning, be thou my comfort, in doubts; my counsel, in injury, defence; in tribulation, Patience: in Poverty, abundance; in hunger, food; in infirmity, medicine; let me have all things in thee, whom I desire to love above all things: by thee, let me keep what I have professed, chastise my flesh by mortification; & overcome the world with its pride; that so adorned with flowers of virtues, and with the oil of preparation: I may expect the celestial bridegroom; & my lamp being lighted with the prudent virgins, I may enter into thy regal court, & remain without end, in the everlasting company of the lamb Christ jesus, to whom with the Father and holy Ghost, be all honour and Glory for ever more. Amen.    

A prayer to our holy Father S. Francis.  
O Seraphical and most Blessed Father S. Francis, Imitator & standard bearer of sweet jesus crucified; who hath adorned thee, amongst other Saints with a special privilege of love, and honour, for he hath replenished thy soul, with the light and splendour of love; and hath renewed his sacred wounds in thy body. I beseech thee for the love of the same benign & merciful jesus, that thou be always, and at all times unto me a helper, Father, and keeper; and an advocate for me, unto the same Lord, both in this life, and at the hour of my death. O beloved of God; I also humbly and earnestly beseech thee, to obtain for me, of our Lord jesus Christ; compunction, and remission of my sins: pray for me to our benign Lord; that through his mercy and piety, he would grant me the grace to know myself; and to love and desire him above all things: and that he make me to serve him faithfully, all the time of my life; O Father, most glorious Confessor of God; obtain for me, that our Lord by his mercy, & charity, may make me thy true daughter, and disciple, and that he replenish my soul with those gifts where with he replenished thine; and that he make me a true observer of my Rule, and Profession: & lastly that he keep both me, and my Sisters, with all thy children: in good and regular observance; and in good example; that we may be a light and pattern to the whole world. O most loving Father: I beseech thee for the love of the blessed virgin Marie, Mother of God: to whom thou all ways hadst great devotion, obtain for me, that I may always reverence her; and have special devotion to her; I also humbly beg of thee, that by the said devotion of thine towards her: thou be unto me an aider and helper; when my soul shall departed from my body; and that thou vouchsafe to pray for me, that our Lord through his mercy, and by the merits of his most bitter Passion; the love and merits of his most holy Mother; and by the merits of all the Saints of thy Order, and of all other Saints, he may bring my soul to Paradise; and grant me to remain with him and thee, together with his holy Saints, and Angels for ever in his Glory. Amen.    

Instructions for those who are professed.  
FIrst let them consider, the greatness of this benefit of their vocation: for God hath not done so to all: but to them, he hath declared, not only his judgements; but also his counsels; He hath done great things to them, by taking them not only for his servants, but also hath chosen them for his dear Friends; for he saith joan. 15. Now I call you not servants, but I have called you friends. He hath also adopted them for his children; whence he saith 2. Cor 6. I willbe a Father to you, and you shall be my daughters. Moreover he hath taken them for his Spouses, for the souls of every one, are Spouses of jesus Christ, saith S. Bernard. Let your soul be espoused to him, whose beauty is admired by the sun & moon. jesus Christ hath made them companions of his table, companions of his nuptial bed, and hath espoused them with the ring of his love, and charity. Harken therefore ye daughters and see, & consider the great bounty of God unto you, and forget your people, and the house of your Fathers forsake all carnal affections, unaccustome yourselves of all secular comportment, & forget the hurtful habits of vice.  
2. Let them consider the dignity of a Religious state; for the Monastery is nothing else, but a school or city of virtue; a place of freedom, where devout souls, who have happily fled from the ark of the enemy; fearing they should be surprised in his nets: have assembled themselves. It is also a terrestrial heaven, wherein celestial women, or terrestrial Angels, who in spirit converse in heaven, do keep their residence; (Night and day, According to the saying of S. Bernard) to celebrate the praises of God. Blessed S. Laurence justinian calleth it a Garden enclosed, Paradise of delights, School of virtue, Tabernacle of Alliance, Parlour of the Spouse, Station of warriors, House of Sanctity, Mistress of Religion, particular Mirror of holy Obedience.  
3. Let them consider the utility of a Religious state, wherein one is tried and exercised in virtue, reprehended for negligence, drawn 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 humility, moved 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 danger of one serveth so a looking glass to the other; and for to say nothing of the influence of the more abundant grace, of the greater assurance, and tranquillity at the hour of death, of the commodity that they have to be vacant to God, etc. it is also a sign of the divine Predestination. For jesus Christ hath promised that every one, who hath left Father, Mother, Brothers or Sisters, etc. for him; shall receive an hundred fold, and shall possess life everlasting. Wherefore remembering these things, and participating of so great good, let them persever in the observance of the Rule, and religious conversation, and God will give them a crown of life.  
4. Let them consider that how great soever the dignity and utility of a Religious state is, yet they cannot come to the height of this dignity, but by labour; if therefore the place of dignity delight them, let them first excercise themselves in the way of labour: by this path, one cometh to majesty: wherefore let them know that since they have been disposed to enrol themselves in Religion, they are ranged into the society of jesus Christ, into the number of his Apostles, and so ought to consider his words. He that will follow me let him renounce himself, and take up his cross, etc. therefore let them prepare their souls to fight, for since they have called the devil and hell to the duel, he will come with all his forces and malice, as another Aman, against Mardocheus, for to vanquish & surmount them; in the mean time let them be assured that the God of all consolation will assist them, and will not permit that they be tempted above their force, but will give aid in tentation, to the end that they may sustain it.  
5. As they have firmly resolved, to perserver in Religion; so let them valiantly follow him, that is their head & Lord; follow him through fire & water; Learn of him because he is meek and humble of heart. Mat. 11. let them crucify their flesh, all vice, and concupiscence, mortify, deny, & overcome themselves; offering their wills to God by perfect obedience: let them serve God in fear, and reverence; with great care and fervour of heart, and never cease to adhere and please the almighty, and incomprehensible God, contemning all base & unworthy comforts and consolations: certes, if their comportment be such, they shall have here a Paradise on earth, in adhering most sweetly in tranquillity of spirit, to a sovereign and infinite good: and soon after, the celestial Paradise, where they shall see in the kingdom of heaven the good things of our Lord, which the eye hath not seen, 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 counsels.  
6. Let them consider the great good, which those enjoy who formerly in this life have contemned the world with all its delights, riches, and honours; and behold what glory, excellency, praise, and inestimable honour, they have gotten in a little time, by pains: lo now they are counted amongst the children of God, & their lot is amongst the Saints; they are now eternally assured of their unspeakable beatitude, and of the most sweet possession of the most high Deity, and now for ever, are by so much the more happy, by how much during this short life, they have been found to have served God more sincerely, diligently and amorously.  
7. They may set before their eyes, the example of the Saints; by often reading and seriously pondering their actions, to the end, that in as much as they may; they imitate them: above all, let them set before their eyes, the example of our holy Father S. Francis; that as they have made Profession to be his children, so they may be true heirs of his virtues: and for the commodity of those who perhaps cannot have time to read his life, I have thought good to set down here in a brief manner, the principal things of his life, that in making use of this brief extraction, they may set it always before their eics, and so regulate their actions conformably.  

A brief extraction of some perfections of S. Francis, which may serve as a pattern 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 sins; and did willingly confess them, & that without delay, and afterward in as much as he could, did take heede-not to fall again.  
The 2. was that he did put all creatures above himself, and himself under 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 us, that for our love, 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 equal or lesser; but also to all creatures in as much as was lawful for him.  
The 3. Perfection was the love of God, whereby 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 unto Christ, who had made it, and so exercised his heart in him, that without any labour, when he would, he could fix his mind on him, and from thence was always attentive to God, in all places, and in all times.  
The 4. Perfection was, that he was of such patience, that he did endeavour to love him more that did do or speak evil unto him: and with all his heart, and with a good will, would more willingly serve him without all bitterness of mind, because as God out of his liberality did give all good things to him; so he did believe that God did permit all evil things to happen unto him; to manifest thereby his sins unto him; & that so he himself might acknowledge and take notice of them: and that God did punish them in this present life: and therefore he did much love him that did do or speak ill of him: because by, his mediation, as by his messenger, God did give unto him so great good, to purify him from his sins.  
The 5. was that he loved all good men, and did compassionate all evil; and did honour all, reputing himself the basest yea worst of all men. And this because, he did not know, whether the good which he did do, did please God, or whether he should persever therein: neither did he know the end, whereto another might come: and for this, he judged none. When he did hear any evil of any one, either he did excuse him, or in hearing did show himself sad, or did wholly turn the words of the speaker to some other matter.  
The 6. was, that he did much love reprehensions, & them who reprehended him. And if any ill thing was spoken of him; he granted it: if they did say any good, he excused himself, and said, that he did no good: knowing in his mind, that God did do and give all good.  
The 7. was, that he did willingly serve all, and would scarce permit any one to serve him: reputing himself unworthy of all service; for, said he, Christ did not come to be ministered unto but to minister; If therefore any one did serve him, in any necessity, in his heart he gave thanks to God: who gave him that will to serve, and to be able to do it.  
The 8. was, that he did endeavour to contemplate all God's benefits in himself, in others; yea in all creatures; and did give thanks to God for all of them; & afterward humbling himself did say, who am I? that I should give thanks for others, when I am not sufficient to give thanke● for the least part of the good, tha● God hath done unto me; especially sigh I am so poor a creature▪  
The 9 was the guard of his tongue, with out which all good is easily lost for he did abstain●… not only from evil hurtful or uncivil words; but also from all superfluous & vain talk: which doth expel devotion.  
10. Above all things he did take care, that in every word of his, there should be truth, goodness, and humility. Because the words of a man, aught to begin in truth, proceed in goodness, & end in humility; and be measured in brevity.  
The 11. was his great Poverty; which he esteemed as his Lady, and Spouse, because that it had been so dignified in our Saviour, and his Blessed Mother. And therefore he left this as an inheritance to all his children.  
The 12. was, his prompt obedience, which he esteemed above all other things: because it did so shine in our Saviour, who was obedient to his Father, even to the death of the cross, and therefore our holy Father said, he would as willingly obey to a Novice of one days standing, as to the eldest of the house; if he were made his Superior.  
To omit many other rare Perfections, which the devout Reader may gather in his life: the last & principal was his tender compassion, of our Saviour's Passion: whereby he did merit to receive the stigmats or marks of Christ jesus crucified.  
After this example, devout souls in reading the lives of Saints, may gather the principal perfections, or rarest virtues, which have been in the Saints; that they may lay them up in store, to benefit themselves by their examples.  
To conclude I will add the words of S. Hierome in the first chapter of his Rule. Christ (saith he) hath instructed women placed in Monasteries; what manner of life they should principally take; saying, Mat. 19 If thou wilt enter into life keep the commandments, and what those are he hath taught, saying, thou shall love the Lord thy God, with all thy heart, and thy neighbour as thyself: diligently consider; that without the fullfilling of those commandments, no man entereth to live with God: therefore the Apostle doth not glory in the tongues of Angels, and men; nor in the knowledge of the mysteries of God; nor in the spirit of Prophecy, but in charity. This alone doth make men live to God; This maketh Religious, monks & Nuns. Without charity, Monasteries are but hell, and those who dwell in them, are but devils. But with charity, Monasteries are Paradises, on earth: and those who abide in them, are Angels: therefore my most beloved daughters, although long fasts do make your bodies lean, and abject; and poor garments deform them; and long offices be performed, if charity be wanting within, you are not as yet come to the lowest degree of Religion. It is a good & pleasant thing for Sisters to dwell in one, that is in one bond of love, and affection of charity: who do help one another in tentation, & mutually administer to each other, the offices of charity and piety. Wherefore let there be one heart, one soul, in you, corporally united; for certrinely there is no life worse, than to live together in body, and not in mind and they are truly unhappy, in whom there is not one will, but divers: therefore let there be always in you, one affection, one fraternity, one will, one proportion of manners, one joy, one sadness: let not that, which in our Lord is pleasing to one, be displeasing to another; neither that which is the joy of one, be the grief of another: and so ye may have the proposed end, and virtue of Religion, if ye dwell unanimously in the house of Lord.   

Instructions for the conservation of mutual charity.  
FIrst you ought to consider your Sister, not as flesh and blood, but as the image of God: which he most affectionately loveth, and to reform it, hath giuen his only Son, he hath created all this world for its corporal service, and spiritual assistance: he hath also ordained those most noble creatures the Angels, to labour for its profit: the Son of God, Christ jesus hath given his proper life for it; for he hath loved us, and washed us from our sins, by his blood. judge whether it be reasonable to hate those, whom he so infinitely loveth; or contemn those, whom jesus Christ cherisheth.  
2. Consider your Sister, not as a stranger; but as one, who is very near unto you, whose prosperity or adversity concerns yourself; if any one loveth her carnal Sister: much more ought you to love your spiritual Sister engendered with you by the same mother, the holy Church and Religion: and of the same Father Christ jesus. We come from the womb of our Mother, to miseries, sin, and death wherein is no true fraternity; but we are engendered in the bosom of the Church & Religion, to joy, merits, and life everlasting wherein is perfect affinity.  
3. Regard not your Sister, all though she be angry and envious towards you, as evil or injurious to you, but as one who doth cause you great good & honour; for in speaking ill of you, or contradicting or discoursing of you, etc. she is the occasion, that you walk more carfully, & live more religiously, & therefore consider that, by her means you may heap up merits.  
4. At all times, when you find in your mind, any ill will, or a version against your Sister; do not suffer the cockle sowed by the crafty enemy, to increase in you; but presently apply some remedy: which you may do, by uncessantly praying God for her: If afterward the occasion present itself, or if you can, seek the occasion to praise that Sister; show her a good countenance, & and talk with her of things that occur: so you shall become a child, according to that of our Saviour, Matt. 18. Unless you be converted and become as little children; you shall not enter into the kingdom of heaven. You shallbe a little child, not in sense, but in malice, a child, not in imbecility, but in sincerity.  
5. Do not contract over much familiarity, or immoderate friendship with any one Sister; for this is not charity; but a moth of charity, the ruin of peace, virtue, and perfection; and is obtained with offence to others: for from this root, most commonly buds forth these branches: 1. a continual remembrance of those whom you love; with an oblivion of God. 2. many idle discourses, and loss of time, ordained to contrition, prayer, and good works, & not, to vanity & detractions: which ordinarily follow such familiarity. 3. scandal to the other Sisters, who detest such affections which are contrary to a Religious life 4. a continual anguish and care, lest some corporal evil, sickness, or dishonour should come unto them, 5. a continual care to defend them, with such like: which many times causeth dissension, and strife with others; wherefore communicate a general love to all; assist all, speak to all, and show to all the same signs of familiarity. And if you are bend to love one, more than another; let it be in no other, but in jesus Christ your Spouse, whereby you may the more increase in his love.  
6. Contemn all temporall things, and wholly banish the love of them from your heart. For oftentimes base and abject things defited, do break peace between Sisters; and hurt Charity. Be you ashamed, that possessing the gifts of God, with hope to be heirs of God, you should dispute and quarrel for a little book, for a cell, and such like; preferring those little and vain things, before the good of charity & love.  
7. Overcome your proper will, and submit it to the will of your Sisters. For jesus Christ did not come to do his proper will, but to be subject to all. So you are not entered into Religion to satisfy your proper desires: but the will of our Lord. If you will know what the proper will is, which for the good of peace, you ought to forsake, S. Bernard will tell you. Proper will (saith he) is not commonto God and men: but is only ours: when we will any thing, not for the honour of God, nor for the will of our Sisters; but we do and accomplish it for ourselves, without intention to please God, or profit our Sisters, but to satisfy the proper motions of our spirit. This is directly opposite to charity.  
8. Renounce your proper judgement, not too much confiding or relying upon your own opinion: for even as amongst carnal and imperfect persons, disordinate love of earthly things, doth ordinarily raise strifes and debates, so amongst spiritual persons, the diversity of sense, and judgement, ordinarily engendereth discord. Now you may obtain this abnegation of your judgement, by true humility of heart, if you esteem others more wise, and stayed; and yourselves more foolish, and less experienced. Harken to S. Paul praying each one Phil. 2. If therefore, there be any consolation, in jesus Christ, if any solace of charity, if any society of spirit, if any bowels of commiseration: fulfil my joy, that you be of one meaning, having the same charity, of one mind, agreeing in one. Nothing by contention, neither by vain glory, but in humility, each counting other better than themselues.  
9 Think seriously, that there is nothing so great, profitable, or precious: which may be preferred before the good of charity, and union: wherefore order all your exterior things, all your affairs, in such sort, that the fraternal charity may not be prejudiced; but conserved; with the loss and interest of all other things.  
10. Be never angry against your Sister, how just an occasion soever you have, according to your seeming: for anger doth blind the understanding, and looseth the good of peace and charity; you may well be angry against your sins, but bear always a peaceable and quiet heart towards your Sisters; or at the least strive to appear so exteriorly. Endeavour to suppress anger, not only in your own heart; but also in the hearts of your Sisters: which you may do by cutting of the occasions, by humble satisfaction, and by sweet & courteous words.  
11. Do not promise to yourself long life, but think that you may presently die; and accustom yourself with tranquillity of spirit, to suffer injuries and wrongs; from your Sisters; as you would do, if you were at point of death: when you would not esteem of such things, but rather apply your mind to God. wherefore even now consider all things which are done and said, as if they did no way touch you; and so you shall not be any ways troubled; and shall offer all to God as voluntary Sacrifices.  
12. Consider and reverence jesus Christ in every one; for you ought not so much to consider the person, as God, who by his essence, presence, and power is in all things; and principally in rational creatures: and therefore for his sake you ought to interpret all their words, and works in good part: or if you cannot, return to your own self, and consider whether there be nothing in you, that may displease God, who is present: where perhaps you may find greater faults, and therefore you may the better support the imperfections of others. Besides such is God's goodness that oftentimes he covereth great and heroical virtues, under day lie and light imperfections.     

ORDO AD VNGENDAM INFIRMAM.  
IN primis pulsetur campana Capituli; & Sorores, quae possunt, in Ecclesiam conveniant, quibus congregatis, & Sacerdote cum Ministris praeparatis: Sacerdos accipiat olcum sanctum. Deinde ordinate procedant cum psalmo Miserere mei Deus. Cum autem perventum fuerit ad locum ubi iacet infirma, Sacerdos dicat. Pax huic domui. ℟. Et omnibus habitantibus in ea. Stans ante agrotam dicat. ℣. Adiutorium nostrum etc. ℟. Qui fecit caelum etc. ℣. Dominus vobiscum etc.  
Oremus.  
INtroeat Domine jesu Christe domum hanc, sub nostrae humilitatis ingressu, aeterna foelicitas, divina prosperitas, serena laetitia, charitas fructuosa, sanitas sempiterna. Effugiat ex hoc loco accessus daemonum, adsint Angeli pacis: domumque hanc deserate effugata discordia. Magnifica Domine super nos nomen sanctum tuum, & ✝ benedic nostrae conversationi, sanctifica ✝ nostrae humilitatis ingressum, qui sanctus & pius es: & permanes cum Patre & spiritu sancto in saecula saeculorum. Amen.  
ORemus & deprecemur Dominum nostium jesum Christum, ut benedicendo benedicat ✝ hoc tabernaculum, & omnes habitantes in eo: & det eis Angelum bonum custodem: faciat eas sibi seruire ad considerandum mirabilia de lege sua, avertat ab eis omnes contrarias potestates: eripiat eas ab omni formidine, & ab omni perturbatione, ac sanas in hoc tabernaculo custodire dignetur. Qui cum Patre.  
EXaudi nos Domine sancte Pater omnipotens aeterne Deus & mittere digneris sanctum Angelum tunm de coelis: qui custodiat, foveat, protegat, visitet atque defendat omnes habitantes in hoc tabernaculo. Per Dominum nostrum jesum Christum filium tuum. Qui tecum vivit & regnat. etc.  
Deinde in modum crucis aspergat agrotam aqua benedicta: postea domum dicendo.  
Asperges me Domine hyssopo etc. cum versu more solito deinde agrota dicat Confiteor. Quo dicto omnes Sacerdotes astantes insimul eam absolvant. Postea Sorores legant 7. psalmos cum Litanijs. Interim Sacerdos, intincto police in oleo sancto dicat absolutè.  
IN nomine Patris, & Filij, & Spiritus sancti extinguatur, in te omnis virtus diaboli per impositionem manuum nostrarum, immo per invocationem omnium sanctorum, Angelorum, & Archangelorum, Patriarcharun, Prophetarum, Apostolorum, Martyrum, Confessorum, Virginum, atque omnium simul sanctorum. Amen.  
Quo dicto faciat signum crucis de oleo sancto in corpore aegrae in sex locis infra scriptis, ad unamquamque crucem, propriam orationem dicendo.  
Ad oculos.  
PEristam sanctam unctionem ✝ & suam pijssimam misericordiam parcat tibi Dominus quicquid oculorum vitio deliquisti. ℟. Amen.  
Minister vero tergat locum intinctum & inunctum, cum stupa, reponens eam in vase mundo: & sic faciat post quamlibet unctionem.  
Ad aures.  
Per istam sanctam unctionem ✝ & suam pijssimam misericordiam parcat tibi Dominus quicquid aurium vitio deliquisti. ℟. Amē.  
Ad Nares. Peristam sanctam unctionem ✝ & suam pijssimam misericordiam parcat tibi Dominus quicquid narium vitio deliquisti. ℟. Amen.  
Ad Os. Per istam sanctam unctionem ✝ & suam pijssimam misericordiam parcat tibi Dominus quicquid linguae vel oris vitio deliquisti. ℟. Amen.  
Ad Manus. Per istam sanctam unctionem ✝ & suam pijssimam misericordiam parcat tibi Dominus quicquid tactus vitio deliquisti. ℟. Amen.  
Ad Pedes. Per istam sanctam unctionem ✝ & suam pijssimam misericordiam parcat tibi Dominus quicquid incessus vitio deliquisti. ℟. Amen.  
Psal. & Lit anijs lectis, Sacerd. dicat.  
Kyrie eleyson. Christ eleyson. Kyrie eleyson. Pater noster. etc. ℣. Et ne nos etc. ℟. sed libera etc. ℣. Saluam fac ancillam tuam. ℟. Deus meus sperantem in te ℣. Mitte ei Domine aux lium de sancto. ℟. Et de Zion tuere eam. ℣. Esto ei Domine turris fortitudinis. ℟. A facie ivimici. ℣. Nihil proficiat in●micus in ea. ℟. Et filius iniquitatis non apponat nocere ei. ℣. Domine exaudi. etc. Dominus vobiscum. etc.  
Oremus.  
DOmine Deus, quiper Apostolum tuum locutus es, dum infirmatur quis in vobis, inducat Presbyteros Ecclesiae, & orent super eum, ungentes eum oleo sancto in nomine Domini: & oratio Fidei saluabit infirmum, & alleviabit eum Dominus, & si in peccatis sit, dimittentur ei: cura quaesumus domine redempt or noster gratia Spiritus sancti languores istius infirmae, & sua sana vulnera, eiusque dimitte peccata, atque dolores cunctos cordis & corporis ab ea expelle, plenam que ei interius exteriusque sanitatem misericorditer redde: ut ope misericordiae tuae restituta ad pristina reparetur officia. Qui cum patre & eodem Spiritu sancto vivis & regnas.  
REspice quaesumus domine famulam tuam N. in infirmitate sui corporis fatiscentem, & animam refoue, quam creast●…: ut pijs castigationibus emendata, sentiat se tua medicina saluatam. Per Christum Dominum nostrum. ℟. Amen.  
DOmine sancte pater omnipotens aeterne Deus, qui benedictionis tuae gratiam aegris infundendo corporibus facturam tuam multiplici pietate custodis, ad invocationem nominis tui benignus assiste ut famulam tuam N. ab aegritudine liberatam, & sanitati donatam: dextera erigas, & virtute confirmes, potestate tuearis, atque Ecclesiae tuae, sanctisque altaribus tuis cum omni desiderata prosperitate restituas. Per Christum Dominum nostrum ℟. Amen.  
DOminus Iesus Christus, apud te sit, ut te reficiat, circa te sit, ut te conseruet, ante te sit, ut te deducat, post te sit, ut te custodiat, super te sit, ut te ✝ benedicat. Qui in Trinitate perfecta vivit & regnat in saecula saeculorum. ℟. Amen.  
Post haec stupam proijciet in ignem. His peractis, eo ordine quo venerunt simulin Ecclesiam revertantur, excepto quòd crux remaneat coram infirma.  
FINIS.