A Treatise of Penance, WITH AN EXPLICATION of the Rule, and manner of living, of the Brethrens and Sisters, of the third Order of S. FRANCIS; commonly called, of the Order of PENANCE, ordained for those which desire to live holily. and do Penance in their own houses. By F. W. S. Strict. Obser. WHEREUNTO IS ADDED, THE EPIstle and Annotations upon this Rule, of the Reverend Father, Fa. PETER GONZALES, Commissarie General. With a Catalogue made by him, of the names of the chief persons of this Order, aswell Canonised Saints, as Beatified, with the other Honourable and worthy persons, who for their virtuous deeds, and holiness of life, are Cronacled to their perpetual memory here in earth, and no doubt to their everlasting glory in heaven. MAT. 3. Do penance, for the kingdom of heaven draweth near. Yea, I say unto you, unless you do penance, you shall all perish together. Luc. 13. Sed paenitentium tercius sexum caput utrumque. At Dovay by JOHN HEIGHAM, with permission of the Superiors. ANNO 1617. TO HIS WELL-BELOVED BROTHER, A. B. and the rest of the Brethrens and Sisters, of the third order of S. FRANCIS, commonly called, of Penance. Fr. W. S. wisheth all spiritual health and comfort in our Lord JESUS. EVen as by the law of God & man, Children are bound to honour, reverence, & obey their Parents, both Spiritual and Temporal: so in like sort is it comprehended in the same, that Parents are no less obliged to have a due care to nourish and correct, to comfort also, & instruct their Children. Wherhfore, devout Brethrens and Sisters, servants of jesus Christ, pardon me (unworthy the name of a Father) for that these many years past, I have not written unto you all in general, but only once, to encourage you in the holy Profession, which our Lord hath called you unto, and in the battle which you maintain against the flesh, the world, and the devil, by reason of the happy way, and perfect course of Penance, which you have begun. For if the father, which begetteth one according to the flesh, is so bound to bring him up in his youth in virtue, that if through his fault and want of due correction, and instruction, he do amiss, great punishment hangeth over his head (whereof we have a lamentable example in Hely the high Priest, who for default of his children was punished himself with sudden death, and his house overthrown and quite dejected) Much more care aught the Spiritual Fathers have, to cherish, instruct, and encourage their children in the virtuous course, which they have begun, and to admonish and reprehend them, if they do otherwise, for that most severe is the threatening of Almighty God against them, if through their negligence any should fall to ruin, saying by the mouth of Ezechiel: Ezec. 34. That he would require the blood of those which shall perish at the hands of such, as by their negligence were cause thereof. Wherhfore, though heretofore whilst your number was but small, I was able by word and presence to supply, what by writing I omitted to do, yet now, your holy company daily increasing, and my years & strength continually decaying, my purpose & desire is by God's grace, (and his divine aid assisting me) now to accomplish and perform that, wherein I have hitherto failed, and to that end, I have compiled this little TREATISE OF PENANCE, for your direction and comfort: to whom, with all sincere and fathertly affection, I dedicated it, making humble petition in my poor prayers, and daily Sacrifices with my whole heart, to the end I may further you in what possibly I can, to win and procure at last the crown, prepared for you in heaven, and promised you here on earth, at your profession, for your Penance and pains taking, to gain the favour of God, which every good Christian aught also chief to seek: for I assure you, a Christian hath but this one business, or at lest this aught to be the principal, to learn how to find favour before God, seeing that to please him, is the happiest thing that can come unto us: for without this, what are all other things but affliction and misery? But having well laboured therein, and accomplished that matter, there is nothing that should terrify us, because having God's favour, one aught not to care, although all afflictions and pains should fall upon him. And I fear that one of the causes why many live, without having, or obtaining the favour of this our Lord and Redeemer, contenting themselves with the vanities of this world (which by your Rule and holy Order, you are to contemn) is, for that they know not the worth thereof, or the vehement desire he hath to bestow it on us, and himself withal, in whom all grace and goodness is comprehended. For who is he that should perfectly know, that in one thing only, all goodness is heaped together, but would truly desire, rather to have it, then to wander up and down, begging of every creature some parcel thereof, and after much pains, to remain as if he had gotten nothing? For though he had gotten all the world, yet if he want the favour of God, all is as nothing, for that it would nothing at all profit him. Our Saviour jesus Christ by his holy grace, give us his light, that we may lift up our eyes to him, and that his love and favour may appear to be so worthily accounted of, that without any fear at all, we may go forward in that happy course we have begun to obtain it, that we may give for it whatsoever he will demand of us in exchange, for who soever will give but something for the love of God, and not all, hath too base a conceit of the same, and therefore deserveth to remain without it. Wherhfore, though in this third order, you are not bound or commanded to cell and give away all unto the poor, as in the other two orders they are counseled to do, either in deed, or good will at the lest: yet all such as will do well, and get God's grace & his favour, must give all that they have, and themselves withal, wholly unto God, who did not think much to give himself wholly upon the Cross, for our sakes. We must give much, to have much, and to rejoice not a little, that we have to give, that which God demandeth for himself, and his honour, thereby to declare our affection unto him. And if this be good (as good it is) for all sorts of people, by far greater reason doth it appertain unto you (most dear Brethrens and Sisters) which after a more particular manner than others, are his chosen servants, which have renounced the vanities of the world, to serve him in this holy order of Penance. But forasmuch, as the natural inclination and disposition of men is such, that seldom or never will they willingly undergo any danger, labour, or pain, unless they hope thereby to get honour, gain, or pleasure; but where there is expectation of any one of these, there is no danger so imminent, no pain so grievous, nor labour so great, but they will voluntarily undertake it, for to obtain their wished desire. What danger is there so perilous, but the valiant Soldier will expose himself unto, in hope to achieve honour? what pain so grievous, but that the voluptous men, and lovers of the world, do subject themselves here unto, for to obtain a momentary pleasure? What toil and travel is there so great, but that the husbandman will undertake, for future hope, and uncertain gain. Wherhfore, seeing that all other persons also, of what degree or estate soever, are thus naturally inclined, and that not only Penance itself, but the very name thereof, seemeth hateful unto many, for want of the knowledge, and due consideration of the honour, profit, and pleasure, that it bringeth man unto. For that cause, before I go about to set down your holy order of Penance, or declaration of your Rule and manner of life, which our B. Father S. FRANCIS, by the inspiration of the holy Ghost, did institute in the year of our Lord 1221. for all sorts of persons, whose desire was to live devoutly in their own houses, to fly the pomps of the world, and to intend chief to the works of piety. The more to encourage you in your good purposes, & to animate others to follow your virtuous examples, I deemed it not a miss, to take away first, that hardness and hatefulness which seemed to many to be in Penance, by declaring the necessity and utility thereof, with the great graces which redound unto all persons in general from it, but especially from this your holy order of Penance, which forasmuch as it requireth every month some exhortation to be made unto you thereof: I have set down here this little Treatise, to the end that at such times as you want that opportunity, you might read some of these Chapters following. And seeing that our holy Patron S. FRANCIS, doth require in his children, an special obedience above all others, unto the Catholic Church, I as a poor child of his, do with all humble submission of will, mind and understanding, submit not only this my simple collection, and declaration of your rule, unto the correction and reformation thereof, but in like sort, all my actions and thoughts, beseeching sweet jesus, which is our chief Patron, that this my poor labour may redound to his honour and praise, & unto the increase of grace & virtue in you his devout children, so hoping of your favourable acceptance of good will, herein I rest, Your humble Brother in our Lord JESUS, Fr. W. S. The Epistle to the Reader. GEntle Reader, pondering, and diligently noting, the great fruits, and manifold helps, which divers holy members of the Catholic Church hath in times past, and even until this day, do continually receive from this third holy order, instituted by our Seraphical Father, S. FRANSCIS, which he, (as testifieth S. BONAVENTURE) would have to be called, the third order of Brothers and Sisters of Penance, for that the way of Penance is common to all men that desire to come to heaven, so in like sort this order, admitting both the Clergy and Lay people, Virgins and married folks of both sexes. I did therefore obtain from my Superiors, the form of this Rule in French some 17. years past, and seeing that it was first ordained for all devout persons, of what degree soever, that would undertake it, I did presently translate it into our native mother tongue, to the intent, it might according unto the first institution, be made common unto all such zealous persons, as had any desire to embrace it: forasmuch as this Rule and worthy form of life, being made in a Catholic Country (where all virtuous actions, and pious devotions, are freely practised) doth exhort all followers thereof, to frequent and fulfil divers holy works, which many persons, not well weighing the whole contents of this Rule, and the careful provision, which our holy Fathers have made for all persons of what estate, and place, soever, have thought it to be a matter of great difficulty, if not impossible to observe the contents of this Rule in our Country at this time. Wherhfore, seeing that it was ordained in the general Chapter, which was held last at Toledo, that all Superiors; of the orders of holy S. FRANCIS, should use their best means, to publish this his third order, in all Provinces, I (though unworthy of the place) not long after, being made Commissarie General, of the Province of England, desirous both to fulfil the commandment of the General Chapter, in doing my best endeavour, to publish in our Province, this holy order, and in like manner, to take away and make clear all such doubts and difficulties, as seemed to be contained in this Rule, did translate it again out of Latin, verbatim, as it was set down in the Apostolical breve, of NICOLAUS 4. for the confirming of it, and according to the privilege which his Holiness granted, in the 18. Chapter of this Rule and form of life, did dispense, and accommodate it in abstinences, fastings, and all other austerities, unto the conveniency, of the persons, time and place, of our Country. But seeing afterwards, that the number of Brothers and Sisters, did increase in such sort, that it was, and would be hereafter more troublesome, both to writ out large Copies thereof, for every one which desireth it, or to give unto each person those particular instructions, which was necessary for so holy a congregation: I purposed to put it into print, and therefore made a more ample declaration thereof, to the intent, that such as I could not conveniently instruct in all points of this Rule by word of mouth, they did either doubt of, or were willing to learn, for the perfect observation of this holy estate of life; and for their better encouragement therein, I had gathered also a short collection of the chiefest perfections of this most pious order, and therewithal endeavoured to show how every point thereof did take his firm foundation from the holy Scriptures, purposing to have joined it, unto this present Treatise. But having at length obtained this Rule written in Spanish, with the brief annotations, of the Reverend Father, Commissarie General, of our whole order in these parts behither the the Alpss▪ I fearing lest that this present Treatise, would altogether mount to a greater volume, than I thought it convenient for this present time, have left out the collection of the perfection of this Rule, until some other convenient opportunity, and added in stead thereof, this Reverend Father's Epistle, and his annotations upon this Rule, to the intent that every one may both see, how this Rule is observed in Catholic Countries, and also that it is an order much respected, and not worn out of request, or like easily to be trodden down, seeing that all the chief Fathers and superiors of our order, in the whole world, being assembled together, in a general Chapter, were so careful in making a special ordinance, for the publishing and conserving of it, which caused this our Commissary General, not only to request, but also to command all our Provincials to publish and establish, and use all their best means, for the conservation of this so holy a thing, whereby this holy congregation is so increased, within this last ten years, since that commandment was given, that not only the meaner virtuous sort, but also a greater part of the Nobility of Spain, hath and doth daily embrace and observe it most sincerely, being moved not a little thereunto, by the examples of many worthy persons, which did both excel them in many degrees of Nobility here in earth, and now much more in heaven; being some of them Canonised Saints, others beautified, besides those honourable and worthy persons, which for their virtuous deeds, and holiness of life, their names are cronacled to their perpetual memory here in earth, and no doubt to their everlasting glory in heaven: whose names as our forementioned Commissary, did place in the end of his little book, so have I joined them in the end of mine, adding thereunto the name of our most virtuous and renowned Queen, KATHERINE, mother unto Queen MARIE, of happy memory, being the only person of great worth, that I can learn to have been of this third order in our Country, which may as yet be conveniently cronacled. And for as much as the followers of this holy Rule and form of life, do (and must if they may conveniently) serve the Saints of all the three orders, which our holy Patron S. FRANCIS instituted, I have (both for their ease, and the devotion of all such as will devoutly invocate their help) added also the commemorations of all those Saints, which imitating the Rules of our Seraphical Father here in earth, do now to his greater glory, and their everlasting happiness, evioy with him the sight and company of our heavenly Father, in his glorious kingdom, which as we desire all to do, so I beseech God of his infinite love and goodness, to grant us all his grace to contemn in such sort as those blessed Saints have done the vanities and pleasures of this world, that passting by their example, through the narrow way of Penance, we may come in the end, to the happy home, where they now live in all felicity, and possess eternal bliss, with God and all his heavenly Court. The Epistle of the Commissary General. THE EPISTLE OF THE Reverend Father, Frater PETER GONZALIS, Commissarie General of the whole order of our holy Father S. FRANCIS, in his family, on this side the Alps, unto all the Provincials in General, but especially of Spain. FRater PETER GONZALES, of Mendoza, Commissarie general, of the order of our holy Father S. FRANCIS, in this Family of Cismontana, to all the Reverend Father Provincial Ministers of the same, health and peace in our Lord Forasmuch as in the last general Chapter, held at Toledo, Anno Dom. 1606. It was ordained, that the third order, which our Seraphical Father, S. FRANCIS did institut, aswell for married, as single persons, should be published. And that it should be procured to be instituted and observed in the Provinces of the Crown of Castille, to the imitation of that which is kept already in Arogone. And finally, that there should be no less knowledge of his holy Rule in any part of Spain, then there is in many other parts of the world. And that the devout Christians, might not lose so many spiritual fruits, as may be gained by the observance of this Rule, and the graces of so many Popes granted unto it, Wherhfore that this ordinance of the general Chapter, may be fulfilled and put in execution, with all diligence; We sand unto all you (most Reverend Fathers) a copy of the said Rule, with some notes and advertisements, which we have thought necessary, for the better keeping, and observing of the said Rule, beseeching all your Reverences, and for the more increasing of your merits. We command you, by the virtue of holy obedience, that with all diligence, you 'cause the said Rule to be published in the towns of your Provinces, and especially where there is any convent, and that you give order unto the venerable Father Guardians, that they be very careful to establish and conserve this so holy a Rule. And also to the Fathers, Preachers, and Confessors, to persuade all devout persons unto it, both in public and secret. And in like manner, that it be published in the towns where there is no Monastery of Friars or Nuns. And that they use all the best means they can, that so great a good be not lost, commanding it to the Religious Fathers, who shall go thither to preach, hear confessions; And in all the convents, let there be a book wherein may be written the names of all such as shall enter into this Religion, and ●●t their profession be set down under the hands of him who made it, & the superiors who did assist it: which book aught to remain in the custody of that Religious person within every Convent, must be be named by the Reverend Father Provincial, for the Confessors of the brethren of this order, that he may assist with them in the meetings which the rule requireth. We declare moreover, that if any of them have devotion and desire to make his confession to some other, let him not be hindered. Dated in our Convent of Madrid, the 4. of August. 1606. Fr. PETER GONZALES of Mendoza, Commissarie general. The Arguments of the Chapters, of the Treatise of Penance. AN introduction and exhortation to Penance. cap. 1. Of the necessity of Penance. chap. 2. Of the dangers in deferring of Penance. chap. 3 Certain reasons, to make the more manifest the danger which proceed from delay and negligence in doing of Penance. chap. 4. That Penance is not to be left off whilst life last. cap 5. That the Austerity of Penance is made easy by due consideration of the sweetness which is in it, and profit which cometh thereof. cap. 6. How great is the profit which proceedeth from Penance. cap. 7 That penance aught chiefly to be done for the love of God. chap. 8. That the best and most in God's love, have not neglected to do Penance. chap. 9 An Epilogue unto the B. and S. of Penance. The Arguments of the Rule of the order of Penance. THe breve of NICOLAUS 4. Of the institution of this order of Penance. Of the benefit and privileges of this holy Order of Penance. 1 Of the manner of examing in these which will undertake this form of life. chap. 1 2 How they are to be received which will enter into this Order. ch. 2 3 Of the form of the habit, and quality of their apparel. chap. 3 4 That they aught not to go unto unhonest banquets, sights, or courts. chap. 4 5 Of Abstinence and fasting. c. 5 6 How often they aught to go to confession in the year, receive. ch. 6 7 That they aught not to wear wapons of offence. chap. 7 8 Of saying the Canonical hours chap. 8 9 That all they which may by right aught to make a william. chap. 9 10 Of making of peace between brethren and other strangers. ch. 10 11 When they are molested against their constitutions, or their privileges. chap. 11. 12 That they aught to beware as much as may be, of solemn oaths. chap. 12. 13. Of hearing Mass, and making the Congregation. chap. 13. 14 Of the sick brethren, and of them who are deceased. chap. 14. 15 Of the officers. chap. 15. 16 Of the visitation and correction of offenders. chap. 16 17 Of avoiding strifes between themselves and others. chap. 17 18 In what manner, and who may dispense in fasting. chap. 18 19 That their ministers aught to declare unto the visetor their faults. chap. 19 20 How in all their foresaid things no man is bound to mortal sin cap. 20 The confirmation of the Rule. A catalogue of the Saints of S. FRANCIS his orders. The Table of the principal matter contained in this book. AN introduction, and exhortation to PENANCE. CAP. I Our weakness is so great, and they that fight against us so strong, that it is no great marvel, if many unwary persons be often overcome; Wherhfore the vessel of Election, holy S. PAUL considering the great subtleties and dangers of the world, Eph. 5. writing unto the Ephesians, warneth them to walk warily & prudently, in so dangerous a time & place, saying: See my brethren that you walk warily, not as unwise, but like wisemen, redeeming the time, because the days are evil, S. JOHN also the holy Evangelist, and dearly beloved disciple of our SAVIOUR, Epist. ca 5. joh. cap. 5 speaking of the corruption of the world, saith, That the whole world is set in wickedness, S. Bernard. which holy S. BERNARD did most notably note in his time, saying, There is nothing in this world but filthy love, there is no sincere faith, for all things that belong thereunto are defiled with pride, avarice, covetousness and lechery, for piety is gone from Priests▪ justice from Princes, Counsel from the ancient True Discipline from Religious love from Parent's faith from the people, reverence from subjects, love of Chastity from virgins, shame●acenesse from married people; and what else should we expect, but the coming of Antichrist, for now Christ is forgotten, and not known of many, and is held as a stranger by the mighty Potentates: hitherto S BERNARD. If the holy Apostles did complain of wickedness which reigned in their time, and S. BERNARD in like sort of his, how much more cause have we now to lament, where all sins and iniquities do so greatly abound, Trens. 3. that we may justly say, It is the great mercy of God that we are not consumed. Wherhfore most e it is for us, that devoutly ma●king, and diligently remembering the foresaid wholesome doctrine of the Apostle, Eph. 5. we set●le our steps warily & wisely in this vale, and time of misery, and returning by Penance, redeem with auster●●●e of life, the time misspent in all liberty. and so walk perseverantly with open eyes of the interior man, at the lest, in that strait and narrow way, which leadeth Unto the heavenly country, from whence we were banished by sin, Math. 7. Gen 19 Psal. 118. and not to look backward, lest declyninge from that way we err and go astray, & so fall into the bottomless pit of eternal damnation, from which that by Penance & Austerity of life we may the more securely escape, our Saviour exhorteth us to enter by that narrow gate saying. Math. 7. Strait is the way that leadeth to heaven, & few do found it, but broad is the gate, & large is the way which leadeth to perdition, & many enter thereby. The reason why many do enter into perdition, of eternal damnation by the broad gate and large way, is this (as it is written in Eccle. 1.) The perverse & wicked men are hardly corrected, and infinite is the number of fools, which alas do more look unto this present life, S. Chrys. than unto the end which followeth. Unto whom S. Chrysost: saith. Do not thou regard that the way is hard, but consider whither it leadeth: neither do thou respect that it is strait, but whither it bringeth. This differerence is between the good & the bad, that the evil and wicked, will celebrated the Feast before the Vigil, & rejecting Penance, will rejoice temporally in this world, & therefore in the world to come, they shall celebrated the Eve, for the Feast which they have had here, for there shall they weep everlastingly: as most notably declareth S. Gregory saying. S, Grego. Perpetual lamentation, & weeping do follow the present joys of this life. S, August. Therefore O brethren fly here vain joy & mirth if you fear there to lament for none can rejoice here with the World & reign there with God. S. August. affirmeth as much saying. No man can take joys & delights in both worlds neither can an● man rejoice here & in the world to come, but of necessity he must lose the one, which will possess the other, he therefore which will reign in the eternal life, let him despise the triumphs and pleasure of these transitory vanities, which do greatly hinder, and deeply wound the poor soul, whom Christ so dearly loveth, that he refused no panies to cure and heal the grievousness of thy wounds wherefore Saint Bernarde speaking of the love of Christ to thy soul, exhorteth thee to weigh well the greatness of the wounds thereof saying. know oh man & well consider, how noble & worthy is thy soul, & how great were her wounds, for which it was needful that our Lord & Saviour Christ should be wounded If these wounds ha● not been great even unto death, yea eternal death, the Son of God would never have died t● cure them. Do not thou therefore neglect to do penance for thy sins, for which ou● Saviour hath endured so many torments, and regard not what the flesh suggesteth but what the spirit is able to do: most worthily therefore saith the same S. Bern. If the sayest this i● very hard. I cannot contemn the word & hate mine own flesh in doing Penance T● me I pray you, where are the lovers of the world who were within a small time with us? Now there remaineth nothing of them but ashes & & worms: consider well what they now are, & what they were, they were men, as thou art, they did eat, drink and laugh, they led their days in joys, & in a moment descended into hell, where their flesh is deputed unto worms, & there their souls to eternal pains. Now what hath it proffitted them, their vanie glory, short joy, power of the world, pleasure of the flesh, deceitful and false riches, their great and wicked concupiscence? where is now their mirth? now how great sorrow remaineth? After so much voluptuousness and pleasure, now how great misery and grief? They have fallen from that exaltation & height, to great ruin and confusion, and no less torment and pain. Whatsoever hath happened unto them, may also happen unto thee, because thou art a man, a man of earth, dung of dung, of earth thou art, of earth thou livest, & into earth thou shalt return, when thy last da● shall come (which will come suddenly & peradventure this present hour) it is most certain thou shalt dye, but it is uncertain when, how, or where, for that death doth every where expect thee, if thou art wise, thou wilt also attend him in like sort. All these are S. Bernard's words: whereby every one may see how just cause ●he hath to prepare himself by daily Penance against this uncertain hour 〈◊〉, & specially seeing that although the hour of death is uncertain, yet most assuredly shall he dye. Wherefore hold and esteem thyself always & in all events humbly patiently, & wisely, as a dead man, & say: these things would not move a dead man, neither aught they to move thee, whether they are prosperous or contrary: let every day be also unto thee as the last day, & ponder well with thyself what preparation thou hast made for it, what Penance thou hast hitherto done, or what spiritual riches thou hast heaped together, that is, what vices thou hast overcome, & what virtues thou hast gotten, or what good deeds thou hast coffered up in thy soul all the time of thy life. Where is the fruit thou hast brought forth being a tree so long planted, so diligently pruned, & so carefully conserved in our Lord's vineyard? & whether the fruit that thou hast offered be sweet & pleasant to thy spouse, or gall and vinegar to disgust his taste? whom therein hast thou sought? whom hast thou had a mind to content: thyself, or him? O silly blind fools that we be, that in seeking our own contentment, we lose it, & our Saviour also, for who so seeketh himself, at his last end, shall assuredly lose himself whether he will or Noah: who so runneth after his own pleasure & contentment, shall fall into discontentmentes, seeing that he is an Idolater, in respect of himself, and forsaketh his true God, who is the only repose & comfort of our souls. Let us turn bridle, & think that we are far out of the way we should hold, & let us bend our pace towards the commandments of God (which are the principal part of the vow of our profession) that we may walk in them assuredly, having so sure a promise of our Saviour himself of his heavenly kingdom, if we truly observe them. Let us seek his good pleasure and contentment, be it never so much against our own: let us be severe, & austere: against ourselves, that we may be me●k and gracious towards him, seeing that to have once our desires and pleasures we have so oft offended, and displeased his divine Majesty: let us from henceforth crucify this naughty man of ours, that jesus Christ our Saviour may live in us, seeing that he hath been crucified for us, and suffered death to give us life, let us therefore humble ourselves to death, even of the Cross: let us mortify our flesh with great fervour; let us chastise it with abstinence and severe penance, having so much offended God in not acknowledging his goodness; let us cast off the yoke of vanity, according to our profession, and as one who hath been slothful and lazy most part of the day, let us make haste and be diligent to dispatch our business at night: and seeing that we have taken upon us a higher estate of perfection than the common sort, let us not content ourselves with the common course & kind of life, but as our profession is of Penance, so let us endeavour that our life may be correspondent there unto, and as our sins have not been little, let our penance be accordingly, and considering that we have had force and strength to sin, let us in like sort have it to satisfy by Penance therefore; what reason were it that haiunge by miserable diligence served sin, we should after a cold sort & in a manner against our own will, serve virtue, shewing ourselves able and vigilant men to spoil our souls, & weak and negligent in purging, & cleansing them again? The Devil hath heretofore obtained much at our hands against ourselves, shall we continually be so miserable & wretched that God cannot found like favour with us, when his holy motions and desires tend only to our good, both here & everlastingly? Let us not be like unto these which walk ●o negligently in the way of God, that that they care not much in what sort they travel, and what path they take, but seeing that our Saviour hath touched our souls, let us answer his divine inspirations, & thanking him infinitely for his grace, walk so carefully in this holy way of Penance, that by it finally we may come to everlasting joy and felicity. Of the Necessity of Penance. CAP. 2. IN the 3. Chap. of S. john, our Saviour showing the necessity of the Sacrament of Baptism to be such, that the very Infants could not enter into the kingdom of heaven without it, saith. joh. 3. Unless a man be borne again of water & the holy Ghost, he cannot enter into the kingdom of Heaven: so in like sort in the 13. of S. Luke, he showeth plainly the necessity of Penance to be no less for poor sinners, saying. yea, Luke. 13. I say unto you unless you do penance, you shall all perish together. In which words he showeth the necessity of Penance to be such, that he leaveth a hard choice for poor sinners, that would neglect it, that is, that if they will not make choice to do Penance, they cannot avoid eternal perdition & therefore said plainly, unless they should do it, they should all perish together S Hierome therefore worthily calleth it, S. Hier. ad, Demetr. cap. 6. the second table after Shipwreck: for that the world after the sin of Adam, is likened unto the sea, wherein all that enter into the ship of Baptism do ascend and sail: which vessel is said therefore to be whole, for that by it all sins are absolutely forgiven, both in respect of the fault, & pains also due thereunto, & therefore by it men sail and swim in great safety & innocency: but that ship being once broken by mortal sin (which is the Shipwreck of the soul) for as much as Baptism imprinteth a Character which cannot be reiterated, therefore remaineth Penance to save the sinner after such Shipwreck, whereunto of necessity by our saviours words, every one must run that will not perish How necessary Penance hath always been unto salvation, doth manifestly appear herein, that the father of mercy & God of all consolation, did by his faithful servants invite men always thereunto. For what other thing did No in the law of Nature preach unto the people of God, 2. Cor. 1. by God's express commandment for an hundred years together, Genes. 6. but Penance & amendment of life, which they neglecting to do, not any of the whole world was saved from the deluge and general flood, but perished every one, 8. persons only excepted which followed him? In like ●orte, what did God cry out by the mouth of all his Prophets in the written law, but Penance, behold I here my saith. Convert oh Children flying from me saith our Lord, Iherom. 3 & I will heal your aversions. But how they should return, he showeth in the 4 Chap. saying. Gird yourselves with hair cloth, mourn & howl out, for that the wrath of the fury of God, is not turned away. The like did God command Ezechiel to preach to jonas and all the rest. Ezech 33. jon. 3. Holy S. john Baptist who (being between the Prophets & law of gtace) was by the testimony of our Saviour more than a Prophet, what was the beginning of his preaching but Penance, for as testifieth S. Luke, he said unto the troops that came to be baptised of him. Ye vipers brood, who showeth you to fly from the future wrath, do therefore the worthy fruits of Penance; as though he would say, if you will fly from the future wrath, you must do penance: & to make them to be the more diligent therein to obtain thereby the kingdom, of heaven said, as reporteth S. Math. Do penance for that the kingdom of heaven draweth near. Math. 3. And not only did he teach it by his words but much more by deeds, his whole life being no other but a continual penance leading it in great austerity, where upon holy S. Bernard taking occasion to reprehend the looseness of the world saith. S. Berna. The austerity & strict course of life of holy S. john Baptist is a hard Messenger of eternal death unto delicate & wanton persons. Why are we senseless & unreasonable beasts, & worms of the earth so mad, when that most holy and blessed man, of whom our Saviour himself saith that, Amongst the Sons of women there hath not risen a greater; did so afflict & punish his most innocent body, & we make haste to cloth ourselves with precious and gorgeous apparel? to banquet & riot largely and live delicately? It is not so (oh wicked) this is not the way to heaven: for that our sweet Saviour, and loving Redeemer, the giver & institutor of the law of grace, therein also showeth that the way to go to heaven is quite contrary, when he saith that, strait & narrow is that way, & that the path of Penance is so necessary, that whosoever will go to his heavenly kingdom, must of necessity pass thereby: & to induce all men to walk therein, he himself came into this world to direct them, & call them thereunto. Luc. 5. Therefore he saith. I come not to call the just, but sinners to Penance, thereby insinuating, that Christian religion is a cross and penance, for Christ calleth not unto delights, nor to riches, neither unto honour or dignities, but unto Penance, and for it, doth promise to cleanse our sins: Esai. 1. saying by the Prophet Esay: If your sins shall be like unto Scarlet, they shall be made as white as snow: signifying by this colour of scarlet which hardly changeth, that though our sins were never so much inueterated, & engrafted in us, yet by his grace, if we do penance, they shallbe cleansed & made as white as snow; & how we should do it, he showeth by h●s Prophet joel saying. Turn unto me with all your heart with fasting, joel. 2. weeping & mourning, that by the abundance of our tears we may wash away the multitude of our sins, and offences. In all these afore said sentences of holy Scripture we may see plainly, the necessity of Penance to be great, in that it is always required at our hands for the cleansing of our sins: therefore not without just cause doth S. Aug. say. That he which created thee, S. August. without thee will not justify thee without thee, that is unless thou do thy part, & return unto him by Penance. Among all the divine admirable works which God hath wrought in the world, one of the most wonderful & hardest, is to make of a wicked & perverse sinner, a just holy and unspotted man, wherein truly he showeth all his power & mercy more clearly & manifestly, then in all other things whatsoever; Great certainly and divine power is required to make sonthinge of nothing, yet no less power but rather greater is expected to justify a sinner. For in creating, though he were to created the world again, there can be no impediment to hinder him, for in the creation of the whole world he said but the word, & all things were made. Genes. 1. But in the justifying of a sinner there is great difficulty, if the wicked & sinful person continued & make little account of his divine counsel & means (that is) Pennance. S August. therefore upon these words of our Saviour (He that beleiueth in me shall do the works that I do & greater than those) saith in this manner. S. August. ho. 14. joh. 5. joh. 14. Let him judge that can, whether it be more to created just Angels, then to justify the wicked, certainly if both be of equal power, yet this is of greater mercy. The greatest & chiefest work of God, was to absolve & cleanse a sinner from his offences, for that to accomplish this work, it was necessary for the Son of God, to suffer most cruel & bitter death, & to shed his most precious blood, to purifyings and make white the soul infested, & defiled with the spots, & filth of sin. If the necessity herein were so great in the Son of God, truly it is not less needful, that thou shouldst suffer some pain with him for thy soul's health, Philip. 2. seeing that the Apostle S. Paul saith. Christ suffered for us leaving you an example, that you should follow his steps. And the said Apostle sayeth again. If we suffer with him we shall reign with him also. Whereby we see plainly, that if we will be partakers of his glory, we must of necessity be partners of his pains & follow his steps, & to that end doth our Saviour say. Luc. 9 If any will follow me let him renounce himself, & take up his Cross & so follow me. For in the words immediately going before, he having made mention of his death and passion, & of his Resurrection, doth now here insinuate, that it is not enough for us, that he suffered his bitter passion, & shed his most precious blood for our Redemption, but that it is also necessary that we follow him, and renounce ourselves, bridelinge our sensual appetites, taking up the Cross of labour and penance, lest that any man should vainly and foolishly think, that Christ's only passion were sufficient to save us without this, that we should do any thing at all; wherefore most notably truly, the Son of God, of his eternal wisdom, when he maketh mention of his passion, & what he had done for us: presently there treateth of these things, which of necessity we must do, if we will enjoy the fruit & merits of his passion, that is if we will follow him, this of our parts must we do: first renounce ourselves, & take up our Cross, and follow him in his sufferings and passion, & thereby be partakers of his glorious Resurrection. Excuse can we make none, for that our Saviour showeth plainly, that all doth depend upon our own will, & therefore saith. Luc. 9 If any one will follow me. Behold, his great, clemency & benignity! he declareth manifestly that he refuseth none, but any one that will may, of what estate or condition so ever he be, noble or base, rich or poor, strong or weak, whole or sick, our Lord doth admit all indifferently that will follow him, here perfectly by the way of Penance, to reign with him everlastingly in glory. But alas how miserable and doleful a thing is it to see, how little account we make to be his followers and Servants, which he foreseeinge did worthily say. Luc. 9 If any one will follow me, If any one will renounce themselves, If any one will take up their Cross of Penance & mortification? thereby insinuating, how few there are which do so; as if he should say more plainly: amongst such and so many which fulfil the desires of the flesh, seek to satisfy their concupiscence, and obey the devil, is not there any one, which will follow me? Amongst many which run into the broad way of perdition, is there no body that will enter into the strait way of virtue and Penance, which leadeth directly to eternal felicity? how great is this to our shame and confusion, that the world calleth to deceive us, the flesh to spot and defile us, the devil to ruin & overthrow us, & jesus Christ the king of glory calleth to save us, and not withstanding many follow the others, but few or none in comparison will follow Christ our Lord, which came from the high throne of glory, into this vale of misery, to call sinners to Penance, which is a thing of such necessity, that without it, though God's mercy be infinite, yet neither will he, or yet can he by his ordinary power, remit actual sins, because to pardon a man his sins, is to receive him again into his grace and favour, but God accepteth of none into his friendship, unless he be just and good, which a man cannot be, unless he convert his will to God from whom by sin he had averted it, which true conversion is made by detestation of his sins, and sorrow for it, which is penance: for though in little ones (before the right: use of reason) their sin may be remitted, and they without their proper moving & means, may be justified, because without their own personal act they had committed in Adam original sin, but whosoever committeth actual sin, God will neither remit the sin, nor pardon and forgive the pains due thereunto, unless the sinner do first Penance, wherefore holy jobe said. I did fear all my works knowing that thou wilt not spare the offender; job. 9 that is unless he do penance as holy David, S. Peter, S. Mathewe, S. Mary Magdalen & many others did, whereby their offences were pardoned & they received highly into the favour of God. Seeing therefore, that the necessity of Penance is so great and needful for all sinners, and according to S. john we have all offended in many things, let us herein time, do penance that thereby we may come to gain Gods holy favour, and consequenlie everlasting joy. Of the dangers in deferring of Penance. CAP. III. Daily experience teacheth us, that brute beasts, though void of reason, yet by the very instinct of nature, have such care of the conservation of their bodies, that if they feel themselves to be sick or wounded, they diligently do seek for remedy. S. Ambrose affirmeth, that the cruel and savage bear, when he findeth himself to be grieved and sick, searchethe for Emmets or Aunts, & eating them is presently cured. We see in like sort, that sensual men and lovers of their bodies, as soon as they are corporally sick or wounded, make no delay to seek out a Physician or Surgeon to heal them, and willingly will endure any hard diet, bitter potions, and painful incisions, yea cutting off sometimes of some principal members of the body, for safety and health of the rest; seeing therefore, that the health of the soul, is, & aught to be unto every one, far more precious than that of the body, and the wounds thereof infinitely more dangerous, by reason that they are hidden and secret, & bring finally to greater danger and ruin, for that which they bring the soul unto, is not momentary but everlasting pain, what diligence then aught every poor sinner use, to found out, and willingly take the wholesome medicine of Penance, which is the most soweraigne salve for the wounded soul? Were not he worthy to be thought void of sense, or rather a mad man, that having a present Remedy in his own power, to cure the dangerous disease of his body, would so long delay to take it, until the disease, were either past cure, or in great danger thereof? what doth he then deserve to be accounted, which hath the Remedy of Penance always ready to cure his soul, & upon hope of long life, will delay to use it, until such time that he be suddenly prevented and called away, and thereby perish everlastingly, or at the lest in eminent peril so to do? Or to defer it so long, that if then he should do it, yet no certainty of Salvation would it afford him, as notably noteth S. AUGUSTINE, saying. S. Aug. If one being in the last extremity, would receive Penance, I confess we deny not unto him, that which he demandeth, but we cannot give him security, that he goeth well from hence, Penance may we well give him, but security can we give him none. What shall I say? shall he be damned? no. Shall he be saved? noe. Will't thou therefore be sure? do Penance then whilst thou art well in health, for that in a whole man, Penance is perfect, in a sick man infirm and imperfect, in a dead man, dead. S. AUGUSTINE saith again. That Penance in the hour of death is very perilous. For that in all the whole Scriptures there is found but one, that is the thief which in the end did truly repent himself; he only, that none should despair, and he alone, that none should presume. Our Saviour, to show the folly of those which under hope of long life, do defer their Penance and amendment of life, proposeth in the 12. of S. LUKE a similitude of a certain rich Luk. 12. man, which said. O soul, thou hast much goods laid up for many years rest now, eat, drink, and make good cheer; but God said unto him; O fool, this night they will take again thy soul from thee, and the goods which thou hast prepared, whose shall they be? Behold the folly and madness of this rich man, which promised unto himself, a long and happy life, saying. Thou hast great riches for many years, when he had not one certain hour of life. O how many are there, which with like folly do settle all their care and study, on a long life, and on those things which hereafter they will do, promising unto themselves most vainly a life at their pleasures! This folly truly, doth at this day cast many a one down into hell, when procrastinating from day to day their Penance, and deferring their conversion, they are suddenly prevented by death: for as S. AUGUST. sayeth most notably. S. August. Many are damned for ever, and detained finally in their sins, which hear the voice of secret inspirations, but do not correct and amend their life, saying; Cras, Cras, to morrow, to morrow, and suddenly the gate it shut, and the poor miserable soul remaineth without doors, before the Arch of the heavenly Country, with the voice of a crow, because they would not in time, when they might, and aught, mourn and lament for their sins, with the voice of a Dove, saying, Nunc. Nunc, now, now: Wherefore (as holy DIONYSIUS the Carthusian writeth) the sorrowful voice of a certain man dying, D. Dion. Cart. said. O, Cras, Cras, how long a delay hast thou made unto me? and by this procrastinating and deferring from day to day, hast drawn me into the bottomless pit of death: thou hast deceived me and I am deceived. Doth not this my misery now surpass and exceed all the miseries in the world? is not my heart worthily afflicted with this, and my soul wounded? Behold my days which I aught to have spent without intermission in the praise of God, and procuring the health of my soul, are now, alas, all spent without any fruit of good works Thirty years, forty, fifty, more or less of my age are now gone, lo, and miserably perished and spent so negligently, that I know not if ever I have spent one day of all this time, in d●ing the will of God, & in the exercise of virtues so landable, as peradventure I might and aught to have done: little do I know if ever I have done at any on time, so pleasing gratful, and acceptable service unto my Creator, as my estate did require. Helas' woe be unto me for grief! this is it wherewithal my bowels & entrails be wounded! O eternal God, how shamefully shall I stand before thee & all thy Saints, at the dreadful day of judgement, when I shall be constrained to tender a strict account, of all that I have committed, or omitted & left undone? & what shall I say more? behold my tribulation and incessant pains are at hand. Note this I beseech you all you lovers of the world, and take heed in time whilst ye may, for time stayeth for no man, the time is now ours, lent unto us by God, to work our good here, by employing it wholly to God's honour, and to the profit of our souls; and consider therefore, how many hours, which will never return again, thou hast lost, when for temporal affairs and worldly business, thou hast neglected those things, which were most profitable for thy soul, to employ thyself in frivolous actions. O how many good deeds mightest thou have done in so long a time, either in sickness or in health, which thou wouldst wish for hereafter, before all the delights, riches and honours of the world, which in only seeking for hitherto, hast often endangered thyself to lose the inestimable treasures of heaven, and gained little or nothing, but eternal torments in hell, or at the lest intolerable pains in Purgatory. If God should call thee in that negligent estate, wherein peradventure thou hast, or dost spend the greatest part of thy time, I may well call it now thy time, because, if thou wilt, thou mayst use it to thine own good now. For all time is Gods, yet notwithstanding God hath made us lords thereof in this life, that whilst it is ours, we may merit therein life everlasting; yet after, when this transitory life is past, God will take his time which he had len● us, when we shall ●e no moreable to merit, or make satisfaction by Penance for our sins, but then we shall find God so strict and severe, that he will judge our very best works, as he testifieth himself by the mouth of his Prophet DAVID saying. Psal. 74. When I shall take my time, I will judge your righteousness. He doth not here speak of theft, murder, adultery, or such like, but of our own righteousness, that is, he will weigh our just and good works, in the balance of his right judgement, where will be known, whether they were done for the love of God, or love of ourselves, or fear only, whereby many works, that seem here to be good and virtuous (before the judgement of God) will be of small moment. To what danger then are those persons incident, which have deferred to do Penance, or any other good work, until fear of death, or some other extremity, driveth them unto it? But peradventure some may say, we will do Penance for what is past, and employ ourselves to do good works, but there is no such need that we should presently do it. The perfect pattern and example of worthy and true Penance, Luc. 3 S. JOHN Baptist showeth how much they are deceived, when teaching the people that came unto him, that the way to fly the wrath of God, was by bringing forth the worthy fruits of Penance with all speed, for that the axe is put unto the tree, yet for the comfort of poor sinners he saith, that it is only put unto the tree, and not that it cutteth: thereby insinuating, that in this life there is time yet by Penance, to fly from the wrath of God, if we will presently whilst we may, put our hand to the plough, and do Penance before the axe cut down the tree: which is so near and ready to cut it down, that it is already put to the root thereof, and little do we know, what day, what hour, or how soon it will do it. Eccl. 3. The Ecclesiastic therefore, exhorteth us to make no delay therein, saying: Be not slow to turn unto our Lord, and defer not thy penance from day to day, for that suddenly the wrath of God will come upon thee, and destroy thee in the day of Revenge. Woe be unto those, which when the axe is now put unto the tree, and their heads full of grey hairs, will not see how quickly the day & hour of Penance passeth, nor consider how the day of salvation may pass away: It is a strange thing to see thee so negligent and slothful, when death is at the door with his axe ready to cut thee down, and thou to be cast into hell fire, for deferring so long the amendment of thy life, and doing Penance for what is past, that thereby thou might'st have made satisfaction for thy sins, gained God's favour, and everlasting glory. Certain Reasons, to make more manifest the dangers which proceed from delay and negligence, in doing of Penance. CAP. FOUR THE long delay of Penance, bringeth such danger unto thy soul, that there is scant any one thing, whereof either the holy Scripture, ancient Fathers, or modern writers, have made more mention, or laboured more carefully to exhort and stir up all men to avoid and to fly, by diligently exercising of Penance, than this delay: yet notwithstanding, such is the lamentablenesse of our time, that there is nothing which is now made less account of. Wherefore I exhort all such as have a due care and perfect desire to come to eternal rest, to take some pains in seriously considering these four reasons here following, and to prevent accordingly in convenient time, the dangers which hereafter may otherwise befall unto them. The first reason therefore is, according to the common saying, That as a man liveth, so will he Die. Wherhfore as he which hath lived well, doth seldom dye ill: so of the contrary side, he which hath spent his life in lewdness, hardly maketh a good end We see commonly, that which ways a tree hath continually bended, to that side will he ordinarily fall; for if some great tree doth crook and bend all his weight and bows towards the left side, if this tree be cut down, without all doubt he will fall one the left hand; even so, if thou cast all thy desires, affections, and thoughts upon worldly things, and employ all thy cark and care, whilst thy life lasteth, only to get honour, riches, and pleasure, how should it come to pass, that when death shall cut thee down, thou canst fall into the right hand of God, & most happy company of the blessed? Woe therefore be unto them, which leading their lives in vice and sin, do hope to be Citizens of heaven, and have place in those happy seats, for that lot will happen unto them which they have always sought for, and loved in their life. Wherhfore the chief care of every one aught to be, so to live continually, as he would be found at the hour of death. Wherhfore seeing (as I said in the Chapter before) that the axe is put to the root of the tree, apply thyself now in austerity of Penance, and say not to morrow I will do this, often repeating to morrow, but now begin to do it, knowing that of every moment of lost time, thou must tender a strict account; and peradventure when thou wouldst employ it well, thou canst not, for God is not at thy command. Labour therefore with all thy forces, whilst time serveth thee, that thou mayest fall on the right side, for in what estate the tree finally falleth, there shall he remain for ever: Eccl. 11 according to that of the Ecclesiasticus: Where the wood shall fall, there shall it remain, whether it be to the South, or to the North. Consider well and diligently observe all the foresaid things, for that thou knowest not for certain, when or how soon, thou shalt be cut down, or whether thou shalt be cast into the fire, as most severely S. JOHN Baptist threateneth, saying, Every tree therefore which bringeth forth not good fruit, Luc. shall be cut down & cast into the fire. Note I beseech thee that he saith, not every tree which hath not, or shall not, bring forth good fruit, but which doth not, or is not bringing forth at the very present, and not that which hath not heretofore, or will not hereafter: thereby signifying, that it is not enough that thou hast done well once or twice, or that thou wilt hereafter do, but that without any further delay, thou must presently, do what lieth in thee, to pacify by Penance the wrath of God, and so escape the fire, of which by long deferring the amendment of thy life, thou puttest thyself in great peril. Secondly, how much the longer a man remaineth in sin, so much the more is he burdened and overcharged therewith, for that one sin draweth one another, as testifieth holy S. GREGORY, S. Greg. saying, That sin, which is not blotted out by penance, presently with his weight, draweth into another. And thereby when he would, he is the less able to rise, being still more burdened by sin; for he that cannot lift up a burden when it is little, how will he be able when it is greater? If thou shouldest see one that had so heavy a load, that hardly could he bear it, to add more weight thereunto, thinking thereby to make it the easier to carry, wouldst thou not think him to be a fool, and laugh him to scorn? Turn the eyes, of thy understanding upon thyself, and behold thine own folly, and see how thy adversaries would do the like unto thee, if having laid one mortal sin on thy soul (whose weight is such, that without the great mercy of God, would press thee presently down to hell) then by deferring thy Penance, and making the burden the heavier, by adding more sins thereunto, shouldest think to rise the more easily: I know thou wouldst be loathe that thy adversaries should deride and mock thee, take therefore away in time the occasion, and considering in what estate thou standest, defer not thy Penance. As soon as ADAM had sinned, Gen. 3 God asked him: Adam where art thou? thereby to admonish him and all sinners, prudently to consider▪ whither sin hath brought them, that by due consideration of the dangerous state they stand in, they may be moved presently to rise and make satisfaction by Penance therefore: for he which doth otherwise, and sleeps in one mortal sin, S. Aug. sect de verb. O●. is by the testimony of S. AUGUSTINE more bold, than he which fighteth with seven deadly enemies at once, which have all conjured and sworn together his death. Thirdly, he which long deferreth Penance, many times by the just judgement of God, is either suddenly prevented by death, and so falleth into everlasting damnation, or else is taken unawares and oppressed with grief and sickness, in such sort, that he forgetteth himself quite, S. August. for as S. AUG. saith, The sinner is justly punished with this punishment, that he which whilst he lived forgot God, in the hour of death shall forget himself: Many times also, besides the terror of death, which of all terrible things is the most terrible, the extremity of the pain is so grievous, that he looseth the use of Reason, which many times falleth and happeneth unto him, for a just punishment of his former offences, seeing that, as he, against all reason, hath offered and employed himself (as long as he was able to do any thing) & all his wit, w●l, strength & force, both of body and mind, to serve his pleasures (yea his mortal enemies) he would then offer and yield only them unto God's service, and the health of his own soul, when little means remained in them to do any thing at all. Wherhfore, as they have lived like bruit beasts, following their sensualities without all reason, they do worthily deserve to die, void of all grace, without the Sacraments and Spiritual comforts: which often happeneth unto them, which would not in time use their reason in seeking of God's grace, & their own salvation, but used it rather against God, and justice in all wickedness. And though they lose not reason, yet are their pains so great, that they can then hardly think on any thing else, as witnesseth S. GREGORY saying. S. Greg. When thou art oppressed with sickness thou canst scantly think one any thing else, but what thou feelest. S. Hier. Which S. HIEROME affirmeth also saying. For that the intention of the mind is drawn thither where the force of the grief is. Wherhfore he which when he was in health, would not think of Penance, much less is he able to do it in extremity of sickness, whereby it cometh to pass, that of a 1000 men that delay it to the last instant, there is hardly one saved: This is the judgement of S. AUGUSTINE, and S. HIEROME, and so well known to other hosie Doctors, and to all men of sound judgement, that it needeth no further proof. Fourthly, although a man should do true Penance in the end, in such sort, that God should forgive his sins, yet notwithstanding remaineth a long and hard satisfaction to be made in Purgatory, for the pain due unto the same, which easily and in short space might, by perfect and lively Penance, have here been accomplished, & the poor sinner freed both of the offences, and fault of sin, and of a great part of the pain due thereunto. Wherhfore whilst we have time, let our study be to do well, declining from vice, and willingly and patiently suffering all persecutions, afflictions, and infirmities, that thereby we may here make satisfaction, and be released of the pains due unto our sins in Purgatory. S. August. S. AUGUSTINE considering how grievous is the punishment of sin after this life, beseeched Almighty God, here to punish him, and to spare him afterwards, saying: Lord burn me, cut me here, that thou mayst pardon me for ever. But many there be which do make little account to defer their Penance, and leave it to be fulfilled and accomplished in Purgatory; and for that the pain is not eternal, they weigh not greatly how large it be otherwise, or how grievous, having only regard unto that which is present, and look not to that which is to come: which if they did as duly consider as they might, and aught to do, I make no doubt but that the fear of the greatness of the pains of Purgatory, would 'cause them willingly to do Penance here. S. AUGUSTINE speaking of the greatness of the pains of Purgatory, saith. That although it be not eternal yet doth it far pass all the pains that ever any man suffered or can suffer. S. Aug. A learned and ancient writer affirmeth, that although by any light and easy means, a man may presently make satisfaction for a venial sin, yet if nothing be to be done or suffered for it here, he shall suffer far more greater pain in Purgatory for one venial sin not satisfied for, then S. LAURENCE did suffer, Decree. distins. 25 when he was broiled on the Grydion, wherefore it is said in the Decrees, that, No temporal pain is to be compared unto the pains in Purgatory. If therefore a man incurreth so great danger by not satisfying here for a venial sin, which is so little, that though it obligeth to pain, yet so small, and so easily may satisfaction be made here for it, that either by compunction, contrition, confession, or other virtuous works, or holy actions, one may be so clearly cleansed thereof, as though it had never been in him. What danger doth he incur then, which neglecteth and deferreth to make satisfaction here for the pain due unto his mortal sins in Purgatory, after that by confession the offence is remitted. For though no man can know assuredly, how long, according to God's justice a man is to be punished in Purgatory, for the pain of one mortal sin, yet notwithstanding a learned and ancient writer saith, that it is probable enough, that one should be punished there, for the satisfaction of the pain of one mortal sin, so many years as there be days in seven years: Decr. 32. qu. ho sanctum. Ezech. 4 alleging for his reasons, that it is said in the Decrees, that. The penance of a mortal sin, are seven years. To those which do Penance, our Lord saith, I have given thee a day for a year, that is, a day in this present time of grace; and mercy for a year in the other life, which will be a time of justice: which though it might seem credible, yet do I leave it to the judgement of the discreet. But though this should be most certain and true, taking it according to the rigour of God's justice, yet is his mercy so infinite, and his love so great, that he offereth means daily unto all sinners, that will in time accept of his grace, and benig sorrowful for their sins leave them, that by good works, and perfect Penance, we may here not only make satisfaction for them, but also win thereby, after a short passage, everlasting glory. Lastly, he which deferreth his Penance unto the end of his life, which peradventure may be to morrow, though God should grant him so much favour and grace, truly to do it, yet (unless the satisfaction be extraordinary) can he not then expect to have so much glory in heaven, as if he had done it in like sort sooner; for it was not without cause that the Ecclesiastic said: It is good for a man when he hath borne the yoke of our Lord from his youth: For though our Saviour said in the Parable of the workmen which were hired in the vinyeard. Mat. 20. The last shall be first, & the first shall be last. Yet truly their Penance and good works must then be extraordinarily, to deserve in so short a space so great a reward, which is not often seen, therefore worthily our Saviour addeth there, That many are called, but few are chosen. Let us therefore no longer delay the amendment of our life, but spend it so in Penance here daily, that afterward we may reign with God eternally. That Penance is not to be left off, whilst life lasteth. CHAP. V. MANY there are, which do much deceive themselves, in thinking that as soon as they have obtained Absolution of their sins, and the grace of God therewithal, that there remaineth then no more for them to do, and therefore live carelessly and unprofitably, whereby it cometh to pass, that suddenly they fall into their former offences; wherefore to preserve them from so great a ruin and misery, which by many degrees would be worse than the first, they must be careful to spend their time in continual Penance and virtuous deeds, for that our Saviour himself declareth that, Luc. 11 The devil being gone out of a man, walketh up & down, & finding no rest, saith, I will return unto my house from whence I came out, Mat. 12 & when he cometh & findeth it swept with brooms (and S. MATHEW saith empty) then taketh he other seven devils worse than himself, & entering d●●el there, & so the last things of that man, are made far worse than the first: what gave the boldness unto the devil to enter in again, but that returning, he found only the dust swept away with brooms, but not the dirt scraped away, with the hard iron of strict Penance: not daily labouring by good works, but idle, void, and empty? For some you shall find (I would to God I had not occasion to say many) which as soon as they have ended their confession, and but newly gone from the feet of the Priest, it seemeth to them that they now have so attained all perfection of grace, that they can never fall again, and taking little care of the conservation of the health of their souls, they give scope unto the devil to enter again through their idenesse, therefore the Apostle admonishing us to beware thereof, saith. Give not place unto the devil. Eph. 4 Truly he giveth place to the devil, which is not studiously intentive to some good thing, for where the soul is daily busied in some holy exercise, the devil can find no place of entrance. God would not give the children of Israel Manna in such sort, Exod. 16. that it should last them for a week, or a month, but only for every day, except the Sabaoth, for which they gathered the day before: Thereby insinuating and giving us to understand, that in this life we should never be idle, and that we aught never to cease to gather and get by Penance and good works God's grace, until that long desired Saboth shall come, where then shall be no more need to gather, but to possess and enjoy, that which we have here before gathered But for as much as many having made their Confession, and received heavenly grace, sit with their hands closed up, forgetting, and neglecting to work their salvation, the devil maketh his entry again, whereby their estate is far worse than before, as may well be demonstrated and made plainly to appear, by the sickness of the body. For as when a sick person hath newly recovered his former health, if he fall again afterwards, the sickness is more dangerous and greater, because then the forces of nature are weak, and strength decayed, whereby sickness taketh greater force, and nature less able to resist, bringeth with it oftentimes many other diseases more perilous than the first. Even so fareth it with sin (which is the sickness of the soul) whereof whosoever is cured, and delivered from the power of Satan (under whose bondage, as long as they were in sin they lived) if they fall through malice or negligence into their former offences again, they are far worse than at the first, for the blot of ingratitude towards God, who had so mercifully dealt with them, in receiving to his grace again, those which had deserved hell fire, for offending of him, which causeth him many times utterly to leave them: wherefore justly complaining by JEREMY he saith, jere. 15 We have cured Babylon, & she is not healed, behold we will leave her; and unto Jerusalem he said, Who will have pity on thee, O Jerusalem, Exod. 4 or who will go to entreat peace for thee? for thou hast left me saith our Lord, and hast returned backward: as though he would say, I will now apply no more salve unto thee. Oftentimes did he cure and heal Pharaoh king of Egypt, by plagues and tribulations, but he returning again unto his sins, he would apply no more medicines, and so the wicked wretch most miserably and unhappily perished, God leaving him, for the multitude of his sins. O what person then can possibly be in worse estate, then to be left of God? which the returning unto sin again, oftentimes causeth. What vigilant care aught every one therefore to have, not to leave off Penance whilst life lasteth, being a principal means to preserve a man that is sorrowful for his former sins, not to return unto them again, and give God just occasion to leave him For if a man which hath had a great sickness (if he have any care of his health) will not neglect and soon leave off the means ordained for the preservation thereof; should not he then be thought to be desperate and void of all care of his soul, which would neglect and make little account of Penance, ordained both for to cure, and preserve it, from the sickness of sin. For as in a man recovered of a great and long sickness, there remaineth still a certain aptness and proneness to fall thereinto again: so in like sort, though sin itself be cleansed, yet resteth there still a cetraine inclination and enticement to return to former offences, against which by the arms of Penance, we must daily fight. And even as God delivered the children of Israel out of Egypt, and brought them into the land of promise, Exod 54 yet notwithstanding, did he leave them the Philistians near neighbours, which were a valiant and warlike nation, with whom they were sometimes to fight: so unto thee, O poor sinner, he leadeth thee out, and delivereth thee from the darkness and sin of Egypt, yet notwithstanding, he here leaveth thee terrible and cruel enemies, that is, contradiction and rebellion of flesh and blood, against whom, thou must with the weapons of Penance wage war continually; do not thou then, because thou hast once by Confession overcome Satan, & cast away sin, think thyself therefore altogether safe, & in security, and leave off thy arms of defence, against the flesh, the world, and the devil, but rather than stand more upon thy guard, and prepare thyself to the combat, knowing that than will the adversary be more cruel against thee, and more ready with all manner of temptations, to assault thee. For as S. GREGORY witnesseth: S. Greg. He neglecteth and maketh little account to tempt those, whom he seethe to come headlong unto him But he bendeth his chiefest forces against those which leave sin, & c●me unto God. Whereof the ecclesiastic giveth us warning saying, My Son, coming unto the Service of God, stand in fear, & prepare thyself to temptations: & S GREGORY upon these words sayeth, Lib. 4. mor●. cap. 24. Our enemy whilst we remain in this life how much the valianter we encounter him, so much the more doth he bend himself and his forces to overcome us. Wherefore assure thyself, that in the very first moment that thou shalt begin to leave sin & Satan, & come unto the service of God, thou shalt found many assaults both of the flesh, and of the world, and the devil also will not omit to use presently what subtility he may to overcome thee, for he neither feareth the austerity of the place, or holiness of the person, but is vigilant to assault whomsoever he seethe to begin to do Penance: yea he feared not to assault the very Son of God, i. 4 for assoon as in the desert he had exercised the acts of Penance, (to teach us by his example to do the like) presently Satan with his subtleties, and vain temptations, did assail and set on him; wherefore no great marvel, if he do presently assault thee, for weapons are given thee to that end, that thou shouldest always fight against him. Let it not therefore any whit dismay thee, if when thou thinkest to do best, that then thou findest him one way or another, to go about to assault and surprise thee. A dog doth not bite his friends, and those of the house, but such as are strangers: So the devil doth not bark, or make war against the wicked (which as long as they remain in their wickedness are Domestiques of hell) but only he impugneth the just, the good, and such as seek to serve God; wherefore though thy life have been never so good, and thou as high as may be in the favour God, yet must thou not therefore lay aside the weapons of Penance, but oughtest rather to be more careful to use them, having received so great a favour by holy Penance, as to be made of a Bondslave of Satan, the child of God, and heir of the kingdom of heaven, yea then principally to stand upon thy guard & more carefully to take unto thee the arms of Penance: following therein the example, that our Saviour did give us in the desert, knowing and being well assured, that as Sathan did then principally assail him, when he had received so great favours from his Father: so in like sort, will he deal with us, and leave no means unattempted, to make us lose the favour of God, and bring us by falling into our former offences, into his servitude and bondage again. Whereunto, if through our negligence, in omitting our accustomed course of Penance and austerity of life, and fight valiantly against sin, we shall happen to fall, in far worse estate should we be, than ever before, for then more cruelly doth he deal with the poor sinner, and keepeth him more vigilantly. For it happeneth unto him, as unto a man held in prison, whom the keeper thereof, seeing him to be one that is willing to please him, and do his will, doth not bind him with fetters and chains, as he doth the rest; but if this man break out of prison, it is most certain, that then with all fury he will use all rigour, subtility, or any other means that he can possible, to take him again, which if he happen to do, he will be more vigilant, careful, and severe, in the keeping of him afterward; and if before he had but a simple chain, or none at all, now will he add double fetters; and if before, in the quiet of the night, he did not trouble him now every night will he come unto him, to see whether he attempteth to break his irons, or to fly out of prison. The self same doth Satan with the poor sinner; for first when he holdeth a man in his power, and useth so little care and diligence in the keeping of him, that he flieth and escapeth out of his power, and laugheth him to scorn: th●n with all fury he seeketh by all means to catch him again. But if thou be so infortunate, as by negligence and want of care, giving thyself to the pleasures of the world, thou fall into his captivity again, thy second condition will be far worse than the first; for than will he load thee with weightier chains, and keep thee more vigilantly and if before he did offer unto thee someone or other temptations, now will he suggest ten, and carefully close the gates, whereby thou didst first fly away: If he did see that the society and company of good and virtuous persons did recall thee, and bring thee out of his captivity, he will be vigilant and wait that thou shalt not enter into familiarity with such devout persons; and if he perceived that by hearing of Sermons, & good exhortations, thou wert averted and delivered he will not omit any means to turn and withdraw thy mind from giving ear unto any such comfortable matters; & by these and the like means, shut up the doors, whereby thou didst first escape out of his bands, and so without the greater goodness and mercy of God, he will so nonsell, nourish, and accustom thee in sin, that thou wilt in the end, glory therein, and not be ashamed thereof at all. jerem. 3. For as holy HIEREMIE speaking of him which is accustomed unto sin, sayeth. Thou hast made to thyself the forehead of a harlot, thou wouldst not blush or be ashamed. Behold therefore (o sinner) what negligence, and leaving off thy armour of defence, bringeth thee unto! for whereas in thy first estate thou wagest war and wert to fight against the flesh, the world & the devil, if thou shouldest lay thy weapon a side, and fall into sin again, then besides these three, thou shouldest have another enemy to fight against thee, that is, evil custom, which not only will make war with thee, but will lead and draw thee after it, and will bring thee to that miserable and unhappy estate that thou shalt not feel, or perceive the malice of sin, but rather drink sins down as pleasantly to thy seeming at the first, as any sweet wine, and cause in thee that wicked and lamentable habit, that very hardly and with great force, and difficulty canst thou convert and turn unto God. For as the Prophet JEREMY saith, jerem. 13 If the Ethiopian can change his skin, so canst thou do well, when thou hast learned to do ill, Let these dangers therefore 'cause thee to beware, and learn, not to leave whilst life doth last, any means to preserve thee from sin, which would soon 'cause thee to perish everlastingly. Wherhfore note I beseech you, that when our Saviour showed that the necessity of Penance was such that unless we do penance, we should p●rish all likewise. Luc. 13 He did not prefix any time when we should make an end and leave off doing it, saying, unless you do Penance for three or four days, or so many years but said absolutely, unless you shall do Penance: as though he would say. If at any time you be without Penance, you shall be in danger to perish. Whereupon to conclude, it is not enough for a man that is delivered out of the bondage of sin, and the hands of his enemies, to begin to do Penance, please, and serve our Lord thereby, but as holy Zacharie in his Canticle saith: That being delivered from the hands of our enemies, we may serve without fear, in holiness and justice before him all our days: that is, we should not serve him only for a month o● a year, but that without any tarrying, resting, or pausing of time, we should do it all the days of our life. SAUL did well begin, but forasmuch as he did not persever all the days of his life, 1. Reg. 9 1. Reg. 15 his end was miserable. What would it profit a man to plant a Vineyard, if before it bringeth forth fruit, he leaveth off the labouring and husbanding of it? And what commodity were it to plough, and sow the ground, if in time of harvest, one would not take pain to gather in the corn? Or what advancement would the soldier get (the enemy coming) if of his own accord, he should take his armour and fight valiantly against him, if afterwards before he had gotten the victory, he should cast his weapons aside? Or what would it benefit the Sailors to go to sea, hoist up sails to the prosperous winds, to sail and have a happy course, if afterwards, through their negligence, the ship breaking even in the mouth of the Haven, all should be lost? So in like sort would it little avail thee, if thou shouldest begin never so happy a course of Penance, and shouldest leave it off, before thou arrive safely at that happy port of death, to which a good life, conducted by the way of Penance, bringeth thee with speedy security. All would little avail thee, if thou dost not persever unto the end: For that as the Apostle S. PAUL affirmeth. Nemo Coronabitur, etc. No man shall be crowned, but he which shall lawfully fight. And our Saviour also saith. He which persevereth unto the end, shall be saved. Let us therefore embrace the counsel of S. PAUL, Let us not fail or faint in doing good, for that we shall reap the reward thereof in his time, that is, for small pains, everlasting happiness. That the Austerity of Penance, is made easy by the due consideration of the sweetness which is in it, and profit which cometh thereof. CHAP. VI THE precursor of our Saviour, holy S. JOHN Baptist, sharply reprehending the people for their enormous crimes, (whereby they had incurred the wrath and indignation of God, said, Ye viper's brood, who will teach you to fly from the future wrath? Luc. 3. ) did presently teach them the way and said. Do therefore the worthy fruits of Penance: as though he would say, if you will avoid and fly from the indignation of God, which is ready to come hereafter upon you, the only means which is left unto you is, to do the worthy fruits of Penance: For such is the profi●, force, and virtue thereof, that it stayeth the hand of God from inflicting just punishments, for your manifold offences, and wicked sins; whereof we have a most manifest example in the Ninivites, whose wickedness was so great, and their sins so heinous and displeasing unto God, that his wrath was stirred up, so much against them, & he was so ready to punish them, that he said within forty days he would destroy the City of Niniveh But such (behold) was the benefit and utility of Penance, and the force thereof so great, that the Prophet Jonas h d no sooner declared unto the Ninivites, in what eminent danger they did all stand, and that the severe punishment of God was read●e to fall upon them; but they all presently had recourse unto Penance, even from the highest unto the lowest, yea, in such fervent sort, that they caused the very beasts to fast. And such wonderful profit did their Penance br●ng, that they thereby pacified the wrath of God, stayed his hand of Revenge, saved themselves and their City, from utter ruin and destruction Obiecton But some may peradventure say, if Penance be so sovereign a salve for all sores, and that so great profit proceedeth from it, how happeneth it that so many perish? Answer If ye well consider the forementioned sentence of S. JOHN, yo● may easily see the cause, when he said, that for to fly from the future wrath, they must do the worthy fruits of Penance. But there be many which bring forth only the buds and flowers thereof, and are like unto the children of Israel, which hearing of the fertility of the land of promise, did prepare themselves to the battle, and to possess it, but when they did hear there were strong Giants, against whom they must fight, they would return again into Egypt, & for the difficulty of the way, they began to grow weary: so, many hearing of the great profit and utility which proceedeth from Penance, and of the great glory which is promised in the end to a man that persevereth therein, will with great joy and alacrity harken thereunto, and begin their journey, to possess their promised glory, with prayer, fastings, and other austerities of Penance, but through too much fragility and weakness of mind, being terrified with the hardness, which seemeth to be therein, return unto their former vices and pleasures, and leave Penance in the bud, and expect not to bring the worthy fruits thereof to maturity, thereby depriving themselves of the profit which Penance bringeth in the end, & take a contrary course, and so fall into eternal perdition, as we have a lamentable example of ACHAB, 3. Reg. 22 which proceeded so far, as to bring forth the buds of Penance, and did turn unto our Lord, but failed in the midst of the way, and therefore dying in his vices and former sins, perished everlastingly. Some also bring forth only leaves of Penance, that is, good motions, and holy intentions, saying that they have a good will to do Penance, and make satisfaction for their sins past before they die, yet defer so long the amendment of life, that being by death prevented before they go about to accomplish and prosecute their good intentions, are the more severely punished in the life to come, for that according to our saviours own words; The child that knoweth the will of the Father (as the good intentions they had do show they did) and doth it not, shall be beaten with many stripes, and go laden into hell with many good motions, for neglecting and putting of them in execution in due time. Wherhfore it is neither the leaves of cold intentions, nor the buds of unripe purposes, which save a man from hell and perdition, but it is the worthy fruits of Penance which doth deliver from those dangers, and bring and yield unto us profit and comfort, both here and everlastingly; happy therefore are they which walk devourlie and perseverantly by this holy path of Penance, which leadeth to so great consolation, Psal. 127 for that as the Prophet DAVID saith, Blessed are they which fear the Lord, and walk in his ways Worthily truly may Pennance be called the way of our Lord, for that it was the perfect way wherein our loving Lord and master walked continually, from his first entrance into this world, until he went out of it again. It was the course which he taught us both by word and example to follow; and whereas this way seemed before so hard, that few in comparison (but such as the necessity of their sins caused to undertake it) spent their days therein, yet now he both by his holy example, and by the profit and reward which he hath promised thereunto, hath made it so plain, easy and pleasant, that innumerable persons, yea of holy innocent and tender virgins, have joyfully passed their whole life therein. The Royal King DAVID, in the forementioned Psalm, amongst many benefits and utilities; which they shall reap which walk in the way of our Lord, Psal. 127 reckoneth for the first, that, Thou shalt eat the labours of thy hands, thou shalt be blessed, and it shall be well with thee. Behold and attentively consider how DAVID doth not only call those blessed, which did enjoy the eternal felicity in heaven, but those also which walked here in earth in the way of our Lord, for the sweetness and comfort that they find therein: and therefore did not say, Thou shalt eat the fruits of thy labour, but thou shalt eat thy labours. The husbandman doth not eat his labour, but the fruits thereof, he planteth and soweth his seed in winter, that he may reap and enjoy the corn thereof in Summer. It is the labour to dig the vineyard, the fruit is the vendage and gathering of grapes; even so in the service of God, the labour is fasting, but the fruit of the labour, is to be filled and fed in heaven, the labour in this life is tears, the fruit thereof is everlasting joy. But the holy Prophet DAVID, considered the love of God to be such towards his servants that walk in his ways, that not only they shall enjoy the fruits of their labours in heaven, their fasting and Penance, but also in this life, the same to be a sweet food, and pleasant meat, which maketh them fat and strong, and therefore he saith, that they should eat their labours: for that the virtuous and just persons, have more spiritual consolations in their labours and Penance in this life, than the wicked in their pleasures and delights, from whence S. AUGUSTINE expounding this place of the Psalmist, saith, S. Aug. in Psal. 127 The tears in prayer of those which pray, are sweeter than the joys and pleasures of the theatres. Plain is the way of heaven, and more sweet and pleasanter, than all the flowers and delights of the world. What is the cause therefore that this way seemeth unto many to be so hard & painful, & that so few will pass thereby? The same S AUG. allegeth the cause to be, S. Au. ibid. for want of trial, and taking that happy way in hand, for they which never begun the entrance of this journey, affirm it to be rugged and hard. But sith we rather believe and give credit unto those which have often passed unto the Indieses, what the way is, then unto those which never sailed thither: much more aught we to believe the holy Saints, which have walked this way of our Lord & passed through those paths, having left behind them in their writings and monuments, that to serve our Lord, and walk in his paths, is both sweet and pleasant. The Covetous man thinketh it to be hard to give alms; Examples. and he which followeth his fleshly lusts, judgeth it impossible to live chaste; to the ambitious man also, it seemeth no less difficulty to be made subject: to those and such like persons, the way of heaven seemeth to be sharp, painful and uneasy, because they have never entered into it, neither do they know what it is to serve our Saviour, but if they had or would but consecrated and give themselves wholly unto his service, they should certainly see by experience itself, that it were more pleasant, easy and delectable, to follow our Saviour in this way of Penance, which he himself taught, then to give themselves to their vices and voluptuous pleasures. Doth it not happen sometimes unto thee, that assoon as thou art risen from the feet of thy Ghostly Father, to be so content and joyful, that thou seemest already altogether to be placed in heaven itself, being unloaden of the great burden of thy sins? O if thou wouldst proceed and go forward in the way of Penance, how soon shouldest thou find great sweetness therein! seeing that in the very beginning of thy journey, that is, leaving thy forepassed life & sins, thou hast found so great consolation in thy soul. What sweetness the Royal Prophet DAVID did find in the holy way of Penance, he himself did declare saying, I did walk in largeness, Psal. 118 because I have sought out thy Commandments: For though so strict was the course of Penance, that he said that he clothed himself with Hair cloth, and that he did eat ashes as bread, and that he mingled his drink with tears, and washing his Couch every night with them, did rise in the midst of night to praise God, yet notwithstanding such joy and sweetness did he find in this strict course of Penance, that he said, I walk in largeness, that is, though the way which leadeth to life be strait, yet I did walk it in largeness and joy of my heart, for though my body be contracted and drawn near together, afflicted and punished by labours, yet such joy and comfort doth it bring unto my heart, that, It is dilated and extended, that thy justifications were most commendable and pleasant unto me in this place of my Pilgrimage. Our Lord deals with his servants in this life, as many great men do, which having invited some worthy friend to a banquet, which coming thither accordingly at the accustomed time of dinner, if the meat be not ful●ie ready, presently the master of the feast commandeth some dainty wine to be brought forth to stay their stomachs in the mean while, that they may not be altogether fasting: even so truly doth on Lord deal with the just, and his friends, whom he hath invited to a great & worthy banquet in heaven; yet in the mean time, that they may not altogether fast, and that they should not faint in the expectation thereof, he sendeth them here some pleasant wine, of Spiritual Consolations, and joys of the soul. The cause wherefore many do not taste here of these Spiritual comforts, and divine consolations, proceedeth from themselves only in that their care being wholly bend to seek for temporal joys and commodities, no place is there left for his heavenly graces. Wherhfore even as our Lord did not send unto the Children of Israel Manna from heaven, until there remained no more of the flower and meal of Egypt; so in like sort, Exhortation. our Lord doth never send his sweet and heavenly joys, as long as the vain desire of earthly pleasures remaineth in their hearts: fly therefore, & relinquish (o poor sinner) the way of pleasure which leadeth to hell and perdition, that thou ha●● heretofore followed, and seek carefully the path of Penance, & walk perseverantly therein, pulling down the rocks of th● passions, and breaking the flinty stones o● thy herded heart, & overthrowing the walle● of thy ancient customs and manners, an● thou shalt presently found, that most pleasant and easy is the way of Penance, which leadeth soon to everlasting joys. How great the profit is which proceedeth from Penance. CHAP. VII. THe sweetness of Penance did so long detain me in the declaration and consideration thereof, that if I should have returned again to the demonstration of the great profit which it bringeth unto the true Penitents, the precedent Chapter would have been of that length, that it might peradventure have been tedious to the Reader, Wherhfore knowing that profit draweth many persons, sooner than sweetness or pleasure, I will now return again to declare more at large the utility and benefit which proceedeth from it, The holy Abbot Pynusius speaking thereof saith, Cas. Colla. Pr. Col. 20 that After the general grace of Baptism, and that most precious gift of Martyrdom, which is gotten by shedding of our blood, the most excellent are the fruits of Penance, whereby is gotten and attained the purifying and cleansing of our sins. Wherhfore S. PETER sayeth, Be penitent and convert, Act. 3 that your sins may be put out. Holy Dionysius the Carthusian, doth in like sort declare, that great is the profit, Dionis. Carthus. & many are the benefits, which the soul receiveth from penance, for that true penance (saith he) doth deliver the soul from the bondage of Satan, and doth sanctify it, doth adorneit wit virtues and gifts of the holy Ghost, placeth it in Paradise, presenteth it to be crowned, and is a Mediator for it. God himself speaking by the mouth of his Prophet Ezechiel saith: If the wicked shall do Penance for all the sins which he hath done, Ezech. 18 and s●all keep my precepts, and shall do judgement and justice, he shall live the life, and shall not die. Yea, moreover he addeth in the same place, that Penance blotteth out the very memory of sin, saying, that. He will not so much as remember the iniquities that the penitent sinner hath done, but he shall live in the justice which he hath wrought. Especially if he exercise true justice upon himself, which requireth that according to the greatness of the sin, so should the Penance be correspondent thereunto. Therefore must he first judge of the offence, and then use condign justice upon the offender, that is, himself, poor sinner, whose Penance aught not to be small, when the offence is great, which Penance is a thing so pleasing unto God, that by the foresaid Prophet he saith, When the wicked man shall turn himself from his impiety and wickedness which he hath done, Ezech. 18 and shall do judgement and justice, he shall give life unto his soul. Therefore he saith again, I will judge every one (o house of Israel) according to his ways. Convert ye, therefore and do Penance for all your iniquities, and your iniquities shall not be to your ruin. Behold, here what God requireth of every poor sinner, that he should do condign Penance; behold of the other side the profit that proceedeth from penance is very great, whereas it saveth from eternal death, blotteth out not only the sins, but the very memory thereof also, giveth life to the soul, and preserveth it from ruin and eternal pains, which we take in doing thereof, S. Greg. doth deliver and preserve us from the endless pains of hell, as witnesseth S. GREGORY saying, Whilst we are wasted and spoiled with transitory labour and pains, we are delivered from everlasting torments. Yea, Note diligently. such benefit cometh unto us from labour, pains, and afflictions, that if we do but patiently suffer them in this life, for the love of God, by their means we shall be freed from the pains in the life to come, either in hell, or in Purgatory. S. Greg. Therefore S. GREGORY noting how mercifully God dealeth with those whom he loveth, saith. God doth here most mercifully apply temporal severity, to the intent he may not hereafter inflict everlasting revenge, therefore he spareth some here, that he may punish them for ever, and some he striketh here not any ways pardoning them, that he may spare them in the life to come And though that all, we can do or suffer here, is but little in in respect of the punishment which our daily imperfections, and ordinary sins do deserve, yet such is the goodness of God, that he doth more accept of a little punishment and satisfaction made here, then of much more which should be done elsewhere, Eccles. 29. whereof the ecclesiastic beareth witness saying. The lest thing doth please thee for a great: that is, the lest punishment, either voluntary done or suffered here, doth more please and pacify thee, than a greater suffered elsewhere of necessity, and though the pains were never so great which we suffer in this life, yet are they little in respect of the future punishment and torments, S. August. as S. AUGUSTINE most notably noteth, saying. No grief or vexation of temporal pains, may be compared to the everlasting torments of the wicked. But the sinner cannot avoid one of these two, for that he must of necessity be punished, either hereafter, or here in this present life, for that no evil remaineth unpunished. Wherefore to the intent ye may the more plainly see the profit which proceedeth from present Penance, and that all that ye have done or can do, is but little, in respect of the future pains from whence it delivereth us, mark I beseech you, how great & intolerable are the future pains of Purgatory, and of hell, which of necessity on of the two, the poor sinner must suffer, if through God's mercy, penance here doth not preserve him from those intolerable pains there. S. AUG. speaking of the pains of Purgatory saith: S Aug. li, de vera & falsa poeni●, This fire truly, although it be not everlasting, yet notwithstanding it is most grievous, for certainly it doth far excel all the pains, that ever any man suffered in this life. There was never found in flesh so great and intolerable pain, although the holy Martyrs have suffered marvelous torments. Let every one therefore (saith he) study so to correct his offences, Exhortation. & do such penance for his sins here, that after this life he be not forced to suffer such and so many intolerable pains of Purgatory. Though the pains of Purgatory do far exceed all the torments of the world, and if it were possible they should be ten thousand times more, yet were they all little or nothing in comparison of the lest of the torments of hell, which shall be inflicted for any mortal sin, that the sinner doth desperately and voluntarily die in. S. Anselm So infinite and inexplicable are the pains of hell, that holy S. ANSELME saith, that If all the men that ever were borne since the time of Adam, until this present day were now alive, and great Preachers, and that all of them should endeavour to speak but of the lest pain in hell; yet were they not able altogether to declare the very lest part, of the smallest torment there. So in like sort doth he say, that no less innarrable and unpossible, by all those to be declared, is the greatness of the joys of heaven which the sinner dying but in one mortal sin, looseth for ever, S. Aug. S. AUGUSTINE is nothing inferior unto him in declaring of the torments of hell, but saith after the same manner, that, If all the men that ever were from the beginning of the world; or shall be to the world's end, and also all the grains of corn that ever sprung up were men and if they all should suffer but one pain which the soul endureth for a mortal sin, every one for his part should suffer more pain, than all the blessed Martyrs, and all the wicked malefactors ever suffered. S. Greg. S. GREGORY also briefly declaring how great are the pains of hell, sayeth, That things cannot be thought of pains, which is not given them there for torment. Isidor. in Sino. ISIDORUS therefore exhorting the poor sinner to weigh attentively the greatness of the foresaid torments, saith. bend and enforce thy mind earnestly to consider what pains soever of the world, Note this consideration. what griefs soever of torments, and what bitterness soever of grief, and compare all those together to the pains of hell, and then shalt thou see that light is all that thou sufferest. Penance bringeth unto the soul, when not only by God's grace (which it procureth unto man) it delivereth him from all those aforesaid pains, but also bringeth it to as inenarable glory and joys in heaven, Wherhfore the Apostle S. PAUL saith, The eyes have not seen, neither the ears have heard, nor the heart of man can think, what God hath prepared for those which love him. Wherhfore S. AUGUSTINE affirmeth that, S. August. exhortation The joy of eternal light is so great, that although a man might remain therein but one hour, yet for to obtain this only, innumerable years of this life, full of delight and all temporal goods, are rightly and worthily to be contemned. Holy DIONYSIUS reciteth, that a certain devil being demanded (in a possessed person) how great was the joys of heaven, answered, Dionis. Carthus. Number the stars, who answered again that he could not, so also said he, no man can number the joys of heaven; and being demanded of returning again unto heaven, answered: If there were a fiery burning iron pillar, reaching from earth unto heaven, set with sharp Razors (if I were clad with humane flesh, wherein I could suffer) I would continually draw myself up and down upon it even unto the day of judgement, so that I might then find favour at God's hands, & come unto his glory: Note that the devil did not see the essence of God, but only had some evident understanding thereof. being demanded how long he did see God before he was cast out of heaven, he answered, Little more than the twinkling of an eye: but that I might see but so long again, that most glorious face, I would willingly myself alone endure all the pains of the damned, aswell of the devils, as of men, unto the worlds end. Hitherto holy Dionysius. S. BERNARD speaking of the beauty of God (which the holy Saints having passed their times here in Penance, do now continually behold) saith. All do rejoice there in God, because in sight he is most worthy to be desired, in face most beautiful and sweet to enjoy, by himself he pleaseth, by himself he is sufficient for reward, nothing is sought for out of him, and in him alone is all things that can be desired. This holy Saint, having declared the beauty of God himself, showeth in like sort the excellency of his kingdom and saith: There is true joy, full knowledge, all beauty and bliss, there is peace, goodness, light, virtue and honesty, joy, mirth, sweetness, true love, and what good and pleasant thing soever can be thought, is there superabundantlie found. The Royal Prophet David, considering how pleasant above measure are the joys of the house of God, Psal. 83 saith. One day is better in thy gates, above a thousand (vid. in the world) and therefore said that he made a choice to be an outcast in the house of God, Psal. 83 rather than to dwell in the Tabernacle of sinners. Wherhfore knowing that Penance was the way that leadeth thereunto, did give himself unto the austerity of Penance, as you heard before in such sort, that he said, Tears were my bread both day and night, Psal. 41 whilst it is said unto me, where is thy God: as though he would say; so great grief is it unto my soul, to be so far separated by sin from the house of God, that a man may say unto me. Where is thy God? Wherhfore I will endeavour to shed daily such plenty of tears, to wash away my sins which have made this separation, that my tears shallbe unto me my bread both day and night, until such time as I may come to the presence of my God, & dwell in his house, for that our Lord will give grace and glory, Psal. 83 and will not deprive those of his goods which walk in innocency: We were first created in innocency; by sin we lost that happy estate, the means to cleanse us of our sins, and bring us to our former happiness, is Penance, Ezec. 18 as God himself by his Prophet Ezechiel declareth. To conclude therefore with this last & chiefest profit proceeding from Penance, that they which being cleansed from their sin, by it, do walk in innocency. God (as you see DAVID testifieth) will give them grace & glory, and will not deprive them of his goods. Psal. 83 Wherefore as we desire to enjoy with this penitent king, all those aforesaid happiness, let us endeavour in this transitory life, to imitate him in penance, so doing we may assure ourselves to be partakers with him in glory. Psal. 83 For that (as he saith) God loveth mercy and verity: through his infinite mercy, he will accept of our penance, and by his loving verity, he will perform what he hath promised for it: that is, his grace here, and after everlasting glory in heaven. That Penance aught chiefly to be done for the love of God. CHAP. VIII. EVEN as it is not the death or pain which maketh a Martyr, S. Cyprian in divers. loc. but the cause wherefore it is suffered; so in like sort it is not the Penance, but the intentions and chief motions thereunto, which maketh it meritorious. For as COSDRAS the king of the Athenians, though he offered himself unto death, and also that stout CURTIUS, though he cast himself down into the gaping gulf of the earth, yet notwithstanding they, nor any other Romans', or ancient Gentiles were Martyrs, because their intentions, and ends of their death, were not for the love of God, but for their own vanity: so many, though they have used great austerities to themselves, and done great Penance, yet forasmuch as vain glory, or some other fond or foolish matter, hath been the end thereof, their Penance hath little profited them. Wherhfore as God being the chief cause and only end of Martyrdom, maketh the death of Martyrs to be glorious: so in like manner cometh it to pass, that thy penance is then most meritorious, when the chief intention and end-thereof, is only for the love of God. For otherwise if thou shouldst have never so great grief and repentance, and shouldest do thy penance according for thy sins, and for their sakes, shouldest shed as many tears, as there are drops of water in the sea, if thou shouldest do all this for fear of going to hell, and not chief for the love of God; know thou for certain, that this would profit thee little, in respect of that profit which thou shouldst have, if it were done merely for the love of God; Notwithstanding, that such penance called imperfect contrition, commonly conceived either by the consideration of the turpitude of sin, or by fear of hell, or severe punishment, if it exclude the effect of sin, & include hope of remission, by a special gift of God, and a divine impulsion of the holy Ghost; yet of itself it is not sufficient to justify or expel the spot of sin, but is a disposition and operation, for the obtaining of justification, in the sacrament of Penance: but the other conceived by the consideration of the goodness of God, and for his sake embraced, called perfect contrition, is not only a special gift of God, and a divine inspiration of the holy Ghost, but of itself is sufficient to justify and blot out all deadly offences, before the penitent be actually absolved. Yet this justification and reconciliation, must be ascribed precisely to contrition, but in as much as it includes the desire of the sacrament of Penance, which the penitent is bound to receive finding opportunity, notwithstanding any precedent contrition never so perfect. For in sin thou must consider two things, the one is the offence which thou hast committed against thy Lord: the other is the only hurt which thou hast thereby brought unto thyself; for thereby thou hast made thee a bondslave to eternal pain in hell. If therefore thou art rather sorry, and do more repent thyself, for fear of the torments of hell, then for that thou hast offended God; it is most manifest, that thy penance is more to fly and avoid that, which is against thyself, then that which is against God. Whereby it cometh to pass, that thou dost more love thyself, than God. And therefore thy sins, without the sacrament of penance, shall never be remitted, although thou shouldest have the greatest sorrow and grief that might be, unless thou repent thyself and be sorrowful also, that thou hast offended God, for God doth more respect the cause of the grief, than the greatness thereof, and doth chief behold the end, that the sinner hath in doing of Penance; whereof we have manifest examples in the holy Scriptures. 1. Reg. 15 Reg. 12 SAUL and DAVID were both kings of Israel, and both of them also offended, and were in like sort both of them reprehended by two Prophets, and to conclude, both of them did penance, & said, peccavi, I have offended. Wherhfore then did God pardon DAVID, & not SAUL? what is God an acceptor of persons? Act. 10. God forbidden we should so think. In verity (saith S. PETER) God is not so. The cause wherefore that the Penance of DAVID did please our Lord, & not that of SAUL, was in that, DAVID'S chiefest & greatest grief was, for that he had offended God, but the sorrow of SAUL was not principally for his sin, but for that thereby he lost his kingdom of Israel, wherefore he said unto SAMVEL, 1. Reg. 15 Honour me before the elders of the people, and before Israel; he said all this, that he might not be contemned by his people, & that he might remain safe in his, kingdom, if it might be. For this cause likewise God did not hear ESAY, Heb. 12. although (as witnesseth S. PAUL, he sought for mercy with tears. So also ANTIOCHUS. 2. Mac. 6. did not obtain mercy of God, for that his grief & tears did not proceed from the root of the love of God; For as no man could enter into the court of Assuerus, that was clothed with sackcloth, so neither can any man enter into the Royal Court of Almighty God, that is clothed only with this fear, which is attrition, but must be adorned with the Nuptial garments of the love of God. For although Penance which is done for fear is not bad, yet notwithstanding, it is not so good, as to be meritorious of the life everlasting, unless it proceed further, that is, unless it pass from fear, to love, Although thou dost not worship strange gods, if thou dost not take the name of God in vain, if thou dost not violate and break the holy days, if also thou keepest all the rest of the commandments, and evangelical counsels, if thou shouldest do all these things, I say, without the love of God; know thou, that it will come to pass, that thou shalt scarce enter into his kingdom. The reason truly is, for that in every good work whatsoever, there are two things; the one is, the honour and glory which is due unto GOD; the other is, the utility and profit which he, which doth that good work, is to reap thereby, that is, the everlasting joy which our Lord giveth unto them for the same. If thou therefore, when thou dost exercise any holy action, or virtuous deeds, dost more attend unto thy profit, then unto the honour of God, it is most manifest that thou lovest more thyself than God, and even as the work wanteth the love of God, so also shall it be not so meritorious: and for such works that do not include formally, or virtually the love of God, thou shalt never enter into his kingdom, neither will our Lord give unto thee his glory for them. Levit. 27 The love of God is the balance wherein was weighed all that was offered in the Sanctuary, for if thou shalt pray, or give alms, or do any other good work whatsoever, weigh it in the balance and scales of the Sanctuary: love aught to weigh it, according to the saying of S. Augustine: My love is my weight, with this I am carried, whither soever I am carried; & so much merit shall the good work have, as it hath in it of the love of God, & the worthiness of the deed: & therefore if thou shalt keep all the other commandments and evangelical Counsels exactly, & shall do many other good works, unless they shall proceed from the divine charity and love, and unless God himself shall be the final end of them, as I said before, they will not be worthy of heaven: For in the sight of God, the Supreme judge, the end and intention of the work is more regarded, than the greatness or excellency thereof; Wherhfore, though it seem unto thee, to be a most excellent work to serve God, yet wanting the love of God, as hath been said, thy intention being chief that he should therefore give thee glory, thou shalt lose it truly: but if thou shalt serve him only for himself and his love, thou shalt assuredly gain a great crown of glory; where seeking thine own gain, thou shalt not: and forgetting thine own, thou shalt reap infinite profit. By a little labour, thou mayst gain much, if thou wilt, but such is the folly of many, that they will not, but vex and torment themselves with thousand labours, and get little. This therefore aught to be thy study, whatsoever thou shalt do, that always thou mayest direct and bend thine intentions therein to God, and that thou mayest do it only for his love: and because he will have it so, and that it pleaseth him, and that this is his william. If therefore either through frailty, or the suggestions of the devil, (thy wicked inclinations inclining thereunto) thou hast fallen into sin, be sorrowful, repent thee, and do thy Penance, chief, for that thou hast offended so holy, so just and so great a Lord, whom thou oughtest with all Reverence and love rather to have served, having received daily and hourly so many benefits of him. A similitude. If thou hadst a friend whom thou lovedst dearly, though thou didst expect nothing from him but only lovedst him, for that he was a wise, good, and virtuous person, in whose company thou didst delight: thou wouldst (I know if any spa●ke of virtue did remain in thee) be sorrowful if that through thy offence, thou hadst lost his company and love, and wouldst with diligence seek to win it again. Much more then oughtest thou to be sorrowful, when through sin and offence thou hast lost the familiarity and love of God, which is so good and prudent, and so merciful. If thou wouldst do so much for man (which is full of a thousand imperfections) in whom thou seest only the sign & shadow of divine beauty; what shouldest thou then do to recover again his love and friendship, which is the continual and everlasting fountain of all goodness, beauty and virtue itself. Wherhfore whensoever thou hast committed any crime, let thy chief grief and sorrow of thy soul be, that thou hast lost thy familiarity of God, and also his divine presence; in whom all the joy, comfort, and delight aught to be. bend therefore all thy study, & endeavour with all diligence, that by Penance, thou mayst recover his love again, which aught to be the only end of all whatsoever thou dost; apply all thine whole care to root out of thy heart, the love of thyself, & to plant the love of God therein, in such manner (that if that might be which is impossible) that by offending God thou mightest enter into the eternal beatitude & happiness & enjoy the heavenly comforts with the blessed Saints; An exhortation. or for that thou wouldst not lose his love & favour, thou shouldest go to hell, & suffer all the torments of the damned, thou oughtest rather to be in hell, & not offend God, then to go to heaven by displeasing him. Therefore that most blessed Father, S Anselme in his bis book of similitudes, said I had rather being pure from sin & innocent, to enter into hell, Ansel lib. de Simil. Cap. 190 them being polluted with the filth of sin, to enjoy heaven: words truly worthy of so great & holy a man, speaking as a man most perfect, & long accustomed in the service of God. Let thy hell therefore be, the displeasure and breach of the love of God, and thy glory, in cark and care, humbly to beg at the hands of God, that thou mayst love him, and never offend him, and that he will sand thee whither soever he please, for as long as this is his holy will, thou oughtest every where to be glad and content, & thou shouldest rather fear hell for that end, because thou knowest all which devil there, are the enemies of God, then for the avoiding of thine own pain; So desire everlasting glory, but rather in that thou knowest that all which are there are God's friends, then wishing thine own rest, quiet and happiness. The chief cause therefore which aught to move thee to desire the eternal beatitude and bliss, is, because they which are in heaven are confirmed in grace, and sure never to offend God; so on the other side, thou oughtest to hate this present life, because it is ready and prompt to give thee occasion to that, wherein thou mayest offend God. Finally to conclude. Penance, austerity of life, or any other virtuous action, or good deed whatsoever, the only means to make them worthily meritorious of heaven, is to direct thine intention to do all merely for the love of God. And to this end we read a notable example in the liue● of the holy Fathers, of two devout persons, the one being a young man, the other very old, Herom. in vita Pat. whom the young brother very diligently served, as a true servant of God, whereat the devil greatly envying, appearing unto the old Father said: I am the Angel of God, by whose Commandment I am to tell thee some things whereof I am greatly sorry; know therefore that thy young brother, is the child of perdition, and eternal damnation, and all the service which he doth unto God, doth profit him nothing towards the life everlasting: and having said these words departed. The old Father afterwards whensoever he did see this young brother, did always presently sigh and mourn, which he considering said: Good Father, what is the cause that you do thus grieve at the sight of me? Who answered, what the wicked angel had said unto him, he replied again; be not sad, if it be Gods holy pleasure, that I should be damned, his will be fulfilled, and if he please, I shall be saved, I shall be saved. For I do not serve God for hope of the kingdom of heaven, or for fear of hell: but I serve him only, for the exceeding great charity & bounty which he showed towards me, and for the bitter pains which he suffered in his passion for me. If he will give me the kingdom of heaven, he can; if he will throw me down to hell, it is in his power also. The next night, the Angel of God came unto the old Father, and made manifest unto him that the other was the devil, and said, that the young brother had more merited by this his constancy in his love, then by all the other good deeds which he had done in his life before. For that the foundation of all our merits is, that all our works be done for the love of God; For though thou shouldest endure never so many labours, or shouldest do the most strict and hard Penance that might be, or exercise thyself in all other virtuous works and good deeds, if thou shouldest not do them, chiefly for the love of God, they would all be of little value or moment, seeing that in the love of God consisteth principally the merit of thy labours. Our sweet Saviour to make this most manifest, always when he made mention of labours, persecutions; or mortifications, commonly did add the cause of merit to be, for his love. As when he said of the persecutions which were to be suffered of his Apostles, he added. Blessed are ye when they shall curse and persecute you for my sake. Mat. 5 Also of the contempt of the world, Every one that shall leave Father and Mother, Mat. 19 house, or lands, for me, etc. And in like sort of Martyrdom. Luc 9 He which shall lose his life for me, etc. So in like manner in the 10. of S MATTHEW, and in the 18. in the 18. again of LUKE, & in the 21. and 15. of S. JOHN. In all those places, he showeth, that the pains which we suffer, or the good deeds which we do, must be done for the love of God himself chiefly, and not for hope of our own commodity or profit. But you may peradventure object, that DAVID being a just and holy man said, Psal. 118. I have inclined my heart to keep thy justifications for ever, for retribution and reward. This reward was no other thing principally, than God himself, for whose love DAVID did all his virtuous actions, and good works, for in times past, God said unto ABRAHAM, Gen. 15. I will be thy great reward. Let us therefore set this for our daily principal end in our Penance, and all other good actions: and no doubt but he himself will be our reward in like manner, and place us after this life, in his heavenly kingdom with him for ever. That the best, and most in God's favour have not neglected to do Penamce. CHAP. IX. THe wickedness of this our miserable age, but specially in this our poor desolate & lamentable Country is such, that though sin is now grown every where to the uttermost height of his pride, that possible almost can be, or ever was, yet notwithstanding, the chief remedy (next unto Baptism, vid. Penance) which God of his great mercy and love, and desire of the salvation of poor sinners, had ordained, both for the cleansing of our sins, and obtaining his grace, and preservation from sin, is now either altogether contemned, or made so base account of, as though none did Penance, or exercised any austerity, or holiness of life, but only such as had been, or were notorious malefactors and wicked sinners, taking their special grounds from this, that whereas in many places of the holy Scripture, where mention is made of grievous sins, penance is ordained there as a special remedy, both to purge sin, & pacify God's wrath, and to win his favour again; as in S. Luk. 13. Eze. 18. Isa. 55 joel. 2. Eccl. 2. Actor. 3. and in the 18. also and 2. of the apocalypse. Yet as there are many places declaring that Penance worketh the aforesaid effects, so is there no small number of testimonies, as well in the old and new Testament, as also in the writings of ancient and holy Fathers of all ages, to prove that not only sinners, but such also as were the friends of God, & clean from any notorious crime, yea some that had but small sins, have notwithstanding been careful to do penance. As first for example, the holy pattern of patience, blessed JOB, although his perfection and sanctity was such, that God himself gave testimony thereof, saying, that There is not the like unto him upon earth, a man simple and right, and fearing God, and going from all evil. Yet notwithstanding this holy man, considering with himself, job. 7. that A man's life is but a warfare upon earth, daily fight against vice, whereunto from his youth he is prove & ready to run unto: said, job. 9 I did fear all my works, knowing that thou wouldst not spare the offender. Wherhfore the better to preserve himself from sin, and to continued in the love of God, he did not neglect or was slothful in doing of Penance, but did exercise it with all austerity, as he giveth testimony thereof himself saying: job. 42 I know o Lord, that thou canst do all things, and that there is nothing that lieth hidden from thee, therefore I do reprove & reprehend myself, and do penance in embers and ashes. jer. 1. JEREMY also, though in his mother's womb, he was sanctified and preserved from great sin, yet was he so far from passing his life in pleasures, and casting away of Penance, that he did even for other men's offences, shed such plenty of tears, that he said, Who will give unto my head water, and unto mine eyes a fountain of tears, I will weep day and night, and bewail the slain persons of the daughters of my people? If he did penance for to win favour for others, no man can justly think, that he would be negligent to do the like for himself. Likewise holy S. john Baptist, who was so great in the favour of God, that as you have heard before, by the testimony of our Saviour, Amongst those that were borne of women, there hath not risen a greater. Being a Prophet, yea more than a Prophett, who was not only sanctified as JEREMY, but so replenished with the holy Ghost, in his mother's womb, at the coming of our blessed Lady, newly conceived with the Son of God, that he leapt for joy therein: and though as he did grow in years, so did he increase in grace, and was comforted in spirit, yet nevertheless did he fly the pleasures of the world, and retiring himself into the desert, did spend his time in such severe penance, that as the Scripture recordeth, Mat. 3 His garments were Camels hair, his food locusts and wild honey. Behold the flower of all Virgins, our most blessed Lady, who though by the spiritual favour and grace of God, being chosen to be the worthy mother of his only begotten Son, was preserved both in her conception, birth, and in all her life, from all spots of any kind of sin, in such sort, that holy S. Augustine said, Aug. li. de nature. & gra. ca 36 Theoph. & Euth. in 19 can. S Io. 5. that When he was to speak of sin, he would not have any mention of the boly Virgin. Yet notwithstanding, from the time that she was three years old, she lived a most retired life in the Temple, until the age of 14. where her life was a true pattern of religion and piety, and no less example of perfect penance. For as SABELLI. Lib. 2. exempl. 1. 4. & l. 18 4. writeth, she divided the day in this manner. In ihe morning for three hours together, she gave herself to prayer and devotion, from thenceforth till Midday she did read the holy Scriptures. She contemned riches and wealth, S. Brig. lib. 1. Reve. 10. & Gal. lib. 11. de Archa. Catho. virt. c. 5. in so much that what she could get, she gave to the poor, she took delight in nothing but in God, she withdrew herself wholly from idle discourses, and her body (of which the Angels had care) was obedient in all things to the soul. S. ELIZABETH also, daughter of the king of Hungary, and wife of the Landgrave of Thuring, Surius in vita. though from her very cradle she began to fear and serve God, yet as she grew in years, so did she continually increase in devotion, giving herself daily to all kind of piety and exercise of Penance: in such sort, that though in her husband's time, she lived most holily in the order of Penance, wearing haircloth under her Regal apparel, yet after his death, she took a stricter course of life, and casting away all secular glory, clad herself exteriorly also with the humble habit of Penance; and she which was most noble of parentage, made herself most ignoble to the world, that she might be made noble in heaven: neither was she any whit defrauded of her expectation there, and in the mean time so highly here in the favour of God, that one day being in an Ecstasy (as mention is made in her life) she did see heaven open, and sweet JESUS the Son of God, inclining himself unto her, saying. If thou wilt be with me, I will be with thee, and at no hand will be separated from thee. Many examples could I produce, to show that such as were high in God's favour, did give themselves nevertheless here to great austerity of life, and daily penance, which for brevity sake I omit, nothing doubting, but that those aforesaid, will be sufficient to move any such as have any love to God, and desire to continued in his favour, to imitate the manner of life, which the Saints and chief friends of God did lead in holy penance; & also plainly to see, how those are greatly deceived, which think that none do Penance, or take the virtuous course of Religion, but such as had committed some heinous offences in the world. Although one of the chief effects of Penance is, to cleanse us of our sins and offences; yet God forbidden that any man should have so base a conceit of this so excellent a virtue, as to judge that it were not exercised for any other purpose, which if it had been so, these holy persons, which never offended grievously, would not have been so careful to use it; but they being singularly illuminated by God's holy grace, considering divers other benefits to proceed from it, most carefully used it as a medicine and means, both to preserve them in God's friendship, and to win thereby greater favour with him. Some also (though the friends of God) falling into some small offence, did make here satisfaction by Penance, for the pains due unto those sins in Purgatory, that thereby they might the sooner come unto everlasting glory, knowing that God so hateth sin, that he leaveth not so much as a venial sin (yea in his friends) unpunished. How seveerly he dealt with the Angels which were, in a certain manner of his Court. S. PETER declareth, showing that He spared not them, 2. Pet. 2 but left them to be tormented in everlasting fire. ADAM being the first man created to his own image and likeness, Gen, 3. and a most holy person, yet did he not leave his offences unpunished. Neither yet did he suffer the sin of DAVID (though bound unto him with so strict a bond of friendship, that he said of him. I have found a man according to mine own heart.) to be without punishment. Most severely did he punish in like sort the offences of MOSES, Num. 24 though he dearly loved him. Yea such is his justice, that though ZACHARIE, the father of JOHN Baptist, was so just and careful in keeping all the Commandments of God, that S. LUKE giveth testimony of him in his Gospel, that he and his wife S. ELIZABETH, were both just before God, and observed his Commandments; yet God did not leave his sin (though it were bu● venial) unpunished. Who is he therefore, that can rightly think his life to be so perfect and pure, that he needeth not to use the best means that he can, to avoid punishment hereafter, at the lest in Purgatory, by making some satisfaction here by Penance, especially if he duly ponder withal, that this present life is no other, but a vale of misery, and time of penance, wherein whosoever hath well employed himself during this life, the hour of death (which unto worldlings and lovers of the world, of all terrible things is the most terrible) will be unto him most joyful, being the end of all pains; and beginning of all felicity; whereas if thou dost otherwise, thou must of necessity make a longer delay, before thou come to that place of rest: Apoc. 9 for that, Nothing which is defiled, shall enter into the kingdom of heaven. And though perhaps there may be many, which have not occasion, or so great need to spend their whole life in Penance for their mortal sins (from which by God's grace they have preserved themselves from their infancy) yet notwithstanding, few there are, or none at all, which have not still occasion to do some penance for their ordinary offences, Prou. 14. whereunto, as the Wiseman saith, The just man falleth seven times in the day. For whosoever looketh well into all his actions, and daily infirmities, shall soon find, that he seldom passeth many hours, but that he doth some ways offend, either wittingly, or not so unadvisedly, either by culpable ignorance, or forgetfulness, or by thought or word, or participating with others. For as the Prophet DAVID saith, Psal. 18. Who doth know his offences? and therefore prayeth unto our Lord to cleanse him from his hidden faults, and to spare him from other men's. The Apostle S. PAUL also, though he were confirmed in grace, yet notwithstanding did find so great difficulty to do well, and such promptness and prones to do evil, that with great lamentation he said, The good which I would I do it not, but the evil which I hate, this I do: and therefore crieth out: O I unhappy man, who will deliver me from the body of this death? The means therefore that he used was, as he declared himself, to punish his body by penance, saying. I chastise my body, and bring it into subjection, for fear lest whilst I preach unto others, I become myself a Reprobate. If this holy Apostle, and vessel of election did, acknowledging his imperfections, and for his small offences, and suppressing of sin, think such penance and punishment to be necessary; who is he that can think himself to be clean, that he needeth not to do penance, that hath any grace at all? For as S. GREGORY saith. Greg. lib. 31. Mor. How much more light of grace any man hath, so much the more doth he know himself to be reprehensible and faulty. Let every one therefore, look diligently into his own life, and consider what he hath done, and if peradventure thy sins should be but small or venial, yet do not thou neglect to make satisfaction, & do Penance for them also, knowing that as the ecclesiastic saith; Eccle. 19 S. Hierom. in Epist. He which contemneth small things, by little and little falleth into greater. Wherhfore Holy S. HIEROM saith, that A mind dedicated unto Christ, aught aswell to take heed of little sins, as of greater. For an enormous sin, doth seldom draw us into hell, because the greatness thereof doth terrify us in such sort, that it bringeth us to the knowledge thereof, whereby it cometh to pass, that with great repentance, and amendment of life, we do penance for it; but other sins wherinto we do slide often, and do not regard them, those are they, I say, which with a swift course, do carry us to destruction, as detraction, murmuration, defamation, and vain pleasures, of which forasmuch as they seem unto us often but small, therefore doing no Penance for them, by little and little they draw us very often into deadly offences, and consequently into hell: Wherefore though thy fault be so little, that it is only a venial sin, yet must thou not therefore neglect by penance, to cleanse it, whereupon, worthily saith S. AUGUST. Do not thou contemn venial sins, Aug. lib. de decen. Cherd. for that they are little, but fear them, for that they ar● many, and many little beasts may kill a man. The grains of the sand, are they not little, yet if overmuch sand be put into the ship, it will sink her? How little are the drop● of water, do not they nevertheless fill the rivers and courses of water, and cast down houses? the destruction and ruin therefore coming by the multitude, is to be feared, though not the greatness. Wherhfore to conclude, for as much as little and venial sins (from whom none in these our days are altogether free) do breed (as thou mayest plainly see, by the sentence of S. Augustine) so great danger, seeing that we do fall daily into them, as long as we carry this corruptible body about us, let us be careful to make satisfaction and do Penance for them: for if these aforesaid Saints, which were so innocent, did notwithstanding, lead their lives in such sort as you have heard, in continual Penance, much more than aught we, being defiled with sin, to do it. He therefore that is desirous to fly the pains of Purgatory, and come with speed to enjoy the happy sight of God, aught to pass here his life howe●lie in Penance, until the soul doth separate itself from the body, to reap the fruits of her labour, & enjoy for his small and momentary pains, ●he great and inestimable joys in heaven: which I beseech God to grant unto us ●ll, Amen. An Epilogue unto the Order of the Brethrens and Sisters, of Penance. EVEN as the goodness of almighty God is so infinite, that he turneth all things to the good of mankind; so on the contrary side, the malice of Satan is so great, that there is not any thing so good, but that he will bend all his forces to turn it into evil. Therefore as God by alms deeds bringeth forth piety; by Prayer, devotion; by fasting, continency, etc. so quite contrary, of all those doth the devil draw forth, Arrogancy, pride, and a kind of slothfulness to all other virtues. And as God, and the devil are of contrary wills, so do they bring forth contrary effects; For what is more opposite, than Arrogancy and Humility, but the devil bringeth forth Arrogancy of virtue, and God produceth Humility of sin, and Penance from Humility, and from perfect penance grace and everlasting glory. The devil on the other side, seeketh to procure from penance a contrary end, for by persuading a man, that penance soon purgeth sin, and winneth heaven, allureth him to all kind of unlawful pleasures, under hope that he shall have time sufficient to do penance, in the end, that so being led away with this vain pretence, he may defer his conversion and amendment of life, so long, till at the last, by the just judgement of God, he is prevented, and findeth now no place for Penance. And having vainly spent the precious time, that God had lent him to gain eternal glory, falleth suddenly into everlasting ignominy. But if a man's zeal be such, that the devil seethe that he cannot hinder him from beginning to do timely and true Penance, then doth he bend all his forces to incite and allure him to take such violent and accustomed courses therein, that following either obstinately, or indiscreetly his own will, he looseth thereby, both the greatest part of his merit, and also many times, growing weary of the virtue of Penance, through his own fault, returneth again to his former vices and pleasures, in worse sort for the most part, then ever before. Wherhfore our holy Patron, humble S. FRANCIS, to prevent through his sincere zeal and charity, the malice and envy of Satan, & to give help, comfort, aid, & direction to all, which thirsting after the salvation of their souls, have an earnest desire to attain to all the perfection, that their strength and estate will permit them, did by the inspiration of the holy Ghost, ordain an order of Penance, setting down therein instructions and rules, fit and convenient for any estate, degree, or sexes that would undertake it, S. Bona. ch. 3. in vita S. Franc. as the Seraphical Doctor of the Church, S. BONAVENTURE testifieth; in the 3. chap. of the life of S. FRANCIS, saying that, Many of both sexes inflamed with the zeal of his preaching, serving our Lord in the purity of wedlock, according to the form received of the servant of God did bind themselves with new laws of Penance whose manner of living, the said humble servant of Christ decreed to be named, the order of the Brethrens and Sisters of Penance. For as the way of Ponance is common to all men that desire to ●ome to heaven, so in like sort is this Order, admitting both the Clergy and La●e people, Virgins and married folk of both sexes; of how great merit it is in the sight of God, doth manifestly appear by many miracles, which some of them have wrought hitherto S. BONAVENTURE. Wherhfore having set down the necessity and utility of Penance, as it belongeth to all persons in general, so now by the grace and assistance of almighty God, for the comfort and help of all those which have undertaken this Order; and for the encouragement of all such, as bending their minds to the perfection of Penance, have any desire to be admitted into this Holy Congregation, I will endewor to set down at large, the Rule of Penance, with the manner of the Institution, the Privileges, obligations; and perfections of it. THE RULE AND manner of living, of the Brethrens and Sisters, of the third order of S. FRANCIS commonly called, of the Order of PENANCE, ordained for those which will live holily, and do Penance in their own houses. NICOLAS Bishop, Servant of the Servants of God, to his loving Sons, the Brethrens, and well-beloved Daughters in Christ, the Sisters of the Order of Penance, as well present, as to come, health, and Apostolical Benediction. THe firm foundation of Christian Religion, is known to be placed upon the mountain of the Catholic faith, which the sincere Devotion of the Disciples of Christ, burning with the fire of Charity, did teach by the word of careful preaching unto the people of these Nations, which walked in darkness Which faith the Roman Church doth hold and keep, whose foundation is not to be at any time moved with any whirlwinds, nor waves of Tempests: For this is the right and true faith, without whose company, no man is acceptable, and gracious in the sight of the highest. It is this faith, which prepareth the way of Salvation, and promiseth the rewards and joys of eternal felicity. And therefore the glorious Confessor of Christ S. FRANCIS, Institutor of this holy Order, showing both by words and example, the way to ascend unto our Lord, did instruct his Children in the sincerity of this faith, and would they should profess it, constantly keep it, and also fulfil it in works, to the end, that they walking healthfully by the paths thereof, might merit after the prison of this present life, to be made possessors and hairs, of eternal beatitude. Of the Institution of this Order of Penance. Our holy & blessed Patron, S. FRANCIS, being by a special favour of God, called from the pleasures of the world, unto a perfect holy life, and strict course of Penance, did not at the first, and presently after his renouncing of the world, institute any of his three orders, that is, In legend. trium Socior. in principio. of the Friar Minors, otherwise called Grey Friars, of S. CLAKE, and this of Penance, but did at the first take unto himself a mean course of Heremetical habit: but not of any religious order, but only an habit of Penance, which for his first two years he did wear: But in the second year, after his conversion, from the world to God, taking upon himself the form of habit, which he gave afterwards unto his brethren, did in the year of our Lord 1206. begin his order of the Friar Minors, and within the 6. year after, instituted the order of the Sisters of S. CLARE; and not long after, Specul. Minor. tract. 1. fol. 60 did ordain for an order of life, for all persons, the form and life of Penance, which he himself had exercised in his first beginning, though after a far more mild and easy manner. S. BONAVENTURE declaring the cause and means of the institution of this holy order of Penance, saith, Bon. in 4. part. legend maior. that After S. Francis had gotten his Religion to be approved by Innocentius 3. he began to treat and reason with his brethren, whether it were better for them to converse amongst men, or to retire themselves to solitary places. And whereby earnest diligence and fervent prayer, he had sought the good pleasure of Gods holy will, and being illuminated and enlightened by Oracle of Super●al and divine Revelation, did understand that he was sent by God to this end, that he should win unto Christ the souls, which the devil did endeavour & go about to draw from him. Yet notwithstanding, such was his great humility, that he which had learned great things from his supreme master, JESUS CHRIST, was not ashamed to seek the knowledge of little things, from those which were inferior unto himself. Wherhfore Brother SILVESTER being a man of great sanctity, and highly in the favour of God, S. FRANCIS having a great hope and trust in him, did send Brother MASSEUS unto him, to desire him, that he would humbly beseech Almighty God, that he would vouchsafe to reveal & show unto him, whether it should more please his divine Majesty, that he should go abroad and preach unto others, or that he should give himself continually to prayer; he sent him with the like message unto blessed S. CLARE also; Brother MASSEUS going therefore presently unto them both, and having declared what S. FRANCIS desired; brother SILVESTER, betaking himself presently unto his prayers, and having received therein the divine answer, signified the same with all speed unto Brother MASSEUS, and said .. Tell Brother FRANCIS, that God hath not called him for himself, but that he should work the good of many souls. The like answer holy S. Clare did send, whereby (as witnesseth the holy & Reverend Father BERNARDINUS DE BUSTIS) doth appear; that blessed S. Farcis, Ser. super illud exe nos reliq. omne. was induced to preach penance, by divine inspiration (yea rather commandment) & so consequently to institute this holy order of Penance: for having received that answer, he was so inflamed with the zeal of charity, that he rising up presently, girded and prepared himself with so great fervour, to fulfil this new received commandment, that he went his journey so speedily, as if he had been touched with the hand of God, and had been endued with some extraordinary virtue and strength from heaven, and walked with so great force of spirit, that he looked not, or premeditated whither, out by chance, & as God would have it, came unto a certain town or Castle, called Canarij, in the vale of Spoleta, where he preached with so great zeal, the contempt of the world, and the dangers to live therein, that all of that place, both men and women were so moved with his preaching, that they were ready to leave all, & desirous to follow him; but our holy Patron S. FRANCIS said unto them, you shall not so do, but I will ordain for your comfort and soul's health, what you shall take in hand: and then presently he determined to institute this third ORDER, which is called Of the Brethrens & Sisters of Penance: for his only intent in instituting this Order was, to incite all sorts of people, so to follow the examples of Penance, which our Lord and Master did give us, both by word and example, that following him here in earth, they might reign with him in heaven, whereunto S. FRANCIS desiring as much as lay in him, to bring all indifferently, without exception of Sexes, or persons: did prescribe this form & order of Penance, as a singular help to the attaining thereof; & forasmuch as his love being equal unto all, seeing that it was a thing impossible for him to set down a Rule precisely for every one, did ordain it in such sort, that it should be made fit & convenient for all such, as with fervent zeal & affection would undertak it; for, such is the love of out Redeemer towards all persons, that he doth not require great matters at our hands, Matth. 11 or any thing above our power, but saith, My yoke is sweet & my burden light. Therefore S. Francis, as a true Imitator & follower of our Saviour, doth not here lay any heavy burden, or require any hard matters, above the power of the meanest, or lest able, but setting down, and ordaining a form and manner of life for the strongest, taketh such order for the weakest, that the Superiors may make it fit, & convenient for their strength and calling, leaving only for them, what with fervent love to God, and alacrity both of body and mind, they may accomplish, whereof our Holy Father NICOLAUS 4. which lived and was assumpted to the government of the whole Church of God, within 55. years, after the death of S. FRANCIS, 1288. of whose orders being the General, and governed them five years together, had good means to understand perfectly the Rule, giveth sufficient testimony, when in the 18. Chapter of the Rule, which he collected together, & confirmed it with his Apostolical letters; he saith. The Ordinaries of the places, Reg. c. 18 or the visitor, may for any lawful cause (when they shall see expedient) dispense with all t e Brethrens and Sisters, in abstinences, fastings, and other austerities. The or e●y and chief Obligation, which remaineth undispensed is, the Observation of the Commandments of God, which the Brethrens and Sisters, by their vow at their Profession, do bind themselves a new to observe, though not under the pain of a double mortal sin, if they should after transgress any of them, as by God's assistance, I will declare in the end of this Rule more at large. And in all other matters, S. FRANCIS requireth no more here in God's behalf, but what our heavenly Father requireth, saying; My son give me thy heart. Prou. 23 What request could be more reasonable and easy to be performed? If God had required any thing which had not been in our power, or above our possibility, we might have had some reason to say, O Lord how willingly would I fulfil thy demand and desire, especially knowing that it is altogether for my good, but alas my infirmity and weakness is so great, and my strength so little, that though my heart is good, and my desire not inferior, yet wanting force to do what thou wouldst, I am not able to fulfil what thou commandest. But all occasion of such excuse is taken away, by this that he requireth, no more but our heart, wholly to be given unto him, & not either lent or sold, They lend God their hearts, which serve him for temporal prosperity, and when it is taken away from them, then do they withdraw their hearts again, which before they had given unto him, and of those did the Psalmist speak when he said, He will praise thee, Psal. 51. when thou shalt do well unto him. They cell their heart, which only serve him for eternal reward, and are rather called Mercenary persons, than loving children: For he which serveth only for hope of reward, deserveth no other title, and looseth a great part of his reward, for as S. chrysostom saith most notably. Thy recompense shall be the greater, when thou labourest not for hope of gain, but only with love, & a desire to please God above all. They only therefore give their hearts to God, which out of their mere love and affection to himself, do serve him; and this is the service which God requireth, when he said, Prover. 23 My son give me thy heart. Behold the benignity and prudence of our tender Father, which knowing that love is the loadstone of love, seeketh by loving words to draw thy heart & love to him, by showing his particular affection towards thee, saying: My son, my son, for whom I have created heaven and earth and all things that are therein; my son, whom I have made to mine own image and likeness; my son, upon whom I have appointed one of my heavenly Court to attend; my son, under whose feet I have made the beasts of the fields, the fowls of the air, the fishes of the sea, and all things subject; my son, whom I have preserved & fed from the very first conception, until this present day. My son, I say for whose Redemption I have given my only begotten Son, and myself with all; my son, for whom the inheritance of the kingdom is prepared: Give me thy whole heart therefore as freely, without any other more principal hopes. This doth our Saviour teach and exhort us unto, when he saith: Matth. 22 Thou shalt love the Lord thy God with all thy heart. He therefore which will have God for his Father, and reign with him in his heavenly kingdom, must show himself here to be his true son, in giving his whole heart, love and affection unto him, seeing that this is the only thing which he demandeth for all that, which he hath already given, or hereafter promised in heaven, which he showeth himself to be most willing to give, in that he asketh nothing for it, but what every one may easily give, of what degree, estate, or condition soever he be. For the poorest man that hath not a penny, may give his heart as wholly (and love God as entirely) as the most rich and mightest king: So the foolish person that knoweth not a letter, may as well as the wise and learned, the weak and lame, no less than the strongest Giant; and to conclude, the poor Shepherd which feedeth his shed, may give his heart as freely, and love God, as devoutly, as the Pope or Emperor. For that it is a thing of such great necessity, to give thy heart wholly to God, and to love him entirely that without charity none can come unto heaven. There are many in heaven, which were very poor, which were weak and ignorant, which could not fast or give themselves to much prayer, yet notwithstanding, there is none there which want the nuptial garment of charity. But if peradventure this demand may seem to be so hard, that it cannot be fulfilled, for that God demanding our whole heart, demandeth there withal our will, in such sort, that there is nothing left to our own other affairs. Note I pray you, to the intent you may the more plainly see, that this demand is so easy and sweet, that any man may yield to the fulfilling thereof. This Commandment is affirmative, which bindeth always, but not for all times, but in time of necessity: Even as the Precept of reverencing our Parents, doth not bind for always, or at all times, but as occasion recuireth; so likewise thou art not bound always to love God, but as time and place shall require. For God commandeth that when the world, the flesh, & the devil, do set any thing before thine eyes to be loved, then oughtest thou rather to lose any such thing, than thou shouldest neglect thy duty, or displease thy God. He therefore loveth God truly, which will not for the love of any Creature displease God, but in the mean space, whilst no occasion of sin is offered, thou mayst love all other things ordinately, as Parents, wife and children; yet notwithstanding, with this implied condition, that thou hast thy soul always ready to suffer any torture, torment, or damage, were it never so grievous, rather than for any of them, it should offend mortally. Whereby thou mayst easily see, the words of our Saviour to be most true, when he saith, Matth. 11 My yoke is sweet, and my burden light. When he giveth thee leave to love all creatures, as much as thou wilt, so that for their love, thou dost not adventure to offend him. I have a little willingly digressed, & been the longer upon this point, for that the chiefest obligation, and most principal part of the Vow of this holy order, is, to observe the Commandments of God, which burden (if it may be so called) being light, there is no other point heavy; especially seeing that NICOLAS the 4. (which gathered, as I said, this Rule together) setteth down in his Breve & Apostolical letters, that no point thereof bindeth, under the pain of a mortal sin, unless it be otherwise against the Commandments of God, or Ordinance of his Church, saying, in the last Chapter of the Rule. In all these aforesaid things, whereunto the Brethrens of your order are not bound by the Commandments of God, or Ordinance of the Church, we will that ●one of them be bound under mortal sin to keep them. What can be therefore more comfortable or easy than this Rule, where the obligations, labours and austerities are ●mall, and the benefits, privileges and perfections, are very great. Of the benefits and Privileges of this holy Order of Penance. THE great utility and profit which proceed from any labour or pains, make for the most part the time to seem short, and the labour little, as appeareth in JACOB, Gen. 29 who served LABAM seven years for his daughter RACHEL, which time seemed short, and to be but few days, as the Scripture saith, for the greatness of the reward. Wherhfore whosoever doth duly consider the inestimable benefits, which the true observers of this order do get thereby; if will and strength concurring together, he should keep all the fasting days, and austerities contained in this Rule, in as strict a manner as ever any hath, or may keep them, yet notwithstanding he● should have just cause to think, that they were little and easy, in respect of the grea● utility and profit thereof. What greate● benefit can any man expect or desire (remaining in this mortal life) then to b● cleansed both from all his sins & pain due thereunto in Purgatory, and to be restored to that state as it were of innocency, wherein he was when he was first baptised? This inestimable benefit is granted in most ample manner at the first entrance of any devout person (if it chance not that he himself putteth hindrance unto the grace of God, which is then offered him) as appeareth plainly in the form of Absolution, at the entrance into this holy Order, granted by many Supreme Bishops, as here followeth. Our Lord jesus Christ, by the merits of his most holy Passion, absolve thee, and power his grace abundantly in thee, and by his authority, and of the blessed Apostles, S. PETER and S. PAUL, and of the Supreme Bishops, committed unto me herein, and granted unto thee, do absolve thee from all excommunication, greater or lesser, from all sentence of suspension, & dispense with thee in all irrigularities, that thou hast any ways Contracted, and restore thee to the union and participation of all the faithful, and also to the holy Sacraments of the Church: and by the same authority, do absolve thee from all vows (if thou hast made any) except of some approved Religion, and from all sins, wherewith thou hast offended and trespassed against God, either by humane frailty, ignorance or malice, granting unto thee Remission of all thy sins, confessed, and of all other which thou canst not remember, or hast forgotten, so far forth, as the keys of the Church do extend in this matter: and by the said authority, I do absolve thee of all the pains of Purgatory, which for thy sins hitherto done, thou hast deserved, restoring thee to the state of innocency, wherein thou waste first baptised. In nomine Patris, etc. Wherefore to obtain this great benefit they which will undertake this happy estate of Penance, must at their first entrance, make a General confession, which is the last that ever they need to make for as daily experience teacheth us, Gabriel Maria, Ord. Minor. in Reg. Annunciat. and also the Reverend Father, GABRIEL MARIA, which composed the rule of the Annunciats, and was all his life time, after the confirmation of that order, Confessor thereof; witnesseth that, The often general confession of a man's whole life, doth hinder more devotion, then augment it. Therefore in religion, such general Confession aught to be made but once, unless it should happen, that that which one had made before, should for some defects be not vaileable: yet notwithstanding forasmuch as it doth greatly help, both for the overcoming of our daily imperfections, and increase in virtue, to make every half year a General Confession, of all such notable things as may chance to happen in that time; it is counseled, though not commanded, aswell by the Fathers which have had, and have charge of this Order, as also in that devout book entitled, The Rules of good life, that every one should make a general confession of every half year, to the intent that he which taketh the charge of their whole life, may see what victory they have made of vice, and daily imperfections, or how they have proceeded in virtue, and virtuous actions, that their good deeds being as well known, as their evil, they may receive encouragement to proceed, if they have done them well, or if otherwise, they may be admonished how to do them better, to the good of their souls; for it is not enough to do a good deed, unless it be well done, which assuredly will be the more meritorious and pleasing to God, if it be taken in hand by the advice of a prudent Ghostly Father: especially seeing that in this our poor Country, the Brethrens and Sisters cannot come unto those monthly Assemblies, which by the Rule is desired, where both by the virtuous examples of the whole Congregation, good admonitions of the Ministers of this order; with the pious and zealous exhortations, which aught to be then made, to encourage them in their happy course of Penance, they should be stirred up to virtue, and withdrawn from vice. The Visitor for these causes, is enforced the oftener to make his visitations, that thereby (to the uttermost of his power) he may endeavour, by the help of this half years continual general confession, to supply the place of all those aforesaid motives, and persons, may be all way ready either by himself, or by the means and authority, which he had received from the Supreme Pastors of the Church, and his Superiors, to give himself (if he may conveniently) or grant his power unto the Ordinary Ghostly Fathers to give (if need require) unto the Brethrens or Sisters at the hour of their death, the general absolution again, both from their sins, and pains due thereunto in Purgatory: which benefit and Privilege, though for divers good considerations, many Supreme Bishops have granted, yet specially for this that every night before they take themselves to rest, by the Rule they are bound, not only to make a diligent examination of their consciences, but satisfaction in like sort to their ability and opportunity for the imperfections and offences of that day, if they chance to fall into any, either great or small. For seeing that the uncertainty of man's life is such, that no man of whatsoever state, condition, years, or sexes, is assured of one half hour of Penance, our Holy Father S. FRANCIS, by the inspiration of the Holy Ghost, did for the great good, How we aught to make this examination, see chap. 12. and comfort of the Brethrens and Sisters, ordain this daily satisfaction to be made, to the intent that every one having done Penance, according to the quality of his offence, either in act or will, he might rest and sleep in security; which otherwise, with assured repose of Conscience he could not do, not knowing in what dangerous estate he standeth, being assured that God will not forgive sins, and the pains due thereunto, unless the sinner ●hall first do penance for them, by hearty contrition, and full purpose of confession, when he may conveniently, with satisfaction in like sort. job. 19 Wherefore holy JOB, considering how severely God punisheth sinners, said. I did fear all my works, knowing that thou wilt not spare the offender. That is, leave his sin unpunished; for God never leaveth the offence without revenge and punishment, for either the sinner must punish his own offence in himself, by doing Penance, or else God in his wrath will chastise it. Let every one therefore choose one of the two, that is, either make choice to punish himself presently, or expect the severe punishment of God, & when he is in the midst of his choice, or ready to make it, let him remember well the sentence of S. PAUL, Heb. 10 saying. It is a horrible thing to fall into the hands of the living God, whose mercy & goodness is such now, that whosoever doth with sorrow for his sins, but meanly punish himself, God will not inflict any other punishment for his former offences, as the Apostle S PAUL doth insinuate saying, 1. Cor. 11. If we did judge ourselves, we should not be judged. In which words the Apostle doth manifestly show, that the cause wherefore we are judged and punished by God is, for that we neither judge or punish ourselves. Worthily therefore doth S. Francis command, that the Brethrens and Sisters of this order of Penance, should every night examine & judge themselves, & being sorry for their sins, do some penance for them, knowing that God our most loving Father as one which is benign & merciful, doth not punish twice the same thing. For if thou wilt correct thy fault thyself, God will not punish it again. Therefore holy DAVID being a man according to Gods own heart, and rightly knowing his divine disposition and mind, said, Psal. 11 I have done judgement and justice, therefore thou wilt not deliver me over, to those which calumniate me. Wherhfore if the Brethrens & Sisters in examining duly every night their conscience do judgement, and in making satisfaction, as the Rule requireth for their daily imperfections, do justice whensoever they find that any way they have offended, they may assure themselves with the Prophet DAVID, that God will not deliver them over, into the hands of those which shall calumniate them, that is, torment or punish them any more, after this life in Purgatory. Whereby you may plainly see, how great is the benefit of this holy Order of Penance, and upon what just grounds it is freely bestowed. As all men are, & would be glad, to enjoy assuredly this great benefit; so must they be as diligent in the examination of their conscience daily, and as willing to perform, that pain and penance which (equity and reason being placed as judge) shall think the imperfections of that day to have deserved: Which labour will seem but small, if it be compared with the greatness of the pains, which otherwise they must suffer; or with the excellency of the reward, which this little labour doth soon bring them unto, after this transitory life. Unto this labour may be applied the words of the Psalmist, saying, They shall labour always, but yet they shall live in the end. Psal. See therefore and consider well, how necessary for the good of our soul, is this daily examination of our conscience, and punishing in ourselves our offences and imperfections; for though the pain be but small, yet is it great in the sight of God, who is so willing to accept of any good that we do; that he doth accept of little things for great: as the ecclesiastic most notably remarketh, Eccle. 29. and saith. The lest thing doth please thee for great: Which we must needs confess to be true, if we well weigh the greatness of the future pains, due unto our sins, from which here little labour delivereth us. That great pillar of the Church, holy S. AUGUSTINE, S. August. comparing the greatness of all the pains and torments of this life, with those that are after it, That no torment of temporal pain, can be compared unto the everlasting torments of the wicked. But the sinner cannot avoid punishment, but that either he must be punished here, or in the world to come; for no sin saith he, is left unpunished. If therefote the poor sinner do well consider, either the cruel and everlasting torments of hell, or the intolerable pains of Purgatory, though he should labour much in the examining of his conscience, and endure great pains in making satisfaction for his sins & imperfections: yet would all this seem to be very small and light; Isodor. in Sin●. as ISIDORE plainly declareth saying; Weigh well in thy mind what pains soever of the world, what griefs soever of torments, and all the bitterness of griefs, and compare all this unto hell, and all that thou shalt suffer will seem but light, especially if thou add hereunto, the greatness of the reward which thou hopest for hereafter. S. Chrys. For as chrysostom saith: If the Tempests of the seas seem light to Mariners, if wounds unto Soldiers, if cold unto the husbandman, for hope of temporal reward, how much more than aught all labours and pains seem light through hope of eternal happiness? Which S. Gregory affirmeth to be of that force, that it will make all labours seem so light, that a man shall not feel them at all: For hope, saith he, of the eternity doth so elevate the mind, that it feeleth no evil which exteriorly it suffereth. Not without cause therefore doth ISODORE say, Isidor. de sum. bon. that He which doth diligently meditate and think of the rewards of the life to come, doth joyfully bear all the evils of this present life, for that the sweetness of the one doth temperate the bitterness of the other: worthily therefore saith S. PAUL: The passions and sufferings of this time, m. 8. are not condign to the glory to come, that shall be revealed in us. O how miserable are they which will suffer nothing for the life everlasting: and again, how happy are the Brethrens and Sisters of this order of Penance, which by that little pains, in examining, being contrite, and punishing their own faults; do obtain assuredly so great a benefit, as to be freed from future pains, and be absolved, both at their entrance, & hour of death also, from all their sins and pains due thereunto in Purgatory, & be restored again at their last hour, to that estate as it were of innocency, wherein they were, when they were first baptised, and after this transitory life, to pass securely by God's grace, to eternal glory. Note that I have added in the end of every chapter of the Rule, the Annotations and Ordinances, which the Reverend Father F. PETER GONZALES of Mendoza, Commissarie general in this our family, of Cismontana, let be made for the Province of Spain, that every one may see, how this holy order is observed now in Catholic Countries. Of the manner of examining of those which will undertake this form of life. CHAP. I WE therefore prosecuting this Order with convenient favours, intending beninglie to the augmentation and increase thereof, do ordain, that whosoever is desirous to be admitted to keep this form of life, must be diligently examined before their admission, of the Catholic faith, and obedience to the aforesaid Church, and if they shall firmly profess, and truly believe it, they may be safely admitted thereunto; yet diligent care is to be taken, that no heretic, or suspected of heresy, or yet defamed, be in any wise admitted to the observation of this Order of life. And if it should happen to be found out, that any such have been received, he is to be assigned over with all speed, unto the Inquisitors of heresy to be punished. Commissarie General. Sismontanae. CONCERNING this first Chapter, it is to be noted about the reception of any into this order, that they which are to be admitted, must be Catholics and not suspected of Heresy: whose Fathers and Grandfathers have not been punished by the holy office of the inquisition for it, neither have been vicious scandelos people, nor infamous, or of bad life and opinion. This information which is to be taken of such persons, must be committed to some grave religious person, of good judgement, or to some of the Brothers of the said Congregation, (if the superior think it convenient) and this information must be made with all secrecy, having always respect unto the honour and good credit of those persons. Although blessed S. FRANCIS, our holy Patron, and pattern of all perfection, imitating in all things as near as he could, the example of our most loving Lord and Redeemer, which was not an acceptor of persons, but offered mercy to all and every one a like: so he in like sort desiring the good of all Christian souls, of what estate, degree or quality soever, did ordain this Rule for all sorts of people (as testifieth S. BONAVENTURE) without any exception, whether young or old, rich or poor, S. Bonav. in vita S. Fran. weak or strong, of high degree or mean estate, whether Virgin, or Widow, married or unmarried, Priest or Lay man, of what lawful trade or calling soever, yet notwithstanding he had, a diligent care, that a special regard should be had both of the firm faith and laudable commendations, and manner of life, of any person that was desirous to be admitted into this holy order of Penance. For considering that the first ground, and firm foundation of all happiness, both in this life, and in the other to come, is the true belief and constant profession of the Catholic faith, the first thing which he requireth, that with all diligence should be looked unto, was the sincerity of the faith of him which desired to be received into this Congregation, which aught to be such, that not only he should firmly believe all such things, as our holy Mother the Catholic Church believeth, but seeing that the Apostle saith, that with the heart a man believeth unto justice, but with the mouth, Confession is made unto salvation: He willeth that he must also constantly profess the same faith, and with true humility, rejecting all obstinacy, and self will opinions, be obedient unto the Catholic Church. Moreover, he had so great a care for the conservation of integrity in faith, that if any hidden or secret heretic, should have been received, or that any one of them should fall into heresy; that though in his first Order of Friar Minors, he gave a general Rule for his two others, that the love between all his children should be such, that it should excel the very love of the tender Mother towards her natural child, saying: If the mother did love and nourish her natural child, Reg. Min. 6. cap. how much more than aught every one to love and nourish his spiritual brother. Yet notwithstanding he did so much detest heresy, that if any of the brethren admitted, were but suspected of heresy, he willed that the other setting all particular love aside, should for the love of God, and preservation of the members of his Church, with all speed assign over the said party unto the Inquisitor of heresy to be punished. For seeing that the Brethrens and Sisters of this order were in Catholic Countries exempted (in respect of their persons) from secular jurisdiction, by divers supreme Bishops, as by Honorius 3 Gregorius 9 and Sixtus 4. Bonifacius 8. joh. Baptist. Confect. in Colle. Priuil. mend. fol. 460. Paul. 2. Constit. 1 Clem. 4. const. 9 Benedict. 11. Nicholaus 4. as appeareth by their Apostolical Breves, they must therefore themselves be most diligent to see their particular offences amongst them condignly punished, but specially heresy, or the lest suspicion thereof, seeing that one of the principal things which is required in those which are desirous to be admitted, is sincerity and constancy in the Catholic faith. So in like sort, no person that is defamed, or hath been justly reprehended or punished by public justice, can be admitted; for that the Reception of any such person (though now penitent) which is but private, yet his offence having been public, would breed scandal to the whole order, and discouragement unto such as might be desirous to be thereof, thinking that if the Congregation were so perfect as they aught to be, they would not admit so unperfect a person, which hath been defamed, into their company. It was not therefore without just cause, that in the old law it was strictly forbidden, that he which had any defect or spot, should not offer bread unto God, neither might come unto his ministery, if he were blind or lame, or had any other notable mark or defect. But if that every one which shall have any filth or spot, may not offer bread unto his God; much less than aught he to be dedicated unto the service of God in this holy Congregation, which is defiled and spotted with heresy, or any notable infamy. But if any person that had been any ways infamous in the world, and being demanded thereof, by him which receiveth him, either to probation or profession, should fraudulently hide it, notwithstanding that he should be thereby received and professed, yet by Apostolical authority, he may be lawfully expelled, lest that an infected sheep, should corrupt the good fame of the whole flock of our Lord, and be an example unto others. Artic. 2. How they are to be received, which will enter into this Order. CHAP. II. WHen any would enter into this Fraternity, let the Ministers, deputed for the Reception of such persons, search diligently and consider his office, state and condition, and plainly declare unto him the burden of this fraternity, and chief concerning the restitution of other men's goods, which being first done, if he please, let him be clothed after this manner; and as for other men's goods (if there shall be any in his custody) let him endeavour to make satisfaction in ready money, or giving sufficient security, and notwithstanding let him take heed to reconcile himself to his neighbours. All which things being accomplished, after a years space (if he seem to them to be fit) let him (by the advise of some discreet Brethrens) be received in this manner, that is. That he promise' that he will observe and keep all the Divine Precepts, and also that he will make satisfaction (as is convenient) for the transgressions and faults, which he shall commit against this manner of living; when, and according unto the Visitors will, he shall be called thereunto; and let this promise there made by him, be set down in writing by a public hand. Let no man be otherwise received by the said Ministers, unless it should seem fit unto them: the Condition of the person, and his instancy being discussed with judicial consideration. Moreover we defining do decree, that no man after his entrance into this fraternity, may be able to go out again to return to the world: yet not withstanding, he may have free passage to any other approved Religion, But women having husbands, may not (without their leave and consent) be admitted to the company of this aforesaid fraternity. Commissar General. Cismon. If Carpenters and Masons, which are to build a house for a Prince, will not accept of all manner of wood and stone, but are careful to make choice of such as is fit for their work; far greater reason than have they which are to build a house & holy Congregation for the Prince of all Princes, Proverb. 8 our Saviour Christ (whose delight is to be with the sons of men) to make choice of such persons as are fit for that building: wherefore the ancient Fathers in times past, would not receive all into Monasteries, but only such as were fit and endued with good manners & sanctity of life. For as one scabbed sheep, may infect a whole flock, so one of evil manners and life, may trouble the whole company, and confraternity, for that one Jonas alone was cause that all the Mariners in the ship, were in great danger of drowning. Not without just cause therefore did S. FRANCIS ordain, that great care aught to be taken to make choice of such only as were both for faith, fame, conscience, and charity, fit for this Order: wherefore having in the former Chapter declared, that none but such as are of firm faith, & good fame, can be received; so now in this chapter, he showeth plainly that such are only to be received, which through a good conscience, are ready to restore unto every one his own, and with perfect charity to reconcile himself unto his neighbours. And to that end, giveth a special charge unto the Ministers deputed for the Reception of such persons, that they should search diligently, and consider his office, state and condition: likewise, according unto the form of the Rule, he must examine him of those conditions following, that is, First of the Catholic faith, if he be a faithful Catholic, suspected of no error. Also of his obedience to our holy Mother the Church. In like sort, if no suspicion of heresy, if he be not infamous, or noted with any notable infamy. Also whether he be not in debt, or have other men's goods in his hands, which he is not able to make present restitution of, or make satisfaction for in ready money, or giving sufficient pledge; or whether he be in perfect charity with all men; and reconciled unto his neighbours: For in whomsoever any of these defects are found, he cannot by the Rule be received or admitted unto this Holy Order. Concerning the second Chapter. IT is to be noted, that after the year of Probation is past, Commiss. Gen. they must make a new information and examination of the same Religious person; of his good and holy conversation in this manner of living, and of his good proceed, and finding him capable, and that there be hope that he will serve our Lord in this Religion, then by the council of some Fathers of the Convent, and Brothers of the Order, they may admit him to make his profession, all the Convent being assembled together in the Chapter house (or in the Church if it be a woman) the Prelate or Superior having made first a profitable and pious exhortation to that purpose, of what he is to promise', and what is promised him And to what he is bound by his profession, then shall he which is to make his vow say. (the Superior helping of him thus) I Brother N. do promise to God, and our blessed Lady, and to our holy Father S. FRANCIS, and to all the Saints in heaven, that all my life I will keep the Commandments of God, and live in chastity as long as I change not my estate (and if he be married) that he will live in conjugal chastity, and that I will be obedient to receive the penance which shall be given me, by the minister and superior of this Order, for the transgressions committed against this manner of life. Article. 2 LEt the Minister plainly declare unto him, the burdens of this Fraternity. If after diligent examination, the Minister do find a hindrance to this Reception, then must he make some declaration unto him (before he receive him unto Probation) of the benefits which he is to reap by his admission into this holy Order, and the burdens which he is to undergo therein. Many persons hearing mention to be made in the Rule, of burdens of the Fraternity, and not seeing any one point of such weight and difficulty to be plainly set down therein: may think those burdens here mentioned, to be some secret constitution, and heavy yoke, which every one is not able to bear. I thought it therefore not amiss, before I proceed any further, in the declaration of the benefits of this Congregasion, here to set down a summary of all the burdens, and obligations of the Rule, and constitution of this Order; to the intent that whosoever are desirous to enter into this Faterternitie, may plainly perceive, how easy they may bear the burdens thereof, and perform all such things, as any manner of ways they are bound to accomplish and observe. Here followeth a summary of all the burdens and constitutions of this Order, wherein the whole effect of all the Chapters of the Rule is briefly expressed. FIrst they are bound firmly to believe and profess also the Catholic faith and obedience to the said Church, Reg. 1. ch. and to expel out of the Fraternity all heretics, or suspected of heresy, or defamed persons. Secondly, they must use all diligence, Chap. 2 in the due observation of all the divine precepts, and to make restitution of other men's goods, if they chance to have any in their custody, and be in charity with all persons, to reconcile themselves to their neighbours, and must not (after their profession) go out of this Order, unless it be to ascend to some other of higher perfection. Thirdly, Chap. 3 to wear either their apparel of grey colour, or else under their accustomed attire, a white habit, or thin Petticoat of linen or , but therein no rigour must be used, but that the Superiors dispose it according to the quality of the persons: and must (if they may conveniently) be buried in their habits, in the Churches of the Friar Minors, that as in their life they were as members conjoined to the said Order, communicating with them in all spiritual graces and favours, that now their bodies should not be separated from them in their death. Chap. 4 Fourthly, they must abstain from unhonest banquets, Courts and dances, or from giving any thing unto Stage-players, and sights of vanity. If the time or place were such, that it were publicly known, that though they live abroad in the world, yet were retired from the vanity and pleasures thereof, then were they bound to show how much they contemn the vanities, not to give so vainly any thing, and to hinder in what they might, their servants also, of whom they aught to have a special care: but now the case being otherwise, they are not bound to do but as they shall find it convenient. So likewise for wearing of weapons: For the sword is as it were a common ornament, and is permitted unto those with whom is dispensed in the habit. Chap. 5 Fiftly, they are bound to abstain from flesh the Wednesdays, Fridays & Saturdays (and they which live in the Monasteries the Mondays also) except infirmity, weakness, or some other reasonable cause do otherwise require. They must (the sick, languishing, travelers, and labourers excepted) content themselves with dinner and supper, and before each refection, say one Pater noster, if no other Catholic grace be said, and must repeat the same again with Deo gratius, after both repasts, and if they forget so to do, either before or after their meals, they are bound to say three Pater nosters for that fault. In the Lent of S. MRRTIN, they must fast both Moundays, Wednesdays, Fridays and Saturdays, and from the first Sunday in Aduent, until Christmas, the Tuesdays and Thursdays in like sort, & must keep Shrovesunday and Tuesday with one Refection, according to the diet of the company, eating only of one or two dishes, the least curious or dainty. They must fast all the Fridays of the year, unless Christmas day do happen thereon, which is excepted. From Allhollowtide until Easter, they must fast the Wednesday also, and all other fasting days observed by the Church, and in all those last aforesaid days, they are to abstain from eggs and cheese, if they may conveniently. But the Minister or Visitor, may for any reasonable cause (when they shall see it expedient) dispense with all the Brethrens and Sisters in all these fasts, abstinences, or other austerities, and instead thereof, to enjoin them to say some other prayers, either the Litanies, or 15. Pater nosters & Aves, on those days whereon they cannot conveniently fast. Every one also according to his strength, condition and calling, must labour daily and do something to avoid idleness. Chap. 6 Sixtly, at the Feasts of the Nativity of our Saviour, of his Resurrection, and Pentecost, they must make even, as much as they may, with God and the world, and at these three times, they are bound by the Rule to receive, but by the custom and constitutions of the Order, they must receive once in fifteen days at the lest, if they may conveniently. Chap. 8 Seventhly, they must (unless that sickness excuse them, say daily the 7. Canonical hours (Matins, Prime, third, sixth, ninth, Evensong & Complive) either of the breviary, or of our blessed Lady, or at the lest to say for Matins, 12. Pater Nosters, & for each other 7. with Gloria Patri, & in the end of Prime & Compline, to say the Apostles Creed, in profession of their faith, the Psalm Miserere, for the whole state of God's Church, and De profundis, with the prayer, Deus venia largitor, for all Christian souls: particularly for those of this Congregation. Moreover the commissary of the whole Order, by authority received from the General Chapter A.D. 1606. doth charge every one of them to say every day, the corone of our blessed Lady, or the third part of the Rosary, quietly and devoutly, fixing their mind upon some of those mysteries, which the devout servants of the blessed Virgin do use to meditate upon in the Church. In Aduent & Lent, to hear Matins also in their own Church or Chappel, if conveniently they may: & if through negligence they omit to say their hours in due time, they must say three Pater nosters for that fault. Eightly, Chap. 9 they must always stand as well provided for death as they may, both by making their wills within three months after their entrance, and setting in order their goods. Chap. 1 And also by making continually, present satisfaction for all such faults as by the nightly examination of their consciences (which they are specially bound to make very diligently) they shall find they have committed that day, and must be careful to abstain from all oaths, except in cases of necessity; and if they perceive that in the day time they have (by using many words) unadvisedly sworn, or in any other thing else, done otherwise then they aught to have done, they must forthwith say, three Pater nosters, or do some other penance, according to the greatness of the fault. Ninthly, In the time of health, Chap. 13. they must every one hear Mass daily (if with conveniency they may) and though they cannot now make here these monthly public assemblies, which the Rule requireth; yet must every one exercise and do as well as he can, most part of those things for which the Assemblies were instituted, that is, every month to read or hear the Rule read, to get some exhortation unto Penance to be made or otherwise to be read some Sermon or Treatise of Penance, to get a Mass to be said for the comfort of all the Brethrens and Sisters, living; or for the souls of them departed, and to give them some small alms, or allot something out, to be reserved for the relief of the sick, or poor Brethrens and Sisters. Chap. 14. Tenthly, they must needs exercise the works of mercy, by visiting the sick brethren and sisters, relieving their wants, assisting at the burial, if they may conveniently, and praying for their souls departed; saying within eight days after the departure of any of them (if they have notice thereof) every Priest a Mass, the learned the whole Dirige; the unlearnnd 50. Pater nosters, adding to the end of every Pater noster, requiem aeternam. And the self-same is to be said of every one of them, for the comfort of the Brethrens and Sisters, living and dead, at three several times in the year, that is, immediately before Ash-wednesday, within the Octaves of the blessed Sacrament, and a little before the feast of our holy Patron, S. FRANCIS. eleventhly. Though our Country now not being Catholic, the Brethrens and Sisters cannot assemble all together at the common visitation, yet notwithstanding for reformation of whatsoever might be amiss in this fraternity, and to yield unto every one of the Brethrens and Sisters, what comfort and help may be convenient, the Visitor must now visit every particular place and person twice in the year, at which times every one aught to renew the promise which they have formerly made, and is bound to inform him what helps he himself desireth, and what in his conscience, Chap. 19 he thinketh to be worthy of Reformation in any one whatsoever, that the incorrigible persons after their admonition, may be justly expelled. Twelfthly, Chap. 17. All the Brethrens and Sisters are bound to avoid, Chap. 10. to the uttermost of their power, all strifes among themselves, and by the help of the Ministers of the Fraternity, endeavour to keep peace both amongst themselves, and with all other persons beside. These are the chief bonds and obligations which our Holy Father (as you have heard in the Rule) called Burdens. Wherefore out of a tender care that he had of these his children, he ordained that the Visitors, Chap. 18. or their Ordinary Ghostly Fathers by him appointed, may for any reasonable cause (when they shall see it expedient) dispense with all the Brethrens and Sisters, in all these aforesaid abstinences, fastings, and other austetities; and at the first entrance, or at any time after, ordain all these things in such sort as shall be most fitting for the strength, quality, and condition of the party, which either is, or hath a desire to be of this Fraternity. And for the greater comfort of all persons, and to take away all occasion of any manner of scruples, he declareth, that it is not his will to bind them to observe any thing contained in this Rule, under the pain of a mortal sin, unless they are otherwise bound thereunto, by the Commandments of God, and Ordinances of his Church, but bindeth them only to observe these things under such temporal pain, as the Visitor shall enjoin them in penance, for their transgressions, which they are bound with prompt humility to accept of; and to study to accomplish and fulfil it effectually. In which words, he showeth plainly in conclusion of the Rule; how prompt, ready and humble their obedience aught to be unto the visitor, in all such things, as concern the Rule, & good of the Congregation, repeating here again in the end, Chap. 2. that which he had set down, in the beginning of the Rule: where declaring the manner of the reception, unto profession, after the year of their probation, showeth that they must promise' (by vow) (for that this promise is the vow, which they make at their profession) to observe all the divine precepts, & to make convenient satisfaction, for their transgressions & faults, against this manner of life, when according unto the Visitors will, they shall be called thereunto. He had this Obedience in such Recommendation, & held it to be so necessary for the confirmation of the Order & Congregation in all holiness, fame, & good name, that whosoever should go against it, and be incorrigible and disobedient, he commandeth in the 16. Chap. of the Rule: and for the better confirmation thereof, repeateth again in the 19 that after thrice admonition, the Visitor should cast him out of the company of this Fraternity, and publish it afterwards in the Congregation, thereby showing that every one aught so to bend all his endeavours, to the obtaining of that heavenly reward, which is promised for their labours, that they should not suffer any one amongst them, which either by word, or example, should be any hindrance unto them. But it happeneth many times, that even as the Explorators or Spies (which the children of Israel, sent to discover the land of promise, which by Almighty God was promised unto them) being timotous & fearful persons, seeing some thing that seemed through their cowardliness, to be matter of difficulty; did endeavour to discourage the Israelites, from attempting that journey, by telling them that the difficulty of the way was great, the enemies strong Giants, their fight hard, and doubtful, so many indevout persons, and some inexperienced Ghostly Fathers also in matters of perfection, do no less go about sometimes to discourage many virtuous persons, and devout children of God, from undertaking this happy course of Penance, which leadeth to that heavenly Country, and happy home of endless happiness, alleging many supposed difficulties; as the breeding of scruples in their timorous consciences, the endangering thereby of their health, and hindrance from other necessary affairs, and want of strength and ability to go forward, in such sort, & such a course of life, where they may see so many burdens, obligations, and painful bonds; as to fast, pray, rise early, often to go to Confession, and as often to receive that most holy Sacrament of the Altar, to visit the sick, relieve the poor, bury the dead, avoid strife, seek peace, deprive themselves of sensual delights, refrain from oaths and vain words, make daily satisfaction for their offences, and do such other acts of Penance, as are of themselves painful. But little do they see or consider as men altogether in expert, either of the inward fervent affection, of devout servants of God, where with all their hearts being wholly inflamed, do little feel and easily bear these light burdens, or the manifold benefits, which proceeding from these burdens themselves, do tender all these actions, most sweet and pleasant to be done, nor yet the greatness of the reward, promised for the accomplishing of them, which being no less than the life everlasting, do make the devout Brethrens and Sisters, not only to be most prompt, ready and diligent in keeping of all God's Commandments, as by vow they bind themselves thereunto, but also it provoketh them with joy and delight to do all manner of good works, not only in those which are commanded by God's laws, but such also as are only commended unto their free will by his Counsels, being incited thereunto, by these holy ordinances of S. FEANCIS, which by the inspiration of the holy Ghost, did ordain them for their comfort, both here and everlastingly. Wherhfore as JOSVA and CALER did give encouragement unto the children of Israel to go forward to the land of promise by protesting, not only that the Country was beautiful and fruitful, but also that the winning and possession thereof, would be both easy and agreeable to their wishes. So by God's grace, and holy assistance, I will (imitating the example of JOSVA) endeavour to give encouragement, unto devout souls, and virtuous persons (the loving children of God) to go forward unto that land of promise, and holy Order of Penance, by declaring, that not only it promiseth and yieldeth great profit in this life, to those which undertake it; and far greater afterwards, unto those which observe it, and persever therein, but also that the possession and keeping thereof, will in like sort be easy, and agreeable unto their wishes, seeing the great benefit, which proceedeth from every one of these bands, which seem to be burdens. As concerning therefore the profit which is promised unto this holy Congregation, and reaped therein; it is so exceeding great, that hardly can their estate and calling, expect greater, either for this present momentary life, or for that other, which never shall have end, as appeareth plainly, in that most ancient form of their Profession, where the Prelate or Visitor, which receiveth them thereunto, giving that General Absolution (which the Supreme Pastors of the Church have granted unto them, at their first entrance) doth absolve them, not only from their sins, but from the pains also of Purgatory, due unto all those, which until that time they may have committed, restoring them (if they themselves do not put a bar and let unto grace) unto that state of Innocency, wherein they were first baptised, that being freed and cleansed from all sin & pains due thereunto, they may with all alacrity serve God continually, in all holiness and sanctity; for to this end is that great grace imparted unto them, that being through the merits of Christ's passion, and power which he left unto his Church, delivered from the Tyranny of Satan, which reigneth over sin, now (according to that worthy sentence of holy ZACHARIE) Being delivered from the hands of our enemies, Luc. 1. should without fear serve our Lord in Holiness, and justice before him, all the days of our life: Even as in this sentence, holy ZACHARIE doth declare three special great benefits, which the coming of our sweet Saviour, brought unto us, which are, first, That we might be delivered from our enemies; secondly, that we might serve God in justice and Sanctity: and thirdly, that we might serve him all the days of our life: So by these three benefits may be gathered, and plainly perceived, what profit this Order yieldeth unto the observers thereof: when as concerning the first benefit, that is, Deliverance from our enemies: You see a little before, how at their entrance, they are delivered, not only from sin (the greatest enemy of the soul) but also from the pains due thereunto. And as touching the second: that is, To serve God in justice and holiness. All the constitutions of the Rule, tend only to yield them that profit, aswell by forbidding all such pleasures and actions, as might be any hindrance thereunto, as by exhorting them to practise all such virtues, as may any ways h●lpe therein, and commanding in like sort, justice to be exercised, in punishing in themselves, their daily offences, that satisfaction being made for what they have offended, they may the better serve God in all holiness. Neither is the third benefit here left out, of Perseverance in God's service, but for that end is ordained, that they may not leave this Order, to return unto the world again, but to stir them up the more to Perseverance therein, all the days of their life, upon hope of greater reward: he which doth receive them to Profession, promiseth them in God's behalf, and upon his firm Ordination (if they observe those things) the life everlasting. And for the better obtaining thereof, are not only aided all their life time, in all their pious actions, by the merits, prayers and good deeds, of all the devout persons of their own Order, and partakers in like sort, of all those of the Friar Minors, and of their spiritual graces, favours and indulgences also, but at the hour of death, receive most singular comfort, being then by privilege of the Order, to receive the same absolution again, which they did at their entrance, to the end, that as they did begin their spiritual life in innocency, so likewise they may pass out of this rransitorie life, in the same state, that being clad with that garment they may have free entrance into the Court of heaven, to receive their everlasting joy, for those their transitory pains. But for as much as many persons do more look unto that which is present, then what is to come hereafter, for the comfort and satisfaction of all parts; I will here by God's holy assistance, set down, what benefit proceedeth from every one of those bonds, of the Rule, which may seem to some to be burdens. And first to begin with Obedience, the companion of Humility, the groundwork and foundation of all virtue, which is the first and last Ordinance of the Rule and burden thereof (if it may be so unproperly called) from this virtue proceedeth so great a benefit, that it addeth both double merit unto their Penance, and works of piety (which otherwise they aught to exercise of themselves) and maketh them also to be more acceptable to God, being clothed with double beauty: the one, taken from the goodness of the work itself, the other from the virtue of Obedience, whereby it is done. Therefore, in the chief ground and firm foundation of this holy Order, that is, firm belief, and constant profession of the Catholic Faith. Chap. 1. S. FRANCIS requireth this holy obedience unto the said Church: whereby, as by the constant profession of the Catholic faith, they do so much please our Saviour Christ, that he will acknowledge them for his children, before his Father; and therefore saith himself: He that shall confess me before men, I will confess him before my Father, which is in heaven So by their obedience unto the Catholic Church, they rest in great security, to remain always in true faith, for that our Saviour did promise', to send the Holy Ghost, to teach his Church all verity, and to remain with her, unto the worlds end. Secondly, they which fulfil this Obligation, wherein they bind themselves by vow, to observe the Commandments of God, stand thereby, in assured hope of the kingdom of heaven: Fulg. de fid ad Pet. cap. 3. for that as FULGENTIUS saith: To every one that voweth unto God, and rendereth that which he hath vowed, God himself will give the rewards of his heavenly kingdom, which he hath promised. Matt. 19 Wherhfore they which keep Gods Commandments (seeing, that he hath promised unto such as keep them, the kingdom of heaven) may demand it at his hands, and God (according as holy S. AUGUSTINE defineth it) is bound to give it to a due debtor. Aug. epist. 105. & lib. de gra. & l arbit C. 8. & lib. 4. contra juli. C. 3. 2. Tim. 4. Wherhfore S. PAUL calleth it the Crown of justice, for that it is due, by the rigour of justice, unto them which keep the Commandments of God, because he of his mere liberality, hath promised everlasting bliss unto those which keep them, and do deserve it worthily. That restitution also which they are bound to make, delivereth them from that sin, which otherwise would not be remitted: For as S. AUGUSTINE saith, The sin is not forgiven, unless that which is taken away, be restored. Thirdly, The ash colour, or grains of apparel, is to put them in mind, that as from earth they came, so to dirt and ashes they must return: and that having always that colour of death before their eyes, they may thereby be moved to dye unto the vanities of the world, that they may live unto God; or by the whiteness of their habits, (or petticoats) they may be stirred up to be mindful of that brightness, and innocency of life, which their calling requireth, that their conversation may be according unto that which their habit signifieth: for this more mortified, and certain kind of Religious Habit, aught to seem as as a bridle, to pull them back from doing any uncivil or undecent deed; and by their burial in their Churches of the Friar Minors, they reap so great a benefit, as to be for ever partakers of all the Suffrages and prayers, which are made for all those which are buried in their Monasteries. Fourthly, by abstaining from banquets, Courts, dances, and other vanities, they are made the more apt to receive divine comforts, and heavenly consolations, which God doth never impart unto those which give themself unto worldly pastimes and pleasures: God did not give his Manna from heaven, unto the children of Israel, as long as there remained any of the meal of Egypt amongst them. When God would speak with Moses, he lead him to the high mountain of Sinai. Exod. 19 Neither did the Angel of God appear unto ELIAS, but when he was out of the City, and free from human conversation: Wherefore the ancient Monks heretofore knowing, Sulpi. Seen dial. 1. ca 12. that he which was much frequented of men, could not be of Angels also; their study was always to withdraw themselves from the familiarity of the world, that they might the more freely attend unto God and themselves: When our Lord findeth our heart free, and our soul separated from worldly pleasures, then doth he reveal unto it, his divine secrets, whosoever therefore did rightly know what great loss he suffereth, when he giveth himself unto these vain affairs, would without all doubt think it no burden, but find it to be a great benefit to fly them, that he may join unto God alone. And seeing that silence and solitude, are the strongest walls of devotion, they therefore which will either get comfort in their devotions, or not lose that fervour, which they have gotten, must love silence, and fly vain company, and sighs of vanity. Fiftly, The benefit which proceedeth from Fasting, doth plainly appear in this, that as by the forbidden meat which our first Parents did eat, death entered into the world. So did the Reparer of our life by Fasting, begin our Salvation and Redemption; the holy men, and blessed Saints, Luke. 4. both of the old and new Testament, have by the means of abstinence, and fasting, obtained great matters: What overcame and overthrew the army of the Assyrians? The fasting of JUDITH. judith. 9 What did deliver the people of Irael, from the sentence of death, Hestor. 5 which was given against them? HESTORS fasting. The NINIVITES, though Infidels, jon. 3. yet by fasting did mitigate God's wrath and justice. S. PAUL, by fasting, did begin his Spiritual life, Act. 9 when as in Damascus, for three days together, he did neither eat or drink; whereby it came to pass, that he was afterward ravished up into the third heaven. S. Bernard S. BERNARD calleth it a great Martyrdom, and saith: What is a greater Martyrdom, then to fast, and endure hunger in banquets? to shake and shrill for cold, amongst garments? To endure poverty amongst wealth? For, to see delectable things, and not to taste them, when a man may, is a thing of great difficulty, for that nature is there overcome, which seeketh always delectable things. Therefore, Hug. de Sancto Victo. an ancient learned Father sayeth, Happy is he that can live sparingly, for a spare diet killeth vice, extinguisheth lust, nourisheth virtue, strengtheneth the soul, and elevateth the mind to heavenly things. And their transitory labour, delivereth them (as testifieth S. GRRGORIE) from everlasting pains. Sixtly, by often frequenting the holy Sacraments, they cleanse their souls from sin, and replenish it as oft with God's heavenly grace, receiving therein in like sort, the Author of all grace, our Saviour himself. Seventhly, Even as the just man doth fall seven times in the day, so by saying daily, the seven Canonical hours, they endeavour to rise as often again, that they may justly with DAVID say unto God, Psal. 118 at the day of judgement. Seven times in the day, I have song praises unto thee. Unto this often praying, Christ doth exhort us, when he said, That we must alway pray, Luke. 18. and never cease: For that prayer (as saith S. chrysostom) is as necessary unto man, and all men have no less need thereof, Lib. 1. de Orand. Deo. Ibid. lib. 2 1. Thes. 5. Gloria super illud. thes. than the Trees of moisture: and as water is life to the Fish, so is Prayer unto man. For as this body of ours, if the soul be not present with it, it is dead and stinketh, so the soul unless it do stir up itself unto prayer, is dead and miserable, and stinketh greatly. Therefore the Apostle warneth us to pray without intermission; he prayeth continually, which doth always well, the just man never ceaseth to pray, unless he leave to do good, and for their timely saying of them, they shall be the sooner heard: Psal. 5. Wherhfore Holy DAVID said, In the morning, O Lord, thou wilt hear the voice of my prayer, and thereby fulfil the Commandment of our Saviour, which willeth to seek fi●st, the kingdom of God and his justice, and for the reward of their labour, promiseth that all things necessary shall be given unto them. eightly, By making their will, and settling their goods in time, they reap great quietness and tranquillity of conscience all their life after, and in time of sickness, great comfort for their souls, which being by that means, rid of that great trouble and care, which otherwise, they must have had, to dispose of their Temporal goods and livings, may now the more devoutly attend, to seek the life everlasting, giving themselves and their minds wholly thereunto, and to frequent the holy Sacraments, that through the strength and grace which is given therein, they may with more ease, valiantly overcome their cruel adversary, which is always then most busy, & soon pass with all alacrity, to endless joy, receiving great aid and help for that end, by the pains which they have taken in making satisfaction for those offences, which upon diligent examination of their consciences, every night they shall find themselves any ways to have committed, whereby they are freed from far greater punishment, which otherwise, they should have suffered elsewhere: Num. 2 for that as God doth leave no sin unpunished, so will he not punish one sin twice. Ninthly, How great benefit they receive by taking pains to hear Mass daily, S. Chriso. may easily be gathered out of S. JOHN CHRYSOSTOM'S words, where he saith, that, The Angels of heaven be always present in great number, to honour this sacred mystery: And we being present with them, and assisting with the same intention, cannot but receive many excellent influences, by such a Society, two quires of the triumphant and militant Church, joining themselves to our Lord, in this divine action, to obtain mercy and grace for us. By reading also, or hearing the Rule read once every month, they gain as often an 100, years of pardon, granted by divers Supreme Bishops, unto all those which shall either read the Rule, or hear it read at these times. And by their monthly almsgiving, not only do they endeavour thereby, according unto the counsel of the Prophet DANIEL, to redeem their sins; and lay up (as our Saviour himself teacheth) treasure in heaven for themselves, but in earth also. For as the Emperor OCTAVIAN, would that his daughter should learn to work, to the intent, that if he should chance to fall into poverty, they might themselves be able to relieve their wants, by their own work: So do the Brethrens and Sisters, giving alms to be kept, for the relief of the poor (but especially of their Brethrens) provid means to be relieved themselves, if they should chance to fall into want hereafter. In causing in like sort a Mass to be said every month, for the comfort of the rest of the Brethrens and Sisters, as well living as dead, they are made partakers thereby, of many holy Sacrifices, which the rest of the Brethrens and Sister's cause in like sort to be offered for them. Tenthly, For the works of mercy which the Rule bindeth them to keep and exercise, in visiting the sick, relieving the poor, burying the dead, praying for the souls of their Brethrens and Sisters, both at their death, and afterwards, not only shall they hereby hear, at the dreadful day of judgement, that comfortable voice of our Saviour, saying unto them, for these their labours: Matth, 7 Luc. 6 Come ye blessed of my Father, receive the kingdom that is prepared for you from the beginning of the world: but also be assured by the Testimony of our Saviour, To receive the same measure that they have measured unto others. And praying for the comfort of all the Brethrens and Sisters, living and dead, at three several times in the year, not only those prayers redound also to their own benefits (as testifieth S. BONAVENTURE) saying. He that prayeth for another, laboureth for himself: but also their prayers, are more meritorious, and often sooner heard, then if they prayed for themselves. eleventhly, From the Visitations, which are made once every year, at the lest, or twice at the most, they receive this benefit, that by renewing their vows, their works are made more meritorious, and help and comfort, is there then specially to be had, and granted, unto all those which having need of any, shall desire it. And seeing God hath commanded every one, to have a care of his neighbour, they may then fulfil this precept, by informing the Visitor, and seeking Reformation, of any of the Brethrens, or Sisters, that hath done amiss, when, according unto the Commandment of our Saviour, After the first and second admonition, they should tell the Church, that is, Matth. 7. The Prelates and Pastors thereof, whose place the Visitor doth hold in this Congregation, whose admonition is most like to do good, for that much better will one accept of fraternal correction of him which hath authority, then of an old ordinary Brother. And for as much as our Saviour saith: He which will not hear the Church, (that is, obey the Prelates thereof) let him be unto thee, as a Publican and Ethnic; The Visitor, both for the benefit of the whole Congregetion, and of himself also, must after their admonition given, expel the incorrigible person, whose company, tolerated in that holy confraternity, might breed both scandal and infamy to the whole society, and great hurt unto himself, for his silence and negligence, for as S. GREGORY saith: We kill so many persons, as we see go daily to the devil, and through slothfulness hold our peace. And how severely shall they be punished, that so do, for their connivence & silence, God himself showeth, when he said, by the mouth of EZECHIEL, Ezec. That if they speak not, that the wicked may leave his bad ways & live: the wicked shall die in his wickedness, but GOD will require his blood, at their hands. For all the sins that the Prelates may correct, and do not, shall be imputed unto them, and they damned for it. Twelfthly, The avoiding of strife, and conserving of peace, bringeth this benefit unto them, that as by taking upon them this holy estate of life, tending to all perfection, they enter presently into warfare and combat against Satan, the sour and stirrer up of all hatred and discord, so by this bond of concord and charity, whereby they are bound in two Chapters of the Rule, to avoid all strifes amongst themselves, and keep to the uttermost of their power, peace and unity with all persons, they receive such strength and force, that all their enemies (though never so strong and potent) cannot prevail against them. For what was it, that gave such strength and power, unto the Christians of the Primitive Church, to overcome in such sort, and plant the faith of Christ, throughout the whole world, but concord, peace and unity? whereby they were so united together, that, The whole multitude of the beleevert were (as testifieth S. Luke) but one heart and one soul, Act. 4 by which means, Christ dwelling in them here, now they reign with him everlastingly. God gtaunt us all his grace, so to live here, that we may do the like there in his heavenly kingdom. Though those benefits here mentioned, be equivalent unto the burdens of the Rule, and sufficient to show how easy the rule and burdens thereof are to be borne, by any devout person, & willing mind; yet are there many other utilities, profits, and spiritual graces, annexed unto the observation thereof, proceeding from the favours and Privileges, which many Supreme Pastors of the Church, through the singular affection, & great love which they have always borne unto this holy order of Penance, these 400. years, have granted thereunto: but for as much as I may have fit occasion, to declare both them, and divers other benefits beside, more at large in their own places, I will now leave the declaration of them: and refer the Gentle Reader, to the due consideration, of every one of them, as he shall happen to read them; having taken occasion, to speak of all these aforesaid, by reason that the Rule commandeth, that he which shall receive any one into this Order of Penance, must first declare unto him, the burdens of the Fraternity. ARTICLE III. And chief concerning Restitution. AS this Order, tendeth unto the good of all persons, so in no sort to the prejudice of any, wherefore none may be received, but such as are either out of debt, or else able and willing with all speed to discharge it by payment, pledge, or security convenient, to the end that before their Profession, they may be according to that ancient saying, Free from debt and deadly sin: In 4. dist. 15, For that according unto all Divines, whosoever doth unjustly possess any thing, or hath against justice damnifyed any man, and will not make restitution, and Satisfaction, being able, liveth in mortal sin, for that the sin is not remitted, unless that thing which was taken away, be restored. Wherhfore, no Bankeroute, unjust person, or any that is in debt, more than he is able, or willing presently to pay, can be admitted, lest that the Reception of any such person, might be a discredit, or burden to the order, which is bound, with all charitable means, to relieve the necessities of the Brethrens and Sisters, which do not fall in to it, by their own default, for if any shall go about so to do, after thrice admonition given by the Minister, if they will not leave off such courses, as may soon draw them into great want, they are by the advice of some discreet brethren, to be expelled by the Visitor. ARTICLE FOUR And to reconcile himself to his neighbour. FOR, as much as the greatest gift and present, that a man can present of his own unto God, is to give and dedicated himself wholly, unto his divine will and service, at his first entrance into any virtuous and religious approved course of life, to the intent that his gift may be acceptable unto God, and his virtuous enterprise profitable unto himself, he must endeavour to be in perfect charity with all men, which is attained unto, by his humble reconciliation, unto all those whom he may suppose to have any way offended: For that God doth so highly esteem of reconciliation, whereby perfect charity is gotten and preserved, that he commandeth us first to reconcile us unto our brethren, before we offer our present and gift unto him, and therefore saith, If thou offer thy offering at the Altar, and shalt there remember that thy brother doth any thing against thee, go first and reconcile thyself to thy brother, and then come, and offer thy gift. Wherhfore, to the intent that this great gift, which a man at his first entrance, in to this Holy Order of Penance, offereth unto God, may be more pleasing unto him, and better accepted of, here is required, that before any be admitted into this Congregation, he must first reconcile himself to his neighbours and friends. S. Greg. For as S. GREGORY saith, that, The gift is not accepted of, unless discord be first expelled out of the mind. S. Aug. S. AUGUSTINE upon these words (if thou offer) saith in like sort, If thou art so far off, that thou canst not go unto him, with the feet of thy body, then prostrate thy soul before God, unto whom thou art to offer, if thou art nigh, or present, seek to win his love, humbly demanding pardon, if thou hast hurt him, or if he hath endamaged thee, remit first the rancour and hatred of heart. Hereunto doth S. PAUL exhort all men, saying, Do you what lieth in you, Rom. 12 1. joh. 1. & heb. 12 to have peace with all men, for this is the means to have God to devil in us. For God is Charity, and he which remaineth in Charity, remaineth in God, and God in him. ARTICLE V After a years space. ALTHOUGH, the zeal of many is such, that seeing in a short space, they have made sufficient trial, of all the Austerities and difficulties, that may be found in this Order, are therefore desirous not to expect, so long before they make their profession, that they may with all speed, enjoy all the Privileges, Graces, Indulgences, and remission of sins, which the professed do enjoy; yet notwithstanding, to the intent, that the Brethrens by longer continuance of time, may have better experience of their former lives, and present natures, and conditions; and whether that hot fervour, will not soon grow cold, they are not to be admitted unto profession, until a years trial, unless it should chance, that they falling so sick, that by the advise of the Physician, they could expect for little other then present death: for than may they be admitted to profession, and receive then, Pius 5. bul. sum. sacerd. & also give at their departure, that most comfortable general absolution, before rehearsed. ARTICLE VI That he promise', that he will observe all the divine Precepts. S. FRANCIS, Having declared in the former part of this present chapter, what conditions are required to be in them, which are desirous to be of this Order, and what diligent inquisition is to be made of them, before their Reception. now doth he proceed to the form of the vow which they are to make at their profession, saying: That he must promise' that he will observe all the divine precepts: For as one estate doth exceed another in perfection, so aught the lives of the Professors thereof, to be the like: wherefore this estate, exceeding far the ordinary secular calling, more perfection is therein required. For this cause therefore, seeing that all Christians, are bound to observe the Commandments of GOD; here is required a more special care to be had, in the delight and perfect observing of them, wherein consisteth such perfection, that thereby, easily we shall come to heaven. Wherhfore, the Brethrens and Sisters, do here renew, in this second (as it were) Baptism, that promise which they had made at their first, which, for as much as it is the chiefest obligation of the Rule, and principal part of this order, I did first begin to declare it, in the poem, and Preface to this Rule, wherefore, referring the Reader, to that declaration thereof there, I will omit to speak of it here. ARTICLE VII. And that he will make satisfaction (as is convenient) for the transgressions and faults, which he shall commit, against this manner of living. THIS is the second part of the vow, which our Holy Father NICHOLAUS 4. which before was General of the whole order of S, FRANCIS, did in this his Breve set down, for those which living in their own houses, or kinsfolks and friends, do make at their profession, wherein, although they do not all generally make here withal, so express a vow of obedience, as they do which now live in Monasteries: yet blessed S, ELIZARETH, daughter of the King of Hungary, and wife unto Prince LEWES the Landgrave of Theuring, though from her infancy she lived in all holiness, and sanctity: yet to the intent that all her works, by the virtue of obedience, might be made more meritorious, she did by the consent of the Prince, her husband, promise' obedience unto Father CONRADUS. a Friar Minor, her Ghostly Father, in all things that were not prejudicial, unto the duty of marriage, the like no doubt many others have done, though not so much noted o● the world: For that it hath been always the custom of all S. FRANCIS children to do much, but to make little mention thereof, unless the deed hath been so eminent and manifest, that it could not be hid from the world, especially in this matter of obedience, though their chiefest virtue in estimation; For that (as S. AUGUSTINE testifieth) Amongst all vows, Aug. fo. 9 Ser. de obed. & humil. Obedience is the chiefest and only virtue, if thou shalt fast day and night and shalt pray, if thou shalt thyself in sackcloth and ashes, if thou s●alt do no other thing, but what is commanded in the law, and shalt seem to t●y self, to be as it were wise, and not obeying thy Father thou hast lost all thy virtues. The Scripture itself affirmeth as much, 1. Reg. 15 when it saith. Obedience is better than Sacrifice: He therefore (saith S. BERNARD) which is obedient, both eating fasteth, sleeping watcheth, and in rest and quiet, Genes. 22 laboureth Although ABRAHAM, neither had the example of Obedience, nor exhortations thereunto, which we have had daily, yet notwithstanding, so prompt and ready, was he to obey, that although the thing commanded, seemed to be altogether contrary, unto that God had promised, yet he without reply or delay, or respect to the love of his son, whose seed, God had promised to multiply; went with all speed, to fulfil what was commanded him; being thereby, an example of perfect obedience unto all posterity. For as S. BERNARD saith: A true obedient person, De precept. & Dispens. Gre mag. in Cap. 3. 1. Reg. doth not attend and regard, what it is which is commanded, but is contented only with this, because it is commanded. Whosoever hath learned perfectly to obey, never judgeth of his Superiors Commandments, for that he thinketh only this to be good, if he obey what is commanded. Blessed S. FRANCIS said unto his Brethrens, that they should not judge any impossibility to be in his Precepts: for that (saith he) Although I should command you any thing▪ above your strength, yet holy obedience will not want strength. S BASIL therefore addeth, That he which detracteth the Precepts of his superior, and striveth with words against his commandments, it is a great sign, that he which so doth, aboundeth & is infected with many vices, as debility of Faith, doubtfulness in hope, arrogancy of manners, and pride of life. In the ancient Testament, and law of MOSES, God was so strict in this matter of Obedience, that in deuteronomy, Deutro. 17 he threateneth the disobedient persons with death, saying, He which shall be proud, & will not obey the commandment of the Priest, he shall die the death. He showed an example thereof, in CHORE, DATHAN, and ABIRON, whom for their rebellion, and disobedience unto MOSES & AARON, the earth opened, and swallowed them down alive. In the new Testament also, he had obdience unto Priests and Prelates, in no less recommendation, when he had said unto his Apostles, Luc. 10 S. Basil. const. Monasti. c. 23. He that heareth you, heareth me, and he which contemneth you, despiseth me. Which words of our Saviour, spoken unto his Apostles, S. BASIL doth most worthily affirm them to be understood, to be given as a law in common afterwards, for those which were to be the Rulers and Governors of others: wherefore their precepts and ordinances, are not to be contemned, for though they do not intend to bind thee, or that the thing which they shall command thee, be but small, yet if through contempt, thou leave it undone, for this cause alone thou shalt offend therein, by reason of thy contempt. To them therefore must thou obey (by reason that their authority proceedeth from God) and for that cause doth he no less esteem it, Rom. 13 then if it were done unto himself, yea, a certain learned and devout Father, Barth. Pisa, 117. did esteem it to be a thing of so great merit, that he said. I do repute it more to obey a Prelate, for the love of God, then to obey unto the Creator, giving any Commandment by himself: And addeth the cause saying; He which obeyeth the Vicar, of our Lord for his Love, Sulpi Sen. l. diale. 1. cap. 5 will well obey our Lord himself, commanding him any thing. The first virtue therefore of a religious person, is to obey another's man's commandment. Aug. 14. de Civit. Dei. c. 12. vitas Patr, part. 1. cap. 131. S. AUGUSTINE did so much esteem of Obedience, that he said, that, This virtue in a reasonable Creature, is after a certain manner, the Mother and conserver of all virtues. Obedience is therefore, of that merit and excellency, that it is held to be, The health of all persons, and finder out of the kingdom of heaven, obedience openeth the heavens, and elevateth a man from the earth: obedience, is the companion of Angels, it is the meat of the Saints, by this they are nourished, and thereby did they come to perfection. The foundation of this virtue, is the holy Scriptures, and example of our Saviour, of whom S. PAUL writeth, that, Phil. 2.8 He did humble himself, being made obedient even unto death, yea, the death of the Cross, wherefore God did exalt him, & give him a name, that is above all names: by which words, the Apostle did set before our eyes, an example of most notable obedience, and the merit thereof withal. Consider therefore (o man) saith S. AMBROSE, Amb. Ser. 20 in Psa. 118. what thou dost read. The Apostle did not labour to prove the power of Christ, but to Preach his obedience, but to show how great the grace of Humility is, and what is the profit thereof. The Apostle therefore, to move us the more said: First feel this in yourselves, what was in Christ jesus. Thereby, exhorting us to imitate him therein, Bernard. de grad. Humil. in those things, which he being God and man, did suffer for us. Let us (saith S. BARNARD) learn, what we being pure men, aught to suffer for obedience, for which, he which was God also did not doubt to die. The Apostles were called by our Lord, and without any delay, they left all, and followed him, Matth 4 and when they heard him say, Behold, I send you as lambs, amongst the midst of wolves, and that which was more bitter, saying, They will deliver you into the Counsels, and they will whip you in their synagogues, and you shall be led before Kings and Precedents for my sake. They neither gainsaid, or repined at any thing: (But as S. BASIL saith) With humble meekness of heart and mind, did subject themselves to the yoke of obedience, S. Basil. const. more. c. 23. and with all alacrity of heart, went forward, into all dangers, reproaches, ignomies, Crosses, and divers kinds of deaths, and did with such willingness and joy, suffer all things, that they did wounderderfully rejoice, when they were thought worthy to suffer reproaches for his sake. Seeing therefore that our Saviour himself, being God and man, did by his own example, so highly commend unto us this virtue of obedience, and made choice also of such Disciples, which though poor men, Basil. con mon. c. 13 Act. 5.42 yet for obedience sake (as worthily noteth S. BASILE) did with all alacrity and joy, embrace all ignomines, reproaches, and crosses, yea, divers kinds of deaths, leaving this form of virtue to be imitated, by all future posterity. It would be a great shame, for the Brethrens and Sisters, of this holy Order of Penance, if they should not bend their forces, to do every one something, according to his ability and calling, to show their desire and affection, to the obtaining of the benefit and merit, of this most meritorious virtue of obedience. Wherhfore (as I said before) though living abroad, they neither do, or are bound to make so express a vow of obedience in all things, as those which live in Monasteries are: yet, notwithstanding, considering these things aforesaid, but especially, seeing that our Saviuor requireth such obedience of all persons (of what degree soever) unto their Prelates and Superiors, that whatsoever is done unto them, he reputeth it, Luc. 10. as done unto himself. The Brethrens and Sisters therefore of this Congregation, seeing that they have taken upon them, a course of higher perfection, than other ordinary Christians have, are bound in like sort to embrace this virtue of obedience, in a more eminent manner. Wherhfore seeing that obedience, is so necessary also for the good of all congregations, that without it (at the lest in all spiritual affairs, and such as shall concern, the credit and benefit of the whole Fraternity) it would soon fall out to be rather a confusion, than a Spiritual Congregation; they do therefore under the vow of making convenient satisfaction, for such faults as they shall commit against this manner of living, when according to the Visitors will, they shall be called thereunto, show the great affection & regard which they have, unto the obedience, which is due unto their Superiors, in respect of their Rule, and form of life. Cap. 20. Regul. 11 Neither was it without just cause, that this kind of obedience, was here ordained, for that seeing by the declaration of our holy Father, they are bound to observe any point of the rule itself, under the pain of a mortal sin. If they were not bound by obedience, to make such convenient satisfaction, for their transgressions, against the rule, as the Visitor or Superior, should enjoin them for their faults, some indevout persons, would make little account, to make any satisfaction at all: And of the otherside, other scrupelous persons, considering that the greatest benefit which can be wished for, or desired (which is, the kingdom of heaven) is assuredly promised, unto those which duly observe the Rule, would, if they should chance to transgress the same) think that they themselves, could hardly make satisfaction for their fault. Wherhfore, both for the good of the one, and of the other, our Holy Father did ordain, both in the Vow, and in the last chapter of the rule also, this form of obedience, unto the Superiors, that the Brethrens and Sisters, should with prompt humility, receive the Penance, enjoined for their faults, and study to effect it effectually; when, and according unto the Visitors will, they shall be called thereunto. Which form of Obedience, amongst many true comforts of the rule, is not the lest, for that seeing every one is, or may be, too partial unto himself, in making satisfaction, and thereby some might do too little, and others rest still doubtful, whether they had done enough; now, being done by the advise and commandment, of the Superiors, he which otherwise would have done too little here, and thereby left more satisfaction to be done in Purgatory, may be induced to do such Penance here, that he may be freed, from all other there, and the doubtful and scrupulous person, rest fully satisfied, in doing what the Superior shall think, most fit, and convenient, to enjoin and command him, and though it should be far less, than otherwise he wo●ld have done himself, yet is it better pleasing unto God, and more meritoous unto themselves, by renouncing therein their own wills: whereby they stand also the freer, from all danger of hell, as worthily witnesseth S. BERNARD, saying, Bern. Sir 3. de Resur dom. Euseb. in Epist. Take away our own will, and there shall be no hell, for nothing shall burn in hell, but our own will. Therefore, EUSEBIUS, willeth thee to think, that thou hast only lived well that day, wherein thou hast denied, and renounced thine own will, and resisted thy desires. The fountain of all goodness and wisdom, christ jesus did testify, that he came not to do his own will, joh. 5. but the will of him that sent him. If the only begotten Son of God, saith, that he came not to fulfil his own will, but another's commandment, how justly then shall we deserve to be punished, if we seek daily to follow our own? our Saviour Christ, even from the beginning of his life, to the last end thereof, did by all his actions and examples, teach us to contemn, our own wills, and to execute the will of God, of our Parents and Prelates. S. BERNARD, to this end doth exhort us, To consider what the Angel of the great Counsel did, how he did make little account of his own counsel, Ser. 3. de Resur. ●ō. but did prefer before it the counsel, yea rather the will of one woman (I say, the blessed Virgin) and of the poor Carpenter, that is JOSEPH, for being found in the midst of the Doctors, Luc. 2 hearing them, and ask of them questions, he was in a manner, blamed by his mother, saying, My Son, wherefore did you so unto us? he answered and said, what was it that you did seek me? A rhethorical exageration. did you not know that in these things which are my Fathers, I must be? but they did not understand the word, and what did the word? he did not rely on himself, but did descend with them in such sort, that he was subject unto them: who will not then be ashamed to be obstinate in his own will and counsel, when the divine wisdom itself, did leave his own will? he did change his Counsel in such sort, that what he had now begun from thence forward, he left it altogether, until the thirty year of his age, for that from this 12. year, you find nothing of his doctrine or work, until the thirty year thereof S. BASIL, therefore saith, that, The true and perfect obedience, Basil. Ser. de fest. nowa. Chor. of the subjects towards the ruler of the order, is perceived in this, If any one by his Counsel, do abstain not only from wicked and unlawful things, but if he will not do these things truly, which are laudable without his sentence. It is good therefore, saith S. HIEROM. To obey unto our Prelates and Rulers, and after the rules of the holy Scriptures, Hiero. Epist. 5. add Demetr. to learn the way of our life from others, and not to use that most wicked master, that is, our own presumption & will. But there are some, which, like as ANNANIAS and ZAPHIRA, Act. 5. made show unto the Apostles, of the whole price of the field, which they had sold, yet secretly, retaining part thereof unto themselves, were punished with sudden death: so they making show, to give unto their Superiors, their whole will, give only part thereof, fulfilling their command, in matters of small moment, but in such affairs sometimes, as they aught chiefly to renounce wholly their will, they will retain part, if not all, to pleasure their own taste, and themselves; and thereby, not only deprive themselves of great merit, but also endanger their soul's health and salvation. What I pray thee, would it profit thee, if thou shouldest shut all the gates of the City, and leave but one place open, whereby the enemy may enter, and taking the City, spoil the Citizens, both of goods and life? So in like sort, what would it avail thee, shutting up all the gates which are directly, for the conservation of thy soul, thou shouldest by retaining thine own will, in a matter of moment, leave a gap open for the enemy, to enter and spoil thee of thy good, of thy merits, and life of thy soul. The merit and perfection of thy soul, consisteth more in denying thine own will, and in an humble and constant heart, ready to do, that which the Superior commanded, then in feeling, a tenderness of heart, or sweetness in devotion, because, in the one is declared, the sincere love which we bear unto God, when for his sake, we renounce our own wills, and those things which seemed most pleasant to ourselves, (wherein consisteth all true perfection) but in the other, there may be often hidden self-love, which so defileth our actions, that soon we lose all devotion. We may take example hereof, in a devout Brother, Apolog. Sedulii. lib. 2. c. 5. de obed. of the Order of S. FRANCIS, which feeling great sweetness in prayer, desired to be freed from his office in the Kitchen, that he might give himself wholly unto prayer; but having obtained his will and desire, he presently lost that piety and devotion, wherefore being restored to his former office, he recovered that grace again. Be not thou therefore, any whit at all dismayed, though thou findest at the first (by leaving thine own will, and accustomed manner of living) a kind of dryness, or wearisomeness of heart, but walk with all patience, joyfully therein, and thou shalt soon find, either the former sweetness, or greater merit, for thy perseverance. Wherhfore, though it should seem unto thee, at any time, that in thy prayers, thou neither findest profit or taste, yet do thou not desist or turn thy heart, any moment from God, but read a little, and in reading meditate something agreeable thereunto, and then returning to thy vocal prayers again, offer thyself, and thine own will wholly to God's holy disposition, Luc. 11 and most assuredly he will accept thereof, seeing that he hath commanded it so to be done, when he teaching his Disciples to pray, & what petitions to make, joined this next unto that of his heavenly kingdom, as a mean to attain thereunto, for that the first and chiefest thing, whereby we may get that everlasting life, is to conform ourselves to the divine will of God: wherefore not only in our prayers and devotions, must we say daily with our Saviour; Matth. 26 Not my will, but thine be done: but in all our actions whatsoever, to say still the very same from our heart, and not with our lips only, as many a one doth, little thinking what they say, as appeareth manifestly by their great discontentment, at such things, as by God's holy permission, doth happen sometimes unto them. If therefore thou wilt either gain heaven, or enjoy here all happy quietness, thou must make a perfect and entire resignation, Note all this diligently. of thy will unto God, and unto his servants; for as by seeking and retaining thy will, thou shalt find no rest, so by renouncing & leaving of it, thou shalt live as it were in Paradise upon earth. The slaves in the Galleys do eat and drink, and have sometimes rest, but he which maketh himself a slave to follow his own will, shall never have repose, rest, or perfect comfort; our own will is like unto a Raven, which will pick out the eyes of such a one that feedeth him: even so doth self-will, make those blind which nourish it most, and that which is worst of all, putteth out their eyes in such sort, that they cannot behold their blindness and destruction. The Prophet ESAY declared unto those, which complaining that they had fasted, and God had not beheld them, they had humbled their souls, and God had not regarded them, that their own self-will was the cause, saying, that In the day of your fasts, Esay. 58 is found your own will. Seeing therefore that our own will, bringeth such hurt and hindrance to all virtue and goodness, let us bend all our endeavours to renounce it, that we may joyfully follow the will of our Saviour, and of his servants, who have rule over us, and though their precepts should seem some times to be contrary unto our skill, yet knowing that our Saviour is the chief Governor, let us for his sake renounce wholly our will, in respect of the great reward, which we assuredly obtain by so doing, whereof our Saviour gave us a little taste and token, in the reward which he bestowed upon S. PETER, before he was called to be an Apostle, for renouncing his own will, Luc. 5 to obey and fulfil, the will and commandment, of our Saviour which willed him, to launch out into the deep sea, and cast forth his nets in the day time, for to take some Fish. S. PETER did know right well, (as one cunning in the art of fishing) that in the night, the fishes do swim aloft in the water, and in the day time, go down to the depth thereof, yet having laboured all the whole night, could take no Fish: and though that which CHRIST commanded him to do, seemed to be against reason, yet nevertheless, did he cast his nets forth, and by that means, he which had laboured all night (which was the fittest time for fishing) and could take nothing, now in the day, which was altogether unfit for it, did merit, to take a great multitude of Fishes, for the reward of his obedience; he had lost a great time in the night, and did take nothing, following his own will and skill, now by renouncing them both, to fulfil our saviours command, he recovered all the time lost: so thou mayst also labour much and long, and get little merit, and mayst in like sort, with a little labour, deserve and get a great reward. If thou labourest never so much, if it be against thy obedience, thou shalt reap no benefit at all; and if thou labour only, according to t●ine own will, thou shalt gain little: but if renouncing thine own will, thou labourest by Obedience, though the labour be but little, yet assure thyself, thy merit will be great; for that both thy penance, good works, and all virtuous actions, which thou shouldest, as an ordinary Christian, exercise of thyself, to avoid eternal damnation, if in doing of those very deeds, thou renounce thine own will, & dost them, by the advise and ordinance of thy Superior, or ordinary Ghostly Father, thou mayst be most assured, that they will be much better pleasing to God, and more meritorious to thyself, in regard that thine intention, in doing of them by obedience, addeth merit to the goodness of the action, and withal, maketh thee to live in more security; for that God will never suffer them to go astray, who have submitted their own wills, to the disposition of his servants. Therefore, regard not thy Superior simply as a man, neither trust in him, nor in his human prudence, but in the providence of Almighty God, who will no doubt, favour thine endeavours, and speak unto thee, by the means and interposition of this man, putting into his mind, and into his mouth, that which shall be most expedient for thy spiritual advancement, so that thou oughtest to harken unto him, as unto an Angel descended from heaven, to conduct and lead thee thither. Treat with him freely, and with an open heart, manifesting without all dissimulation, or feigning the good and evil, which thou findest in thy soul, and by this means, thy good shall be more excellent and assured, and the evil corrected and amended, thou shalt be both easied & fortified in thine afflictions, and moderated and ordered in thy consolations; place then an exceeding confidence in him, joined with a religious and a respective reverence, yet so, that the reverence diminish not thy confidence in him, nor thy confidence hinder the reverence due unto him; both which laudable respects, to a Ghostly Father, were most eminent, in that thrice noble, Queen Katherine the first wife of K. Henry 8. and virtuous Princess, Queen KATHERINE (a Saintlike member of this holy order of Penance) as doth appear, in that most religious Epistle, which she did writ unto F. FORREST, a little before his Martyrdom, where, in respect of the confidence, which she always had in him, she wrote, that he was the only man, upon whom she wholly had relied in all divine affairs, and how greatly she reverenced him, the whole Epistle maketh manifest proof: wherefore hoping that no man, which shall see also the great piety and prudence, which that most worthy, and magnanimous Matron, hath showed therein, will not think his labour lost to read it, I have set it down here at large, as it is Registered in the Chronicles of our Order. MY Reverend Father, Gensog. histo. seraph. relig. de provincia Angli. which was always want to be ready with your counsel, for others in their sorrowful, and doubtful cases, do know right well, what is most convenient to counsel and comfort yourself in like: I doubt not therefore (considering the great piety, & also learning, where withal you are endued) but that you will (if need require) most willingly suffer death for the name of Christ, and do know that for this cause, it is not to be feared, Go forward therefore, & be of good courage, for though you may suffer short pains in these torments, yet (as you cannot be ignorant thereof) you shall receive eternal and everlasting reward, which who so neglecteth, and suffereth himself to be deprived thereof, I think him to be most grievously mad, and out of his wits. But yet (alas for grief) in the mean while, you shall leave me, your poor Daughter (gotten in the wounds of Christ) for a short time (I say) sad, heavy, and swallowed up in the greatest grief that may be, whilst I lose that man, on whom I did only rely, in all Divine affairs, for that he was wonderfully armed, and endued with the knowledge of them, and piety towards God, and truly, if what I wish, may be freely expressed, I had rather to go before, by a thousand torments, then to follow after. But certainly, if that should happen unto every one, which he wisheth for, who, I beseech you, would willingly live long in hope? Wherefore, renouncing mine own will, I resign it into his hands, which (giving us also an example) did rather choose utterly to deny his own will, then to follow it, saying unto his father, Not what I will, but what thou wilt: thy will be done. You therefore shall go before, you shall teach the way, that by your prayers, you may obtain, that I may follow you, by the same way, with a courageous (I hope) and constant mind; Go on therefore, and know for certain, that how grievous and great soever the torments are, which you may suffer, that I am partaker of the same, for which God doubtless, will tender unto you, that incorruptible Crown, which is prepared for you & all others, which suffer for Christ's name, if, with a strong and undaunted mind, you pass through those torments, which are heaped on you. Be mindful of your noble and ancient family, which doubtless, will animate and encourage you to suffer, that most grievous and worthy death, for Christ's name, lest that you which being honourable by nobility of birth, should basely dishonour the same, by subscribing unto the wicked petition, of the King, although I know well, that you bear so great a respect unto the dignity of your O●der, that you make little account, of this nobility of worldly things, if it be not joined with virtue, you shall tender with glory this body, unto his Creator, which hath so long led a holy life, under this poor vail of the institutions of S. Francis, which you have hitherto observed. But nevertheless, whilst I your obedient Daughter, consider and reflect in my mind, what great sorrow I shall have for your sake, I know not what to say, chiefly, for this cause, that you will leave me without any Consolation, in such sort, that this habitation in this worid, and my expectation, can be no other than misery, & mere death in this mortal life. But notwithstanding, I trust in the goodness of Almighty God, to whom I have said, My part and portion, is in the land of the living: wherein I hope you shall see me, not long after you, where the tempest of this cruel world, towards me ceasing, I may be taken to that quiet life, of the blessed. So farewell (my honourable Father) commending myself to your prayers, here in earth, with which, I do firmly hope that I shall also be chiefly comforted, when you shall have obtained those supernal seats in heaven. Your daughter full of sorrow, KATHERINE. BY this present Epistle, sent with so great piety, by the worthy child of S. FRANCIS, unto her ancient Ghostly Father, thou may most evidently see, not only virtue, piety, and desire of Martyrdom, but also her exceeding great love, reverence, confidence, and obedience, which she had always borne unto him, that the example, of so great and worthy a Princess, may animate thee, to do the like unto thy guide and Superior, considering the great merit and benefit, which this little foregoing discourse doth show, to redound unto thee for it. To the intent therefore, that thou 'cause thy obedience to be more meritorious, thou must endeavour, to renounce wholly thine own will, & obey thy Superior sweetly, without reply, promptly without delay, cheerfully without repining; and above all, lovingly, for the love of him, who for our love, made himself obedient, even unto the death of the CROSS, and who (as S. BERNARD saith) choose rather to lose his life, then to lose obedience. Let this promise made by him there, be set down, etc. FOR as much as they of this Order, did enjoy in Catholic Countries, divers temporal privileges, and exemptions, to the intent therefore, that none might fraudulently challenge them, but they only take the benefit thereof, which are truly professed, their profession aught to be publicly set down, unless the quality of the person, and conveniency of the time and place considered, the Visitor should think it meet otherwise to be done. ARTICLE VIII. Moreover, we defining, do decree, that no man after his entrance, into this Fraternity, may return unto the world. OUR holy Father, NICHOLAUS the 4. having declared, by his Apostolical letters, the promise and Vow, which those of the third Order should make at their profession, doth now here bind them in such sort, by his decree to observe that which they have promised, that it is not lawful for them to leave it, to return again unto the world, but had not any intention thereby to bind them, which live abroad in the world, not to deal in worldly affairs, but only that having taken upon them this manner of life, tending to all perfection, that they should not leave it, unless it were to ascend unto a state of higher perfection, considering that our Saviour saith. No man putting his hand to the plough, and looking back, is apt for the kingdom of heaven. For to such may be applied, 2. Pet. 2 that saying of S. PETER, that, It is better for them not to have known the way of justice, then after the knowledge thereof, to return back from the holy commandment which was given them. To pious vows, Ps. 15.22 the Scripture itself doth exhorre us, saying: Vow and tender your vows unto your Lord God. But no man constraineth thee to vow any thing, for a vow is a matter of counsel, and not of precept. A counsel is one thing (saith S. AUGUSTINE: Aug. serm 61. de Tempore. and a precept is another. A Counsel is given to keep Virginity, to abstain from wine and flesh, to cell all, and give it to the poor; A precept truly is given, that justice should be conserved, that every man should divers from evil, and do good Moreover of Virginity it is said. He that can take it, let him take it. But of justice it is not said, Matt. 19 Every one that can do it, let him do it; but, Every tree which bringeth not forth good fruit, shall be cut down, and cast into the fire: He which heareth a Counsel and doth it, shall receive a great reward for his labour but he which shall not fulfil a precept (unless Penance help him) he cannot avoid and escape punishment. The vow therefore, which they of the order, are to make at their Profession, though it be but first a counsel to perfection, yet after it is made, ●s is a precept of obligation, by which our holy Father, bindeth them in such sort, August. Epist. 45. that they may not return again unto the world. For as S. AUGUST. saith. Before thou wert bound by vo●e, thou wert free, whereby thou wert inferior, although such liberty, is not greatly to be rejoiced at, wherry thou art free from owing that whisch is gain for thee to pay, but now, because thy promise doth bind thee before God, I do invite thee (saith he) to great justice, but terrify thee from iniquity, for if thou dost not perform that which thou hast vowed, thou shalt not be such a one as thou hadst remained, if thou hadst not vowed any such thing, for than thou shouldest have been less, and not worse, but now if that thou shalt break thy faith to God, thou shalt be so much the more miserable, by how much the more blessed thou hadst been, if thou hadst kept it; wherefore, Eccles. 5.3 according to the counsel of the Ecclesiast. If thou hast vowed any thing unto God, make no delay to tender it unto him, for that an unfaithful & foolish promise, doth greatly displease him, but tender unto him what good thing soever thou shalt vow. It is much better not to vow at all, then after thy vow, not to fulfil thy promise; for it is then justly exacted of thee, to pay, & fulfil it. Tertullian adversus Psychicos cap. 11. For as Tertul. saith A vow when it is accepted of God, it maketh by the authority of the acceptor, a law for the time after, for that he which approved the deed, henceforth hath commanded it to be done. They therefore which do vow, must endeavour that they may perform their vows, unless they will, Genes. 19 by the example of LOT'S wife, looking back, be severely punished, for returning (according to the old true proverb) as a dog to his vomit: August in Psal 83. 2. Pet. 2. For that their consciences, being loaden with sin, which did oppress their breasts, having received those great indulgences (which I spoke of before) at their entrance, they did then, as it were vomit out their sins, and of a bad conscience, was made an exceeding good: wherefore shouldest thou return again, to thy old manner of life, and vomit? If a dog should do it, thy eyes would abhor it, think then, what thou shalt be in the eyes of God, in breaking thy vow to do it. Of those which should so do, 1. Tim. 5. the Apostle saith, that, They have their damnation, because they have made their first faith void, and without force. What is it (saith S. AUGUSTINE) they have made their first faith without force? August. in Psal. 75. They have vowed, and not rendered their vows. This most learned and holy Doctor, seeing that men love liberty in such sort, that by a little terror and fear, they will be soon drawn from undertaking any thing that may any ways hinder it, having showed how far by vows they had lost their liberty, Aug. epist. 45. ad Armentar et Paulin. to encourage them again in so good a purpose, said: Let it therefore not repent thee, that thou hast vowed, yea rather rejoice, that it is not now lawful to do, that which with thine own detriment and loss, was lawful before: adventure therefore, without fear, & fulfil thy words and promises by deeds, he will help thee, which requireth and coveteth thy vows. Happy is that necessisitie, which compelleth thee to do better. Not less encouragement doth FULGENTIUS give, when he saith. Fulg. de fide ad Pet. c. 3. Every one vowing unto God, and rendering that which he voweth, God himself will tender also the rewards of his heavenly kingdom, which he hath promised. ARTICLE IX. Not married woman may be admitted, without the leave of her husband. WHHREAS, in the thirteenth Chapter of this Rule, is made mention, that in Catholic Countries, where they may conveniently. They must every month assemble themselves, for all accidents that may happen, but especially, that they may be instructed, in that most healthful, and necessary way of Penance, hearing not only an exhortation to that end, but also to hear the Rule. And the more to animate them so to do, divers Supreme Bishops, sucsessors of S. PETER, have granted many indulgences to those which shall hear the Rule read once in the month, but chief CLEMENS the 5. which did grant 14. Quarantines' of Indulgences, which are 190. days of pardon thereunto, as appearreth in his Breve. In the 14. chapter likewise is declared, that they must assist at the Funerals of the Brethrens and Sisters. And in the 16, Chapter also, they are commanded to come unto Visitations, unto all which meetings, a married woman may not conveniently come, without the leave of her husband: for these causes therefore, when and where these exercises and meetings must be used, not only by the Brethrens, but also by the Sisters, when with conveniency they may, no married woman may be admitted without her husbands leave. But now here in this our Country no such meetings are, or can be made conveniently, neither any thing else required or exercised, but what is so far from any manner of prejudice to the husbands in any sort, but rather tend greatly to their good, by withdrawing them from the pomps and vanities of the world, as much as their condition, and estate will permit; and thereby joining them the nearer unto God, and not only a means to keep them from vain comcompanie and idle expenses, but also an introduction to perfection, and to have a greater care of her husbands good, and his family also: Wherhfore though we may justly presuppose, that no Catholic, will be against his wives good, and his own also, yet nevertheless, seeing that many devout women, are married unto such persons, which be so concontrarie unto them in religion, that they are so far from giving their consent to any virtuous course of life, that they rather seek all means possible, to with draw them from that Religion, wherein they were first baptised, or by God's holy inspiration, called unto. God forbidden, that such devout souls, which have so great need of all aid and consolation, should for want of their husbands consent, be deprived of so many and so great comforts▪ as this Holy order of Penance, doth afford unto all such as are admitted thereunto. Of the form of the Habit, and quality of the Apparel. CHAP. III. Moreover, let the Brethrens of this Fraternity, be commonly clothed, with mean simple cloth, both in price and colour, neither altogether white, nor black, unless the Visitor (with the advise of the Minister) should for some lawful and manifest cause, dispense with some one for a time, in the price. Let the foresaid Brethrens have cloaks also and furs, without falling collars, cut or whole, yet buttened or open, as agreeth to decency, and the sleeves close. Let the Sisters also be clothed, with a cloak or coat, made of the like mean and simple cloth, or at the lest, let them have with the cloak, a safeguard or petticoat of white or black colour, or a large veil of cloth of hemp, or of flexe, sowed together, without plaits: as concernning the meanness and simpleness of the cloth and garments of the said Sisters, it may be dispensed withal, according to the condition and quality of every one of them, and ordinary custom of the place. Let them not use Ribbons, and silk bindings. and let aswell the Brethrens and Sisters, have gowns furred only with Lamb, purses of leather, and the strings simply made, without any silk, and not otherwise, casting aside (according to the healthful Counsel of the Prince of the Apostles, S. Peter) all other vain ornaments of the world. As Concerning the third Chapter. IT is to be noted also, that about the garments and habits, which they are to wear; the Superior aught to observe that manner of habit, which they shall think convenient in these Kingdoms of Castille, according to the devotion of every one, dispensing with the persons, according to the quality and office of them. And if any, but especially the Priests, will not wear it publicly, let them wear under their Cassock, an other of Flanel, or cloth, with the guirdle. And at the lest, they must show themselves to be of this order, by eschewing all kind of superfluity, curiosity, and high prices in their garments. The women also, in dressing of their heads, in their apparel and jewels, must keep great moderation, for it is most just and requisite, that there be a change in all things, aswell of the body, as the soul, for their own good, and profit of their neighbours. The rest, which desire no dispensation, may use their ordinary habit, of the colour and , which the Friar Minors do use: Finally, in their habit, there must no rigour be used, but that the Superior dispose of it, according to the quality of the person. Let the Brethrens be Clothed, etc. ALthough it is not the Habit which maketh a religious person, Commis-general. Cismon. but their Profession, and due observation, of their approved order, yet not withstanding, for as much as the religious habit doth truly admonish them, of a holier and purer life, above the common people; all Religious persons, do wear a distinct habit. Wherhfore, NICHOLVAS the 4 in the collection, which he hath made of this Rule of this order of S FRANCIS, which hath remained approved almost this 400. years, seeing that though it was ordained, chiefly for such devout persons, as had a desire to exercise themselves in the works of Piety, and Pennauce, at home in their own houses, or in their Parents, Kinsfolks or friends houses, yet notwithstanding, for that divers virtuous persons, out of a great zeal and love to God, having an earnest desire to attain unto some higher perfection, and finding themselves to want ability, as well for years, as otherwise, to undertake those other strict courses of religion, did proceed from this manner of living abroad, to build Monasteries of their own, that leaving the world in a more eminent manner, they might there make their essential vows of religion: did ordain here this mentioned form of habit for them, leaving as it is most probable, the other Brethrens and Sisters, which remained still abroad, to their accustomed manner of Habit, permitted by S FRANCIS, their first founder, and Instructor; for that as concerning the Habit of these persons, a learned Doctor doth will us here to observe, that although in this rule, set down by NICOLAUS the 4. joh. Bap. Confect. sum. li. 20. ca 14. here is not determined, or mention made expressly of any other habit, but of those which live in Monasteries: yet notwithstanding, by the custom Canonically prescribed in divers parts, but especially in Italy; they which live abroad, wear an habit more decent and proper, both unto reason, and unto their estate, because, in respect of the form, they wear their apparel like unto other Seculers, but in regard of the colour, like unto the Friar Minors, (otherwise called here, the Gray-fryers, by reason of the the greynes of their Habit) And (that aforesaid Doctor saith) it is most like that S. FRANCIS would that the forementioned, Brethrens and Sisters, should wear that kind of Habit, for that from ancient time, in those parts, where he did first institute this first Order, and where he himself for the most part conversed and lived, Cord. An. super priuil. Franc. Minoruil. 1539. did wear, and unto this present day, use this form of Habit, as testifieth, the Reverend F. Friar ANTHONY DE CORDUBA, in his Annotations, upon the Compendium of the Privileges of the Friar Minors, upon this word, Tertiarij: where at length, he declareth, that when after the Reception, they chance to die, Clem. 4. Const. 9 Their bodies are to be brought clothed with their Habits, openly unto the Churches of the Friar Minors, and there be buried, although they had chosen some other place of burial, as is declared in the Privileges of SIXTUS the 4. which seemeth to be most agreeable unto reason; for seeing that the foresaid persons, are made as members of the Order and religion, by receiving the Habit, and by their profession, made in the Chapel of the Church, of the said Order, where also having an Altar erected, they come together to hear the divine service, and institutions of the Rule; the Superior in like sort, called by the name of Visitor, by whom they are chiefly governed, being of the forementioned order, it is most equal and just, that seeing by reason of the Habit and Profession, they are conjoined unto the Order, and did Communicate in all Spiritual graces, favours, and Indulgences, with the other Brethrens of the Order, in their life time, that now their bodies, should not be separated from them in their death, but should be buried in any convenient manner, in their Churches. Whereunto is added, that if they which did ordain at the hour of death (as many do) to be buried in a religious Habit, aught to be buried in the Churches of the said order, although they had choose to be buried elsewhere, much more than aught the bodies of those of the third order to be buried there, lest otherwise, injury should be offered, unto the order, and Brethrens. Wherhfore, though the election of the place of burial, may sufficiently be judged to be chosen by them, in receiving of the Habit; yet to take away all occasion of strife, such as may hereafter receive any, aught to declare thus much unto them, for that it is not expressed in the Rule, to the intent, that they may perfectly understand what is required in their estate, and form of living, before their profession. ARTICLE II. At the lest, let them have a safeguard, or Petticoat of white or black colour. BY these words, and the other following, in this Chapter, NICHOLAS the 4 doth infin●ate, not only that he doth not bind precisely the Brerhrens and Sisters, which live abroad, to wear that kind of habit, which he hath set down in this Chapter: but also as it were, foreseeing that all persons, cannot conveniently wear, so much as their ordinary apparel, of that mean and simple grey colour, saith that, Concerning the meanness and simpleness of the cloth, it may be dispensed with all, according to the Condition and quality of every one, and ordinary custom of the place. For where the custom of the place, is to wear their ordinary outward apparel of Grey, yet every one (their states well considered) cannot conveniently do it. They therefore, whose condition, estate, time, and place, do permit it, do wear either their habit, according to the form here set down, or otherwise their apparel, as other Seculers do, only observing, the colours of the Grey Freyers, but otherwise, whose quality and condition, doth not permit them so to wear, they flying as much as they may, all vanity, and superfluity, in their ordinary apparel, do wear under it some kind of white habit, either a waistcoat, or petticoat, of linen or , or else haircloth, whereof we have many notable examples, in the lives of many holy Saints, and blessed persons, both men and women, of this holy order of Penance, as well Canonised, as others; but especially, in the life of that holy King of France, S. LEWES, which did not only observe this institution of S. FRANCIS, in the humility of his outward garments, but did (as the Church of God maketh mention) wear Haircloth under them also. The like mention doth the Church make of that Princely Confessor, In vita ipsius. S. ELZEARIUS, Count of Alsatia, and that he added to the Haircloth, which he did wear in the day, a Cord full with knots in the night, whereby, he did so chasten his body, that living twenty six years, in marriage, without separating in bed from his Spouse. S. DELPHINE, at his departure, out of this life said. I tender God humble thanks, that I leave my Spouse DELPHINE a virgin, both in body and mind. Pet. Rodulph. seraph. lib. 1. in fine. Blessed GALLOTUS also, from his youth, wearing continually hair-cloath, kept perpetual chastity with his wife, and ended his life in all holiness and sanctity. The Sisters also of this order, though weaker in Sex, yet have not been inferior in virtue or diligence, to observe the holy institutions herein, of our Patron S. FRANCIS, as for example, that worthy Princess, S. ELIZABETH did, of whom the Church of God maketh mention, that she being daughter unto the King of Hungary, and wife unto the Landgrave of Thuring, though outwardly she was clothed with royal apparel, that she might not displease her earthly husbands eyes, yet under that most decent apparel, she did wear haircloth, that she might be acceptable, in the sight of her heavenly Espouse, whole example, blessed SALOMEA Queen, daughter unto the Duke of Craconia, and wife unto COLOMAN, King of Galatia; for the better conservation of her chastity, which by mutual consent, the King and she, for the space of twenty eight years, kept in such sort, that after his death, she remained a pure Virgin, did wear three sorts of haircloth; the one made of Horse-haire with hard knots, another more fine, of the like hair; the third of horsehair & hemp, woven together; which though, in her life time, to avoid vain glory, she kept so secret, that only her Confessor, F. Adelberte a Franciscan, did obtain to see the sleeve of one of her coats; yet after her death, were they kept with great veneration, in the Castle of Sandamer. Many other examples might be produced, of great personages of this order, which have done the like in times past, but these few may suffice, to show that some have worn Haircloth, for their Habit of Penance; so in like sort, of latter times, there hath not been wanting, many notable personages, which have under their Princely attire, borne that poor Habit of Penance, of S. FRANCIS, amongst whom was that Sainctlie Princess, of our age, and in our Country, that most virtuous Queen KATHERINE, of whose virtue and piety, her forementioned Epistle, to her Ghostly Father, doth give testimony. This noble parsonage, which was the daughter of Ferdinando, King of Spain, Aunt unto the Emperor Charles, and wife unto King Henry the 8. with whom living here, 20. years in marriage, being Mother unto our most worthy Princess, of happy memory, Saunder. de Schi. Ang. Queen MARIE, did wear under her Princely robes, the habit of S. FRANCIS, to whose third order, (as testifieth Doctor Saunders) she had dedicated herself, endeavouring to adorn the interior parts of her soul, with the precious gold, of the love of God, little esteeming, of her exterior and outward ornaments, but only to please the eyes of her earthly husband and king, having learned by by the instruction, of her holy Patron and ours, S. FRANCIS: how much the pomp of the world was to be despised, when he taught and ordained, that the Brethrens and Sisters, of this order of Penance, should wear, either their exterior garments, of the colour of ashes, or their inward apparel, of such stuff and colour of humility, as might put them in mind of the mortality in this life, that they may be thereby moved the more to seek with all diligence, after that life where is all glory without end. The Apostle S, PAUL plainly showeth, that the garmenss of the Saints, of the old Testament, were but poor and simple, Heb. 11. when he said, that, They which the world, was not worthy of, went about, in fells and goats skins. They were men as we are, and might have therefore as great cause to desire precious garments, as we can imagine to have; but they knowing, that naked they came out of their mother's womb, into this vale of misery, & that they must return again naked, out of this world, did walk here like unto Pilgrims, that they might obtain the riches of heaven. Before sin came into the world, man needed no garments, for as the Sun was clothed with light, so was man with grace, and was (as the white Lily) adorned with innocency, but after that he had lost the garment of innocency, he was ashamed to be naked; wherefore the divine hands, made a garment of beasts skins, wherewithal, our first Parents were clothed, for that man being wounded with sin, wanted wherewithal to cover his body, and hide his wounds: whereby it cometh to pass, that he which glorieth in his apparel, may be said to be like unto him, which braggeth and boasteth himself, of those rags and clouts, wherewith his sores wear bound up, which were a great shame so to do, for that he would be thought to be mad and out of his wits, which should vaunt himself of his imperfections and wounds. job. 16 Holy JOB, was far from glorying in rich ornaments, when he declareth his apparel to be so mean, that he said, I have sowed Sackcloth upon my skin, and have covered my flesh with ashes; Psal. 68 neither were the garments of holy DAVID, any richer, which said, I have put on hair cloth for apparel. Unto those which glory in their rich and vain ornaments, God saith by the mouth of the Prophet ESAY. Esai. 14 Thy covering shall be worms: and not without just cause, for that their vain and gorgeous apparel, maketh them hateful unto God, and void of his grace, for that it seldom happeneth, that they which have such care of this corruptible carcase, but they leave their poor souls naked for God's grace, & despoiled of all virtues. For which cause S. PETER declareth that, The ornaments of a Christian woman, 1. Pet. 3 is not the outward frifled hairs, or the deckings with gold, or fineness in apparel, but in incorruptible quietness and modesty of spirit, in chaste and pure conversation, and fear of God. But they which adorn themselves otherwise, let them understand, how much they do displease God, by the heavy threatening, which he pronounceth against them, saying. Esai. 3. For that the daughters of Zion are puffed up with pride, & with a neck stretched out. The Romans', which wear the richest of all the Gentiles, and commanded the whole world, did publicly ordain, that no married woman, should use more than half an ounce of gold, for the adorning of her apparel. To conclude, behold JESUS CHRIST the Lord and Emperor of the whole world, hanging for thee naked upon the CROSS, that by consideration thereof, if thou art a true Christian, thou shouldest banish out of thy thoughts and mind, all pride of apparel, and humane foolishness, seeing that he which, whilst he lived was most rich, having heaven and earth at his commandment; dying, carried nothing away with him, but a poor shroud, wherein he was buried: Neither shalt thou carry away any more with thee, out of this world, whensoever thou departest (which peradventure shall be to morrow, or far sooner than thou thinkest) but a winding sheet, or a poor Grey habit, wherein (as I said before) all those of this third order aught to be buried, if they may conveniently, to the end, that as in all humility they lived, so with all humility, they may be buried, that by persevering therein, they may attain to that happy place, from which by pride, all mankind was banished, & bound with the bands of sin; which the girdle wherewith they bind themselves withal, aught to put them in mind of, as also of the cords and chains, which the Son of God himself, was bound withal, to free us of those bands, and make us coheir, of the kingdom of Heaven. That they aught not to go unto unhonest banquets, sights, or plays, and that they aught not to give aught unto stage-players. CHAP. FOUR LEt all accesses, or coming unto unhonest banquets, or fights, or Courts, or dancings, be altogether forbidden them. Let them give nothing to Stage players, or sights of vanity; Let them be wary to forbidden that not any thing be given unto them, by their own family. Commis-general. Cismon. NOTE, that in the 14. Chapter, the going to the marriages of their kinsfolks and friends, is not prohibited, (where they be celebrated with due gravity and modesty) but that they abstain from pastimes, and entertainments, if not unlawful, yet at the lest, dangerous, and that they do not converse with people of bad fame, nor enter into their houses. And in their behaviour and ordinary speeches, they must be moderate, mild, and humble, chaste and religious; and above all, let them be attentive to the exteteriour and interior government of themselves, and that they go abroad, when the necessity, or charity of their Brethrens requireth. And it is demanded therefore at their hands, that they give & apply themselves to Christian piety, visiting and comforting the sick, making their beds, and all other offices of humility, according to each man's necessity, and their possibility, with conveniency, by which exercise, they shall reap great & worthy fruits of merits, before our Lord and Saviour, and shall be confirmed in the favour & love of God, according unto the saying of the Wiseman. Be not wanting unto those that cry for help, and assist the afflicted. Be not slothful to visit the sick, for by this thou shalt increase in charity, and establish thyself in the same. And these are the exercises which do not hinder prayer, but rather help it, and make it more acceptable, and bringeth forth many virtues; for that from true prayer, cometh spirit, love, and mercy to our neighbours: therefore the Apostlee sayeth: Orationi instantes necessitatibus sanctos communicantes. Let all access unto unhonest banquets, Courts, etc. THE intention of our holy Father here, is not to bind the Brethrens and Sisters, to any such inconueniency, that they might not come at Courts, when necessary business requireth, as all other Religious do; but that they should not, without necessity, often frequent & long remain in those places; where for the most part, all vain delights, wanton pleasures, & lascivious company is, but to commonly found: therefore under the name of courts, all such places are forbidden, where the like vanities are used. Wherhfore seeing that by this course of life, which they have taken in hand, they seek to fly the vain pleasures of the world, they must also endeavour, as much as lieth in their power, to fly all occasions, and company, that may either hinder them, or draw them from their good purpose, seeing that such is the frailty, or rather corruptness of our narure, since the fall of our first Parents, that it is more prove unto evil, then unto good, whereby it falleth out many times, that the good are sooner and oftener corrupted, by evil company, than the wicked are corrupted or amended by the good. The law of God therefore commanded, Exod. 34 Gen. 6. that the Israelites should not contract martiage with the Gentiles, lest by their evil manner and custom, they should be corrupted. The children of SETH, were excellent good truly, before they matched with the daughters of CAIN, but afterward by their company, they ran into so great wickedness, that it was cause of the general deluge, & flood, wherein all the whole world was drowned, except those few persons, which were in the ark of NO. The Hebrews which were the only beloved people of God, above all nations, Esai. 1 were shartly reprehended by the Prophet ESAIE, for conversing and keeping company with the Gentiles, saying unto them: Your wine is mingled with water. For even as wine which is mingled with water, looseth a great part of his force, so in like sort the good, which mingle themselves, and converse with the bad, by little and little, lose their virtue, and diminish the fervour of their devotion: Whereof we have a manifest example in the Prince of the Apostles, S Peter, who being amongst the good Disciples; did confess our Saviour Christ, to be the true Son of the living God, but afterwards in the Hall of the high Priest, amongst the wicked, he did forswear his Master. If the company of the wicked, Luke, 9 Matth. 16 Mar. 14. brought so great hurt unto so worthy an Apostle, which so few hours before, being in the company of Christ, made so constant a promise unto him, that although all should be scandalised, yet would he never be, yea though he should die for it, yet would he not deny him; how greatly aught we then to shun & fly the company of the wicked, for fear, lest the like inconvenience and hurt may happen unto us. The just man in the Scriptures is compared unto a tree, that is planted by the riversside, and the wicked unto thorns; Of the just man, which hath not entered into the counsel of the wicked, neither hath stood in the way of sinners; Psal. 1. the Prophet testifieth, He is blessed, and shall be like unto the tree, that is planted near the courses of the waters, which will yield his fruit in time, that his leaves shall not decay, and all things whatsoever he doth, shall prospero, but not so the wicked (saith the Prophet) for he shall be like the dust, which the wind bloweth away, from the face of the earth. And as the dust is very hurtful unto the eyes of those, which shall walk therein, unless they make some provision to keep it from them; so no less hurtful is the bad examples of the wicked, unto the eyes of those, which shall converse with them, unless the greater grace of God preserve them from it; whereof the Prophet DAVID having had experience, beseeched God to turn his eyes, that he might not so much as behold vanity: the dust in like sort defileth our apparel and ornaments, so doth the conversation and company of the wicked, defile the ornaments of thy good name and fame. The wicked therefore (as I said) are compared to thorns, according unto that speech of the great Prophet of Israel, saying: All the false dealers, as thorns shall be rooted up, 2. Reg. 23. Many travelers in the heat of the day, in Summer, will fly to the shade of good trees, but the snakes, adders, vipers and venomous beasts, fly unto thorns and bushes, to lurk and hide themselves: so the just and civil persons, do fly unto good and virtuous men, and do associate themselves with the just, as good & fruitful trees, whereas the wicked fly unto their like, and seek to hide their wickedness, under the thorns and bushes, as vipers and serpents. If thou therefore frequentest often the company of bad livers, and conversest daily with those which are noted with some infamy, and ignomy, what dost thou think that any will judge of thee, but that thou art some bad person, Viper, and Serpent, seeing that thou joinest & fliest unto the thorns, neither can thy innocency, save thee from this suspicion of ignominy: For as a looking glass, though of itself it be pure, and shining bright, yet is it blotted and infected by the breath of the standers by; even so he which is clean, and endued with honesty and virtue, is blotted and defiled with the conversation of the wicked. For as the ecclesiastic saith: Eccles. 13. He which toucheth pitch, shall be defiled by it: So he which communicateth, and converseth with a proud man, will put on pride. For as a man can hardly run among thorns, and escape pricking; so it is no less difficulty, to run with wicked persons, and not to be hurt thereby: And as the prick of a thorn, if it be not soon cured, is held very dangerous, so is the hurt which is taken from the evil, by reason, that what a man doth, by example of another, that doth he think he may lawfully do: and so as the Apostle saith, A little leaven, 2. Cor. 3 corrupteth the whole paste: that is, a little bad example, may corrupt the whole life: Worthily therefore doth the Ecclesiastic (exhorting thee to fly from all evil company) say, Fly from the wicked, and evils will leave thee. SAUL the King of Israel, Eccles. 7 among his own company was mad, but leaving them, and coming unto the Prophets, did prophecy: So on the contrary side, S. PETER amongst the Apostles, did confess Christ to be the Son of God, but in the house of CAYPHAS, amongst the jews, he did deny him. Thou canst not have greater strength and courage, than he showed to have; yet thou seest, what hurt the evil company brought unto him: let this example 'cause thee to follow that old proverb, Happy is he whom other men's harms do make to beware. Little trust or confidence is there to be put to thy own strength or goodness, without God's special aid & assistance; for we see that some Planet, which of itself is benign & healthful, if it happen that it conjoin with some evil disposed constellations, and hurtful signs, it sendeth forth, and produceth evil influences; even so a man, which of himself is virtuous and good, if he join in great familiarity, with evil disposed persons, he will soon become like unto them in manners, and bring forth evil actions, for that every one for the most part will imitate the manners & customs of those, with whom they do daily converse, whereof we have example of the jews, which conversing with the Gentiles, did adore their Idols, as witnesseth the Prophet DAVID saying: They are mingled with the Gentiles, Psal. 15 they have learned their deeds and actions, and have served their Idols. Neither let thy virtuous life heretofore, make thee presume so much as to adventur thyself to so eminent danger. For even as that pleasant & profitable land of jourdane, Aspholtites. when it entereth into that wholesome lake of Palestine, becometh unsavoury, and looseth his virtue: even so he, which in his own course of life, before was sweet, pleasant, profitable, and delectable, when he runneth out of it, into the company and unwholesome lake, of secular conversation, with the wicked; his sweetness of devotion, is rendered unsavoury, and his accustomed good actions, and manner of life, looseth the virtue thereof, he being defiled with vice. Just cause therefore had S. FRANCIS, out of his fatherly love, to exhort all his children, to avoid all such occasions, and company, by avoiding Courts, banquets, dances, and sights of vanity. Dances. THOUGH honest exercises, and recreations are not forbidden, In decretde Cons. Di. 2. in Relig. yet seeing that many abuses are oftentimes committed in uncivil dances, they must avoid them specially, seeing that that most famous light of the Church, S. AUGUSTINE, considering the danger & hurt to the soul, which cometh of dancing, to be so great, saith, It is better for a man to go unto the plough on the Sunday, then to dance, and better for a woman to spin and carded her well, then to dance uncivilly upon fest days. Let them give nothing unto sights of vanity. IF the time and place were such, that the Brethrens and Sisters were publicly known to be such persons, that though they live abroad in the world, yet were retired from the vanities and pleasures thereof, then were they bound to show how much they contemn, what others esteem and seek after; not to give so vainly, that thing to frivolous sights and pastimes, which many poor persons (of whom they aught to have a special care to their ability) stand in great want of: and aught to be careful in like sort, that their servants under their charge, by their example and exhortation, may be hindered from spending their money vainly, that they may employ it profitably, but now as all things are in this sort, in our Country, they are not otherwise bound to do, but as they shall find it convenient. Of Abstinence, and Fasting. CHAP. V. LEt them abstain from eating of flesh, the Mondays, Wednesdays, Fridays, and Saturdays, except the necessity of infirmity, or weakness do otherwise require, but let flesh be given unto those which are let blood, for three days after, neither let it be withdrawn from them which travail in journey; let also the eating of flesh be lawful unto every of them, when there happeneth any principal solemnity to come, wherein all other Christians of ancient time are accustomed to eat flesh. But all other days in which fasting is not kept, let not eggs and cheese be denied them. And also they may lawfully eat with other religious persons in their Monasteries, of such meats as are, by those persons set before them, & let them be contented with the refection of dinner and supper (except the languishing, wayfaring, and sick persons) let the meat & drink of the healthful, be moderate, seeing that the Text of the Gospel saith, Take heed that your hearts be not overladen, with surfeiting and drunkenness. But let neither supper or dinner be taken without one Pater noster, which is to be iterated with Deo gratias, to either of them, which if it chance to be omitted, let three Pater nosters be said: but let every friday, through the whole year be fasted, unless peradventure, through sickness, or some other lawful cause they may be excused, except also the feast of the Nativity of our Saviour should happen to be kept the same Ferie. But from the Feast of all Saints until Easter, they shall fast both Wednesdays and Fryedays, & are to keep nevertheless the other fasts which are appointed by the Church, or upon occasion commanded, commonly by the Ordinaries. Also, let them see they fast in all days (except Sondaies) in the Lent of S. MARTIN, until Christmas: and from the Sunday of Quinquagisma, until Easter, unless sickness peradventure, or some other necessity should constrain them the contrary. The Sisters, great with child may (if they will) abstain from all corporal exercises (only prayer excepted) until the day of their Purification. But the Labourers, in regard of their wearisomeness of their labour, may from the feast of the Resurrection of our Saviour, until the Feast of S. FRANCIS, lawfully eat three times in the day, wherein they labour. But when it happeneth, that they are employed in other men's work, than it is lawful for them to eat of all things that are set before them any day, unless it be friday, or some other day, in which it is known to be appointed to fast generally by the Church of God. Concerning the 15. Chapter. NOTE that in the keeping the Fasts, Commis. general, Cismon. & the days of Abstinence, we command, that they keep the chap. of the rule, dispensing with those who have necessity, the which the Prelates, Guardians, & Confessors of the order may do: And where there is no Convent, the Confessor of the Noons may do it, or any other ghostly Father. And mark, that concerning the order of not eating flesh on Mondays, wednesdays, nor the fat or entrails, on Saterdaies. They who are under their father's care, are not bound to abstain from it, nor servants, if their superiors give them not sufficient of other meats, to pass that day conveniently. And in this manner are they also reckoned, who are occupied & employed, about healing the sick; and they who by reason of poverty, can not provide otherwise, because favours must be extended, & interpreted to the best, they may change their fastings and abstinences, into other works of charity, & into prayer for the dead. And finally, let their ghostly father have full power, for disposing all these abstinences and fasts. Let them abstain from eating flesh Mondays, Wednesdays, etc. OUR Holy Father, NICHOLAUS the 4. although as chief Pastor of the Church, he had a general care over his whole charge, yet having been a religious man and General (as I said before) of our whole order; retaining still his ancient love thereunto, doth show a particular affection, unto this holy Order of Penance: Whereof seeing that many of them were entered into Monasteries of their own, and had made three essential vows of Religion, to the intent, that as true Religious, persons, they might have a perfect form of religion, having in the 3. cha. of this Rule set down, a religious form of their habits; doth now here in the beginning of this Chapter, prescribe for them most specially, a most perfect manner of religious diet, both for their abstinence and fasting. Wherhfore in religious houses, of this order, and also such persons as live either so privately to themselves, or in such places, as no man noting them with so much singularity, in their diet, be scandalised thereat, do strictly keep this abstinence, yet notwithstanding, in this Country now, where the keeping of Mondays & Wednesdays, in this sort might breed some scandal, the devout Brethrens and Sisters, are freed from keeping them here in this manner, by the leave, which this foresaid NICOLAAS the 4. giveth in the 18. chapter of the Rule, unto the Ordinaries of the places, or Visitors, to dispense upon any lawful cause (when they shall see it expedient) with all the Brethrens and Sisters, in abstinence, fastings, and other austerities. Yet nevertheless, I counsel householders (where they may conveniently keep the Wednesdays) with abstinence, & the Mondays, also to use some restraints in their diet, either abstaining from those meats which are most pleasing to their taste, or at the lest (setting scrupulosity aside) to take a more sparing diet then on other days: and instead of strict fasting, to redeem it with alms deeds or prayer, saying at the lest (if sickness do not hinder them) five Pater nosters and Aves, in all such days as they cannot conveniently fast: for although it was not the intention of S. FRANCIS, to found this rule so strictly, upon the exercises of Fasting, abstinence, discipline, and other austerities, or painful corporal afflictions, as his former Orders; yet notwithstanding his will and desire was, that they should no less employ themselves in devout exercises and works of mercy, both spiritual and corporal, according to their power & calling, than the other Orders do. And as for abstinence and fasting, to use them in such sort, that thereby the body may be kept able to go forward, with that alacrity in the service of God, but not so nourished and pampered, as to rebel against the Spirit, whereunto of itself, it is most prove, as witnesseth the Apostle, saying: The flesh coveteth against the spirit, Rom. 8. and the spirit against the flesh: & in the aid which thou givest to either of these, consisteth the life or death of thy soul: For as the same Apostle saith: If thou live according to the flesh, thou shalt die, but if by the Spirit, thou shalt mortify the acts of the flesh, thou shalt live. That is, have the life of grace here, and after, in glory for ever. Wherefore, whosoever is a faithful friend unto God, and his own soul, must by abstinence, fasting & prayer, so macerate and weaken his flesh, that it may not rebel, but be obedient and subject unto the spirit. For if by these aforesaid means, we give aid unto the Spirit, and subject the flesh unto it, and sensuality unto reason, the soul certainly shall overcome, and having the victory, shall enjoy together, with the body, the eternal bliss, and be most gracious in heaven: Whereas by pampering and overcharging of thy body, thou makest both sink down to hell. For as a ship which is loaden above measure, must needs of necessity, sink to the bottom, so in like sort, if thou overchargest thy body with too much, or too many kinds of dainty meats, thou wilt 'cause thy body to sink to the gulf of sin, and from thence to the bottomless pit of hell. The devil overcame our first Parents by meat, so the chiefest weapons wherewith he fighteth & seeketh to overthrow, and spoil thee, is thy own flesh pampered up with dainty & superfluous meats, Wherhfore, if thou wilt overcome thy enemy, and be without danger hereafter, break first the force of his strength and weapons, and by abstinence and fasting, chasten and pull down the fleshly inclinations of thy body. For as there is nothing which doth so much terrify & overthrow the devil, as austerity of life: so on the other side, there is not any thing which maketh him boulder to tempt and assault men, than riotousness & excess in meat and drink, & delights of the body: wherefore, he that giveth his mind to delicattenesse, and favoureth overmuch his own flesh, falleth soon into the power of Satan. Wherhfore as DANIEL did first destry the Idol of BAAL, Dani. 14. and afterwards the Dragon, which lay hidden therein, so must thou afflict and overcome the Idol of the flesh, by abstinence, fasting, and prayer, and then thou shalt triumph afterwards easily over the dragon, the enemy of mankind. ARTICLE II. Except the necessity of infirmity or sickness, etc. EVEN as in the words immediately going before, was set down a general rule for those of this Oder, which did either live in Monasteries, or such as had conveniency and strength, to keep the rule in the strictest manner: so now here is a favourable course taken for the weaker sort, setting down for what cause the Rule itself, doth exempt them from that general forementioned abstinence, without any further leave, or dispensation, as debility, sickness, infirmity, letting blood, travail, high feasts, & solemnities, company of religious persons, in their houses, labourers in other men's houses (under which name, may be comprehenped all servants, and also children in their parents houses, or Surggeners in other men's houses, which for brevity sake he omitted) for making his Rule for all manner of persons, of all ages and degrees, endeavouring to avoid overmuch tediousness therein, and studying brevity, as much as he might, could hardly set down a course of life for every one, according to his ability, therefore declaring in brief, what fasts the strongest, and such as had best opportunity should keep; left the ordinary Prelates (as you have heard) to appoint unto the others, what abstinence and fastings, should be convenient for their estate and ability. Wherefore though amongst the obligations, and bonds of the Rule, I have set down a form of abstinence and fasting general to be kept in this our Country, by those which may conveniently, yet would I advise every one in all those fasts, to follow the advise of the Visitor, or his own prudent Ghostly Father, which duly considering what the Rule requireth, and what his Penitent may well perform, to appoint unto him in particular, what is convenient for him to do, whose devise, if they devoutly follow, shall be a sufficient discharge for them, especially, seeing that the rule, not only doth give authority to their Rulers and Superiors, to dispense with them in all such things, as shall be convenient; but doth in a manner itself, free and exempt them from all such obligations in fasting, as might breed any inconueniency, declaring, that the infirm, the sick, the weak, the languishing, the travelers, and labourers, are exempted from the abstinences and fasts of the rule, and withal, giveth leave unto every one, both weak and strong, to eat flesh, in high solemnities, wherein all other Christians of ancient, or accustomed to eat it, and with Religious persons in like sort in their Monasteries and houses; whereby we may gather that S. FRANCIS would not but that his children should sometimes rejoice and feast, as just occasions should fall out, and that in civil and virtuous company, they may eat as the company doth: wherefore it is not to be attributed unto them as a vice, to feast and rejoice sometimes, because that they living abroad in the world, may not altogether renounce humanity and civility, but to feast, banquet, and make merry every day, can hardly be without sin. Therefore he exhorteth them at other times (the languishing, wayfaring, labourers and sick persons excepted) that only they should use abstinence some days, Mundays and Wednesdays, but that other days also, they should content themselves with the Refections of Dinner and Supper only, wherein also he requireth great moderation in their diet, alleging to move them the more unto it, that saying of the Gospel, Take heed that your hearts be not overloaden with surfeiting and drunkenness. ARTICLE III. But let neither Dinner or Supper be taken without one Pater noster, etc. IT is a thing usually practised, to distinguish three degrees of thankfulness; one is to acknowledge in heart the benefit received; the second is to praise the same, and confess it in words; the third is, to recompense it in deeds, according to the ability of him which hath received it; and seeing that our ability is so small, that it is not able to requited the lest part of the great goodness, and infinite benefits, which God doth daily bestow one us, we should be much too blame, if we did not bend all our forces, and endeavour with heart, word, and deed, to requited them in what we may, which our loving Father, S. FRANCIS well considering, and knowing in like sort, that amongst the daily benefits, which God so liberally imparteth unto us for our bodies, one is the food whereby we live, & nature is sustained To the intent therefore that the Brethrens, and Sisters, of this holy order of Penance, which endeavour thereby, to make satisfaction for all former negligences, should not now by unthankfulness, commit any new offence, ordaineth that for thanksgiving unto God, for that which through his goodness, they are then to receive, they should both before Dinner and Supper, say one Pater noster, at the lest: For if no other Catholic Grace be said, and that they themselves cannot say one, then must they in private and hearty manner, repeat one Pater noster, as well to show themselves thankful unto God, as also to invocate his divine grace and fatherly benediction, from whence proceedeth our chiefest susteyncane: Luc. 4. wherefore our Saviour objected unto Satan which tempted him, to turn stones into bread, that man did not live only by bread, but in the word and virtue, Exod. 16 Num. 20. which proceedeth from God. He sustained the Children of Israel 40. years, without any temporal food. Our life truly doth not depend upon the common use of natural things, but upon the benediction, and will of God, For if it please him (although natural things do never so much repugn) he will sustain and feed his servants. He brought out of the hard stone, Exod. 15. plenty of water to refresh the Children of Israel, which were ready to die for thirst. The life therefore of spiritual men, doth not so much depend upon the natural order of temporal things, as it doth upon God's will and blessing. Whensoever therefore thou shalt see thyself, in never so great distress, either without bread, or any thing else, wherein thou mayest have any hope, call to mind, and firmly believe, that God is so potent, that he can as well without bread, as with it sustain & nourish thee. Cast therefore thy care upon God, & seek him, and he will feed thee: yea fair greater care hath our Saviour of those which seek him and follow him, than they have of themselves, whereof we have a manifest example in that great multitude, which without care of themselves, followed him for three days together, so far into the desert, that they were so far in danger and distress, for want of food, that our Saviour himself said, that, Marc. 8. If they should return fasting, they would faint by the way. Wherhfore (to show how ready he is always to aid and nourish those which seek him) he fed the whole multitude, being 4000 so plentifully, that after they were all satisfied, there remained seven basketsful of the fragments, which were left, so bountifully doth God deal with all those, that rely sincerely upon him, and implore with all humility his grace and blessing, which as the Prophet DAVID testifieth, Openeth his hand, and filleth every living creature, with Benediction: Whereby thou mayst see, how necessary & profitable it is for thee to give both thanks unto God for his benefits, and also to crave his blessing before thy Refections, saying at the lest, one Pater Noster, and Aue. ARTICLE FOUR Which is to be iterated with Deo gratias. AS benefits do increase, so must we do in like sort, in love and thankfulness for them. Wherhfore as the Brethrens and Sisters were bound to say before each refection, a Pater noster, at the lest, so now is required, that they must not be unmindful of God, and his benefits, after they have received them, but rather show themselves more thankful, and not only devoutly to repeat the former Pater noster again, but to add also thereunto, Deo gratias, for that forgetfulness of a benefit, deserveth so great punishment, that amongst the ancient Romans' a bondslave that was set at liberty, might afterwards for that vice be recalled into bondage again. The first thing that God commanded the Prophet ESAY to preach, was the accusation of the ungrateful persons, which when he might have reprehended the people for many other vices, yet did he make choice rather to begin with this, as the chief root and fountain of all other vices, saying: Hear o heavens what I speak, and o earth, understand with tears, because our Lord hath spoken and said, I have brought up children, and have exalted them, but they have despised me. The Ox hath known his Possesser, and the Ass the stable of his Master, but Israel hath not known me. The Prophet calleth the heaven and earth to witness, that they may hear him most justly complaining, that for ingratitude men are made worse than bruit beasts. Many are found, which the more benefits they have received, they become worse than before, and giving themselves to all licentiousness and drunkenness, forget quite both the gift and the giver: Psal. 75. of whom the Royal Prophet DAVID saith; They have forgotten his benefits, and the wonderful things which he hath done for them. To prevent therefore this great forgetfulness and negligence, S. FRANCIS not only exhorteth them, Col. 3 1. Thes. 3. with the Apostle S. PAUL, to be thankful, and, In all things, that they should give thanks to God, but also to make them to be more mindful thereof, and to draw them to use all diligence therein, setteth down here a Penance for those which should neglect it; ordaining, that if they chance to omit to say one Pater noster at the lest, before or after any of their refections, that then they must say before they go to their rest, three Pater nosters, for that negligence & offence, esteeming it no little fault to forget or omit to show themselves thankful for the goodness of God, which hath so bountifully bestowed on them those daily benefits, which many one perhaps that hath better deserved it, do want it, and which they themselves may also hereafter do, if they should be unthankful for what they have already received, for that he is not worthy of a second benefit, which is not thankful for that which was bestowed before. ARTICLE V The Sister's great with child, may ahstaine from corporal exercises. AS S. FRANCIS doth exempt by these words Women, in this case from corporal exercise, so by the same sentence, he showeth that married women though they make not that express vow of Chastity, which many of this Congregation do, yet are they not exempted & debarred from being admitted into this holy order, but may (if they have all other conditions requisite, and do earnestly desire it) be admitted, and may nevertheless, after mature deliberation, vow that kind of Chastity, whereof that ancient and learned Doctor ORIGEN maketh mention, when he exhorteth married women to propose and vow chastity of widowhood, in case their husbands should die before them, that in wedlock they may enjoy the merit, of chaste widowhood, by this promise and vow made before hand. Of this kind of Castitie doth S, AUGUSTINE seem to speak, Aug. in Psal. 75 id. in psal. 83. when he saith that Some vow unto God matrimonial Chastity, that besides his wife, he will not know any other, so likewise, the woman that besides her husband, she will not know any other, Some in like manner, though they have assayed and tried such acts of marriage, do vow to suffer no such thing any more, & not to desire or sustain any such thing, and they have vowed, something more than the first: others do even from their tender years, vow virginity itself, in such sort, that they will not so much as assay what others have tried and left, those truly have vowed very much: hitherto S. August. An example of the first manner of vow of chastity, we have in that worthy Princess, S. ELIZABETH, before mentioned, which having, by the consent of her husband, vowed obedience in all things that were not prejudicial, unto the duty of marriage, did after his death, perform this which in her tender years, she had made, (if it happened that she overlived her husband) of never knowing any other man: observe that chastity of widowhood, in which happy estate, she remained & performed, most Holielie, all such things as are required, to be in a true chaste Widow, both in body and heart also, with such an immutable purpose, to keep herself in that estate, that being vehemently urged by her friends, after the death of her husband, to marry again, most constantly resisted them, making choice rather to lead a poor holy professed widows life, then to accept of great preferments by a second marriage: For those which are widows, but only while they expect marriage, are not separated from husbands, but only in respect of bodily pleasure, for they be already joined to them in heart and will; but if the true widow, with good deliberation, to confirm herself in the state of widowhood, will offer unto God her body, and chastity, by vow, as this blessed Saint did, she shall add a great outward ornament to her widowhood: and make her resolution secure, for since, that after her vow, she is no more in her own power, and cannot leave her chastity, without foregoing her part in Paradise; she will be more zealous of her own designment, & suffer not so much as one little thought of marriage, to stay in her heart, not not the space of one only moment, so that this sacred vow, will put a strong bullwoorke, between her soul, and all manner of thoughts, that are contrary to her holy resolution. And for this cause, that great Pillar of the Church, holy S. AUGUSTINE, did counsel this vow very earnestly to a Christian Widow. Of the second manner of vow of chastity in marriage, to abstain from the act or desire of former pleasures, by mutual consent, the daily commendable practice thereof, is a sufficient example for it, and though oftentimes, both parties do enter into divers religious Orders, notwithstanding, if both of them have made the vow of continency, and give free leave unto each other, the one may by the consent of the Bishop of the Diocese, enter into Religion, though the other (being of that age, that no evil suspicion may rise thereby) do live still abroad. The ancient writer TERTULLIAN, Tertul. li. 1. ad uxor. c. 6 doth with these words confirm it, that, In times past married persons, did by mutual consent vow chastity saying: When any thing seemeth difficile and heard, let us declare and show others, to have undergone far harder: how many are there, which even from their Baptism, do shut and seal up their flesh? how many also, which with mutual consent, do abolish and repeal the debt of Matrimony? the abstinence thereof, is maintained and allowed in those, which voluntarily have gelded themselves, for the desire of heaven, their matrimony remaining safe and sound; how much more then, it being removed. These things do appertain unto the continency of Wedlock, which as with mutual consent, they did vow it in the Primitive Church amongst themselves, so by the like, did they mutually remit the debt of Matrimoney, unto each other, their marriage notwithstanding safe, and the Church of God doth acknowledge among such to be true Matrimony, as was that most sacred marriage, Aug. de Ser. Dom. in mont. cap. 14. Tom. 4. between the Blessed Virgin MARIE, and JOSEPH: yea, S. AUGUST. affirmeth, that those marriages are to be held more blessed, which either having children, of contemning their earthly offspring, could with mutual consent, keep continency between them, for (saith he) it is not against that precept, wherein our Lord forbiddeth a man to dismiss his wife, for he doth not dismiss her, because he liveth not carnally, but spiritually with her, and fulfilleth that which is said by the Apostle, 1. Cor. 7.29. The rest is, that they which have wives, be as though they had none. Of the third kind of Vow, which was of Virginial chastity, even in Matrimony, divers holy persons of the third order of S. FRANCIS, Cap. 3. huius Regul. taking the Virgin of all Virgins, the blessed Mother of God for their Patron and example therein, have observed this happy vow from their infancy, in such sort, that S. ELZEARIUS, aforementioned, living 26. years in marriage, without separating in bed from his Spouse S. DELPHINA at his death, Ibid. said, I tender God humble thanks, that I leave my Spouse Delphine a virgin, both in body and mind: B. GALEATUS in like sort kept perpetual chastity with his wife, in all sanctity & holiness. So in like manner, that blessed Queen SALOMEA, with mutual consent of her husband. COLOMANUS king of Galatia, living 15. years with him in marriage, remained after his death, so pure a virgin, that PRANDOTHA, the Bishod of Craconia, Pet. Rodul hist. scrip. Relig. li. 1 in fine. gave unto her in token thereof, The veil that belongeth only unto Virgins, They which vow this (saith S. AUGUSTINE in the forementioned place) vow very much. But all, saith our Saviour, do not take this word, but they unto whom it is given: upon which words of our Saviour, Chrys. op. imp. hom. 33. S CHRYSOST. saith: Our Lord did not say, all cannot, that all do not take it, that is, all may truly take it, but notwithstanding all will not. The Palm and Crown is proposed: he which seeketh for glory, doth not think of the labour, no man should be victorious, if all men should fear the danger of the fight. In that we see some cannot, & do fall from their purpose of chastity, we aught not therefore to be the more negligent, about the virtue of chastity, for if some following in the battle, do not discourage the others, but say it vas his chance, they do not apply it unto the battle, but unto the man: how much more then, aught we to impute the fall of any to the negligence of such as fall, & not unto the difficulty of virginity: wherefore S. Greg. Nazia: saith; When thou hearest but to whom it is given, add thou, that it is given unto those which will, and unto those which incline their mind thereunto. That it is a thing lawful for married persons, by mutual consent, to vow chastity: the example, of many holy and blessed Saints, which have so vowed and wrought many miracles, both in their life, and after, do make it so manifest, that no man can justly deny it. S. AUGUSTINE allegeth, the act of the glorious Virgin, & joseph her husband for an example; that married persons, though by mutual consent, they keep perpetual continency: yet do their Matrimony remain perfect. He declareth this matter more plainly in his Epistle to S. PAULINUS, which with his wife THERASIA, Aug. Epist 32. ad Pa. by mutual consent, vowed perpetual chastity. Also of our happy King of England, S. EDWARD, SURIUS writeth, that living in perpetual chastity with his wife, remaining a virgin, did many miracles, & an 100: years after his death, his body was found altogether whole, in such sort, that his beard being long and white, nothing thereof was fallen away, The only and chiefest reason wherefore it may not be lawful for a man to profess and vow continency is, because being married, he hath not power of his own body, and no man can give that which is another's, against his will, but this cause ceaseth, and is taken away, when the vow is made by mutual consent. Of these three sorts, Amb de vid. of continency & chastity, speaketh S. AMBROSE, saying: We are taught, that the virtue of chastity is triple, the one of married persons, the second of Widows, the third of Virgins, for we do not so much extol the one, as to exclude the others. We praise therefore virginity in such sort, that we do not reject widows, & we reverence widows in such manner, that due honour is reserved unto marriage. Chrysost. de virg. Chap. 11. Therefore worthily saith S. CHRYSO. Marriage is good, but for the same case virginity is admirable, in that it is better than marriage, which is good, and is so much more better as the Governor of the Ship and Gallye, doth excel the Oars: or the Captain is more noble than the Soldiers, but even as if you take the Oars from the Galley, you shall soon make Spipwracke, and if you remove the Soldiers from the battle, you will deliver the Captain into the hands of his enemies. So if you throw down Matrimony out of his place, you shall bereave virginity of her glory. Virginity, say you is good, that do I likewise confess, and also that it is better than marriage, and unto this in like manner will I agreed, but I will add this, that it doth so much excel marriage, as heaven doth surpass the earth, and as much as Angels do exceed men: for marriage (saith S. HIEROM) doth fill the earth, virginity Paradise. Hiero. li. 1 adverse. Io c. 9 Ansel lib. de virg. ext. Aug. lib de virg. Abdius in vita eius. S. ANSELME affirmeth, virginity to be the joy of the Prophets, the glory of the Apostles, the life of the Angels, & crown of Saints. Let not man (saith S. AMBROSE) marvel, if they are compared unto Angels, which are espoused unto their Lord. Wherhfore the blessed Apostles, and holy Fathers, have always laboured, to induce chaste Virgins, to dedicated their virginity unto God. S. MATTHEW persuaded IPHIGONEA to vow virginity: S. PAUL did in like sort, that holy virgin TECLA, as witnesseth S. AMBROSE, and S. CLEMENT induced the holy Virgin, Lib. 2. de virg. Bed. in Mar. Mart. Epist. ad Telos, c. 8. DOMITILLA, to make the like vow. S. MARTIAL also saith, that he persuaded the holy Virgin VALERIA, to vow her virginity unto God. S. AUGUSTINE was not inferior to any, in exhorting virgins to make this holy vow, but exhorted all that could and had not made that vow, to make it. Lively de vir. cap. 30 He held that vow to be worthy of such honour, that although he said, that, No fecundity, or fullness of the flesh, is to be compared unto virginity: yet he affirmeth, that virginity is not honoured of itself, but for that it is dedicated unto God. To do any good thing by vow, is bettet and mote pleasing unto God, then that which is done without it. For how much greater the virtue is, from whence the work proceedeth, so much the more is it meritorious and pleasing unto God: wherefore, seeing that virginity, which is kept without vow, proceedeth only from continency, which is an act of Temperance, whereas that which is observed by vow, is both an act thereof, & of religion also, which act of religion, is far more noble & greater than temperance. Virginity therefore which is kept thereby, must needs be more honourable before God: for even as a sin which proceedeth from a will settled unto evil, is far worse than that which cometh from frailty only, so is that deed much better which is done with a mind, and will, confirmed in good, then that which wanteth that firmness & stability. They therefore which vow virginity, not only do gain (as we have said) that their act is more excellent and pleasing unto God, but also do arm themselves against the assaults of the devil, and humane frailty & mutability: for men in those things whereunto they are bound, by the bonds of the law, although they be good & profitable, yet do they easily change their purpose, aswell by the instigation of the devil, as by their own mutability and inconstancy; wherefore we see that in humane affairs, oaths are oftentimes required, whereby the will & mind may be so tied, that they may not easily be changed; happy therefore is that band which keepeth man's will stable & constant; & maketh them more gracious in the sight of God, than other devout persons which are not bound. Wherhfore, though all in general of this third order of Penance, do enjoy all the Spiritual favours, privileges, and indulgences, of all the Orders of S. FRANCIS, yet such regard is and always hath been had, of these which do solemnly vow chastity, virginal, or single life, that all men with one consent do agreed, that though they do not solemnly vow or profess any other Religion, or other vows, whether they live in their own houses, or kinsfolks, or friends, yet aught they to enjoy, all and singular privileges and immunities, of all the Orders of S. FRANCIS, that are convenient unto their estate and calling. ARTICLE VI The Sisters great with child may abstain if they will from all Corporal exercises. SO precious is the time that God hath lent us, in this transitory life, to work our salvation therein, that there is hardly any one thing, whereof he will exact a more strict account, then how and wherein we have employed it. For this momentary time, is not lent us in this vale of misery, to spend it in our vain pleasures and delights, as many most imprudentlie do, but as holy ZACHARY saith, That we should serve God all our days, Luc, 1 because the time of this mortal life, which is granted unto us, is given to that end, that by our deeds, we may get the life everlasting, for death will soon come, and then there will be no place to work our salvation, or to do Penance, Therefore our loving Redeemer, exhorteth us himself, To work whilst the day lasteth, for that the night will come, when no man shall be able to work. Wherhfore, his worthy Apostle and vessel of election, S. PAUL exhorteth us thereunto in like sort, saying: Behold now is the time, 2. Cor. 6 now is the day of our salvation, let us show ourselves in all things, as the Ministers and Servants of God: whose profitable counsel, our holy Patron, S, FRANCIS, did not only follow himself, but endeavoured to draw all his children and followers to do the like, inducing them thereunto, both by word and example, for though he himself had obtained unto that height of perfection, that his heart and mind were as it were, in all places and times wholly employed in prayer and contemplation, yet notwithstanding to give example unto his Spiritual children and followers, to avoid with all their power idleness, did give himself unto bodily labour, as is made mention, and plainly appeareth in his last will and Testament, where he saith: I have laboured with my hands, and will labour, and firmly command that all my other Brethrens do work in that labour, which belongeth unto honesty, & they which know not how, let them learn, not for Covetousness, to receive the reward, and hire of the labour, but for good example sake, and to chase away idleness: which he did know to be hurtful unto the soul, that one of his principal Chapters of his first Rule, Chap. 5. Reg. was to prevent it, giving their strict commandment, that, All his Brethrens unto whom our Lord, had given grace and strength to labour, should labour faithfully and devoutly, but yet in such sort, that idleness being excluded, they should not extinguish the Spirit of holy Prayer and devotion, whereunto all other Temporal things should give place. Wherhfore, though he giveth here leave unto women great with child, that they may if they will, abstain from corporal exercises, and labour until the day of their Purification, yet doth he except prayer only, wherein they aught then principally to employ themselves, until such time as they have recovered both health and strength, whereby they may betake themselves again, to their virtuous corporal exercises, to avoid idleness, which he calleth the enemy of the soul, for that no sooner doth our deadly enemy find us idle, but presently doth assault us with his wicked temptations. Wherefore one of the principal caveats, which the holy Fathers gave unto us is, S. Hirom. ad Rusti. Monarch. To do always some good thing, that our adversary may not found us idle. Behold, our Saviour himself, was so careful for our example, in spending of his whole time in holy exercises, that he spent the whole nights in continual prayer, & the day in preaching, & seeking the good of all persons, both in body and soul. The glorious virgin, his blessed Mother, C. 4. & li. 8. C. 4. used much diligence therein. For (Sabellicus writeth) She divided the day time in this manner. In the morning for three hours space, she gave herself to prayer and devotion, from thenceforth till midday, she sat at her work, and after dinner, she did read the holy Scriptures. Our happy forementioned Queen KATHERINE, Doct Sand lib. de schi imitating to the uttermost of her power this glorious Queen of Angels, was most careful to spend her whole life, in the service of God, and good of her soul, in such sort, that, At midnight she did rise out of her bed, to be present at the Matins of Religious people by five of the clock in the morning, she appareled herself in a very short space, saying, that she lost no time but what was bestowed in that manner: upon every Wednesdaie and Frydaie, she confessed her sins unto her Ghostly Father, & every Sunday, she received the B. Sacrament of the altar. Every day in the week she said the office of our B. Lady, & bestowed 6. hours in the morning at the Church in prayer: After dinner, she did read something daily of the lives of Saints (her maidens standing about her) for the space of two hours. Than returning again unto the Church, she bestowed all her time there, till nigh supper was ready, which she did always take with great moderation: she prayed always upon her knees without cushion, or any thing else put between them, and the cold pavement, Many other examples could I here allege to this purpose, as of S. CLARE, which though for many years, through weakence, she was enforced to keep her bed, wherein though she spent the greatest part of her time in prayer, yet causing herself to be bolstered up with pillows, did sitting, labour so much in spinning fine cloth, that she made thereof 50. pair of corporals, which she enclosing in Cassis of silk, bestowed upon the Altars of the Churches, near unto the City Assisium. S. LEWES also King of France, a most worthy member of this third order, though with a wonderful care, he administered justice, and managed his affairs of state, yet did so spend the rest of his time, in such sort in prayer, & virtuous exercises, that he was wont to hear two Masses every day, to say Evensong and Complain with his Chaplains, and beside, kept duly every day his prefixed time of Meditations, and visited often the Hospitals, every Wednesday went unto Confession, hard holy Sermons, and used Spiritual Conference; yet for all these Spiritual exercises, was he so careful of his temporal affairs, belonging to his charge, that he did not omit the lest occasion of the Public weal, exteriorlie offered, which he did most diligently put in execution. Infinite in a manner are the examples which the Holy Saints have left behind them, to induce us to be careful in labouring, and spending well our time, which for brevity sake omitting, I did make choice of these few particular, to the intent that such as may conveniently, and have health and opportunity, should endeavour to follow them as near as they may, for seeing that great indulgences and graces are granted unto all persons, of what degree or sex soever, of this holy order of Penance, every one may well think, that so great benefits are not granted for small trifles, for though the perfection and excellency of the Order, consisteth in that, it requireth no matter of such difficulty, but what every one of any degree, be he never so weak or feeble, may easily fulfil, as much as is required of him, his state & strength considered: yet notwithstanding, every one must endeavour to do something daily, what he may conveniently; so doing, though his ability be able to do little, yet is it esteemed much in respect of his goodwill; For it is not the greatness of the service, but the fervent affection of the heart, which is most regarded. Our Saviour himself, did most manifestly declare as much, in the gift of the poor widow, whose poverty, though it were such, that she was not able to offer, either gold or silver, but only a little piece of brass, valueing about a farthing, yet he (which being both God and man, doth more regard the mind and intention in all our actions, than the work itself) said▪ Truly, I say unto you, this poor widow hath given more than all the rest. Moore I say, not in respect of the greatness of the thing itself, that was offered, but in regard of the fervent devotion, of the promptitude of the mind, of the divine acceptation and quality of the gift, which was to the uttermost of her power, and more than she could well spare, which deserved therefore to be thus rewarded by our Saviour: Luc. 21. So in like sort, if every one of this third order, will (with hearty love and earnest desire to please God) every day and hour thereof do something, though his power be little, yet assuredly his reward shall be great, if he labour according to the talon and grace which God hath given him, which thing our Saviour doth insinuate, in the Parable of those which hired to labour in the vinyeard, where every one that did work, whether he were weak or strong, did receive all the like reward: Neither do we read for what work every one was hired, whether to dig & delve, or to prune the veins, but only that all which did work, received their hire, and no others, whereby he admonisheth us, That every one must labour according to his strength, condition & quality, if he will in the end of the day, that is, after this life, receive his penny, & everlasting glory: Whilst therefore the day lasteth, and we have time and space, let every one employ himself, continually in prayer, meditation, or some other good works, according to his vocation, that thereby upon good grounds, he may assuredly hope for a great reward in heaven. For our bodies are given unto us by God, to this end, that therewith we should be doing always some good thing, so serve him in this transitory life, that in this heavenly kingdom, he may justly in the end, recompense our momentary labours, with everlasting glory: which after the honour of God, aught to be the chief mark whereunto all actions should tend, seeing that from the rightness of our intention, proceedeth the greatness of our Recompense; Mat, 20. For though the intention seemeth to be last in the work, yet it is the greatest in merit. Let every one therefore, not only be careful to do well, but also, be as wary to direct his intention in all his actions, principally to the glory of God, seeking of him for reward of his work, more the health of his soul, than the good of his body: whereby he shall merit, a hundred fold more, than he which in his labours intendeth neither good or evil, but laboureth only for temporal reward, like an ox: Ecclesp 4. of such persons, the Ecclesiastic saith, A man hath nothing more than a beast, whereas otherwise, they might make the fruits of their labours glorious, as the wise man noteth saying: Sapient. 4 The fruit of good labours, and works is glorious. Neither aught any man's greatness to make him the less careful herein, for no man hath any certainty of the continuance of his wealth, which thing, the Emperor Octavian well considering, would not suffer his daughters, to be brought up without some art of labouring, saying, I may become poor, for all my great wealth now, and then may my daughters by their own labour maintain themselves. job. 5 Holy JOB affirmeth, that it is as natural for a man to work, as birds for to fly, saying, A man is borne to labour, as Birds to fly. The Apostle S. PAUL is so earnest herein, 2. Thes. 3. that he saith, He that will not work, let him not eat: and he for his own part did not only labour for himself, but for those which were with him. S. Hiero. S. HIEROME also holdeth, that there is no alms more pleasing to God, than what is given out of the labour of thy own hands, and saith, Though thou shouldest distribute all thy rents and revenues among the poor, yet notwithstanding there is nothing more precious and aceeptable unto our Saviour, than what thou hast gotten with thine own hands. In this sentence, S. HIEROM doth prevent the objection which some rich idle persons might make, saying: I need not to labour, for I have enough otherwise: behold he telleth thee, that though thou hast never so much to give, yet is there nothing more precious than what thou hast gained with thine own hands to bestow. S. ELIZABETH was a king's daughter, and left rich by the Prince her husbend, both in possessions, and otherwise, yet did she with her Handmaids spin, and make therewith cloth to the poor, for reward whereof she is now clothed with glory; wherefore as all persons are desirous to be clad in like manner, so let every one according to his calling and degree, endeavour to imitate therein, this their holy Patroness, that following the examples of her life here in earth, they may enjoy with her the endless joys of heaven. ARTICLE VII. The labourers in regard of their wearisomeness of their labour, may from the feast of the Resurrection, eat three times in the day. etc. Act. 10. S. PETER considering, how justly God doth deal with all his Creatures, saith, In verity I have found, that God is not an acceptor of persons; So our holy Father S. FRANCIS, imitating the example of our Saviour, showeth here that his care is no less of the poor labourer, then of the rich Potentate: wherefore considering that the wearisomeness of his labour, requireth more sustenance and food than they which rest, granteth him free leave to eat, three times in the day, when he laboureth from Easter, until October: For he would not that any whosoever should so indiscreetly fast, that he should hurt himself, falling thereby into weakness & sickness; but is most careful that every one should so live, as to conserve the health both of body and soul, directing his intentions therein, and in all other actions whatsoever, only to the honour and glory of God; for otherwise, how good & right Christian soever thou seemest to be, and to keep the rest of the divine Commandments, yet if thou failest in the first principle, that is, the love of God, when thy good Angel shall present all thy good works before the Tribunal seat of God, presently the Adversary the devil, will seek to make them nothing, and say as he said of JOB, Serve God freely? and the like will he say of thee, job. 1. Did he those good deeds, freely for the love of God, without hope of other recompense: For the good works truly shall be weighed by the end itself, which thou hadst in doing of them. Therefore the poor labourer or servant may as much merit, and win heaven as soon by his labour, and faithful service, as his Master, by his prayers and alms deeds: if all his intentions be (in whatsoever he doth) chiefly for the love and honour of God, which will most assuredly reward him for it, with his heavenly kingdom. ARTICLE VIII. But when it happeneth, that they are employed in other men's work, than it is lawful for them to eat. etc. SO provident & careful was S. FRANCIS, for the comfort of all persons, that might have any desire to this order of Penance, that he doth prevent and take away all inconveniences, that might discourage them: Wherhfore seeing that it would be a great trouble for labourers and servants, if they should be tied unto such a diet, that special preparation must be made for them, he giveth them free leave to eat all such meats, as the other Catholics, where they remain, may lawfully do: Neither is it to be supposed, but that his intention was to grant that leave both unto children in their parents houses, and sojourners in like sort: But though in quality of diet, they do conform themselves unto the devout Catholic company: yet notwithstanding to show, that they are not unmindful of what they should do, if they might conveniently, they aught to use in all those days and times of abstinences (if health permit them) some austerity in their diet, thereby to keep the body obedient unto the soul, and themselves the more free from the bondage of Satan, which as by the forbidden meat, and gluttonnie, Genes. 3. did overcome our first Parents, so by the same doth he seek to overthrow us daily, for that many evils proceeding from the vice of gluttony, the devil not being ignorant thereof, seeketh continually to draw us into that filthy vice. Wherhfore our sweet Saviour and loving Redeemer, giveth us special warning thereof, in the Gospel of S. LUKE, saying, Luc. 21. Take heed that your hearts be not overloaden with surfeiting and drunkenness: Thereby insinuating that it hurteth, not only the body, but the soul also. If he had said, take heed that your bodies be not overloaden, it had been then manifest, that he had spoken of the infirmities of the body, which proceed from inordinate feeding, and too much meat, according to that saying of the Ecclesiastic: Eccles▪ 37 From such meat pro●eedeth infirmities and sickness: But he said, take heed that your hearts be not overloaden, for by gluttony, man is not only subject unto the death of the body, but of the soul itself also, as may be plainly seen by a manifest example of the jews which sat them down to eat and drink, and rose up to play and dance before the Idol, saying: Those are thy gods (o Israel) which did bring thee out of the land of Egypt. The Philistines also banqueting and making merry, jud. 16. 1. Reg. 2. death fell suddenly upon them. The children of HELIE, would not take of the offering of sodden flesh, but raw, that they might prepare it for themselves more delicately, which for their labour were killed and perished most miserably in the wars. 1. Rig. 14. JONATHAS also for that he did but eat a little Honey, against the commandment of his Father, he had killed him, if the people had not hindered it: Wherhfore holy JOB, knowing that in banqueting and gluttony, job. 1. many sins are committed, did therefore after that his sons had banqueted, rising very early, offer every day Sacrifice, saying, Lest peradventure my children have offended herein If riotuousnesse and gluttony had not been much displeasing unto God, our Saviour himself would never have given it so heavy a curse in the Gospel, saying: Woe be unto you, Luc. 6. which shall be filled, because you shall suffer hunger. Every good Christian therefore aught to make a great account of abstinence and Temperance, as a thing most profitable and healthful for man, both for body and soul, and as a preservative against that filthy vice of Gluttony, which bringeth everlasting death unto both; much more than aught the Brethrens and Sisters, of this Order of Penance, be careful to use what abstinence they may, or at the lest to observe Temperance in their diet, seeing that their Rule and Profession of Penance, doth bind them thereunto. How often they aught to go to Confession in the year, and receive. CHAP. VI LEt not any of the Brethrens and Sisters, omit to confess their own sins, and devoutly receive the precious Sacrament of the Altar, thrice in the year, that is, in the Feasts, of the Nativity of our Saviour, of his Resurrection, and pentecost, rec●nciling themselves to their neighbours, and also restoring what they have of other men's. Concerning the 16. Chapter. NOTE, that because by often confession & receiving of the B. Sacrament, Commif. Genaral. Cismon, they receive so many spiritual fruits, being done with due preparation, & good disposition, in the Church of God: the use of the Sacraments is more frequent, than it was in the time, when this manner of life was instituted: We do ordain, that on the said days of the Nativity, Resurrection, and Pentecost; and on the rest of the Feasts of our Saviour, and of our blessed Lady, and of the Apostles, of our blessed Father S. FRANCIS, and Saints of his order, they must communicate, both Brothers and Sisters, and oftener if their Confessors and Ghostly fathers, will give them leave: to which we charge them, to look how they give the said licence, attending always the profit and increase in virtue, and the spirit of those which are to have licence. Let them hear Mass every day, if they have not some just cause of excuse, and also let them hear the Sermon of the Friars of the Order, or other Preachers, and especially of those, whose doctrine is most fruitful and perfit for them, and do animate them most to the keeping of the Commandments of God, and the observation of their Rule, SEEING that the devotion of many was grown so cold, and so far from the example of the Primitive Church, wherein the faithful Christians did then frequent the Sacraments once every week at the lest; now some would hardly do it once in the year, were it not for the strict commandment of the Church: our Holy Father, would not therefore bind the Brethrens and Sisters, to receive any oftener upon obligation of the Rule, but only thrice in the year to frequent them. For being desirous by this order, to draw all persons that he might, from the snares of sin, and place them in the way of virtue, would not tie them to any thing that might seem burdensome, for knowing by experience, that having once inflamed the hearts of any with desire of virtue, and led them into the way thereof, that they would themselves run with all alacrity, unto all perfection. He would not therefore go about to draw them by force to receive the Sacrament often, knowing that a generous mind, is rather induced and led by fair means, then drawn by force, as the event in these affairs doth make manifest; where now see for example, that the devotion of the Brethrens and Sisters, is such, that it is grown unto a common custom amongst them, to receive every where (when they may conveniently) once in fifteen days at the lest, and when they want opportunity, by making due examination of their consciences, with like preparation, and fervent desire, to receive spiritually their sweet Saviour, in the holy Sacrament of the Altar, do in this Spiritual receiving, sometimes gain almost as much merit, by their contrition and charity, as if they had received corporally: Wherhfore seeing that this long practised fervour, of often receiving is grown to so common and ancient a custom, every one that may conveniently, aught devoutly and carefully to keep it, but such is the devotion of many (and most highly to be commended) which do not content themselves herewithal, but out of a singular affection, unto their most loving redeemer, use all reverence & diligence to feed their souls every Sunday at the lest, at this most admirable and heavenly banquet; resting both certain and assured that such are not a little pleasing unto God▪ which out of their fervent love, do so often unite themselves unto his best beloved Son, which is also a manifest token, that in requital of his love, they shall obtain the love of their heavenly Father again, according unto the words of our Saviour, which said: My Father loveth you, because you have loved me. For the obtaining therefore of this love. S. ELZEARIUS and S. Sur. in vita S. Elzear. DELPHINE his wife (both of them being of this holy order of Penance) did not only receive their Saviour every Sunday themselves, but caused their whole family, to seek every week for increase of his grace, by the holy Sacrament of Penance, and once every month, at the lest, to receive the Author of all grace, in the most admirable Sacrament of the Altar. So in like sort, our most holy and worthy Queen KATHERINE, had so great and fervent love unto our Saviour, and to the abundance of grace which he giveth in the Sacrament, that not only she did receive herself, every Sunday, but did endeavour by cleansing her sins, thrice in the week, by Sacramental confession, to be as often partaker of his heavenly grace given therein. Reconciling themselves unto their Neighbours, and restoring other men's goods, etc. THOUGH at all times of the year, prudent persons, are careful to provide things necessary for their housekeeping; yet against these three feasts, they are diligent to furnish and adorn their houses more abundantly; so in like sort, though the Brethrens & Sisters, aught to be careful, continually to provide for the good of their souls, yet in respect of the highness of these feasts, and greatness of the benefits received therein, they aught to make a great preparation to themselves with nuptial garments of charity, and by reconciling themselves to their neighbours, and restoring what they have of other men's, to the intent that if they have not, or could not, at other times, make even with God and the world, at the lest against those high solemnities, and great feasts, they should endeavour to do it, and to make at those three times a general Confession of all the chief matters, that may happen, from the one feast unto the other. The like counsel that learned and worthy bishop, Franc. Lola. fol. 397. FRANCIS ZALER giveth thee saying: Change not lightly nor easily thy Confessor, but having made choice of a sufficient one, continued constantly, rendering him an account of thy Conscience, on the days & times appointed, opening unto him freely & plainly the sins thou hast committed from time to time, and monthly: or from two months to two months: Tell him likewise the state of thy inclination, though thou have not sinned by them, as whether thou be tormented with sadness, or with peevishness, whether thou be given to overmuch mirth, or desirous of gain, and such like inclinations. That they aught not to wear weapons of offence. CHAP. VII. LEt not the Brethrens bear with them weapons of offence, exeept it be for the defence of the Roman Church of the Christian faith, or else of their own land, or by the leave of the Ministers. Concerning the seventh Chapter. NOte, Commif. Genaral. Cismon, that the same means which is ordained and counseled about the Habit, they must keep concerning the Arms and weapons, for the sword is as it were a common ornament, and aught to be permitted, to those with whom is dispensed in the Habit. HERE is showed, that they aught not to be any quarrelers, or revengers of other men's, or their own quarrels, or injuries? Wherhfore they have no need at all, to wear weapons of offence, but only in these cases set down here, or for such causes as the Ministers shall think fit to give them a general leave. Our chiefest weapons (saith Bless. EGIDIUS) against all injuries and tribulations, is Patience, whereby how much the more any is ready to suffer them, Hist. Seraph Rel. de B. Agid 3. S●c. S. Franc. so much, is he greater before God, and no more: If any one therefore, saith he, do say any evil unto thee, help him, if he say any good unto thee, tender it unto God, If thou wilt rightly make thy own part good, do thou thyself make it evil and the others good, and when any doth str●ue with thee if thou wilt overcome lose Do not offer injury to any, & whosoever doth thee wrong suffer it patiently, for the love of God, and for the remission of thy sins. It is much better to suffer a great injury, for the love of God, without murmuring, then to feed daily a hundred poor people, and to fast thyself for many days together; blessed is he which hath always his sins before his eyes, and the benefits which God hath bestowed one him, and doth suffer patiently all tribulations and afflictions, for hereby he aught to take great consolation, for he which always hath in his sight, his own offences, shall not fail in any tribulation. If our Lord should rain stones from heaven, they should not hurt us, if we were suc●, as we aught to be: If thou overcommest thyself, thou shalt overcome all thine enemies: It is a great virtue, if one should permit himself, to be overcome of all men, for that such a one should be Lord of this world. If thou wilt be saved, endeavour to despise all the Consolations, that any mortal creature can yield thee, because greater ruin and hurt come from consolations, then from tribulations: noble, saith he, is the nature of a horse, which though he be in a most swift course, yet notwithstanding, he which rideth on him, may turn and bend him into any other way: Even so aught a man permit himself to be ruled by him which correcteth him, seeing that for the only love of God, a man aught to desire as much as lieth in him, to give a reward unto others, to vex him & pull him by the hairs: A certain person therefore murmuring before him, he said unto him: My brother, how much more thou murmurest, so much more thou dost vex and burden thyself, and the more humbly thou dost submit thy head unto holy obedience, so much more light and sweet, will it be unto thee. Thou wilt not be reprehended and reproached in this world, & wilt be honoured in the other? thou wilt not be evil spoken unto, & wilt be blessed? thou wilt not labour, and yet wouldst have rest? This is not the way, but by patience and well doing, thou shalt overcome, and revenge thyself best of thine enemies. Though in doing well, thou hast many enemies, it is no great marvel, Seeing, that our saviour himself, which was the Author and fountain of all goodness, was not without them, but it doth not belong unto the modesty of a Christian, and much less unto his calling, which tendeth unto perfection, to revenge himself, in any other manner, then as Diogenes said unto a certain person, Diogenes. which asked him▪ how he might best revenge himself of his enemies. If thou (saith he) shalt show thyself to be a good and honest man: Laert. lib. 6. meaning thereby that thy continual good life, and virtuous deeds, will make all men to condemn him, that offered thee those injuries, or spoke so evil of thee; or otherwise, even as we cast a crust of bread to the dogs that bark against us, so against evil disposed persons, let us cast our prayers, that they may be cured & delivered from this evil, because the fountain of all wisdom, Christ himself did teach it unto us, both by word and deed, saying in the Gospel: Love your enemies, & do well unto those which hate you, and pray for those which calumniate you and persecute you, that you may be the children of your fathers whi●h is in heaven. And by his deeds he taught no less, when praying for those which crucified him said, O Father pardon and forgive them this offence, for they know not what they do. Holy S. STEVEN, which now reigneth with him in glory, did here entreat his holy example in earth, praying with such fervour for those which stoned him to death, that bowing his knees, he cried out with a loud voice, saying, O Lord, Act. 7. impute not this sin unto them: Wherhfore all such as desire to reign with Christ in glory, must endeavour to imitate his holy manner, in revenging us of our enemies, that is, with perfect patience and charity, to pray for them. And if in so doing, we show ourselves according to the words of our Saviour, to be true children of our heavenly Father, he will revenge our quarrel, Rom. 2. and therefore willeth us, as S. PAUL testifieth: To leave the revenge unto him. Of saying the Canonical hours. CHAP. VIII. LEt every one of them say daily, the seven Canonical hours (that is to say) Matins, Prime, third, sixth, ninth, Evensong, and Compline; The Clerks (that is, they which can read) the Psalter, let them say for Prime, Deus in nomine tuo, Beati immaculati, until Legem pone, and the other Psalms of the hours, after the use of the Clergy, with Gloria Patri, etc. But when they shall not come to the Church, let them be careful to say for their Matins, the Psalms which the clergy, or Cathedral Church do say, or at the lest, let them not omit to say as the other unlearned do, for Matins, twelve times Pater noster, and for each other hour, seven times with Gloria patri. And in the hours of Prime & Compline, let them which do know it: add the Apostles Creed, and the Psalm, Miserere mei Deus: But if they shall hrppen not to say them, at the appointed hours, let them say, three times Pater noster, for that default. But the sick persons, are not bound to say these aforesaid hours, unless they william. But in the Lent, let them be careful to go personally to Matins, to the Parish Churches, where they dwell, unless for some reasonable cause they be excused. Concerning the eight Chapter. NOTE, that for the divine office, Commis. Genaral. Cismon. Priests and other, who are in Holy order, do fulfil it, in saying the Roman breviary, as other Ecclesiastical persons do, although it be moreover commanded, them, th●t in the Evensong and Matins, and amongst other Commemorations, to make commemoration of our holy Father S. FRANCIS, both how, when, and in the same manner and form as the Religious of his Order do; and having ended these two hours of Matins, and Evensong, and said, Divinum auxilium maneat semper nobiscum, they must add, Deprofundis for the souls of their Brethrens, departed out of this life, with the prayer, Deus veniae largi, etc. And moreover, it is to be noted, that they must say the Office of the Saints of this third order, and of the rest of which the Frior Minors say. They who can say, the Office of our Lady, and will say it, being not in Holy Orders, shall fulfil their obligation, by saying of it, adding some prayers for the dead, and particularly, for those of this Congregation. Moreover, we charge every one of them, that they say every day the Crown of our B. Lady, or the third part of the Rosary, quietly and devoutly, fixing their mind upon some of those mysteries, which the devout servants of the blessed Virgin, do use to meditate upon in the Church. EVEN as the body of ours, if the soul be not present therewith, is truly dead, and soon smelleth, so in like sort, the soul which giveth itself not unto prayer, Chrysost. lib. 1. de Orand. Deo. is dead, miserable, and stinketh before the face of God: wherefore S. CHRYSOST. saith: Certainly all men have no less need of this holy work of prayer, than trees of mo●stnesse of the water: And as the water, saith he, is the life of the fish, so is prayer unto thee: Which thing our holy Patron did so profoundly and devoutly consider, that he did give his heart and intention so wholly thereunto, S. Bonavent. c. 10. vitae, S. Fran. that both walking and sitting, labouring and resting, both within and abroad, he was intentive unto prayer, with all the force of his mind, in such sort, that it seemed, he had not only dedicated thereunto, whatsoever was in him, either of heart or body, but also of work & time: Wherhfore, finding that prayer was his comfort, refuge and aid in all things whatsoever he went about, desiring to inflame and stir up the hearts of all his children, to the continual practice of that holy exercise, he ordaineth here this particular form of prayer, which all the Brethrens & Sisters, which profess this Rule, should bind themselves to observe, as well the learned, as unlearned (that could conveniently) ordaining them to say daily, the 7. Canonical hours, that is, Matins, Prime, Third, sixth, Ninth, Evensong, and Compleine, as before I said. ARTICLE I They which can read the Psalter, let them say for Prime, Deus in nomine tuo. NOTE that all sorts of people, being admitted into this holy order of Penance, some of them are learned, and in holy Orders, others are learned, & not in holy Orders: there are also certain which are not learned at all: The first, when they have no lawful impediment, are bound to say now the Matins of the breviary, according unto the use of the Roman Church: For although in the beginning of this Chapter, there is nothing set down for Matins, but only beginneth with Prime, and so consequently with the other hours; yet immediately after it is said, that, When they shall come unto the Church, they must be careful to say for Matins, the Psalms which the Clergy, or Cathedral Church do say: Which is to be understood, that they must say their Matins, as well when they come to Church, as when they come not. And in like sort, all the rest of their hours, whi●h obligation, doth only belong unto the Clerks, that is, unto the Priests, with those which are in holy orders, & must in like sort serve the Saints of the order of S. FRANCIS, and to add his name unto their Confiteor. But as for others, though they are learned and can read, yet may they, and do for the most part, as well women living in Monasteries, as also the other Brethrens and Sisters, which live abroad, say either the Breviary, or our Blessed Ladies Matins: Or at the lest, say as the unlearned do, for Matins, 12. Pater nosters, and for each other seven, with adding to each one, a Gloria Patri: & in the end of Prime and Compline, to say the Apostles Creed, in profession of their faith, the Psalm Miserere, for the whole state of God's Church, and the common custom is to add also, for all Christian souls, departed in the state of Grace, the Psalm, De prosundis, with the prayers, Deus venia largitor; And to say the commemorations of our holy Patione, Spec. Minore Tract 1. fol. 3. S. FRANCIS, both at Matins, Evensong, and Compline: To the intent, that the Brethrens and Sisters, may the better accomplish, this holy exercise of prayer, the Supreme Pastors, GREGORIUS 9 INNOCENTIUS 4. and NICHOL. 4. granted that in time of general interdiction, the Brethrens and Sisters (if they themselves, be in no part cause of the interdiction) may (the interdicted and excommunicated persons, being shut out, and the doors shut up) both hear and say, with a loud voice, the divine Service, in their own Churches, or other privileged places, for that time: NICHOL. the 4. doth add moreover, that they may not only read the divine Office, and celebrated the Mass, but also in the ordinary times, according to the custom of the order, receive both the Sacraments of the Altar, Ibid tract 1. fol. 3. and of extreme Unction: GREGORIUS the 9 his affection was such, and so great unto this holy Order, that he granted them a special Bul for this intent. ARTICLE II. But if they shall happen not to say them at the appointed hours, & e. THOUGH the appointed hour of Matins, is most commonly at Midnight, at which time most religious persons do rise, following therein the example of the Royal Prophet DAVID, Psal. 118. which although in the day time, he did employ himself in kingly affairs, yet in the midst of the night did he rise to praise God, as testifieth himself, saying: In the midst of the night I did rise to confess unto thee, and praise thee. The like did S. ELIZABETH: our blessed Queen KATHERINE, and divets other holy persons of this Order. yet the most common custom of all such as live privately in their own houses, is only to rise as early in the morning as they may conveniently, taking it for no small shame, that the little birds of the air, should be more careful to praise God, after their manner, then, they should be, for that we see, the little birds very timely in the morning, before they go to seek their food, praise God with melodious tunes, and that they for whom God hath created all things, and bestowed so many benefits upon them, amongst which, this is none of the lest that he hath called them, though not altogether out of the world, yet from the thraldom of sins and vanities thereof, to be his particular servants above many, that now they should give themselves to sluggishness, and not fulfil in due time that particular service, which by their profession they have bound themselves to perform at appointed hours, that is, as early in the morning, as conveniency and health may petmit them, S. Amb. lib. de office specially seeing that holy S. AMBROSE holdeth it for so great a fault to lose the morning, that he saith. What Christian will not be ashamed to let the morning pass, without singing praise unto God, when the smallest birds do prevent the dawning & breaking of the day, with solemn devotion. S. AUGUSTIAE also affirming that, S. August. It is a thing very undecent, that the Sun should find a Christian in his bed, that is, the Sun should be risen, and he in bed. S. BERNARD saith, Such sluggards, and a man that is given thus to sleep, S. Bernard is an image of death, and that too much sleep, hurteth both body and soul. But to rise early, hath been always held to be not only profitable for the soul, but also singular good, for the health both of body and mind, as the very Pagan Philosophers did acknowledge. The Royal Prophet DAVID, right well knew how acceptable and convenient a time the morning was for prayers▪ Psal. 5. when he said, In the morning, o Lord, thou wilt hear the voice of my prayer, in the morning, I will attend on thee. For that the morning is the principal time, to get the divine consolations & food of the soul, in sign whereof, the Manna, Exod. 6 where with the children of Istael were fed in the desert, was to be gathered in the morning. In the morning also God is sooner found; for a man is soon found in his house in the morning, so is God in the heart of man: For the soul hath more purity and cleanness, and consequently▪ is more fit for contemplation, in that hour, also a man is more apt to elevate his heart unto God, before the soul and mind be withdtawen from him, and employed in divers occupations, & vain thoughts, or hindered by many Fantasies, gathered together, and for that cause it is said of the just man. He hath given his heart to be vigilant and watch betimes unto God; which hath created him. Eccles. 39 Berinthia▪ sup. Cant. S. BERNARD exhorteth us thereunto, showing that, The morning and the Evenings are the aptest times to pray, and therefore saith, that these times are not to be permitted, but that we should always pray in them. This cause did our Saviour himself take, to provoke us by his example to do the like; of his praying in the morning, Marc. 1. saith S. MARK; That rising very early, he went out into the Desert, and there prayed. And of his prayer in the night, S. LUKE saith, Luc. 6. Matt. 14. That he passed the nights in fervent prayer. And S. MATTHEW declareth, that he passed both day and night in prayer, saying, that He went out into the mountain alone to pray, and the night being come, he was there alone. S. CLEMENT, showing the reason of these seven Canonical hours, saith▪ Lib 8. const. Aplic▪ c. 40. For Prime, Make your prayers early in the morning, to give thanks that our Lord hath illuminated, and given us light, the night being passed, and the day coming in. The third, Because, that hour our Lord received PILATE his sentence: The sixth hour, for that our Redeemer was then for us crucified. The ninth, because all things were moved, when our Lord was crucified, abhorring the audacity and boldness of the wicked, and not able to bear the ignomy and cruelty which was done unto our Lord Evensong & Compline, to give thanks for that God hath given us the night to rest in, after the wearisome labour● of the day, and the Cock crowing, because at that time, the day is denounced unto us, to exercise the works of light therein. Touching the distinct and set time of public prayer, the continual practice by Tradition teacheth us, that Matins, with Laudes, were said in the night, about the first cock crowing, Prime, early in the morning, the other hours in the day time, at Evening, Evensong, and last of all, Compline: Let the example therefore of Christ, and custom of the Church, move thee to pray, both morning and evening. In the morning for thy Direction in all thy actions, which thou art that day to do, in the Evening to give thanks, for that which is past. S. HIEROME exhorteth us to have a special care at these two times, that is, Morning and Evening, of these things which we are to do, & what we have done. Therefore, saith he, we must pray in the morning, that all things to come, may be well done. And in the Evening, that wherein we have done amiss may be remitted. And though we aught to be careful to dedicated unto God our whole time in prayer, as much as lieth in us possibly to do, yet more special heed and diligence is to be used in these two times, as beginning and ending of all our actions, offering unto him which is Alpha and Omega, that is, the beginning and end, the due fruits of our beginning, and the tenths of the Consummation of all our works: wherefore S. FRANCIS, knowing that time and Order, 'cause every good thing, to be much the better, here requireth, that such diligence should be used in the service of God, that every office should be said at his appounted hour, for that accursed is that man that doth the service of GOD negligently. Wherhfore to draw the Brethrens and Sisters, to have a special care to perform their service in the due time, doth enjoin a particular penance, for such as should be negligent therein, ordaining that if through sloughtfulnesse, or negligence, they should omit to say their service, at the appointed hours, that they must say, three Pater nosters for that fault. ARTICLE III. But the sick persons are not bound to say those aforesaid hours, unless they william. BEHOLD, how S. FRANCIS, by the instruction of his Lord & Master (whose Secretary he was only in penning of his Rules) hath a most vigilant care of the health, both of body & soul, and therefore would not tie the Brethrens and Sisters, to say any thing that might prejudice the health of their bodies, but leave it to their own free choice, as they are able to say it, or not at all. ARTICLE FOUR In the Lent of S. Martin, and also in the greater Lent, let them be careful to go to Matins in their Parish Churches. THE parish of every one now in this Country, is the Oratory, or proper Chapel in their own houses, in which place, in the Holy time of Aduent and Lent, they must not only hear Mass every day, if they may, but also be present there at Matins, if they can conveniently, and have opportunity; that their prayers thereby may be the sooner heard, for that a multitude doth often obtain, that which one alone cannot, for that according unto the saying of S. HIEROM, It is impossible that the prayers of many should not be heard. And S. AUGUSTINE doth confess of himself, That when he assisted at the Church service, in the beginning of his conversion, his heart did melt in sweet content, and his eyes overflowed with tears of devotion. And to say the verity (all things alike considered) there is ever more comfort & merit to be gained at the public service of christ, them in other particular actions, God having so ordained, that the Community, be preferred before all singularity: Wherhfore, seeing that S. FRANCIS here, doth exhort the Brethrens and Sisters, to go unto the Divine Service at the Church, in these two Lents every day, all men may justly presuppose that his desire was no less, that they should perform their duties therein on Sundays and Holidays, and be there continually on all those days, both at Matins and Evensong, so far forth as their state and opportunity will permit them. For those days be dedicated unto God particularly, therefore in them, every one aught to perform many more acts, of his honour and worship, then upon other days, seeing that God by his express Commandment, and the Catholic Church, bindeth them thereunto, saying, Remember that thou sanctify the Sabbath day, wherein is not only commanded thee, under the pain of his heavy displeasure, to abstain from handy labours and servile works, but also to employ thyself in holy exercises of virtue and devotion, and in such things as tend to his honour and glory, and health of thy soul. That all they which may by right, aught to make a william. Moreover, let all those which have ability of right, frame or make a Will, and within three months, immediately after their entrance, let them order and dispose of their goods, lest any of them should happen to dye without a william. Concerning the ninth Chapter. Commis. Genaral. Cismon, NOTE, that for the better keeping of what is contained of the Rule, there, in seeing that death can not be escaped, and the hour so uncertain, and to hope to make their will, when they are oppressed with sickness, is so dangerous, by reason of the grief and haste, wherewith many times we are commanded to leave all, and go meet the spouse. We ordain that they which have power to make a will, they finish in time, following in the making thereof, the counsel of his Ghostly Father, or some other learned person, of good and sincere conscience, attending first of all, to make restitution of that which shall happen to be owing, aswell of goods as honour. And that they may the more purely and pyously enter into this form of life, it is ordained, that presently, as soon as any one shall be admitted thereunto, or at the farthest, at his profession, that he shall make a general confession, wherein he making up his accounts with the world, may serve God with more freedom: and having made his will, if he hath any thing to dispose of, let him do it with the counsel of men of learning and zeal, which himself may choose. And perchance he ask council of any of our Religion, let that religigious person, make much account of the precept of our Rule, which although it concerneth the Novices, who take habit in our Religion, yet we will have it kept with these aforesaid persons also. And we command, in virtue of holy obedience, & under pain of privation, of the lawful acts, those which are subject unto us, that they neither meddle directly or indirectly in the disposition of the goods of the foresaid persons, nor persuade them to leave part thereof, unto our Order, but that freely they may dispose, every one of his own goods, as almighty God shall inspire him, and they themselves understand, for according to the doctrine of the Apostle S. PAUL, We seek not their goods, but their salvation. Non querimus vestra, sed vos. UNTO the state of perfection, is required an abstraction and alienation of the mind, from all those things, whereby a man is hindered, that he cannot wholly give himself to the service of God. And for as much as in this vale of misery, amongst all other things, there is no greater impediment, than the care of worldly goods; wherefore to the intent, that by a provident foresight, this daily careful care, and the great hindrance, which cometh thereby, may be avoided. S. FRANCIS doth here ordain, that they which may conveniently, aught with speed, to settle their estate, and make their will, and though he doth not require such haste herein, that they must do it before their entrance into this Order of Penance, yet notwithstanding, considering the hindrance and dangers, which come by long deferring, he doth exhort them to make it within three months after, at the furthest, lest he should die (saith he) intestate or without william. S. FRANCIS did presuppose, that whosoever did enter into this third order, if he were then sick and did it to enjoy the great benefits which are to be obtained herein, at the hour of death, would make presently all preparation for it, knowing that sickness is the speedy messenger of God, to invite all persons to make present repair unto him: But if otherwise they were at their admission into this holy Order, in perfect health, he did know by daily experience, that such is the fervour of all persons, at the abandoning of worldly pleasures, and returning unto God by true love, and sincere penance, that if any sickness or danger should soon happen after, they would as quickly make themselves ready for whatsoever God should please to despose of them, but as time groweth on, so devotion oftentimes waxeth cold, therefore whilst fervour lasteth, he requireth that they should despose of their goods, and settle their estate, and not to defer the making of their will any longer than three months at the most, yielding this reason for it, least they should dye intestate, and thereby, not only deprive their poor soul of that comfort which it expected, and otherwise might have had, but instead thereof, heap thereon great pains, and many heavy curses. For such is now, the greedy desire of worldly goods, that a great many seek to catch what they can, whereby it often happeneth, that not only the soul of the departed, is forgotten in such sort, that the memory thereof perisheth with the sound. But therewithal, brotherly love and true friendship is so broken, that hatred and covetousness possesseth in such sort the hearts of many, that charitable and good dealing, hath no place therein, when extremity of law, yea if forgery and perjury may sometimes prevail: And whereas, if the diseased, had well disposed in time of his estate, not only should have reaped the benefit of the good deeds which he had done, but also have been partaker of all which should be done hereafter, by his good example unto the world's end. Now for his negligence, not only is he deprived of that great benefit, which by his diligence he might have obtained, but seeing that it is a Maxim, that he which giveth the cause of sin, is partaker of the offence. And he which gave the occasion of the hurt, seemeth to have given the hurt itself. Wherhfore without the greater mercy of God, he shall be punished for all the offences, which his negligence, in disposing of his estate in time, gave occasions unto his heirs, or possessors of his goods to do, and worthily doth deserve to be forgotten of others, which had so little care of himself, as to dye intestate and without a will, and not settled his goods in some sort, for the good of his soul, which must tender a most strict account for the good deeds, which he omitted to do, when he might have performed them. Just cause therefore, had our prudent Father, to admonish his children and followers, not to prefer the settling of their affairs, but to dispose of all their business, in such sort, that they may always live in that state of life, wherein they may be ready and willing, to tender their soul unto God, and not to defer a matter of so great importance, lest by sudden and unsuspected, or at lest unprovided death, which by divers ways do happen, often those aforesaid hurts and hindrances do fall to their lot: For though there is nothing more certain than death, yet notwithstanding, nothing more uncertain than the hour thereof, as witnesseth S. BERNARD, saying, In humane affairs, S. Bern. what is there more certain than death, and what can be found more uncertain, than the hour thereof. For as the Ecclesiastic saith: A man knoweth not his end, Eccles 6. but as the fish is taken with the hook, and the birds with the snare, so are men taken in an evil time, which cometh upon them upon a sudden. Wherhfore our Lord doth exhort us to watch, for that we know not the day or the hour, Neither were the very Ethnics ignorant hereof. For SENECA faith: Seneca in Thieste. Ciccer. lib de Senec. No man had ever the gods so favourable unto him, that he could promise' the next day unto himself. CICERO also a saith: Who is so foolish, though he be a young man, can say that he shall live until night. S. JAMES held the life of man to be so uncertain, that he compared it unto a vapour, saying: jac. 4. What is your life? it is a vapour appearing for a little while: It is also compared by JOBE unto the wind, saying: Remember that your life is but a wind: Uncertain also is the place of death, for they which think to take their last farewell in their own Country, in their own proper and domestic houses, and amongst the Troops of their friends and kindred, oftentimes departed this life in a strange Country, either taking their journey forwards, or in the midst of their journey, or returning homewards, or devoured by wild beasts, or killed by thieves, for no man can conjecture what the kind or manner of his death may be, for that this man perisheth, by dangerous falling, another by hanging, this man by the sword, the other by poison, some gluttony killeth, others famine, the earth overwhelmeth some, the water drowneth others. And although, very uncertain is both the hour, place, and kind of death, yet no less uncertain, is the estate wherein the poor soul standeth, which is not prepared for death, when it is called from this pilgrimage, to appear before the dreadful judgement seat, for that (as the Ecclesiastic saith) A man knoweth not, Eccles. 9 whet●er he be worthy of love or hatred, which sentence, though it may be ordinarily verified of all men, yet much more, of those which have been negligent, to prepare and settle themselves, and their affairs in a readiness, for that hour, which is so fearful unto them, that that they seek nothing more, but how to avoid it. For that as Holy JOB sayeth, job. 27. A man will give skin for skin, and all that he hath for his life. From hence proceedeth the willing suffering and enduring, of so many bitter potions, sharp medicines, and great labours, for the conservation thereof. Wherhfore, Saint FRANCIS, to take the greatest occasions of fear away, exhorteth the Brethrens and Sisteres, to stand so well provided for Death, that as it is fearful unto others which are unprovided, so it may be most comfortable unto those, which have made due preparation for it. If the safe arriving of a Ship unto a happy port, after cruel Tempests of the Sea, is most grateful unto those which have sailed therein: If the returning home into a man's own Country, be most pleasant unto Pilgrims, and if unto such as have been banished, it is a thing most wished for, after a long exile, to return unto his native soil, how joyful and acceptable, than aught death to be unto those which are prepared for it, seeing that it bringeth a man to all these aforesaid happiness: For death truly conduceth and delivereth us from dangerous & troublesome sea of the world, unto the quiet state and rest of life everlasting. And after our long Pilgrimage, reduceth us into our own house, which we have long sought for. For as S. PAUL testifieth, we have not a permanent city, Heb. 13. but we seek after another to come. And by the benefit of death, we are recalled also from banishment, into our own celestial Country: There is no cause therefore, if we be well provided for death, to fear it, but rather to wish for it, Phil. 1. and say with the Apostle For unto me to live is Christ, and gain to dye. Let worldlings then, and lovers of the world, fear death, but let us rejoice to dye, which pass by death to immortality. For as S. CYPRIAN saith, It is for him to desire to live in the world, whom the world doth delight, and whom flattering and deceiving it doth invite to the snares of earthly pleasures. But seeing that the world hateth a religious & virtuous person, why should be love that which hateth him? And not rather follow Christ which loveth him, & hath redeemed him; how great a desire S. PAUL had to do so, he showeth, saying, unhappy man am I, who will deliver me from the body of this death, I desire to be dissolved and be with Christ. Happy therefore, yea thrice happy is he which standeth always ready, I do not say to die, but to live in our Lord For though Satan doth at the hour of death, divers ways tempt and seek to trouble the mind, by reducing into memory all worldly affairs, yet against such, as following the counsel of S. FRANCIS, have disposed of them prudently before, he cannot prevail, for that our Saviour, is most ready to help always his servants in their greatest distress, and that soul which devoutly hath served him, he will never leave it, without comfort in his agony, but is most like to use, then unto him, this most comfortable speech, and say, I am the life which for thee have overcome death, why fearest thou it? I am the light, wherefore art thou afraid of darkness? I am the port of health, why dost not thou (o my Son) having passed the tempestuous Seas of this transitory life, make haste to come unto me, which have delivered and redeemed thee, and have been always with thee. Let the soul therefore comfort itself, and say with DAVID. Psal. 22. If I shall walk in the midst of the shadow of death, I will not fear any evil, for that thou art with me. And the soul thus prepared and armed, departing from this corruptible body, the Celestial spirits will meet it, that they may carry it unto the Tabernacles, where it shall be for ever the companion of the Angels, of the patriarchs, Prophets, Apostles, Martyrs, Confessors▪ and holy Virgins, where I say it shall truly sing the song of our Lord, not in a strange Country, but in its own: where a man shall most assuredly find all the good deeds, which by the careful and prudent diligence, which he hath used in disposing in due time, his wealth and substance, and all his affairs, for the good of his body and soul, he hath sent thither before him. Matt. 5. That is the place where our Saviour exhorteth us, to heap up treasure. Let us send therefore, to that treasure-house, gifts from our hearts, by holy meditations, and pious affections, gifts from our mouth, by devout prayers, and fervent thanksgiving. From our feet, by directing all our steps towards heaven, from our hands, by almsgiving. Galat. 6. For according to S. PAUL, What a man hath sowed, that shall he reap. But for as much, as many begin then to sow, when time is come, that they should reap, that is, in the agony of death, they will begin to set their goods, and give alms, when the time is now come, that they should reap the fruits of their charity and liberality, if they had disposed and made their will in time, which now peradventure shall never be fulfilled: wherefore to prevent this great inconvenience, & eminent danger. S. Francis most earnestly exhorteth his chilhrens & followers, which have power to make a will, to make it in such time, that they may, partly, if not wholly, see the performing thereof themselves, and not to leave the kingdom of heaven to be purchased by others for them, but to do their best endeavours to purchase it themselves in this life, which is the time of meriting, as the other is, the place of rewarding. Now is the time that the kingdom of heaven is to be bought, wherefore some to purchase it, give all their goods for it, as many religious people do, but specially the two first orders of our holy Patron, S. Francis, which imitating the example of the Apostles, which said, Behold we have left all things, and have followed thee: do so freely renounce & give all temporal things, that they neither do, or may retain any temporal goods or possessions, either in proper or common. Others do buy that unpretiable & heavenly kingdom, for half their goods, as many devout persons have done in times past, but specially those of this 3. order, which imitating Zacheus (our saviours happy host) do as he did first make restitution of other men's goods, and as he said, Matt. 19 Behold I give the one half of my goods to the poor: so in like sort may it be said of them that gave half their goods away: For that prudently disposing of them in time, for the good both of body and soul, the best part is reputed to be given unto God, for to purchase his heavenly Paradise. Neither are the poorest left without means to buy it, seeing that our loving redeemer hath faithfully promised that, He which shall give but a cup of cold water in his name, shall not be unrewarded. Yea our Saviour is so willing to bestow it on them which devoutly desire it, that he which is deprived of all other means to get it, may only by fervent good will obtain it, as holy S. AUGUST. witnesseth, saying: If thou canst give any thing give it, if thou canst not, show thyself affable and willing to give, if thou hadst it, for God crowneth the will within, where he findeth not means to do otherwise. But such as have faculty and means, August. and may conveniently, must (as I have said before) dispose in time their goods to buy it, making their last will, chief for that intent; and not only must they endeavour to do this within the three first month after their entrance, but also if they may conveniently to do it, every half year, or once every year at the lest, that every one may see, how faithful a dispenser and steward he hath been, of the goods which God hath lent him, to purchase heaven withal: whether he hath increased or diminished them, and how he hath employed them, for few there are, whose estate doth not altar every year, wherefore, if in like sort, he should not accordingly alter his will, many inconveniences might thereby arise and be defrauded, of that benefit which S. FRANCIS much desireth that he should have, that is, by making often his will, it should 'cause in him, a perpetual memory of death, whose daily Recordation, S. HIEROM witnesseth, not only doth preserve a man from sin, but inciteth him to virtue also, and therefore saith, Remember the day of death, and thou shalt never offend, For he which always remembreth that he must die, contemneth what is here present, and hasteneth unto that which is to come hereafter: whereunto the often making of his Will, doth greatly help, by settling thereby daily his temporal affairs, in such readiness in his health, that when extremity of sickness happeneth to come, his worldly business being already set in good order, he may freely attend unto all spiritual comforts, and expect with joy, to go unto his loving Lord, whose faithful Steward he hath showed himself, in disposing of his substance, to that use, for which he received it. Of making of peace between the Brethrens & other strangers. AS concerning the making of peace, between the Brethrens and Sisters, as also strangers that be at discord, to let it be done as shall seem good to the Ministers, using the counsel (if it be to be had) of the Bishops of the Diocese in this behalf. CHAP. X. Phil. 4. THE Apostle S. PAUL, considering, that so worthy and excellent a thing is true and perfect peace, that it excelleth and surpasseth all sense, therefore writing unto the Ephesians, Ephes. 4. doth carefully admonish them to keep the unity of Spirit, in the bond of peace: For even as the soul and spirit doth not give life unto the body, unless the members be united and conjoined together, so the holy Ghost, doth not revive and power his grace into the members of the Church, unless they be conjoined together, with concord and peace. Our Saviour himself, to the intent, that we should have this peace in ●igh estimation, did show how highly he did esteem of it, when he used it for the first salutation which he gave unto his disciples, after his Resurrection saying, john. 20 Peace be unto you. It was one of the first things which the Angels did denounce, and declare when Christ came into the world, Luc. 2. saying Glory be unto God in the highest, and peace unto men of goodwill. Christ also in his last Super, when he was to departed from his Disciples, did give this peace unto them, as a singular gift, saying: I leave you my peace. I give my peace unto you. john. 14 As he brought it into the world with him, so did he leave it unto us, at his departure, and whilst he remained here, did so greatly love it, that he suffered his most bitter death and passion, to set peace between God his Father and us. Behold I beseech you, how much he loved it, and with what great affection he did prosecute it, when he did not disdain to suffer death for it, and to show how we should keep it, did most benignly and freely forgive all injuries done or offered unto him: And exhorting us to do the like, if we will have peace with God, said, Mat. 6. If you forgive men their offences, done against you your heavenly Father will forgive you, and if you forgive not them, neither will your Father forgive you your offences, which he proveth notably by the Parable of the king, which at the humble suit of his servant, which was indebted unto him, Matt. 18. forgave him all his debts, but for as much as this servant would not do the like afterwards unto a fellow servant of his, which did own him but little, & with violence required it. The king forthwith sendeth for this cruel wretch, and said unto him: O wicked servant, I forgave thee thy whole debt at thy suit, Matt. 18. it should therefore have beseemed thee, to have showed the like compassion unto thy fellow. And the king sore displeased with his cruelty, committed him unto tormentors, that should strictly hold him in prison, until he had paid the whole debt: upon this parable, Christ inferreth & saith, Even so will your heavenvly Father do with you, if you forgive not every one of you his brother even from the heart: Whereby it doth plainly appear, that if we will have peace with God, and be forgiven, we must endeavour also to have peace with all men, and put out of our heart, all rancour & malice, and will to revenge, patiently suffering all injuries: Yet notwithstanding, though Christ commandeth us, & charity bindeth us, for the conservation of peace and concord, to remit and forgive all injuries and trespasses against us, yet he which hath done the injury or trespass, is nevertheless bound to acknowledge his fault, and to ask forgiveness, not only of God, but of him also whom he hath offended, and to make satisfaction therefore, according to his power & ability, as the grievousness of his offence required▪ and in case that he which hath committed the offence, & broken the bands of peace and concord, be obstinate, and will not of himself do these things aforesaid: S. FRANCIS, hath so great a desire, that peace may be made, and discord avoided, that though the offence be only particular, yet if it be great, ordaineth, that they should seek to have all parties to be righted, by the advise of the Ministers, or the parties Ghostly father, & if their authority cannot here prevail, them to use the counsel of the Bishop of the diocese in this behalf (when it may conveniently be had) that by this means, peace and concord may be made & kept, between the brethren & sisters: & also other strangers with them, before they proceed, to further trial by law: which thing, S. FRAN. seemeth to give them free leave to do, in seeking justly of their own right: when in the 17 chap. of this rule, speaking of according, & pacifying of strifes, saith: Otherwise let them answer of right before him with whom power of judgement remaineth. For when the brethren & sisters, which find themselves much oppressed, have sought all peaceable means and courses, and cannot prevail to have any amendment, them may they without breach of the commandments of God, or counsel of this Rule, ask and seek recompense of such injuries and wrongs, as have been done unto them, according unto the order and provision of the laws of the realm, made in this behalf: So that they always have respect unto peace and charity, doing nothing for rancour, hatred, or revenge, remembering always that he exceed not this general Rule, taught by our Saviour, that is, As you would that other men should do unto you, even so do you unto them, for this is the law and the Prophets. When they are molested against their constitutions or their Privileges. CHAP. XI. But if the Brethrens or Sisters, be assailed with vexations, by the Commanders or Governors of the places where they dwell, contrary to their right and privileges: Let the Ministers of the place be careful to have recourse to the Bishops and other Ordinaries of the places, and proceed in such cases, according to their counsel and order. EVEN as in this corporal body of ours, we see it so to come to pass, that though it be but one, yet are the members thereof many, which notwithstanding have not every one the same act, but all are governed by the head: So in like sort, in this little body, of this holy order of Penance, though the members thereof are many, yet every one hath not the same power, but by the general consent, having made choice of one to be head and Ruler thereof, who for his time, is to govern the members in such sort, that if any of them be molested and wronged, he as head, is to have care to see them easied: For S. FRANCIS being desirous, that all his children and followers, should keep peace, concord, and love with all persons, to the uttermost of their power, would not (for fear of breach thereof) that every one that was molested by any one, should seek presently to right himself, with the same party, but ordained that they having recourse unto the Minister (as head of that Congregation) he according to his office, should and might with greater charity, being peradventure nothing interessed in the molestation) seek with all peaceable means redress, by the help of the Bishop of the Diocese, and other Ordinaries of the Place, who by the Apostolical letters, of divers of the holy Fathers, are commanded to aid them, as appeareth at large in the Breves of HONOUR. 3. GREGOR. 9 and SIXTUS 4. Speculum Minor. Tract. 1. fol. 3. Our holy Father GREGOR. 9 writing in their behalf, unto the Bishops and Archbishops of Italy, for that this order being then but newly founded, was scantly as then planted else where, declared, that, It came unto the ears of HONORIUS 3. his Predecessor of happy memory, that many of those parts, remembering most prudently their last things, leaving the vanities of the world, did determine with a contrite heart, & humble spirit, to do penance in their own houses, or else where, & that restoring unto that miserable daughter of Babylon, the retribution & reward, which she had recompensed them withal, did desire to chasten their own proper bodies, & to bring them into servitude. But the Magistrates & rulers of the cities, wherein such Servants of God did dwell, not attending that no man warfaring under God, may entangle himself in the affairs of secular persons, & that the Spouse of God doth deny & refuse to defile her washed feet, do strive to exhort and draw oaths from them, to follow them, & be exercised in arms▪ & endeavour to compel them to execute public offices, calling back again into their own houses, these which had retired themselves to secret & privy places to do Penance, laying on them new exactions & burdens, and other wise dishonouring those, whom they aught by all manner of ways to honour, as the true servants & friends of God, for as much as it doth appertain unto us to comfort and nourish the friends of God in their religious purposes: therefore following the example of our Predecessor▪ we do commend unto our fraternity, by this our Apostolical writ, that you suffer not these Penitents (whilst notwithstanding, they do acknowledge & pay the duties & burdens, which by reason of their temporal goods they are bound unto) to be rashly molested in them, or in any thing else, whereby their good purposes may be hindered, compelling & keeping under their molesters, by Ecclesiastical censures, all appellations set aside, 3. Pontif. A. D 1229. The second year of his Popedom, he had given a Breve to this effect which beginneth. Detestanda humani Generis hostis: Specul. Minor. Tract 1. fol. 2. but seeing that, that first did not take the effect which he desired, he granted this last recited here, to see the former executed. O●r holy Father SIXTUS the 4. above 200. years after, A. D. 1471 ibid. tract. 1. fol. 33. & 52. seeing that the Brethrens and Sisters, of this third order of Penance, were molested in his time, gave his Apostolical letters in their behalf, in like sort, but more severe against their molesters, for that he by his Apostolical authority, did prohibit all Governors, men in authority, and Secular officers, under the pain of excommunication, latae sententiae ipso facto to be incurred by them, if they presume any ways to molest these brethren, & commandeth all archbishpos, bishops canons, Ecclesiastical people in dignity, not to permit the Brethrens and Sisters to be molested by any of what authority soever they be. They aught to beware as much as may be, of solemn oaths. CHAP. XII. But let them all abstain from solemn oaths, unless constrained by necessity in cases, except by the indult and permission of the sea Apostolic, that is to say, for peace, credit, calumniation, and in giving testimony, and also in contracts of buying, selling, and giving, where it shall seem to be expedient: let them also in common talk, avoid oaths as much as they can; and he which shall in the day time, unadvisedly by the slip of the tongue swear (as it often happeneth in many words) let him the self same day in the evening (when they aught to recount what they have done) say three times Pater noster, for such oaths made unadvisedly: Let every one also be mindful to exhort his family to Devotion, and to frequent the Divine service. OUR holy Patron, S. FRANCIS, considering that our Saviour, to induce men to avoid all kind of vain oaths, counseleth them that all their affirmations and speech, be no otherwise then, It is, it is, and not, no▪ Wherhfore he desiring that all his loving children, should bear that affection, unto our benign Lord, and sweet Redeemer, that all his counsel, which they may conveniently follow, should serve them for Commandments, doth here with all paternal benignity, bind them from all solemn oaths, that is, from solemn protestations, and calling God to witness, where no urgent necessity is, which who so doth, cannot be altogether excused, from the breach of the second Commandment of God, where he forbiddeth to take his name in vain: For as by this Precept, we be commanded, to use the name of God, to all goodness and truth, as necessity requireth. So contrariwise, we are forbidden in the same, to use his name in any manner of evil, as lying, deceiving, in any untruth, or in vain. But when necessity requireth, the rule giveth them leave to swear, but being no necessity, though the thing they swear be true, yet do they take the name of God in vain, against the Commandments. ARTICLE II. Let them also in common talk, avoid oaths, etc. THIS wicked custom of swearing, hath taken in this our miserable times, such root in many persons of most nations, that all their common talk is mingled with oaths, though many times they little regard, or think what they swear, whether it be true or false, putting themselves in danger of perjury, upon every light fantasy: wherefore S Francis, to prevent it, or the like mischief in his children, doth admonish them here to be careful to avoid so great an imperfection, Sur. in vita S. El- as to utter any oaths in their common talk: S. ELZEARIUS, that blessed Prince, & true observer of all points of this order, did so greatly detest these kind of oaths, that he did set down a law in the Court, amongst his servants, that whosoever of them should chance to swear in his house, that either he should be locked up all day in his chamber, or else to dine with bread & water only. S Francis did esteem vain oaths to be so great an offence, that he would not that any of the brethren & Sisters, should presume to go to their rest, until they had diligently examined their conscience, and if they did found, that through many words, they had unadvisedly sworn, that by prayer they should make present satisfaction▪ and say, 3. Pater nosters. Although this Penance here set down, seemeth to be much less than that which S. Elzearius did impose on his servants, yet is this no less meritorious, for that the other was to be done of necessity, and their temporal good: now this being voluntarily performed, a man's own conscience enjoining it him, cannot but be much acceptable in the sight of God: For that a little Penance here voluntarily done, maketh better satisfaction than a far greater, which of necessity must be done, here, or else where: and upon this ground, doth he exhort them, that upon due examination of their conscience, every night with hearty sorrow, for any offence committed, that they should say three times the Pater noster, for any such oath unadvisedly made by the slip of the tongue, as it often happeneth in many words. How dangerous, vain, and idle oaths are, you have already heard; now here doth he set down the cause of such oaths to proceed from many words; whereof there is no one thing, whereof a man aught to be more careful than of his words, for which he must tender a strict account, for that they are the beginning and cause of many sins and offences: wherefore S. FRANCIS, showing that idle oaths proceed oftentimes from multiplicity of words, doth give therewithal warning to beware of such unprofitable speeches. In his two former rules, he doth give express commandment, to use few words and often silence: now here in this third Rule, for as much as the Brethrens & Sisters, conversing abroad in the world, though they cannot at all times, use that sparingness in their speech, as the other Orders may, yet notwithstanding doth he admonish them also to sly much speech, showing the danger thereof to be such, that by many words they fall into oaths. The Ecclesiastic therefore, to prevent this inconveniency, exhorteth us to ponder well our words before we speak them, saying: The words of the wiseman (which every one thi●keth himself to be) shall be weighed in the pair of golden balance: Eccles. 21 where the weight of every grain is regardal▪ the rich man doth consider and reckon his money before he layeth it out, or giveth it unto others. So oughtest thou to weigh well, and ponder they words before thou pronounce them, and give them to others hearing. The wiseman would have a young man to be so sparing of his words, that scantly should he speak, when necessity requireth saying: O young man, Eccles. 32 speak scantly in thy cause, when need requireth, but when thou art twice demanded, let thy head then have an answer. For he which useth many words, shall seldom come to true perfection: Wherhfore Saint JAMES saith: He which thinketh himself to be religious, and doth not bridle his tongue, vain is his religion. Gregor. in mor. lib. Therefore S. GREGORY saith: Whosoever giveth himself to much speech, cannot keep rightness of justice. For according unto the saying of the Psalmist, A man full of tongue, Psal. cannot be directed in earth: yea, nature itself induceth us to be moderate in our speech, in this, that a man hath from nature, but one mouth to speak, and two ears to hear, in token, that every one aught to hear much, and to speak little, according unto the counsel of S. JAMES, jacoh. 1. Let every man be swift to hear, and slow to speak: But you shall find many persons, which take such delight to hear themselves speak, that with one mouth, they will utter so many words, that others having two ears, yet are wearied to hear them, and sorry to see them to go against nature, which moveth him unto taciturnity, and to keep his tongue. Prove. 21 SOLOMON in his Proverbs saith, that▪ He which keepeth his mouth & his tongue, keepeth his soul from sorrow and danger, lib. de offic. 2. and of the contrary side, he which useth many words, hurteth his soul. S. AMBROSE saith, I have seen many by speaking to fall into sin, but scarce any by holding their peace. The very Heathens did acknowledge as much, as for example, CATO which said, Cato. It hurteth none to have held their peace, but it hurteth many to have spoken. The forementioned S. AMBROSE affirmeth in like manner, Amb. sup. psal. beati immaculati. that it is very hard that he which speaketh much, should not lie. Whereby we see, that from multiplicity of words, proceed many dangers, amongst which S. FRANCIS reckoneth here vain oaths, saying, that by many words it often falleth out, that by slip of the tongue, they swear unadvisedly. And by the same means, many do show their own folly to be great, for he which useth many words, showeth but to plainly, that there is no true ground & foundation of wisdom in him, seeing that every one thereby, may certainly know, whether he hath any spark of wisdom, or not. The Scripture witnesseth, that he is a fool, saying that a fool doth multiply words. SOLOMON also saith, that Dreams do follow many cares, and foolishness is found out in many words. SOLOMON also saith: Dreams do follow many cares, Eccles. 10 and foolishness is found out in many words: Where as, on the contrary side, Taciturnity and few words, is a sign of wisdom, as witnesseth most prudently that wise SENECA, saying, Taciturnity and few words, is reputed even in a fool, for wisdom. But if the folly of any, should be such, that all these aforesaid sentences, will not sufficie to draw him to be hereafter more wise, and use fewer words, let him but weigh the severe sentence of our Saviour, which saith, that of every idle word, Mat. 12. lib. moral. men must tender a strict account: What an idle word is, S. GREGORY doth show saying: An idle word is that which wanteth, either the just cause and reason of necessity, or the pious intention of utility and profit. S. HIEROM also saith, that an idle word is that which is utttred without the profit of the hearer or speaker: Hier. in Ser. quodam he addeth moreover, that, whatsoever doth not edify the hearers, turneth unto the hurt of the Speakers. But lest that any man might say, though he used many, yet not idle words, and for that cause, not to be bound to tender an account of them, S. GREGORY, to prevent all such excuses, saith, If so strict an account is required of every idle word, it is very deeply and profoundly to be weighed & thought of, what pain may follow many words wherein a man offendeth by pride also. Great care therefore aught every one to have to make satisfaction, of unnecessary words, aswell as for idle and vain and unadvised oaths, seeing that by the sentence of these Holy Fathers, more pain is due unto many words, then unto idle: For which notwithstanding our Saviour himself saith, we must make an account of every one: Cass▪ coll. 14, 19 Wherhfore CASSIANUS saith: That silence is the first beginning & entrance to all good discipline. So of the other side CLYMACHUS saith, Clym. gr: 11. that much speech & many words, is an assured argument of ignorance, it is the gate of detraction, the Captain of scurrility, the worker of lies, the desolation of compunction, the Author of sloth, the Precursor of sleep, the dissipation of intestine, & good fixed thoughts, & the extermination of all true Custody: whereas of the contrary, Taciturnity and silence, is the mother of prayer in our thought, it is a diligent observation of the fire of the divine love, a secret going forward towards God, & a hidden ascending unto him. He which knoweth his sins, will contain his tongue, but he which useth many words, hath not yet known himself as he aught. Matt. 27. Mar. 15. The silence which our Saviour used before Pilate, made him to be admired and reverenced. Let us therefore so imitate his holy examples in earth, that we may reign with him in heaven. ARTICLE III. Let him the self-same day, in the Evening, when he aught to recount what he hath done, say three Pater nosters, for such oaths, etc. SO good an estimation and opinion had S. FRANCIS of all those which did fly the vanity and pomps of the world, as much as their estate would permit them to do penance, and live holy in their own houses, attending unto the works of mercy, that even as LYCVR●VS the lawmaker of the Lacedæmonians, did not make any law against the Parricides, esteeming that none would be so unnatural, as to kill his own Father: So in like sort, S. FRANCIS judging, that all such as did bend their whole course to perfection, and virtuous life, would not be so unnatural unto their heavenly Father, as by sin and evil deeds, to go about to kill, his only begotten Son, their redeemer again. Therefore he did not set down any punishment or Penance here, for i'll actions & wicked deeds expressly, but only for words, that is, vain oaths, wherein he was so strict, that though they were uttered unadvisedly, or happened by the slip of the tongue, as it often chanceth (saith he) in many words, yet notwithstanding, he ordaineth, for so small an offence (as that seemeth to be) that they should make present satisfaction, for fear lest any being prevented by sudden death, should be enforced to make a far more painful satisfaction elsewhere; for that no offence, be it never so small, can escape unpunished, but must of necessity be purged, seeing that as holy S. JOHN the Evangelist testifieth, Nothing which is defiyled, shall enter into the kingdom of heaven: Apoc. 9 which is the cause that moved S. FRANCIS to require such present satisfaction to be made here by Penance and prayer, for the cleansing and purging of the poor soul, which (as you have heard) must by the testimony of our Saviour, tender an account of every idle word, which if it be so, as most true it is, what reckoning then must every one make of his deeds, seeing that he which is now a most merciful Redeemer, and faithful Advocate, will be then so severe a judge, that for the very sins of omission only, he will pronounce that dreadful and doleful sentence: Go ye cursed of my Father, into everlasting fire, & showeth in the Gospel of S. MATTHEW, the cause thereof to be: For that (saith he) I was hungry, Matt. 25. & you did not give me to eat, I was naked, & you did not me: by which words of our Saviour, we see that in that general and dreadful judgement, the sins of omission are discussed, and diligently examined, and laid against the wicked: For there shall they be appeached and condemned, for that they omitted to do good, when they might: whereby we may plainly perceive, that a man may commit a mortal sin, and thereby he condemned to everlasting fire, for only omitting and neglecting to do good, when he might and should have done it: Because our Saviour here in S. MATTHEW speaketh only of the sins of omission: wherefore, not only he which doth evil, shall be condemned, but also he which omitteth to do that good, which he was bound to perform, whereof our Saviour giveth us an example in that unprofitable servant, whereof he said in S. MATTHEW: Matt. 25. Cast the unprofitable servant into extreme darkness: What heinous offence had he committed to be thus punished? truly his offence was, that he was slothful, and had not well employed the talon which was given him. How strict our most just judge is in this matter, the Precursor of our Saviour, holy JOHN BAPTIST doth declare, in the 3. of S. LUKE, when he exhorting the people not to defer their Penance and good works, for that the axe was already sat unto the root of the tree, added presently, that every tree which is not bringing forth good fruit, Luk. 3. should be cut down and cast into the fire. Wherhfore S. GREGORY saith, that it is not enough for a man to do no evil, unless he study also to employ himself in good works. For S. JOHN did not say▪ that every tree which bringeth forth bad fruit, Hom. 13. in evag. as theft, murder, adultery, and such like, but saith only, Every one which is not bringing forth, that is, which omitteth and doth not daily bring forth good fruit, shall be cast into the fire: Seeing therefore so strict an account, will be exacted at our hands, for omitting to do good works, let every one now in time diligently examine himself, what he hath done every day, and as opportunity shall serve, to consider what in all his life time he hath done, to the intent that if he find that either he hath done evil, or been negligent, in doing good, he may now endeavour with all his forces, to follow the counsel of holy DAVID, saying, Decline from evil, and do good, For if God will use such severity, for only omission and negligence, what favour can be expected, where wicked deeds are found, and no good to countervail them? Most prudently therefore and most profitably, for the souls of the Brethrens and Sisters, doth S. FRANCIS ordain, that every one of them should, every night make an account, between God and his conscience, what he hath done that day, that is, how he hath employed the talents and gifts, which our Lord hath bestowed on him. For whatsoever we have, are the gifts of God, given by him unto us, to purchase and get the kingdom of heaven, by employing ourselves, and all that is within our power, to his honour and glory, and our own salvation: wherefore we aught to make a most strict accounted every night, whether we have well used, or else abused God's benefits, to his dishonour, scandal of our neighbours, and our own destruction. As concerning the gifts wherewith he hath adorned our soul, diligently aught we to consider, before we give rest unto our body, whether we have employed the sharpness of our wit, the industry of our mind, the perfectness of our memory, the freeness of our thoughts, & our whole art and science, & whatsoever we have spoken or done chief, if not only for the love of God, or otherwise to our own vain desires, or prepared them to commit sin and wickedness. In like sort, no less account is to be made of his benefits, bestowed upon the corruptible body, but seriously aught we to call to mind, if by and with them, no abuse hath been committed, either by exercising our strength, to use violence and force in doing wrong unto others, or our health to filthiness, and our beauty to vanity, and lascivious allurements, exhibiting by these and the like, arms of iniquity unto sins, we must also use no less diligence in our nightly examinations, about temporal goods, which our bountiful Creator, hath bestowed upon his Creatures, not only for the consuming of them unlawfully and riotously, in banqueting and drunkenness, in pomps & vanities, in gorgeous apparel, and frivolous buildings, in carding and dicing, and such like folly, but also whether they have been gotten by fraud and deceit, by rapine and usury, or any other unjust means, or consumed them vainly. Moreover, in this that S. FRANCIS doth here require, that his children should every night make this exact account, he doth prudently admonish them, that they should stand always prepared, to tender a good account at the hour of death. If thou wert Cofferer or Steward, to some great Prince, which would command thee to tender an account the next night of certain thousands of pounds, which he had given thee to bestow and employ, wouldst thou not before thou didst show him thy reckonings, first look over thy books, that thou mightest tender a just and ready account of all thy actions; For though thou hadst disposed, and laid out all exceeding well: yet notwithstanding, for fear lest, that rendering thy account before thy Lord and Prince, thou shouldest stutter and stammer, not having foreseen or premeditated the matter before, thou wouldst diligently look over thy books, and consider every thing exactly, that thou mayst tender a just and joyful account for thy credit. Were it not a thing very strange then, if that for thy Creator, Redeemer, and most just judge, thou wouldst not use that diligence which thou wouldst, for thy temporal Lord, seeing that thy credit and everlasting health of thy soul do depend so much thereupon? note well therefore, that thou must tender an account, whether thou wilt or not, not before an earthly Prince, but before the Prince of Princes, and judge of the whole world, not of small ●oies, but of the greatest of all, that is, of thy goods, of thy soul & body, with the Corporal riches and gifts which were granted unto thee, from that omnipotent & Almighty Prince, thy creator, thy God, & thy most just judge, which will without fail, say unto thee, Tender an account of thy Stewardship, and peradventure this very night, will take his strict account. How needful therefore dost thou see, it is to examine thyself▪ and make thy accounts ready every day, yea twice or thrice in the day, if thou couldst conveniently, being assured that after death, thou must make it very strictly? Who is he then that is, or would be esteemed a perfect Christian, which will not diligently endeavour, to make himself and his accounts ready, by examining his conscience daily, & what he findeth therein to have been amiss, to make satisfaction for it; and despising his former evil customs, turn his wicked & perverse manners, into good and holy exercises, preparing himself daily, for all events that may happen: for when we least think of death, than many times are we soonest taken away thereby; For such is the uncertainty of man's life, that no man can assure himself one day, yea one hour: let every one therefore bend all his endeavours so to live this day, as tho●gh he were to dye to morrow, and if he be wise, let him be no less ready for his accounts, then if he were to tender them presently. Take therefore to thyself alone, some convenient times in the day, or at lest every night, and leave the business of the world, and the very thoughts thereof, leave all temporal things whatsoever, and search diligently the secrets of thy conscience within thyself, for from it (which is thy chief accuser) if thou wilt obey and give ear unto it, thou shalt hear what thou must do; With thy conscience alone have care of the health of thy soul, for there are few other such true friends, for that as the Apostle saith: Phil. 2. Every one seeketh his own profit, and not the health of thy soul, but rather follow and seek after thy temporal goods: therefore leaving all such friends, and all exterior affairs for that time, enter into thyself, and consider what hitherto thou hast done for to morrow, peradventure thou shalt die, when all thy honours, riches, & friends, will then nothing profit thee. Scarcely shall thy soul be departed from thy body, when thou shalt be left of all persons, and few or none will remember to do thee any good: but although all the world did remember, yea, if all the Saints, and Queen of heaven, would pray for thee, yet if thou shouldest depart this life, but in one mortal sin, all would little profit thee, when thy soul at the instant, appearing before the dreadful throne of God, is to hear of thy most just judge, his particular judgement, of everlasting damnation, for thine offence, which here in time through the merits of Christ's passion, and his holy grace, by the intercession of the Holy Saints, and thyself cooperating thereunto, mightest easily have avoided, by hearty contrition, and true satisfaction, for those sins and offences, which by due examination of thy conscience alone, thou shouldest find thyself to have offended therein. justly therefore, and with a most pious care, doth our holy S. Francis exhort thee to examine thy conscience, & by satisfaction, to make even thy reckonings; in the morning, & at noon, or at the lest in the Evening, well considering, how hitherto thou hast lived, dost then make an new resolution, to satisfy for that which is past, and endeavour to live better hereafter, and in thy heart, to despise and make little account of all those things, which thou art assured thou canst not carry with thee. For seeing that thy soul is to remain alone, without the company of whatsoever it did take so much pains for, save only the merit of those good works, which she here did, leave therefore in time all transitory trash, & vanities of the world, before they leave thee, & consider now what thou shalt be, and what thou desirest to be, which easily thou mayest perform, if retiring thyself from external things, which hinder the internal quiet of thy conscience, thou lookest and examinest diligently what thou art now, or what thou hast done, & upon this due consideration correct and amend thyself, wherein it hath been faulty, and make a steadfast resolution, not to return unto the like again, & now to change all thy old manners and customs of sin, or tending thereunto, & blot out what hath been evil heretofore, by sighs, tears, or other due satisfactions, according to the greatness of thy foresaid offences; and consider that S. FRANCIS (instructed by our Saviour) ordaining that for every vain and unadvised oath, thou shouldest do penance, and for satisfaction by prayer, to say presently three Pater nosters: doth thereby insinuate, that far greater penance, aught every one to do, if in his nightly examinations, he do find that he hath offended that day, either by by lascivious and vain thoughts, idle & wicked words, or unprofitable & hurtful deeds, of all which not only S. Francis, but also many other holy Saints, Chrys. in serm. do exhort us diligently, to examine ourselves before we go to our rest, S, chrysostom saith. When thou art ready to go to bed, or laid therein, & no body to trouble thee, before thou settle thyself to sleep, brining forth the book of thy conscience, Gregor. lib. mora. remember thy sins, if thou hast any ways offended, in thought, word or deed. S. GREGORY in like manner saith, The just men when they consider the straightness of the judgement to come, they call their sins to memory, & do deplore them, weep & lament, & are sorry, for what they have committed, & do severely & strictly judge themselves, that they may not be judged. Let every one therefore, which will find favour before the great judge of the whole world, exercise the office of a just judge unto himself, not only by examining daily his offences, but also punishing them so severely in himself, that by pains purging them, and making here amendss for them, he may without delay afterwards, possess the eternal joys in heaven. ARTICLE FOUR Let every one also be mindful to exhort his family to devotion, and to frequent the divine service. S. FRANCIS here in the Conclusion and end of this Chapter, doth show his great care over poor servants, for knowing that in the kingdom of heaven, there is no difference of persons, but they only are highest in favour and glory, which have with a sincere conscience, served their masters duly & truly for the love of God, happeneth many times to be much preferred before his master, which hath spent his time idly. Many one doth complain of the badness of their servants, but do little regard that their own negligence and evil examples, are the chief cause thereof. Wherhfore S. FRANCIS, to take away the occasion of evil in both, persuadeth the Masters to be mindful to exhort his family and servants to devotion, not by words only, but by example, for that his words will little prevail, whose examples teach far the contrary: For as children do look unto the actions of their parents, to imitate them, so do servants the l●ke unto their Masters: wherefore the Masters must endeavour to be such themselves, as they would have their servants to be, if they therefore, through the great love they bear unto God, and desire to have him served, do not only show their own diligence therein, but by their example induce and 'cause their Servants to do the like, not only shall they receive reward for their own deeds, but also be partakers of all the good, which their servants shall do by their good example, and their servants thereby being brought to be true servants unto God, will be most careful without doubt to do them faithful service. ABRAHAM, Gen. 18 (which is called the Father of the faithful) being good and diligent himself, in receiving of Pilgrims, his servants, imitating his example, did show their goodness and diligence, when the Scripture maketh mention, that one of them did run with all speed, unto the flock to fetch something for the entertainment of the Angels, which under the form of Pilgrims, came unto their masters house. LOATH also which was brought up in ABRAHAM'S house, was likewise merciful and charitable: On the contrary side▪ ABSALON being wicked, his servants were as bad, which committed a most heinous offence, in killing AMON their Lord and masters brother, and no marvel, having so bad a master, by whose wicked examples, they were instructed. In times past, many were careful to pla●e their children in great men's services, that thereby they might learn virtue, civility, and good manners, but now instead thereof, in many places they learn nothing, either at home or abroad, but drunkenness, play, and idleness: From whence cometh it to pass, that the world is so full of evil servants, but from carelessness of evil Masters, which as the Pharisees sent their servants to betray & apprehended our Saviour, john. 7 so not much unlike do they, which sand their servants, to do unhonest offices and wicked deeds, yea though they do not sand them, yet can they not be excused, which do not hinder them from it, when they may conveniently, or are greatly negligent in seeking to amend them. The Apostle S. PAUL, holdeth it to be so great a fault for a master to be careless of his family, that he saith. If any have not a care of his Domestiques and household, he hath denied his faith, and is worse than an Infidel. It is not sufficient for a man to have a care of his children only, but must be vigilant also, over his Servants, and whole family, and as time, place, and conveniency do serve, aught to know how they live, whether they be blaspheamers, brablers, drunkards or Adulterers, or given to any other notorious crime: wherefore seeing that such vices do oftentimes creep into many houses, S. FRANCIS doth here admonish every one to exhort his family unto devotion, and to frequent the divine service and Sacraments, as chief means to preserve their families, from such inconveniences and vices. S. Elzearius had so great a care, in instructing his servants, and ruled his family in such sort, that his Court seemed to be rather a Religious house, than the Palace of a Prince: For at his first coming to keep house, he prescribed unto his servants those laws, That every day they should here devoutly the whole Office of the Mass, that having every week cleansed their souls by Confession, should receive every month, the holy Sacrament of the Altar, That the Gentlemen, Matrons, and Virgins▪ from betimes in thy morning, until dinner, should employ themselves in prayer & meditation of heavenly things, and after dinner, should diligently exercise themselves in some handy works, and finally, that none should presume to swear vitiouslie or lightly, and not so much as to speak an unhonest or uncivil word. A worthy Pattern, left unto all devout posterity, for the government of their family, and to induce them unto virtue, wherefore as every one doth rejoice in the glory of the Saints, so let them endeavour to imitate their holy actions, to the intent, that following their virtuous examples in earth, they may be partakers of everlasting joys with them in heaven. Of hearing Mass, and making the Congregation. CHAP. XIII. LEt all the Brethrens & Sisters, of every City & place, being in health, every day (if they may conveniently) hear Mass, & every month, let them assemble unto the Church, or place, or to which places the Minister shall have care to give notice there, to here the solemnities of the Mass. Let every one give a penny of current usual money, to him which saith the Mass, who may gather the same money, and conveniently distribute it, by the advise and counsel of the Ministers, amongst the brethren and sisters, oppressed with poverty, and chief amongst the sick, and those which are known to have wanted the general funeral offices, and then amongst the other poor. Moreover let them offer some part of the same, to the foresaid Church, and then let them procure (if they may conveniently) some religious person, competently instructed in the word of God, who shall exhort them, carefully warn them, and induce them to penance, and to exercise the works of mercy. Let every one be careful to keep silence whilst the office of the Mass is celebrated, and the word of God preached, and let him be intentive unto prayer, and his office, unless the common profit, of the fraternity hinder him, IT is a common Maxim, that examples do more move then words, for that words do oftentimes pass with small profit; but examples have such force, that it draweth a man to follow & do that which he seethe to be done before his eyes, & the greater that the person is, which giveth the example, the more force it hath: for the lesser, by the guide of nature, do follow the example of the greater. Wherefore our holy patron S. Francis, having in the precedent chap. given a certain commandment unto all Masters, that they should be mindful to exhort their family, to frequent the divine Service; but knowing that they are sooner to be brought thereunto, by examples, than words, doth now here after his kind custom of Commanding, will all the brethren & sisters, being in health (if they may conveniently) to hear Mass devoutly every day, to the intent that by their presence there, they may not only draw their servants to do the like, but also reap thereby, great & inestimable benefit, daily enjoying there, the company of the Angels, which S. Ambrose affirmeth are always then present there, Amb. super luc. saying: doubt not but that the Angels are present, when Christ doth assist at the altar, that is, when he is offered up there in Sacrifice. S Chrys. in like sort saith, S. Chrys. that the Angels of heaven be always present in great number, to honour this sacred mystery, and we being present with them, and assisting with the same intention, cannot but receive many excellent influences by such a Society, the two Quires of that Triumphant & militant Church conjoining themselves to our Lord, in this divine action, to obtain mercy & grace for us: The prayer also made in this divine Sacrifice hath an unspeakable force & efficacy, so that the soul by aid hereof aboundeth with heavenvly favours, whereunto the prayer of the Priest doth not a little help, when as in particular he prayeth in the Canon, for all that are present, whose faith (saith he) & devotion is known unto thee, for whom we here offer. S. Anselm. S. Anselme therefore considering what benefit it was to be present at the Mass, said that one Mass which was heard whilst a man lived, was more worth than a thousand after his death: that is, in respect of the essential reward. How great benefits & what inestimable comfort shall those then receive, which following the exhortation & counsel of S Francis, do force themselves to the uttermost of their power, to hear Mass every day, seeing that a most reverend and learned Father affirmeth, Card. Tol. lib. 6. de instruc, Sac. c. 10. that he which cometh well disposed to hear Mass, receiveth many fruits from this holy Sacrifice: the first is, augmentation of grace, for that he which is in state of grace, in hearing devoutly Mass, getteth increase of grace: The second is the Remission of temporal pain, due unto sin: Thirdly, he obtaineth with more ease, that which he demandeth, for that he offereth to GOD, a most acceptable oblation, that is, CHRIST. They do easily get of men their requests, which bring with them gifts to offer unto them, and so much the easier, as their gifts are more gracious: Fourthly, he exerciseth the principal acts of virtue, and chief of three, he exerciseth Faith in believing those things which a● celebrated in the mysteries. Charity also, whilst his will is wholly carried by love unto Christ present: he exerciseth in like sort Religion, by adoring Christ in the Sacrament, with that Supreme adoration of Latria. Moreover, by their devout assisting there, they may in like sort daily receive him Spiritually, For he which devoutly heareth Mass, being out of mortal sin, and in state of grace, having a pious affection▪ and fervent desire to receive the author of all grace, in that holy Sacrament of the Altar, and thinketh, and saith devoutly in his heart: O most loving Lord, and Saviour JESUS CHRIST, how willingly would I receive thee this day in this holy Sacrament, but alas I dare not approach and come thereunto▪ for fear lest that I should by my indisposition, want of preparation and unworthiness, offend thy divine majesty, yet notwithstanding, I humbly beseech thee from the bottom of my heart (which thou, o Lord, knowest better then I can declare) that thou wilt vouchsafe most mercifully to grant unto me (although far unworthy thereof) such grace which thou vouchsafest to impart unto all those which devoutly do actually receive thee this day in all thy Churches, Mat. 1.15 in this holy Sacrament. Seeing therefore by the testimony of our Saviour himself, that the internal action of the will, is the substance of all our works, and that the external action and deed, doth depend thereupon, and is also esteemed according to the quality thereof, good or evil hence may we conclude, that they which being present daily at Mass, making this foresaid preparation, with a fervent heart, and devout intention, do by this spiritual receiving of the Author of all grace, obtain oftentimes, as much grace, as if they had corporally received him in the Sacrament. And though every one that can be present at this holy Sacrifice of the Mass, notwithstanding cannot make daily such fervent and devout preparation, to receive thereby this special grace, yet nevertheless, seeing that by their devout presence and assistance there, in that Holy place and company, he may obtain all the other aforesaid graces and benefits, every one aught to do his best endeavour, to be as often present there, as he may conveniently. If therefore, through the persecutions of our desolate Country, thou canst not have opportunity, as often as thou desirest to be present, at the Celebrating of this sovereign Sacrifice, at the lest, sand thy heart and desire thither, to assist daily there, with a spiritual presence: And although thou shouldest live in such a place, where thou canst but seldom come to this holy Sacrifice, yet let thy soul, heart, and mind be daily present, and go in Spirit (if otherwise thou canst not) into the Oratory or Chapel, and there unite thine intention, with the intention of all the faithful Christians, and use the same interior actions, in the place where thou hast thus retyered thyself, which thou wouldst use, if thou wert really present in some Church, at the office of the holy Mass, with all the reverence that thou canst: in so doing, thou shalt reap more fruit and merit oftentimes, then man●e, which come with so small devotion to Mass, that scantly will bow both their knees at once, & spend often the time, rather in prattling, then in prayer: Wherhfore S, FRANCIS giving a caveat, unto the Brethrens and sisters, not to do the like, doth in the end of this Chapter say, that Every one aught to be careful to keep silence, when the office of the Mass is celebrated, and to be intentive unto Prayer: Seeing that the place where they than are, is ordained for that end, as our Saviour himself witnesseth saying: joh. 2 Luc. 19 My house is the house of prayer: whosoever therefore goeth unto that holy place, let them consider, that God saith by his Prophet Hier. Hier. 48 Cursed is he which doth the work of God negligently. Let them therefore, be careful to be attentive unto prayer, and bring with them all humility and devotion, lest it might happen unto them, Luc 18. as it did unto the Pharise, which entering into the temple with pride & arrogancy, lost what virtue he had before: let this example teach all men to beware, how they behave themselves in that place; and seeing that Christ is always present in the Sacrifice of the Mass, let all their care be to give their hearts and minds wholly unto devout prayers, & fervent meditation, wherein I would rather counsel such as can, to employ themselves in, at that time, then in vocal prayers, whereunto many persons do so wholly then addict themselves, that scantly do they once elevate their mind, to think of the passion of our Saviour, which all t●e mysteries of that holy Sacrifice, do represent unto us, thereby many times losing a great part of the merit, which by meditating on the passion of our Saviour, they might have gained; for that S. BERNARD saith, It is more merit (in meditating of the Passion of Christ) to shed one tear with compunction, then to fast a whole week with bread and water, or to say the whole Psalter of DAVID. For where the memory of Christ's passion, is by often meditation thereon, engrafted in our heart, no vice can take place, or virtue be wanting, wherefore though vocal prayers be good, yet above all, I counsel thee, to apply thyself to mental and cordial prayer, and specially for that which hath for matter, and subject the life and passion of our Lord. For beholding him often in meditation, thy soul will be filled with him, thou wilt learn his carriage, as it were and gestures, and conform all thy actions, as near as thou canst unto his, which prayed with an inflamed affection. Do not therefore at the time of Mass strive to say a great many prayers, but rather employ thyself in meditation, and endeavour to say those prayers, which thou then usest, from thy heart: For one only Pater noster, said with heedful attention of mind, and desire, is better worth by far, than many recited hastily without devotion. It is not therefore multitude of prayers, or the manner of praying, which God so much regardeth, as wherein the heart is employed: Exod. 17 4. Reg. 4. For, MOSES did pray standing, when he did overcome AMALECH: HELIZEUS prayed walking, when he raised the son of SVNAMITI● his hostess. 3. Reg. 8 SALOMON prayed with bowed knees in the Temple. DAVID prostrated himself down upon his face upon the earth, crying unto God for mercy. Our Saviour, to show what exterior manner soever thou usest in prayer, if thy heart & affection be wholly fixed on him, are acceptable: In his passion, which this Sacrifice representeth unto thee, he did use himself all these kinds of praying: For he prayed as it were standing, like unto Moses, upon the Cross: and as Elizeus walking, when he praying in the garden, visited his Disciples thrice: And like Solomon also kneeling, Luc. 22. when (as S, Luke saith) that withdrawing himself a stones cast from his Disciples, kneeling on his knees prayed. And at length, Mat. 26. as David prostrating himself upon the earth: whereby our Saviour by his example, showeth that in what devout manner soever, according unto the time and place, we present our prayers unto God, they shall be acceptable, if our hearts be elevated and united unto him. For it is not so much the situation & disposition of the body, as the elevation of the heart, which is most required: for though at all times, thou shouldest have thy heart lifted up unto God, yet specially, here at the holy Sacrifice of the Mass, where is present the King of glory, accompanied with the Angels, whose company thou enjoyest, by thy devout assisting there, wherefore not without cause, doth the Priest before the Canon of the Mass exhort us thereunto saying: Lift up you hearts, etc. as though he would say, behold the king of glory is coming; with his heavenly Court, attending on him, lift up your hearts aloft from all earthly things, & prepare it to receive him, Pro. 8. who saith, my delight is to be with the Sons of men. As we answer, then that we have elevated them unto God, so let us be careful always to keep it in prayer, for otherwise it would profit thee little or nothing, to pray with the mouth, and to have thy heart distracted about many other things, For thou shouldest be like unto those of ●●om our Lord doth complain by his Prophet ESAY, saying, These people do honour me with their mouth, Esai. 29. but their heart is far from me. Therefore S. BONAVENTURE declareth that, It is a thing very absurd, to have the mouth in the Choir, and the heart in the market place: For he saith that, If thy heart doth not pray, in vain doth the mouth labour. He therefore which will have his prayers to be pleasing unto God, must employ both heart, mouth and hands therein, and endeavour first to have a clean heart. For as SALOMON before he prayed, 3. Reg. 8. caused the Temple to be prepared and adorned. So must thy heart, 1. Rom. 3. which is as S. Paul saith, The temple of God; be first sprinkled with the water of tears, and afterwards, sweapt with the broom of contrition, and sorrow for thy sins, and adorned with many ornaments of virtue, & holy thoughts. wherefore the Ecclesiastic exhorteth thee to prepare thy soul before prayer, Eccles. 18. that thou mayest not be like unto those which tempt God. For as S. Clement saith, He which prayeth, S. Clem. in const. Apol before he hath prepared his soul by contrition & sorrow for his sins, doth not pray, but stirreth up the wrath & indignation of God against him, reducing his sins to memory. For even as he which having killed the Prince's son, & should come with his hands imbrudred in blood, the father would be so far from pardoning, that he seeing his sons blood, would presently punish him. So in like sort, if by mortal sin, thou hast killed and crucified the Son of God again, as much as lieth in thee, canst thou approving it, expect any favour, as long as thy hands are full of blood? no truly, but present punishment, for that God himself saith by the Prophet ESAY, that our sins have made such a division between him and us, Esai. 58 that though we lift up our hands & cry out all the day long, yet, saith he, I will not hear you, and showeth that the only cause thereof is, for that your hands are full of blood. By this, I dissuade no sinner from praying, but persuade him first to have repentance of his sins, if he intend to be heard, for praying is an act of virtue, and an exercise much commended, in which, God doth so move the offender to contrition, by his special illustrations, and is hindered from offending God otherwise, which perhaps he would do, if he were not occupied in prayer. Wherhfore to the intent that we may found favour at God's hands, and that our prayers may be acceptable in his sight, let every one be careful to wash his hands clean with the fountain of tears, for his sins, and prepare his heart by perfect contrition, and sorrow for them, so shall his prayer be soon heard, for that God doth more regard oftentimes the preparation of the heart, than the prayers, and to this end, are the words of the Royal Prophet DAVID, saying unto God: Thy ear hath heard, the preparation of their heart: Secondly, thou must pray with mouth and voice, as holy DAVID saith, With my voice, I have cried unto our Lord, with my voice, I have earnestly beseeched God: Wherein the Prophet doth teach us, that our voice also must follow the affection of our heart, and not to be as though thou were reading of some matter, or merely discoursing, but with all humility, humbly and earnestly beseeching God. Here also do I exhort thee, that the prayers, which by thy mouth thou pronouncest, be such as are examined and approved by the Catholic Church, and those whereunto most indulgences are granted; and which thou art most bound unto, according to thy estate and calling, than any other particular prayers, wherein thou mayest find sometimes more devotion and sweetness; it is not the sweetness which thou findest in thy prayers, which make them more meritorious, but the love and affection, which thou showest unto God, and the desire that thou hast to fulfil that, which for his sake, and thy service unto him, thou hast by thy profession and promise, bound thyself unto, as health and time shall permit thee. Thirdly, thou must also pray with thy hands, for which cause our Saviour saith in S. Luke, Knock and it shall be opened unto you: For whilst MOSES did lift & hold up his hands, Israel did win, but otherwise, if his hands vere down, Amelech did win: Even so oughtest thou to lift & hold up thy hands in prayer, that is, exercising thyself in good works. For what is the cause that thy prayers often times are not heard, but that thou prayest only with thy mouth, having thy hands stained and dipped, as ESAY sayeth, in thy neighbour's blood, you recall back again your debtor, and you strike quickly with your clutched fisto, and make haste to strifes and contention: Wherhfore that I may use the Apostles words: Lift up your remiss, Heb. 1●. and forsaken hands, and your unbound and weak knees: Cry unto our God, saith the Apostle, persevering in pra●er, Rom. 12. offer unto God thy prayer, clean from the filth of sin, and he will hear thee. Wherhfore God commandeth in the law of MOSES, that the lamb which was to be offered unto him, Exod. 12. should be without spot. But alas, there are many which are like unto those which in the house of Pilate, bowed their knees before Christ, saluted him, and said, Hail King of the jews, but rising from their knees, they buffeted him, and struck him with their fists on the face. So thou in the like sort, comest unto the Church to pray, and salutest God with holy meditations, devotions, and prayers, but afterwards thou art no sooner gone out of the church or oratory, but him whom with thy mouth thou hast praised, thou provokest with a thousand injuries, and dishonourest him with thy works. Take therefore from hence forwards, no small care, but rather employ all thy study and endeavour, that when thou prayest with thy mouth, thou mayest honour God also with thy heart, & works of piety, whereby thy prayer may be made good. For as holy TOBY witnesseth: Prayer is good, when it is accompanied with fasting and alms deeds: Wherhfore S. Francis, not only doth exhort the brethren & sisters of this order, to hear daily Mass, and to pray there with all reverence & devotion, but also that they should, at the lest, in their monthly assemblies, give something in alms, for the relief of the poor, but specially of the brethren and sisters, if any of them be in necessity and want. ARTICLE II. And every month, let them Assemble. ALTHOUGH, as I have said before, that these monthly assemblies and meetings, cannot for divers reasons be now made here so publicly, as in the rule is here set down; yet notwithstanding, I would entreat, and with all fatherly love, exhort every one to observe, as carefully, to the uttermost of their power, what they may conveniently, as if they were present at those public assemblies. And therefore, not only to hear Mass daily, as the rule requireth, that they should, if they may conveniently, but also where two or three do remain in a house together, to assemble themselves once every month, when they may most conveniently, to perform as much as lieth in them, of what is here ordained, both for the good of themselves, and of the whole congregation, knowing that their prayers shall be sooner heard, and they assembled together, obtain that, which one alone should not, according to that saying of S. HIEROM. It is impossible that the prayers of many should not be heard: having the promise of our Saviour for it saying, If two of you shall consent upon earth of any thing whotsoever you shall demand, it shall be performed unto them by my Father which is in heaven. Wherhfore all those prayers, which this little assembly shall make, without all doubt, will be very effectual, and most meritorious, whether they be made for the comfort of the living, or of the souls of the brethren departed, or for any other necessary occasion. And this prayer whi●h they make for the necessity and comfort of the brethren, is a spiritual alms: That prayer also is very acceptable before God, when through their fraternal charity, they pray for the other brethren and sisters. For as holy S. CHRISOST. saith: To pray for ourselves, necessity constraineth us thereunto, but to pray for others, fraternal charity exhorteth us; that prayer is more sweet and pleasing unto God, which is not forced by necessity, but fraternal charity commendeth. S, GREGORY in like sort, saith that whosoever goeth about and endeavoureth to make intercession for others, doth rather by charity give his voice and suffrage unto himself, and deserveth so much the sooner to be● heard for himself, how much the more devoutly he prayeth for others: Wherhfore though it should so happen (as many times it may) that any of the brethren and sisters should live alone without any of their own company and congregation with them, yet as they are all desirous to be partakers both in this life, & after of the suffrages and prayers of the rest of the brethren & sisters, so they aught, if they have means, and can conveniently both pray themselves, and 'cause a Mass to be said every month, for the comfort of themselves, and the rest of the order, both living and dead. ARTICLE III. Let every one give a penny of usual money, etc. S. FRANCIS having exhorted the brethren and sisters, unto the often frequenting of the Sacrifice of the Mass; and having declared the reverence and devotion that they aught to have there, to the intent, that their prayers should be more pleasing unto God, doth (after their spiritual alms, which in their monthly assembly, they should bestow both upon the living and dead) here exhort them unto corporal alms also, saying: Let every one give a penny. S. FRANCIS knowing, that it is not so much the greatness of the gift, as the goodwill of the giver, which God doth most regard: doth not bind any one to give more than what his estate may well bear: & though he ordained that this third rule aswell for the poor, as for the rich, yet he did presuppose, that there would be none but such as would give every month a penny, at the lest, leaving the others of greater ability, to give according to their devotion. In the Primitive Church, liberality did so flourish, and waxed so strong towordes the poor, that it seemed not sufficient unto any Christian, if he gave in alms only, what he could well spare, unless he bestowed also even of those things which were partly necessary for the sustenance of his own life. And for this cause, the inhabitants of Achaia and Macedonia were highly commended by S. PAUL, which being very poor themselves, yet notwithstanding, did above their power and substance, comfort the poor, giving for God's sake, such things as were most needful for their own mainetenance, beseeching the Apostles with many tears, that they ● would vouchsafe to accept of them, and bestow it as they should think good; Wherhfore, that alms cannot but be most grateful unto God, which is given with so pious and devout a mind, which thing the Prophet ABDIAS well considering, his piety and liberallities, were so great, that he did run into great debt himself, to relieve the necessity of the Prophets, which were in his time; and though God suffered his wife, after his death to be for a while so vexed for his debt, that the creditors ran to take away her son to cell him: yet God to show how ready he is to relieve & comfort such as are in distress for his sake, sent unto her the Prophet ELIZEUS, which by the power of God, did so multiple a little oil, which she had, that therewithal she paid her debts, and lived her herself and her son with the rest. Although this notable charity of the Prophet, was so pleasing and acceptable before God, that even in this present life, he rewarded his posterity for it: yet notwithstanding, S. FRANCIS would not demand here any great alms, to the intent that as in all other things of this rule, he desireth nothing, but what with alacrity and all facility thou mayest perform; so here in like sort, he requesteth now but a penny, which the poorest may easily give once in a month. And for as much as he did see, according to the saying of the Apostle, That iniquity did abound, and charity grew cold▪ The more to stir up the brethren and sisters to charity and alms giving, did show how their alms should be bestowed, and by whom, that is, the Priest which saith the Mass, by the advice of the Minister, which oftentimes might happen not to be a Priest (as first of all the Minister of the order itself was not) but only a Lawyer called Master BARTHOLOMEWE, which leaving foreign causes, and the vanity of the world, was carried with so great a spirit, and love to God, that S. FRANCIS ordained him, the first minister: and considering that the lips of the Priests do conserve wisdom, he would that the Priests which said the Mass, which was most likely to be their Ghostly Father, should (knowing best their necessity) with the adiuse of the minister, distribute their alms, to the greatest benefits of their souls. And for as much as charity beginneth with itself, therefore chief consideration aught to be had, to the relief of their own brethren and sisters, oppressed with poverty or sickness: which amongst many consolations, which this holy order doth yield, this is one of the lest, that what adversity soever, should by God's holy permission, fall unto them, that the rest of their brethren, are bound to have a special care, to relieve such as remain in the order. If the Emperor Octavian did put so little trust in his wealth, that he caused his daughter to learn some art, whereby to live, saying that he might fall himself into poverty▪ what assurance then have others of meaner estate, in this uncertain world? wherefore S. FRANCIS (to take away all fear of this extreme want, that the Brethrens and Sisters, might with greater fervour serve God) did providently ordain, that out of this common alms, the necessities of them should be relieved. And for the better enabling of the brethren to do this charitable deed, commandeth in the second chapter of this rule, that none should be admitted, but such as were either out of debt, or had sufficient to discharge it: and towards the latter end of the rule, he ordaineth in like sort, that if any should be faulty, in spending their goods riotuously, or commit any other notorious and manifest faults, and after thrice admonition, remain incorrigible and disobedient; they are to be cast out of the company, by the visitor, with the advice of the Minister, and some discreet brethren, that the good and virtuous brethren may be the more honoured, and better provided for. And though S. FRANCIS, his desire was, that they should have a special care of their own Brethrens and Sisters, both in health and sickness, & after their death, appointing this foresaid alms, to serve for them, in every one of these degrees: yet knowing, what infinite merit, and exceeding great profit, proceedeth from almsgiving, declareth that neither the Church, where the Mass is said, or the common poor persons, should be forgotten, but each to have their part, imitating therein (as in all other actions) the example of our Saviour jesus Christ, which did chiesely recommend unto us always, that we should be merciful and pitiful unto the poor: Whereof all the Evangelists have abundantly written, but for brevitis sake, I will only set down, what S. LUKE hath written briefly, of the commendations of this work: Luc. 6. He that hath two coats, let him give one of them to him which hath none, etc. Be you merciful, as your father is pitiful, Luc. 10. and again, Give and it shall be given unto you: And in the parable of him which descendeth from Jerusalem unto jericho: he did highly commend this virtue. He fed also with five loaves, the hungry multitude, and exhorting to alms deeds said: Cell all that thou hast, and give alms, and you shall have treasure in heaven: And in the 16. Chapter, Get you friends by the Mammon of iniquity. Also be brought in the history of the rich Glutton, which not showing mercy to the poor LAZARE, was buried in hell, and unto him which asked, Luc. 16 what he should do to get heaven, he said, Go, cell all that thou hast, and give unto the poor: Luc. 15 He praised ZACHEUS saying, that he was the son of ABRAHAM, for that he gave alms. To conclude, Christ always showeth mercy to the poor, to the blind, Luc. 19 to the lepers, to the sick and weak, to exhort us unto this virtue of charity, not only by words, but also by his works themselves; wherefore if there were no other argument or reason to persuade a man to exercise this charity towards the poor and needy, but only so many and so great testimonies alleged here, of the Son of God, both by word & deed it were sufficient, firmly to engraft in our minds forever, this notable & profitable virtue, to see that he was cast into hell, which said, I have not where to put my goods and fruits: when as there were many poor in the world which wanted. Although most commonly there is nothing which doth more move, than the examples which are set daily before our eyes, in so much that it is an ancient and common saying, that, According to the king's example, the whole world doth compose itself: yet now in these our lamentable times, men's hearts are so hardened, and they so prove to all kind of vice, that an evil example, is as it were a law unto all men, but if it tend unto virtue, few will follow it, but look only unto their private profit and commodity: wherefore the more to draw the hearts of men unto charity, in alms giving, I will endeavour to set down the private profit and utility, which redoundeth unto all men from it. The first commodity therefore is, that alms doth after a certain manner, make God himself debtor, and as it were servant unto the Almes-giver, as may be plainly gathered, out of these two testimonies of the wise man: if we join one with another: Pro. 19 The one is that, He which useth mercy unto the poor, dareth unto God: Pro. 22 The other is, He which borroweth, is servant of the lender. If this be true, it followeth then well, that God remaineth, as it were debtor and servant of him which giveth alms. For that this person, by this deed of charity, dareth unto God: What is there I beseech you, that can be worthy of greater estimation, then to have God his debtor? Or what can be more excellent, or better to be desired, then to have in our power, the means to obtain the mercy of God, that thereby we may have abundance of his mercy? without all doubt, the almes-giver hath this means in his own hands, seeing that out Lord saith, Blessed are the merciful, for they shall obtain mercy. And besides this profit, there remaineth another more principal and chief benefit, that is, to get thereby the pardon and remission of their sins. For SALOMON sayeth: Eccl. 3 Even as water putteth out fire, so doth alms extinguish sin, and in the Proverbs, A secret and hidden present, Prou. 21 doth extinguish wrath, and a gift in the bosom, the greatest indignation. And TOBIAS, alms delivereth from all sin. DANIEL also said unto the King NABUCHODONOZER, Redeem thy sin with alms: Dan. 4 And if that infidel and Ethnic, had power to be saved, if he would have received and accepted of the Counsel of the Prophet (how much more than may a Christian satisfy for his sins, and be saved, by distributing by alms, his well gotten goods. It is a common saying, that he looseth his oil, and his work, that goeth about a thing not likely to be brought to pass: so may we say, that he looseth his work and his oil, which lifteth up his hands to God, that he would remit and pardon his sins, if he shut his hands from giving alms to the poor. And this is it which our Lord would insinuate, when he saith: That the Piiests did eat the sins of the people. Osa. 4, For that the Priests lived upon the alms which the people did give, for the extirpation and washing away of their sins, which was done by their alms. Moreover, not only this virtue of remission of sins, proceedeth from alms, but also it enricheth the giver with new merits, for this payment is so plentiful, rich, and abundant, that it is not only sufficient to pay and make satisfaction for sins passed, but is of power also, and able to enrich the giver, for hereafter: And the reason thereof is, for that this work of mercy, specially when any one giveth, more for GOD'S sake then otherwise he were able to spare, of this part, wherein it is penal and painful, it is satisfactory, and maketh perfect satisfaction. And because it is done in charity, it is meritorious, and so of the one side, it satisfieth the debt, and on the other part, it doth augment and increase, what the giver possesseth: both these benefits are plainly showed in the deeds of the the Prophet ELIZEUS, which he did unto the widow of the Prophet ABDIAS: Whereof I made mention, 4, Rog. 4 a little before, which giving more than he could well spare, to supply the wants of the other poor Prophets, died in great debt, but his charity and alms, were so pleasing unto God, that through his great goodness, & fatherly providence, he did send his Prophet ELIZEUS, which did so multiply that little oil, which the poor widow had left, in such sort, that not only she paid therewith her husbands debts, but lived afterwards with the rest which remained; even so although thy soul be poor and need●e: yet if it want not good will, and have the oil of mercy, to give alms, and will use that industry, which that poor widow did, in shutting the doors close, and pouring in part of that little oil, in the empty vessel, that is, amongst the poor, empty, and void of comfort and consolation: shut the door close, that is, do thy alms at lest in thy intention, so hidden and secretly that thy left hand, may not know what thy right hand doth: hold it for certain, and undoubtedly, that the fruits and merits of this alms, shall be so increased and multiplied, that it will not only be sufficient to pay all the debts of thy sins past, but also to enrich thee hereafter, with new merits; which the Psalmist doth show most manifestly, saying: He desperse● he gave unto the poor, and his justice remaineth world without end. The Apostle compareth Alms, unto seed which is sown, when he saith, He which soweth sparingly, 1. Cor. 9 reapeth and mooweth also niggardly, and of the other side: He which soweth plentifully, abundantly shall reap. He which soweth, although at the first sight, it seemeth that he looseth his seed: yet not withstanding looking well into the matter, he findeth it the chief means to multiply it; for as our Saviour saith, Unless a grain of corn falling into the earth be mortified, it remaineth itself alone: but if falling into the earth, joh. 12 it be dead, it bringeth forth much fruit: even so, what might be bestowed in alms, if it be kept up, it multiplieth not, but if it be cast into the earth, that is cast unto the poor; which like unto the earth are trodden under foot, it bringeth forth great fruit. What great fruit I pray thee, or gain can be found then this? thou givest the earth, and findest heaven; thou impartest to the poor, the bread of men, & the bread of Angels, is yielded unto thee for it: thou bestowest a cup of cold water, and findest the water of life: to conclude, thou givest that which thou canst not carry away with thee: and there is bestowed on thee, that which no man can take away from thee: wherefore wilt thou not then transport thy goods to take place, where thou shalt devil for ever. But seeing that the whole discourse of the scripture, is replenished either with notable exhortations unto alms deeds, I am as it were enforced to add these other special benefits following, to the intent, that every one which readeth them, may take some one or other of those which he liketh, and shall find most fitting for his estate and condition, thereby either to encourage him in that he hath already begun, or to move him to make amendss here after, for that which he hath hitherto neglected; therefore I know, there is not any one, scantly so bad, but that he would be willing to have God's help in his tribulations; truly there are few means which are better, for the obtaining thereof, than Almsdeeds. For seeing that Christ himself saith, Luck. 6 That what measure you shall meat unto others, shall be measured unto you again. It is therefore most just, that as a merciful man did secure the poor and needy, in their necessities and distresses, that God should aid, help and assist him in his own, as he did help others, for the love of God, in their great extremities. DAVID did insinuate as much unto us, when he reckoned up, so many and so great blessings as shall come unto the merciful man, saying: Psal. 40 Blessed is he which understandeth the needy and poor, in the evil day our Lord will deliver him: our Lord will keep him and give li●e unto him, and will make him blessed on earth, & will not deliver him into the hands of his enemies. The second good, is that the almes-giver shall he heard of God: For even as he hath heard the voice of the poor; so will Almighty God apply his ears to hear his prayers, & humble requests: therefore ESAY after he had exhorted unto almsgiving and praised alms, he presently added, Than shall he cry, & I will hear him: Esai 58 & on the contrary side, he which will not hear the poor, neither shall he be heard of God, Prove. 21. as SALOMON witnesseth, saying, He which shutteth his ears to the cry of the poor, he shall call and not be heard. But above all these things aforesaid, thou oughtest chief to cast thy eyes upon this, that our Saviour promiseth, unto the charitable and merciful persons, the life everlasting: for in the last day, when every one shall receive the reward for all the deeds of his forepast life, our Lord will say unto them: Come ye blessed of my father, receive the kingdom prepared for you, from the beginning of the world. Put therefore into one balance, all those profits and benefits, which do accord unto thee, and into the other, all the temporal things which thou losest, by giving alms; and duly considering, which of these are of greatest value; those which thou givest, or those which thou receauest, and thou shalt find that thou gainest more than thou hast lost: yea moreover, for thy greater comfort and encouragement, I will show unto thee plainly, that not only thou dost gain these spiritual benefits, which I have rehearsed, but also that thou losest no temporal thing by it; and I will do it so much the rather, for that though every one desireth greatly to gain, yet many are of that condition, that they will not in the mean time lose any thing for it. Behold therefore, I beseech you, that such is the goodness of God towards those which are pitiful, & Almes-givers', that he doth not only reward them for it, in the life to come, but doth also bestow on them here for their charity, infinite benefits. Read deuteronomy, and you shall find there innumerable benedictions, Deut. 28. prou. 3. which our Lord distributeth unto the Almes-givers'. Moreover hear SALOMON saying: Honour God of the first fruits of all thy goods, & thy Barns shall be filled with fruitfulness, and thy wine-presses shall overflow with wine: And again: He which giveth unto the poor, shall not want, but whosoever despiseth their prayer and petition, shall sustain penury and want. Also S, 1. Tim. 1. PAUL saith unto TIMOTHY, that piety is profitable unto all things, having promise of the life that now is, and of that to come. And our Saviour himself doth with one accord confirm the same, which all those aforesaid did testify saying, Give, Luc. 6. and it shall be given unto you, that is, give temporal things, for the love of God, and you shall receive here his grace, and plenty, and afterwards life everlasting. This doth clearly and plainly appear, in that Widow, which giving first to the Prophet ELI. a cake of that little meal, which she had left, God did so reward her for it, even in her temporal goods, that from thenceforth she neither wanted meal or oils The like happened unto TOBY, whom our Lord enriched, Tob. 11. fo● his exceeding charity. Now would I willingly ask of thee, dost thou believe these testimonies of the Scripture or no. If thou dost not believe them, thou art no christian: seeing that thou believest not, and givest not credit unto the words of Christ: if thou sayest that thou believest, then of necessity, thou must confess that when thou givest alms, thou sufferest no loss of thy temporal goods, but art rather made more rich thereby, both in thy spiritual goods, and in thy temporal also: And although thou shouldest not find any way to persuade thee thereunto, yet notwithstanding, thou oughtest firmly and steadfastly to believe it, seeing that God hath said it, that he which shall deal liberally with the poor, shall never be oppressed with necessity, and need himself: If thou therefore believest it to be so, why art thou then so sparing & niggardly in giving alms, when thy faith telleth thee, that in distributing it, the same will enrich thee more and more? There is no way to excuse thyself, for if thou turnest thy eyes to spiritual goods, many are promised unto thee here, if thou lookest into temporal, faith doth tender thee certain and secure, that thou shalt never want them: Wherhfore, if thou shouldest say that thou dost not see, how almsgiving should augment thy goods and substance, neither dost thou see how God is three and one: it is he which hath said both, and therefore thou oughtest firmly to believe: thou must therefore either deny thy faith, or else freely grant, which is my drift, that the almes-giver, merely for God's sake, shall never want necessaries, that is, those things which are necessary, for body and soul. Did holy DANIEL in the lions den want? If the birds of the air, which know not God, do not want, how should true Christians than be forgotten? how should Christ forget them, which feedeth himself being hungry? For he doth acknowledge that which thou dost unto one of the lest of his, thou dost it unto himself: how will he deny thee earthly goods, which granteth liberally heavenly treasures? how will he refuse to give thee a crust of bread, or a little water, which powered out his precious blood & life for thee? Wherhfore all this considered, how cometh it to pass, that thou enjoying the name of a Christian, dost not trust and believe the words of Christ? Confess therefore the truth, say that thou hast no excuse, and show plainly that it is thy miserable covetousness, which is cause thereof. But there are many Christians now, in this our uncharitable age, which will not depart from their goods, until such time as they see that death is so near at hand, that of force they must leave them, & then such as before would not, neither for the love of God, or fear of displeasure, give during their life any small alms, now death, sometimes causeth them to leave very much to be given for them. But it falleth out many times, by the just judgement of God, that such as had so little care to do themselves good in their life, their friends have left any thing for them when they are dead, whereby they are deprived of great merit, and blessedness, which they might have been assured of, if they would have bestowed their alms themselves: for that to conclude with SALOMONS testimony: He which pitieth and relieveth the poor, shall be saved. O how excellent and great a reward doth he promise' for so small a gift: worthily therefore did S. FRANCIS ordain, that the brethren and sisters, should give themselves every month something, though it were but a penny. ARTICLE FOUR Let them procure some Religious, etc. OUR holy Patron S. FRANCIS, endeavouring to heap upon his children, all the happiness that may be, having in this chapter ordained, that they should (to heap up bliss and happiness, both in this life, and in the other to come) give every month some alms, whereby they may reap and enjoy all those blessings, benefits, & utilities before mentioned. Now considering that our Saviour himself saith, Blessed are they which hear the word of God and keep it; setteth down here: that the brethren and sisters should endeavour to attain unto this blessedness also; procuring every month, if they may conveniently, some religious person to Preach unto them the word of God, which is the beginning and root of blessedness: for that therein is contained the remedies of all spiritual evils, and the inducement to all virtues, and spiritual perfection, and therefore S. FRANCIS desireth, that the exhortations which should be then made, might be to exhort them to Penance, which is both a means to preserve from all evils, and also to make amendss and satisfy for what is past, and for that the works of mercy do greatly help thereunto, S. FRANCIS wisheth, that they should by those exhortations, be drawn to exercise daily the works of mercy, for that it is not enough to attain unto the heavenly bliss, to hear the word of God, and to believe, unless thou dost exercise thyself also in good works. Therefore S JOHN in the Apocalypse, when he saith, Apoc. 1. Blessed is he which heareth and readeth, the words of this Prophecy: he addeth presently, & keepeth those things which are written herein. jam. 1. S. JAMES therefore saith, Be you doers of the word, and not hearers only, deceiving yourselves: And S. PAUL also saith in like sort, that not only the hearers of the word, but the doers thereof shall be justified. Wherhfore S. FRANCIS, to the intent, that by hearing the word of God attentively, they may be the more moved to put it in execution, ordaineth, that the Brethrens and sisters thould be careful to keep silence, whilst the word of God is preached. Insinuating by this careful silence, in hearing, the prepared mind, that they should have to make their benefit thereof, and ready to follow what they have heard. Wherhfore though the monthly public assemblies, cannot in this our poor country be now made; yet I desire that every one (as opportunity serveth) should do what he might conveniently: so now also, though these monthly exhortations to Penance, and to the works of mercy cannot conveniently be had: yet to the intent that the brethren and sisters, may be the more mindful, of the holy estate of Penance, which they have taken upon them, I do most earnestly desire them, that if they cannot conveniently get some exhortation to be made thereof every month, that they will be careful to read at these usual times, some devout treatise of Penance, or of good works, which if they want, I hope they will not think their time lost, to read some one of these little exhortations of Penance, set down here in the beginning, or some other of these discourses and exhortations, to good works, which I have hear set down the more at large for that purpose, in this declaration of the rule. And let them be attentive unto Prayer unless, etc. FORASMUCH as S. FRANCIS, though he found in himself such extraordinary sweetness and comfort in prayer, that his only desire was to give himself wholly thereunto: yet seeing by divine revelation, he was informed that God had not called him and his brethren for the good of themselves only, but for the good of many: Therefore the instruction which he had received for himself, the self-same, doth he here give unto others, whom though he doth exhort to be intentive to private prayer, and his common office, according to his calling, that is, either the breviary, our Lady's Matins, or the Praer nosters, set down in the ●ule, yet considering that every good thing, how much the more common it is, is so much the better for the doer, doth here, preferring the common good of the fraternity, before every man's private devotion, by this word, unless, excuse and exempt them from that which before he had bound them unto, to employ themselves when need requireth, for the whole Congregation. Of the sick Brethrens, and them who are diseased. But when it happeneth, any of the Brethrens to be sick, let the Ministers be bound, either by themselves, or by an other, or others, to visit the sick once in a week (if the sick person do cause the same to be notified unto them) inducing him carefully to receive the Sacrament of Penance, as they shall think better, or more efficacious to be expedient, ministering unto him necessaries out of the common goods; and if the sick person, shall pass out of this present life, let warning be given unto the Brethrens and Sisters then in the place where he shall happen to dye that they may be careful to be personally present at the funerals of the dead; from whence let them not departed, until all the office be ended, and the body buried: we will that the like shall be observed about the sick sisters, and such of them as shall departed this life. Moreover, within eight days immediately following, after the departure of the said party buried, let every one of the said brethren & sisters, say for his soul: a Priest one Mass, such as can say the Psalter, 50. Psalms, and the unlearned so many Pater nosters, and let them add, Requiem eternam in the end of every one: and afterwards, within the year, let them 'cause three Masses to be said for the comfort of the Brethrens and Sisters, as well living as dead. but they who can read the Psalter, let them say it, and the others, let them not omit to say 105. Pater nosters, adding Requiem eternum, at the end of each one. EVEN as the law of nature doth forbidden thee to do unto another, what thou wouldst be loathe he should do unto thee; so by the same law, the self same thing that thou desirest that others should employ themselves in for thee: the like of necessity must thou be willing to do for them, if thou canst conveniently: wherefore if thou wert sick, thou wouldst be glad and willing that others should visit and relieve thee; therefore S. FRANCIS, out of a special care that he had of the sick, addeth unto the law of nature, his commandment; and ordaineth in this chapter, that the Ministers must have a special care, that the sick Brethrens and sisters, be visited and relieved; herein showing himself, as in all other actions, a perfect imitator, and follower of Christ our Saviour, who had so great a care of the sick, that when he sent his disciples abroad to preach, he commanded them to have a special care of the sick, and to cure and heal those whom they found in the cities where they preached. And what he commanded them to do, the self-same he did himself, teaching them both by deed and word. When he went to Jerusalem in the Feast day, the first thing which he did, he came to the Pond of Bethsaida (where the sheep were washed, that were to be sacrificed) and cured him which had been tormented with a grievous infirmity, for the space of 38. years: So at another place, when he had ended his se●mon, he went to visit a sick woman, which had a cruel Favour (which was mother of SIMON) whom he restored to her accustomed health, and magnified his doctri●e, by his pious works, fulfilling himself, what he had taught others to do. MARTHA and MARY, having their brother LAZARUS sick at home, john. 11. sent word unto our Saviour thereof, that he whom he loved was sick: They went not themselves to him, as REGALUS the little king, the Centurion, the Cananean, and others did, which were but Novices, and new beginners in the service of God; but these two sisters being ancient servants, and well instructed by Christ himself, did know right well that our Lord was better pleased, that they should serve the sick, and minister unto him all things necessary, then leaving this undone, to come themselves, and that thereby, they did win more his love, than they should have done by coming: Wherhfore the Ecclesiastic saith, Let it not grieve or repent thee, to visit the sick, for hereby, thou shalt be more confirmed in love. This work of mercy, doth greatly please him truly, which seeing us infirm, miserable, and sick, did himself visit us from above, and with a ready and joyful mind, did exercise himself this office, for he both did give himself to visit the si●ke: and also when the lame, the blind, the Paraliticke, and many others came unto him, he cured and healed all. S. JAMES saith. This is a clean and immaculate religion, before God, to visit the pupils and widows: Blessed JOB saith: Visiting thy like, thou shalt not offend: For S. AUGUSTINE saith: He which willingly practiseth the works of mercy, shall more easily resist sin. And if it be a work of mercy, to feed the hungry, and the naked; how much more is it then to visit the sick, and help him, whereby thou dost exercise all the works of mercy together. The health of body, is the chiefest and most excellent good amongst all temporal things, wherefore he which is deprived of his health, wanteth the greatest good; therefore he useth greater mercy, which visiteth the sick, than he which otherwise feedeth the hungry: for with good health. all other bodily evils, are more easily tolerated; and without it, what is the greatest or richest man's life, but misery: when thou seest therefore, any sick person, let thy piety (for the love of him which had so great compassion upon the sick) be such, that thou mayst say with S. PAUL: Who is infirm, & I not sick, as who should say none; for otherwise, if thy heart be hardened against them, though thou shouldest have so great faith, as to translate mountains, offending against charity, thy faith would profit thee little. And seeing that Christ had so great a care of the sick, if thou wilt not follow him in the like, thou art not worthy to be any of his, for that charity truly doth not shine clearer, and show itself more perfectly, then in the visitation and care of the sick: because amongst all the miseries of the world, as hunger, thirst, heat and cold, penury & wearisomeness▪ there is none that is worthy of more commiseration, pity, and help, than the sick person: Whereupon, a certain devout and learned Religious person said, that he did more merit in one day, which did help, aid, and serve the sick person, than he which fasted a whole year: yea God doth reward them here also temporally: whereof we have example in holy DAVID, which helping that poor sick Egyptian, of him he understood, where the Analithites were, & obtained victory, and he which was cruel towards the sick person, for reward of his cruelty, lost the victory, and was taken captive. How great merit it bringeth to a man after this life, may plainly be seen by this only, that our Lord will reproach unto the damned, that he was sick, and they did not visit him, and those which have had care of them, he will reward them with his heavenly kingdom. ARTICLE II. Let the Ministers be bound by themselves, or by another, or others, to visit the sick. SO great was the care that S. FRANCIS had, that the sick should be comforted, both spiritually and corporally, that if the occasions of the Ministers were such, that they might be lawfully excused, from not going themselves, yet would he not, that the sick should be unuisited: wherefore he declareth here, that they are bound (if the sick party giveth them notice) to send some other in their place. But specially, if the Minister be not a Priest, as oftentimes it may happen, than aught he to send some other Priest, for we cannot think that S. FRANCIS would have so great care of the sick body, and forget the sick soul; whose sins are oftentimes, cause of the infirmities which come unto the body, which caused the Disciples of our Saviour, john. 9 seeing the poor man which was blind from his nativity, to say unto him, Master, who was it that sinned, either this man, or his Parents, that he should be borne blind? And though our Saviour did answer, that neither his, or his Parents sins, were cause of his infirmity: yet did not he reprehend them, as being in an error, to think that sins were cause of sickness, which no doubt, but that he would have done, if it had not been so, and therefore did rather confirm it to be oftentimes true: wherefore it hath been always a laudable constitution and order, ordained by an ancient council, that the Physician (at the lest, if he find the party to be in any danger) aught not to administer any corporal Ppysicke, until such time as he hath admonished him to provide for the soul, by cleansing it from sin, which is oftentimes cause of the sickness: wherefore, it were in vain to go about to take away the effect, as long as the cause remaineth. Therefore S. FRANCIS, upon just grounds ordaineth here, that the Minister himself, or some other Priest, visiting the sick, ought first to induce him carefully to receive the Sacrament of Penance. For though it may be well presupposed, that the party living in so holy a Congregation, will be careful to preserve himself, or at lest, to make satisfaction for his great offences, yet considering, that so strict is the judgement of God, and so severe in punishing the lest offences: and seeing that sickness is a messenger of death; now aught he to be careful to make some satisfaction, and be sorrowful for the very lest offences; for that a great sin, as theft, murder, rapine, etc. doth not so soon draw and lead us into hell, as others which seem to be less, do: for the heinousness of a great offence, doth so terrify us, that we come, soon to the knowledge thereof; whereby it cometh to pass, that we do presently penance for it: But the sins of lesser note, into which we fall daily, and whereunto for that we think them to be small, we take no regard: these I say are they, which with a swift course, make us run into etenall perdition: Murmuration, detractation, or scoffing, and secret whispering, by taking away, the good fame and name of our neighbours, which are now so commonly used in ordinary talk, that we little regarding such small matters (as we take them to be) do no penance for them, and so by little and little, we run headlong into hell. Wherhfore, God of his infinite goodness, and no less desire of the salvation of such as serve him, doth seldom punish their sin with sudden death, but as a token of his love towards them, doth send some linger sicknesses, thereby to bring them both to the knowledge of themselves, and of God in like sort, and to have recourse unto him, for mercy and grace; whereof we have manifest examples in the holy Scripture: for NABUCHODONOZOR the King of Babylon, a cruel tyrant and persecutor, being strooken by the hand of God with great pains and sicknesses, himself did penance, and in the end was saved (as holy S. AUGUSTINE saith) So King EZECHIAS in his affliction and sickness, S. August turned unto God, and wept bitterly. God sendeth afflictions and sickness also unto his friends, whom he loveth dearly: Behold, LAZARUS was not exempted from sickness, though so dearly beloved of CHRIST, that it was the only name which his sisters did give him when they sent CHRIST word of his sickness saying, Behold whom thou lovest is sick: our Saviour himself did testify no less, speaking unto his disciples, saying: Our friend LAZARUS sleepeth. Wherefore seeing that we firmly believe, that such is the love of God, towards his friends, that he sendeth nothing unto them, but what he knoweth to be for their good: we may therefore plainly see, that sickness is very profitable, unto the true friends of God, for it purgeth the soul from evil customs and manners, as it were from evil humours. SALOMON saith. joh. 17. Hatred of the wound washeth away the evil: For even as in sickness, evil humours are wasted and consumed in such sort, that the infirmity being past, a man cometh to better health: so in like sort, sickness of the body, cleanseth and purgeth the humours of sin, and wicked affections. But this is to be understood, when the afflicted mind is cleansed from evil, and inflamed with the fire of a certain heavenly desire, which is the chief end, wherefore S. FRANCIS ordaineth, that the Ministers should so often, not only visit the sick person, but endeavour to induce him, to receive penance carefully, that is, not to receive it as it were by force and constraint, but to use all care, diligence and fervour, in the doing thereof; his heart being inflamed (as I said) with the fire of heavenly desires. For even as of unhard & unshaped iron, no notable work can be made, wherein the work man may show his cunning and skill, though he strike it with his hammer never so often, unless the iron itself be fiery hot; even so the cold and hardened heart, can never be polished and made shining bright, though it be beaten with the hammer of sickness, unless it be made burning hot, with the fire of the love of God, with which helps the Ministers, having first endeavoured, to reliue the soul of the sick person withal, then by the commandment of S. FRANCIS, and his ordinance set down in this place; they are to have care of his body, both living and dead; Ministering unto him (whilst he liveth) necessaries, out of the common goods. Though S. FRANCIS doth show herein, the great care that he had of the comfort for the poor distressed sick persons, in taking such order for their bodily relief: yet no doubt, his respect to the spiritual benefit of the Ministers, for their pains herein, was not little, for not only are they partakers of all the merits, mentioned both in the former Chapter, and in this present also: but moreover here, by this particular act, and compassion on the sick, do show herein themselves to be the true servants of Christ, and deserve the more his favour: For as S. GREGORY saith: S. Greg. We are not otherwise made the members of our Redeemer, but by aiding and having compassion upon our neighbours: and how much more compassion any man hath upon his Neighbour's griefs: so much more favour doth he merit, to find before God. And the greater that any man is in perfection, so much more perfectly doth he compassionate the vexation and sickness of his Neighbours: wherefore the Apostle S. PAUL confirmed in grace and full of all perfection, had so much compassion on other men's griefs, that he said, Who is infirm, and I not sick with him. Wherhfore, though every one of the Brethrens and Sisters, aught to have a special care of the sick persons of their holy congregation, above others: yet for as much as the Ministers, are chosen for their perfection and prudence, to have care of the rest, S. FRANCIS appointeth them, particularly to provide for the sick brethren, out of the common goods. O prudent and fatherly care, of our most worthy Patron, which providently foreseing that many times there is no greater hindrance in the service of God, then fear of want! For though our Saviour, both in the sixth Chapter of S: MATH. & the 12. Matt. 6. Luc. 12. of S. LUKE, doth seek to take this fear away, showing what a care is had to provide, both for the birds of the air, and flowers of the field, and that our most loving heavenly father, whose love is great, and hath power to do what he please, knoweth our necessity, & therefore he promiseth, that if we will first seek the kingdom of God, that all things necessary, shall be given unto us. And that DAVID which had long experience of the goodness of God, exhorteth us to cast our care upon God, and that he will nourish us, testifiing what he hath seen himself, saying: I have been a young man, and now am old, but yet never did I see the just forsaken, nor his seed to seek his bread, yet notwithstanding, such is the incredultie of many, that if they feel never so little want, instead of having recourse, and setting their whole heart and mind on God, from whom all goodness proceedeth, they taking a contrary course, set their affections, so to seek after temporal and worldly maintenance, that hardly do they once apply their mind, to think on God, and the health of their soul; Wherhfore to the intent, that the brethren and sisters of this order (which have after, a certain particular manner, dedicated themselves unto the service of God) should not for fear of want, either in health or sickness, be hindered in their devotions: let them know that by the obligation of their order, the Minister is to have care that they may be provided of necessaries, out of the common goods, of the Congregation. But here some question may be made, from whence should arise this common goods to be in this sort applied, seeing that in the chapter precedent, and immediately going before, mention is made of the alms to be given monthly; it is there declared, how it should be bestowed, whereby there seemeth nothing to be left to raise any sum, to make a common purse for the relief of the sick and needy: Truly, God fordid that any man should think so unreverently of Saint FRANCIS, that he which had received from God such heavenly light, and so many divine revelations from above, that he oftentimes did know and declare the very hidden secrets, of the hearts of many, as holy S. BONAVENTURE doth largely declare in his life; S. Bonaven: in vitae S. Fr. should be so ignorant, as not to know that (setting God's power aside) of nothing, nothing can be made, or having our Saviour for his instructor and chief director, in the erecting of all his three orders, that he could so much overshoote himself, as to set down, for a principal point to be observed, how the poor brethren and sisters should be relieved by the Ministers, if they had nothing to relieve them withal. Wherhfore certainly S. FRANCIS, a true lover of the poor, as in the precedent Chapter, he did set an order for their present relief; so in like sort, he ordained, that the Minister should provide for the brethren and sisters in sickness, did justly judge that they would not be so voided of discretion, seeing that the alms was to be given by their advise; but that it should be so given, that continually some thing might be kept, to perform that which is required to be done in this chapter, aswell for the dead, as for the living: for his desire was, that no less care should be had of the brethren and sisters, after their departure, then in their life time. And therefore he saith, If the sick person pass out of this present life, let warning be given, etc. I would with silence have passed over this place, seeing that it is a thing which can very seldom or hardly at all be now practised in our country, were it not to make manifest unto thee, that such was the provident care, of our holy Patron, in all the works of mercy, which he ordained, that the Brethrens and sisters should daily exercise, as occasion was offered, that he did as much, if not more, regard the good and merit, of the doer thereof, both in this life, and after, as of him to whom it should be done: Wherhfore, as in setting down that, if the sick party died, that warning should be presently given unto all the Brethrens and Sisters, then in the City or place, that they might be careful to be present at the funeral, and not to depart from thence, until all the office be ended, and the body buried: He greatly desired, that the poor soul of the diseased, might presently have all comfort by their prayers, both for the multitude of them, being all assembled together, for that intent, and also for the longenes of the time, in that they were not to depart until the offiee be ended: and for the ferventness of devotion, which the presence of the dead body would move them unto▪ from whom they were not to departed, until it were buried, the soul might the sooner be delivered, from the Pain of Purgatory. So in like sort, no small benefits do redound unto them all, for this piety showed unto the dead person, by their presence and assistance, at his burial: For first it is a special means, to preserve thee from sin, engraffing in thy mind, by thy presence, at this work of mercy, in burying the dead, the memory of death, than which nothing is more profitable or effectual, to preserve thee from falling into sin, as witnesseth the Wiseman, saying, Remember the last things, and thou shalt never offend: Therefore S. FRANCIS [as I said before) willeth thee to be present personally at the burial of thy brother, that seeing him laid into his grave, thou shouldest forthwith remember thyself to be mortal, assuring thyself, that thou art to follow him in like manner by death, and to judgement also, according to that of the Ecclesiastic, saying: Be mindful of my judgement, so shall thine be also: unto me yesterday, & unto thee to morrow. This memory of death is therefore a most singular remedy, both to preserve from sin, and to bridle the appetites of our flesh, when we do rightly understand, by the precedent of the dead person, laid in the grave, before our face, that this our body also shall be turned into wormes-meate, and ashes: It casteth cold water into the fire of our burning appetites and cooleth much, and extinguisheth all our hot and inflamed concupiscences: Saint GREGORY saith, The sepulchres and graves do show what is the substance of humane flesh, and there is nothing which doth more tame the wanton desires thereof, then that every one consider, that this which he now loveth, what it will be after death. The memory of death so fixed hereby in thy mind, will make thee to contemn quickly, the vanities and deceits of the world, and all things that might hinder the service of God; for easil●e doth be despise all transitory things, which firmly believeth, and daily thinketh that he must die, and so soon leave them. The life therefore of a wise man, is the daily meditation of death: wherefore the Ecclesiastic doth admonish us most notably, saying, If a man hath lived many years, and hath been merry and pleasant in them all, he aught to remember the dark time, and the days of many, which when they shall come, all that is past, will be accused and blamed of vanity. Life seemeth fair, until death come to consume it, but thou must, if thou wilt, besecure, expect the other part of thy time, which if thou keep well in thy mind, thou shalt never be deceived with the false lies and vanities of this world, but rather thou wilt cleave unto God, and serve him more religiously. God commanded that the feathers of the birds, which were offered unto him in Sacrifice, should be cast into the place of ashes, to the east side; thereby insinuating that by riches, honours, health, nobility: men are lifted up as high as a bird with her feathers. But our Lord would have thee cast all those things into the place of ashes▪ which is the grave, whereby presently thou mayest see thy beginning to be no other but ashes, and from ashes, & into ashes must return. Truly if thou wouldst bring all thy vanities & worldly honours, wherewith thou goest puffed up, into the burying and laying into the earth, thou wouldst easily contemn them all, and esteem them for nothing, and soon leave them for the good of thy soul. Lastly, by the very deed itself, in burying the dead, thou dost both greatly merit, and shalt find favour at God's hands for it, who favoureth greatly those which do exercise themselves in such works of mercy and piety. DAVID sent unto the men of jabes Galaad, to give them great thanks, because they had buried the body of SAUL, saying, Blessed are you of God, 2. Reg. 2 which have used this mercy unto our lord SAUL, and have buried him, and now our Lord will tender unto you again mercy and verity. So the holy Patriarch, ABRAHAM and JOSEPH: TOBIAS also, which gave himself as it were, wholly to the work of mercy, was highly in this favour of God for it. The Angel RAPHAEL remembered this work of mercy, and praised it in him; 2. Mac. 12 Neither was judas Machabeus worthy of less praise, in that he caused the jews that were slain, to be buried, and sent money to the Temple of jerusalem for them, to be prayed for. In the new testament also, this work of mercy is remembered and praised. The disciples of john Baptist are praised, because they buried honourably their master. In like sort, Luc. 7. they which went to bury the only son of the Widow of Naime, for that only work of mercy, were made so happy, as to see both Christ, and that great miracle which he wrought, in raising the dead to life: but above all praises and benefits, the greatest is that, whereof our Saviour himself speaketh, that for the works of mercy, which the good have done in this life, he will say unto them at the day of judgement: Come ye blessed, Mat. 25. receive the kingdom of heaven, which is prepared for you. ARTICLE III. Moreover, within eight days immediately following, after the departure of the said party buried, etc. NOT less care hath S. FRANCIS, that the brethren and sisters should exercise the works of mercy spiritual, then corporal; amongst which, knowing that that which belongeth unto the soul, is of greatest perfection, and most merit: he doth here exhort and command them to have a special care to perform, with all diligence, this work towards the soul departed. For though by the Privileges granted, by many supreme Pastors, unto this order; the Brethrens & sisters, are at the hour of death, not only absolved from all their sins, but also from the very pains due unto their sins in Purgatory, as appeareth in the form of Absolution, here following: which for as much as it differeth very little, from that which is set down, to be given unto them at their first entrance, I have repeated it in Latin, as it is to be granted unto them, at the hour of their departure. Absolutio. DOminus noster jesus Christus, qui est summus Pontifex, per meritum sua sacratissimae passionis te obsoluat, & gratiam suam tibi impartiri dignetur, & ego authoritate ipsius & beatorum Apostolorun, Petri & Pauli sanctissimorunque Pontificum, nostro sacro ordini ab ipsis indultorun, denique & Ministri Generalis mihi in hac pare commissa, absoluo te primo à sententia maioris & minoris excommunicationis, si quam incurristi, & restituo te communioni fidelium, & Sacramentis sanctae matris Ecclesiae, si indigeas. Item eadem authoritate: absoluo te ab omni irregularitate, suspentione & interdicto, ab omni transgressione legis divina Regulae tuae, & statutorum quorumcunque, nec non ab omnibus paenis tibi in Purgatorio debitis propter culpas qua● commisisti, in quantum claves sancta Ecclesiae se extendunt in hac part, & in quantum mihi permittitur, restituo te illi innocentiae in qua eras quando baptizatus fuisti, In nomine, etc. Et hoc, si de qua agrotas infirmitate, morieris: si ista vice non morieris reseruo tibi plenariam indulgentiam tibi concessam, pro ultimo articulo mortis tuae. Yet notwithstanding, forasmuch as the judgements of God are secret, and it is also unknown, what hindrance the dying party himself may give unto the grace of God, which is then offered: Therefore S. FRANCIS, for the parties greater security, and present comfort, doth bind every one of the Brethrens & Sisters, to yield him what help they may every one, according to his calling, that is, he which is a Priest, to say a Mass for his soul; such as can say the Psalter, 50. Psalms, or the Dirige: But they which cannot say the Dirige of nine lessons, & which cannot read the Psalter, are to say 50. Pater nosters, and Requiem eternam in the end of every one. Amongst many comforts, which this holy Order doth afford, truly this is one of the principal, to be assured of help, when they stand in most need, not being able to aid or relieve themselves: Wherhfore holy JOBE speaking, as it were in the person of the poor soul in Purgatory, in great want, and penury of comfort, earnestly craving for help and compassion saith: Have pity on me, have pity on me, at lest you which are my friends, for that the hand of the Lord hath touched me. job. 19 In which words, the poor soul seemeth to say, My pains and necessities are great, help myself I cannot, therefore, I beseech you that are my friends, to relieve me. They which live in the world, may help themselves, and Christ will put to his helping hand, as the words of S. PAUL do insinuate saying: Arise you which sleep, and Christ will illuminate you: And such as are in hell, can neither aid themselves, or be succoured by others, for that in hell there is no redemption. But the poor souls in Purgatory, although, being out of the state of meriting for themselves, yet are they in the estate to be relieved by the merits and pains of others. For that whilst they lived, they merited by their good deeds, to be comforted after their departure. Secondly, they dying in charity, are made partakers, of all the good works which are done: For as holy DAVID saith: I am partaker of all those which fear thee, and keep thy commandment; so are the souls in Purgatory, being of the communion of Saints, are capable of the graces and helps, which proceeds from Christ, the chief head thereof; for even as in a natural body the united members receive nurture and strength, from the head; so likewise, in the spiritual body, as S. PAUL declareth most notably: Wherhfore being in the way of help, the more to move all men by compassion to be drawn thereunto, he showeth the severity of the judge, and greatness of their pain, saying, that the hand of our Lord hath touched them. The Apostle S. PAUL declaring, how severe the hand of God is, sayeth, It is a horrible and dreadful thing to fall into the hands of the living God, Therefore the afflicted soul, desiring soon to be delivered, from those intolerable torments, crieth out with great fervour, have pity on me, at lest you which are my friends, for though the whole world, beside do forget me, they do but obseque the common custom (which is, out of sight, out of mind:) but my only trust and confidence, is in you my dear friends: Though all the souls in Purgatory, do and may lawfully demand this help at the hands of their friends, yet after a more particular manner, may the souls of the brethten and sisters of this order, demand this aid at the hands of the rest of their congregation living; by reason that many ways they are bound to yield them this comfort. For first, if the Father and mother be bound to help their children, much more the spiritual brethren, by the commandment of S. Francis, are bound to love and cherish, each other. Secondly, by the right of confraternity, whereby all Religious persons are bound to aid their brethren, but more particularly, are the brethren and sisters of this Congregation, obliged by their special precept of the Rule, set down in this present Chapter, as you have heard, to yield all comfort, unto the souls of their brethren and sisters: and show themselves to be true friends, which according as the Scripture witnesseth, oweth always: He which is a true friend, lou● at all times: Eccle 6 He saith at all times, for that a true friend helpeth his friend in his life time by inducing him to do well, as by the whole discourse of this Rule every one is bound, according to his calling and power. In his death also, admonishing him to a happy end by Penance, as the beginning of the Chapter doth bind the Ministers to do, when they visit the sick brethren or sisters, after his death by saying, within eight days those foresaid suffrages, for his soul. ARTICLE FOUR And afterwards within the year, let them 'cause three Masses to be celebrated, for the comfort of the Brethrens and sisters, aswell living as dead. Such is the excellency and virtue of Prayer, that it is, and always hath been, the singular refuge, whereunto all holy men, and servants of God, had recourse unto, for aid, comfort, and deliverance, in all their necessities: thereby pacifying God's wrath, opening the heavens, commanding both Sun & Moon. Tying up the firmament from yielding rain, cha●●ng away the Devils, curing all diseases, raising the dead, making the barren to be fertile. Luc. 1. Getting grace, not only for themselves, but also for others▪ as S. STEVEN did for S. PAUL: Act. 7. S. Aug. serm. 2. S. Steph. as S. AUGUSTINE sayeth: of S. STEVEN▪ If STEVEN had not prayed, the Church had not had PAUL. And briefly to conclude, they have obtained by it, not only all good, both spiritual and corporal, but also to be delivered from all evil: for by the prayer of the Church. S; PETER was delivered out of HEROD'S prison: Act. 12. Ecc. 7, 1. Wherhfore rightly may we apply thereunto that sentence of the Ecclesiasticus, saying: All goodness came unto me, together with it: Therefore our most prudent and provident Patron, foreseeing that the Brothers and Sisters, dispersed into many places and countries, may stand in need, all in general, or every one in particular, of those helps which prayer doth afford, although in the precedent chapter, he made mention, with what devotion they shall pray for themselves: and in this chapter also, what prayers they should say for every one in particular, of their Brethrens and Sisters, within eight days after their departure. Yet here to the intent, that not any one of the brethren & sisters of this order, wheresoever they live or die, should be without comfort; he setteth down what prayers should be said for all in general, that such persons which stand in need, or die unknown, may be relieved, by these suffrages, which he appointeth, to be said, three times in the year, for the comfort of the brethren and sisters, aswell living as dead. And although he studying as much brevity in this rule, as he might conveniently, hath not set down, what this three times are; yet by the general consent of all the brethren, long since it was ordained for order sake, that the Masses▪ Diriges, & Pater nosters, should be said at these three several times, that is, between Septuagesima Sunday, & Ash-wednesday, within the Octaves of S. Anthony of Milan, or at the first convenient time, after the Octaves of the B. Sacrament: & between the feast of the exaltation of the Cross, & the chief feast of our holy Patron, S. FRANCIS. Great truly is the force of prayer, which is made for our brethren, as worthily noteth S. Ambrose: Great is God, & pardoneth one sort, through the merits of others. Therefore if thou doubt to obtain forgiveness of thy great offences, join unto thyself intercessors: use the Church's help, which may pray for thee, and obtain for thee, that which our Lord defy thyself. God did greatly complain (by the mouth of EZECHIEL) of the City of Jerusalem, that he sought amongst them a man that might interpose a hedge, and stand opposite against him for the land, that he might not destroy it; and he found not one; showing thereby that the prayers of just men, are so pleasing unto him, that if he had found any one which would have prayed for Jerusalem, he would not have destroyed the City: Marvelous is the prayers of the just men saith S. HIEROM, S. Hierom by which God suffereth himself to be overcome: and it is most grateful to God, when some do oppose themselves, to entreat mercy for sinners, that they may repent. Of the Officers. CHAP. XV. LEt every one, devoutly receive the ministries & other offices imposed on them, which the course of this present form, doth express: and let him be careful, faithfully to exercise it. Let the office of every one also be limited, within a certain space of time: Let no man be instituted for term of life, but let his office comprehend a certain limit of time. WHereas it is a common saying, that office and benefice are Corelatives, in such sort, that where the one is, the other followeth: for that according unto S. PAUL, The workman is worthy his higher: yet was S. FRANCIS, so great a despiser of that, which the world & worldlings most despiser, that in all the 3. Orders, which he instituted, he ordained, that no other reward for officers of them, but only temporal pains, and spiritual gains; that is, not only the prayers of all such as are under their office & charge, but also the whole Church of God, doth pray for all such as are in authority. Let every one devoutly receive the ministries. AS most men do receive willingly temporal offices, in respect of the temporal gain annexed thereunto: so S. FRANCIS, considering what spiritual treasure, doth belong unto the charitable pains of the Ministers, and other officers, doth belong unto the charitable pains of the Ministers, and other officers, doth here, in regard thereof, exhort them to receive those offices, willingly and devoutly▪ The other offices, which are imposed on him, which is elected and chosen by the Brethrens, and confirmed by the Visitor, or chief superior of that Province, to be the Collector and receiver, of such alms, as either in their Monthly assemblies, or any otherwise is given, either by the congregation, or unto it, for the conservation thereof, and relief of the poor, but especially, of such poor souls, as through their poverty, wanted the funeral offices, and prayers for their souls. For though, great was the care that Saint FRANCIS had of all the brethren and Sisters, yet more specially, of the poor, that their poverty, might not be cause of any want of comfort, either for body or soul: Therefore he willeth such, as any office is imposed on, by this congregation, not only devoutly to receive it, but also to be careful faithfully to exercise it. Let the office of every one also be limited within a certain space of time. THERE is no company so holy, but that sometimes there is some imperfect person found amongst them; wherefore, to the intent that if at any time such should happen to be in this holy society, he might not have occasion to murmur, that such particularly were therein, that one should continually bear the burden of the care and pains of the order, or always receive the chief spiritual gains thereof, by the daily prayers which the brethren and sisters, make specially for him which beareth office. S. FRANCIS ordaineth, that the burden shall be alike, by every one which shall be found fitting for it, and therefore he saith, Let no man be instituted for term of life, but let his office comprehend a certain limit of time, that thereby he may be the more careful to execute his office, both more diligently, and also more respectively unto all persons: and deal with each on, as he shall expect and desire to be dealt withal by others, which shall come into his place hereafter, using that measure unto others, which he would have to be measured unto himself. And to the intent, that none of them may want instruction, or that any one should intermeddle in another's charge, it behoveth to assign unto every one of the Ministers of the order, what places appertain to his charge, what Cities, Villages, Towns, Territories: for large Regions, require more Ministers, to govern and comfort all the Brethrens and Sisters. Of the Visitation and Correction of offenders. CHAP. XVI. Moreover, let the Ministers, and also the brethren and sisters of every City and place, come together, to the common Visitation, in some Religious place, or Church: where such a place shall happen to be wanting. And let them have for the Visitor, a Priest, of some approved Religion, who shall give them healthful penance for their excess, and faults committed. Neither may any other exercise the office of this visitation. But for as much as this present form of living did take his institutio, of the aforesaid S. FRANCIS: we Counsel them that such visitors and informers, be taken out of the order of the Friar minors, whom the Provincials or Guardians of the same order shall think fit to be assigned, when they shall be thereunto required: yet will we not, that this Congregation be visited by a Lay-brother: And the visitation shall be made once every year, unless some necessary occurrant require it to be done oftener. Let the incorrigible and disobedient persons, be thrice admonished▪ who if they will not be careful to amend themselves, let them by the advise of the discreet Brethrens, be altogether expelled out of their congregation▪ commissary General of Cismontana. Commis. General, Cismon. CONCERNING this 16. chapter, it is to be noted, that Pope NICOLAS the fourth, of happy memory, for the good reformation and perpetuity of this Rule and form of life, commanded, that the Visitors and Ministers of this family, should be of our Order, as founded, by the Seraphical Father Saint FRANCIS. Wherhfore let all the Father Guardians be careful, that in every Covent, they appoint Visitors and other Ministers, as the Rule requireth: inculcating well unto them the diligence which they aught to have in the keeping and augmentation of it, in such sort that the Brethrens and Sisters exercise themselves in the works of Charity, and good of their own soul, and their neighbours, eschewing all kind of superfluity and tediousness, that they be not thereby cause of molestation and distraction, one to another. EVEN as in the first Chapter of this Rule, S. FRANCIS was so careful in the reception of the brethren and sisters into this Congregation, that he strictly prohibited, and forbiddeth, that no Heretic or any suspected of heresy or defamed should be received, and if it should be found out, that any such had been received, the Ministers should with all speed, deliver him over unto the Inquisition, to be punished, that the rest of the Brethrens might be preserved from corruption. So now here, to the intent that the Ministers should be the more careful to look diligently, both unto their own actions, and unto those committed unto their charge, ordaineth that they shall come altogether, unto some Religious place or Church (which may be private unto themselves for that instant time) where not only the Brethrens and Sisters, but also the Minister himself is to be visited and corrected or deposed, if he be found faulty, either in his life, or execution of his charge. Tertullian in his Apology, reporteth that, in the Primitive Church, where all perfection flourished amongst the christians, they were wont in that time of persecution, to come together in the night, in the churches of the holy martyrs▪ both to praise God, and to pray for the common good, as for peace for the Emperor, for the state of the church, and other things: and also to treat and confer, of the affairs of Religion, and in like sort, to correct the Brethrens which did not walk well. Wherhfore S. FRANCIS, seeing how far all men were in a manner fallen from this forementioned perfection of the flourishing time, did endeavour by all means possible, to raise his brethren to that perfection again, and to observe these holy meetings, as much as they might conveniently, for the self-same godly imitations: For considering that our weak and frail nature, falleth very easily from her good affections & resolutions, through the bad inclinations of our flesh, which lie heavy upon the soul itself, and draw her still downwards, if she strive not oftentimes to lift up herself, by main force, of renewing her former resolutions: for this cause, he did not only ordain the Monthly assemblies, wherein both by the fervent exhortations unto penance (which as you have heard, aught then to be made unto the Brethrens) & by the devout admonitions of the Ministers of the congregation, with the virtuous examples of the sincerest brethren, the rest should be alluered, and drawn to amendment of life, and often repeating their former purposes. But also instituted this yearly visitations and corrections, that hereby at the lest, all that was amiss, might be amended. For as a Clock, be it never so good or well set, must be wounded up twice a day at the lest, morning and evening: and moreover, at lest once a year, be taken all in pieces, to scour away the rust, which it hath gathered, to mend broken pieces, and renew such as be worn, casting away that, which cannot be amended. Even so, our holy Patron, the pattern of all perfection, having a zealous care of the souls of his loving children, united together in this holy Congregation, as the wheels of a clock, to help one another, to strike the hours so truly, and spend every moment thereof so piously, that their whole time, and actions, as far as humane frailty suffereth, may be pleasing unto almighty God, ordained that they should not only wind up their souls to God by prayer, but also to make them have the more care, and be the diligenter in doing thereof, appointeth and enjoineth them penance: If in the morning they do it not in the dew hour, that is, as early as they can conveniently. In the Evening also, he exhorteth them to do the like, both by diligent examination of their conscience, and by making present satisfaction for any offence, that they may happent to do that day: & besides every month, hearing bow necessary Penance is unto salvation, to make a revewe of their estates, considering well what they have done, for satisfaction of their former offences, or present negligences. But forasmuch as it is a thing naturally given unto all men, to be so partial in their own affairs, that they can see a more in another man's eye, and not a beam in their own: for which cause, fearing that for want of seeing their own imperfections, the soul might get such filth and rust, that hardly would it be cleansed and made bright in the end: ordaineth here, that at the lest once in the year, they should take it down, and consider precisely all the pieces thereof, that is, all the affections, passions, unseemly behaviours, scandalous actions, or negligences, whatsoever; that all faults and defects being found out, may be corrected and redressed by the Visitor, in this public visitation. To visit, signifieth no other thing here, then to look into the lives, and diligently examine the conditions and manners of the brethren, and afterwards, to admonish and correct their excess and imperfections, enjoining unto them healthful penance, for their faults committed, and for that end, he ordained that the Visitor should be a Priest, of some approved Religion. At the same time that this order was first instituted, our most loving & careful Father, S. FRANCIS, seeing that the number of his own brethren, was as yet but small, and that he had so great employment for them, sending them with all speed to preach, as it were to all parts of the world, Penance, that they could hardly intend to make these Visitations: being desirous notwithstanding, that it should be made by some Religious person, set down that the Visitor, should be a Priest of some approved religion, and that no other might exercise this office, of Visitation. But our holy Father NICHOLAUS the 4. which lived within 40. years after S. FRANCIS, and had been the next General unto Saint BONAVENTURE, though seeing that the number of our brethren were much increased, that they might, well exercise this office: yet would he not give any commandment, that these elections should be made of them for Visitors, but sought to induce the brethren and sisters, of this third order thereunto, by counsel, and gentle persuasions, alleging, that, Seeing S, FRANCIS was the institutor of this form of living, he therefore counseled them to choose visitors out of the order of the Friar Minors. Also, he made a more speci●●al brief in the third year of his Popedom, to exhort them thereunto. In progress of time, Sixtus 4. a man of singular virtue and learning, which governed long the Seraphical Order of S. FRANCIS, though he was called to a far greater dignity and charge, being elected to the government of the Sea Apostolic, yet did he not forget, the fatherly love and care which he had, unto any of the Orders, which had been under his charge. Wherhfore knowing that the children of one father and mother, will be more careful of the conservation and good of their brethren, than others, where there is not the like obligation and cause of love: did commit the whole charge of the Brethrens and Sisters, of the third order unto the Superiors of the Friar Minors, as appeareth at large, in his Apostolical letters, beginning, Romani Pontificis providentiae, etc. Wherein he subjecteth this third Order altogether, to the visitation and correction of the generals andprovincialls, and Visitors deputed by them, of the order of the Friar Minors: and forbiddeth any Eccelesiastical Prelate whatsoever, from thence forward, that they should not enter meddle, with the Visitation or correction, of the Brethrens and Sisters of this Order of Penance; or should go about to hinder, in any sort, the Friar Minors, in these affairs: Granting unto the said Order, that they may administer all Ecclesiastical Sacraments unto them, as often as they shall see cause: wherefore though until this time, it remained only, as a thing counseled to make choice of one of the Friar Minors, for the Visitor, yet ever since it remaineth as an obligation, for the Visitors to be one of them, whom and when the Provincial, or Guardians of the same order, shall think fit and convenient. ARTICLE II. Yet we will not that the Congregation be visited by a Lay-brother. THAT is, one which is not a Priest, or in possibility to be: for though in the beginning, many Lay-brothers, for their great zeal, were chosen to be Guardians, as S. DIDACUS for example was amongst the Indians, yet forasmuch as in those Visitations, many things might fall out, to be received under the seal of Confession, and that the chief matters to be treated of herein concerned the good, and cleansing the consciences of the brethren and sisters, which a Lay-brother, except he were one of extraordinary gifts could not well know to do. Therefore our holy Father ordaineth here, that only a Religious Priest, should be the Visitor, that he by learning, virtue, and prudence, may visit and admonish, correct and comfort the whole Congregation. ARTICLE III. And the said Visitation shall be made only once every year, unless some necessary oc●urrant, require it to be done oftener. WHEN Monthly assemblies might be conveniently made, wherein the Ministers & Ghostly fathers, together with the Preachers, did encourage them in the way of virtue, and reprehend for their vice, such as should happen to do amiss. Yearly visitations were sufficient, unless some extraordinary occasion should fall out. Yet now, where most of all these helps are wanting in this our poor country, though public visitations, cannot be made also, yet notwithstanding, private Visitations, in every particular house, where the Brethrens and Sisters do live, is most necessary and needful to be the oftener made, that is, every half year at the lest, as well to encourage those which do well, and yield them all aid and comforts that may be necessary for their good proceeding in virtue, as also to admonish and correct those which have done amiss, or lost their first fervour, that they may renew it again, and by healthful penance, scour away the rust, which their sinful soul hath gathered, since their last half years general Confession, to the intent that being made clean by Penance, and anointed with the oil of Grace, which is given in this holy Sacrament, they may with all ease and facility, run the happy way of salvation: And by this means repair their weatherbeaten forces, inflame their hearts again, make their good purposes sprout out a fresh, and their virtues flourish a new. The ancient Christians (as testifieth S. GREGORY NAZIAN. S. Greg. did on the Feast of our saviours Baptism) which we usually call here, Twelft day, renew those promises and protestations, which they made in their Christening. Even so do the devout and zealous brethren and sisters, renew every half year, before the Visitor, in this his Visitation, the vow and promise, which they have made, of the observation of the commandments of God, and of this Rule, that by renewing their Vows, they may augment, more and more their merits. For even as the often committing of a wicked act, maketh the same sin, and the sinner to be heinous and hateful unto God; so in like sort, the renewing & often doing of a good work, maketh it to be more meritorious, and the doer more grateful unto his divine Majesty, for his many good deeds; Wherhfore if it be a good thing for a man to give himself once as wholly unto the service of God as he may, & the more to show his love, doth bind himself thereunto by vow, no doubt then, he which for to show the continuance of his love, and to be more mindful of his promise, shall often renew his vow, but that he shall increase thereby his merit. For that the renewing of the vow, maketh the work not only more acceptable unto God, but fortifieth the will to do it more courageously, and giveth to God, not only the good works, which are the fruits of our will; but dedicateth likewise unto him, our will itself, as the root and tree of all our actions. Wherhfore, even as he giveth a greater gift, which giveth the fruit and tree together, than he which giveth the fruit alone. So doth he present a greater present unto GOD, which presenteth unto him, not only his good works, but himself withal by vow, in not reserving any possibility to go back from his word, or promise' so often renewed, rendering himself a happy bondslave unto him whose bondage is better than all royalties. How acceptable and pleasing vows are unto God, the Prophet DAVI● doth declare when he saith, Vow ye and tender unto our Lord your God, all they that bring gifts unto him, for that the soul inflamed with God's love, is apt through gratitude, for his goodness towards him, and all mankind, to make vows of things, whereunto we are not obliged. The holy Apostles which were confirmed in grace, illuminated with the spirit of God, and brought up in the school of Christ, knowing what merit the vow of Virginity did add unto that happy estate of life, did not only exhort many to follow that most virtuous course of life, but also to bring themselves to the observation and keeping thereof, by faithful vow and promise' to God: whereof we have a manifest example in the life of the holy Apostle and Evangelist S. MATTHEWE, which having most miraculously raised IPHIGINIA, the daughter of the King of Ethiopia from tempotall death, desirous to bring her to everlasting life, induced her to vow and dedicated her Virginity to God▪ whereby she persevering in her holy purpose, refused to marry with King HIRTACUS, who caused therefore S. MATTHEW to be slain at the Altar, for that by his means, this Virgin, had made the Vow of Virginity. ARTICLE FOUR Let the incorrigible and disobedient persons, be thrice admonished: who if they will not be careful to amend themselves: let them by the advise of the discreet brethren, be altogether expelled out of the Company of this holy Congregation. ALTHOUGH many imperfections may happen to be sometimes in some one, or other of this Congregation, yet is there not any one set down: for which any brother or Sister is to be expelled and utterly rejected, but heresy and disobedience: Wherhfore, as in the first Chapter, express commandment is given, that the person suspected of heresy, is speedily to be delivered unto the inquisitor to be punished: so here the disobedient is for his punishment to be expelled, which in respect of the good of his soul, is one of the greatest punishments that man can inflict, for that not only is he hereby deprived of the participation of all the good deeds and merits of the brethren and sisters, and of the infinite prayers, which by many thousands of holy and religious persons, should have been made for him, both in this life and after, but also of that inestimable benefit (granted by many Supreme Bishops, unto those which die in this holy order,) as to be absolved at the hour of death, not only from all his sins whatsoever, but from the pains also due thereunto in Purgatory, and to be restored as far forth as the Keys of the Church do extend to that state of innocency, wherein he was when he was first baptised: besides a number of temporal benefits, and spiritual comforts also, which he doth lose by this expulsion, and separation from this holy company, and blessed order of Penance: Wherhfore seeing that there is nothing more precious unto our Saviour, than the comfort and salvation of poor penitent sinners: Our holy Father's desire is here, that all means possible should be used, to bring the poor delinquent and offending Brother, to be penitent for his sins and offences, and therefore will not that he should be rashly punished and cast off, but that he should be first, thrice gently, and most charitably admonished, according unto the counsel of our loving Redeemer, who willeth, that if thy brother offend against thee, go first, and admonish him betwixt him and thee, Mat. 18. and if he will not hear thee, take two or three others, viz. which are not ignorant of his offence, that by their persuasions, joining to thine, he may be brought to the acknowledgement of his fault: and if by this means he cannot be reduced, then to go and tell the Church, that is, they which have authority to correct him. But if he will not hear the Church, and Prelates thereof: whose words thereof aught to be so much esteemed, that he which shall contemn them, is held to despise Christ himself, who saith: He which heareth you, Luc. 10, heareth me, & he which contemneth you, despiseth me. And therefore worthily he said, If he will not hear the Church, Mat. 18. let him be unto thee as a Publican and Ethnic. The self same course is here set down to be used towards the incorrigible and disobedient persons, because Heresy excepted, it is the greatest evil that can happen in this Congregation, whose light should (as our Saviour exhorteth) so shine before men, that they seeing our good works, may glorify our Father which is in heaven: which light would not be a little extinguished by those incorrigible and disobedient persons, if they should not in due time be expelled. For that their scandals, riotous, and careless life, with their evil deeds, would be attributed unto the whole company, which should suffer such lewd and infamous persons, to remain in their holy Order. Wherhfore seeing that they have not, neither can any ways have prisons or places of sharp corrections, as other religious orders have▪ their only way therefore, after they have used all charitable means, to reduce such offenders, is to 'cause them to be cast out of their company, and fraternity. Of avoiding strifes, between themselves, and with others. CHAP. XVII. IN like sort, let the Brethrens & Sisters, avoid (to the uttermost of their power) all strifes amongst themselves, carefully breaking them of (if any should happen to be stirred up) otherwise let them answer of right, before him with whom power of judgement remaineth. AS there is no one thing which more displeaseth God, than strife and discord; so is there nothing wherein he more delighteth, then in peace and charity. SALOMON sayeth, Hatred raiseth brawls, Prou. 10, and charity, covereth all sins. And where sins are in such sort covered, there will he remain which saith: My delight is to be with the children of men: Prou. 8. Which thing, S. FRANCIS, well considering, took a most special care that peace and charity, may be continually conserved amongst his children, For which cause, though in this little Rule, Chap. 10, he had already set down, one whole Chapter, for making of peace between the Brethrens and Strangers, yet not contenting himself there withal, Sallust. doth add this present Chapter, for the better conservation of peace, by avoiding all strifes, giving here a strait command unto all the Brethrens and Sisters, that they should, to the uttermost of their power, avoid all strifes amongst themselves, for that, as by concord, little things increase, so by discord, the greatest will be soon consumed. For as our Saviour said unto the jews: Luc. 11 Every kingdom that is divided in itself, will be desolate, and house will fall down upon house. So if there should remain strife amongst the brethren, the Congregation would be soon overthrown. Wherhfore seeing that, in that thrice happy, and for evermore blessed company of our saviours own Disciples, there was, as testifieth the Gospel, a contention amongst them before they were confirmed in grace, Luc. 9 Luc. 18 and had in visible form, received the Holy Ghost, which of them should be the greater. Saint FRANCIS, did not take it for any disgrace, unto this Holy Order, that some strifes might happen to be stirred amongst them: but his only care and command is, that they should be careful, and use all diligence, presently to break them off, amongst themselves. Otherwise, let them answer of right, before him with whom power of judgement remaineth. WHICH words, as they have relation, unto the strifes between the Brethrens or Sisters themselves, may be understood of the Visitor, whose love being a like unto them all, aught without all partiality, by his power and prudency, end the strifes amongst them. But as they have relation unto other strangers, over whom the Visitor hath no power, then if by gentle persuasions, he cannot end the debate, the Brethrens, as I said before, may take any lawful course to end those strifes, and right their own wrongs. In what manner, and who may dispense in abstinences and fastings. CHAP. XVIII. But the Ordinaries of the place, or Visitor, may for any lawful cause, when they shall see it expedient, dispense with all the Brethrens and Sisters in abstinences, fastings, and other austerities. ALthough, in every part of this present Rule and form of living, our loving Patron, and tender Father, doth show, how great a desire he had to give aid and comfort, unto all his children and followers of his counsel: yet here in this Chapter, doth he manifest more particularly his love and provident care, to provide a sovereign salve, and present remedy to yield them all, what comfort any virtuous and willing mind can desire, in ordaining, that the Ordinary of the places, or the Visitor, may for any (when they shall see it expedient) dispense with all the Brethrens and Sisters, Luc. 16. in abstinences, fastings, and other austerities. And whereas many devout persons, knowing by the testimony of our Saviour, that Penance is so necessary unto salvation, that unless we do Penance, we shall all perish, and therefore would willingly undertake this happy estate and form of living of Penance, here prescribed; but that they want ability, through their weakness, to undertake the fastings, abstinences, and other austerities thereof: for though their strength being now good, they may be well able to begin: but years and fotces daily decaying, that they should not be able to go forward, and then as our Saviour saith: All men seeing them, will laugh them to scorn, saying, This man begun to build, but could not finish it. Wherhfore he ordained this Chapter, not only for the comfort of those, which had taken this happy course of life in hand, but also for an encouragement for others to do the like, seeing that if they have but an earnest desire, and fervent love and good will, to do what their condition, years, strength and health will permit them, with all alacrity to do: The Visitor, or their Ordinary Ghostly Father, approved by the Visitor, may dispense with them in all things that they themselves shall found to be necessary for them, for that the will and intention being the principal cause of the merit of our actions; it is not a little meritorious unto them, which have a fervent desire to keep, all the abstinences, fastings, and austerities, that their health will permit. For though the strength of their body, should happen to be such, that they should be able to do little, yet their good intention, would give such virtue unto their actions, that it would make them great and acceptable in the sight of God. For seeing that by the testimony of our Saviour himself, Mat. 5.15 it is plain that the internal act of the Will, is the substance of our works; the external indifferent action, both depending thereupon, and only esteemed according to the quality thereof, good or evil: Hence may we conclude, that the goodwill, and earnest desire, which many have to keep all the austerities of this Rule, if strength and ability would permit them, is often as effectual to salvation, and as essential merit unto them, as the observation thereof is unto others, to whom God hath given strength to observe them: For God is neither acceptor of persons, or requireth any thing, above our possibility, but only our heart and true affection, and therefore sayeth only, My son, give me thy heart: Prou. 13 as I have declared at large, in the exposition of the first Chapter of this Rule. Yet notwithstanding, to take away all occasions of scruples, which many devout persons might have, thinking still that their strength is able to endure, and do more than they do: Our holy Father out of a provident care, setteth down here, that both the Visitor and Ordinaries of the places, may dispense with all the Brethrens and Sisters, in any thing contained here in the Rule, that they shall think it expedient, giving them thereby also leave, to settle the consciences of every one, by ordaining them to keep, what with health, both of body and soul, they may conveniently. That their Ministers aught to declare unto the Visitor their manifest faults. CHAP. XIX. But the Ministers aught to declare unto the Visitor, the manifest faults, of the Brethrens and Sisters, to be punished, & if any one remain incorrigible, after the instancy of thrice warning: let them (by the counsel of some discreet Brethrens) be denounced by the Ministers, unto the Visitor, by him to be cast out of the company of this Fraternity, and to be published afterwards in the Congregation. IT is a thing commonly known, that a little spot of filth, is sooner perceived in a clean cloth, in a far greater, than one that is already foul. So in like sort, few are ignorant, that a little fault is more noted, and diligently marked, in any that make profession, to tend unto perfection, then in other worldlings, which may peradventure be defiled with many enormous crimes: wherefore, as a good person, shall be the more amply rewarded, for his virtuous deeds, by reason, that through his goodness, others may be drawn to imitate his pious example. So on the contrary side, if he should chance to commit any small fault, he shall be more severely punished for it then any other, for that his show of goodness, causeth others of less perfection, to do the like, or worse, being induced and lead thereunto, by his evil example. Wherhfore, S. FRANCIS, having drawn and brought, the Brethrens and Sisters of this Order, to a state of perfection, above the common worldlings, is so careful to keep them from such faults, whereby they might incur the heavy curse of our Saviour, saying: Woe be unto them, by whom scandal cometh: That he ordained, two special Chapters in this little Rule, to persuade them, whilst they remain in this Order, from such faults as might breed scandal. Wherhfore, in the first of them, which is the 16. Chap. 16. Chapter, he setteth down the time, place, and person, which should both come and make the visitation. Chap. 19 Now here in this, he doth make a more ample declaration, how it should be made, and who should specially punish the manifest faults, which may happen to be committed. First, here he declareth (how) saying, that the Ministers aught to declare to the Visitor, the manifest faults, of the brethren and sisters, to be punished. The Visitor may proceed, three manner of ways in correcting the offenders: First, by denunciation, whilst he commandeth all the brethren and sisters, that if any one of them do know, any thing amongst them worthy of correction, that faithfully he declare it. Secondly, by inquisition and diligent iniquity, which may be made of every one secretly, seeing that there are many which will be loathe to accuse others publicly of any crime. Thirdly, by Expostulation, expostulating diligently of the person accused, whether those things be true which he hath heard, which if he seem to deny falsely, then to bring the witness face to face, and so proceeding with all charity, to correct him in time: for that even as a dangerous kindled fire, if it be neglected, soon taketh such forces, that afterwards hardly will it be quenched: so sins not corrected in time, quickly grow so great, that not only with great difficulty, will they be rooted out, but also soon infect others, or at lest bring with all speed, infamy and scandal unto the company where such a person is tolerated. Therefore S. FRANCIS, although his desire is, that all mutual love and charity, should be maintained amongst all the brethren and sisters, yet will he not in any wise, that an incorrigible person, should be suffered amongst them, but doth repeat here again, as a matter of great weight, that after thrice warning, such disobedient persons, as by the triple admonition of the Ministers, will not be corrected, That the Ministers with the advise of some discreet brethren, should denounce it unto the Visitor, by him to be cast out of the company. Here now secondly doth S. FRANCIS declare, that the Visitors only have power to inflict this severe punishment of expulsion, and casting quite out of the company for ever, such incorrigible persons: For though the Ministers aught to instruct the brethren and sisters, and have a special care, to see that every one, under his charge, be mindful to walk according to his calling, in all virtue and piety, and to admonish those which do otherwise to amend; and if their lives, being scandalous, and their offences heinous, will not after thrice admonition, desist from their wicked actions, he may debar them from the company and benefits of the Congregation, until the coming of the Visitor, yet not to expel him for ever. S. FRANCIS knowing that our Saviour hath so great compassion on poor sinners, Ezech. 18 that, He will not the death of a sinner, but that he should rather be converted and live. Doth insinuate here that all means possible, should be used to convert and draw, this disobedient brother from his obstinacy, before that this great punishment of expulsion be used towards him, and for that cause, he seemeth to reserve it unto the Visitor, to do it, and publish it in the Congregation. How in all these aforesaid things, no man is bound to mortal sin. CHAP. XX. But in all these aforesaid things, whereunto the Brethrens of your Order, are not bound by the Commandments of God, or Ordinances of the Church: we will that none of them be bound under mortal sin, to keep them, but with prompt humility, let them receive the Penance enjoined him, for the excess of his transgression, and study to fulfil and accomplish it effectually. AT that happy marriage, where our Saviour turned water into wine, the ARCHITRICLINE and governor of the Feast, tasting the goodness thereof, and not knowing from whence it came, joh. 2. said unto the Bridegroom: Every man bringeth first good wine, & afterwards that which is worst, but thou hast kept the best wine unto the last. So in like sort▪ worldlings and worldly pleasures, do bring first their best wine of vain consolations and comforts, and afterwards, that men are drunk with these pleasures, do bring that which is worst. But our Holy Father keepeth the best wine and chiefest comfort here unto the last, declaring for the quietness of all such as either will, or have undertaken this form of Penance, that though the Profession & vow thereof, bringeth great benefits, both corporal and spiritual, and no less merit withal: Yet is there no hardness or danger to be feared herein, seeing that concerning the strictness which might terrify any: He declareth in the last Chapter here, saving one, as you have heard, that, The Visitors may take away all difficulties, and make it as easy as the party, that hath any zeal, can desire. And as for danger, he showeth here, that there is none at all, of falling into mortal sin, by transgressing any precept or points aforesaid, of this Rule, unless it be otherwise against the Commandments of God, or ordinances of the Church, which (whether they enter into this order or not) they are bound under mortal sin to keep, as all other Christians are. And as all Doctors agreed in this, and SOTUS most learnedly proveth it, Lib. 1. de instit. quest. 6. Artic. 4. that Superiors, both Ecclesiastical and Temporal, may bind their subjects, under the pain of a mortal sin; and make precepts and commandments, binding them thereunto. So in like sort, do they all hold, that when the Superior intendeth to bind, under the pain of a mottal sin, then doth he bind; and when he intendeth not to oblige them, he doth not bind. That precept and commandment therefore obligeth, under the pain of a mortal sin, when it appeareth that such was the intention of the Commander. So likewise, if it be manifest, that he had no such will, it doth not bind. Wherhfore, seeing that it plainly appeareth here, by the sentence of Pope NICOLAUS the fourth, which confirmed this Rule, with his Apostolical letters, that he would not that any should offend mortally, in transgressing any point of those things which are contained therein, all men are out of danger from falling into mortal sin, by omitting any thing contained herein▪ seeing that both S. FRANCIS, and the Pope, had no will to bind them to the observation of any point, here under any such pain. 22. quest. 186. Artis. 9 The Angelical Doctor, S. THOMAS of Aquine, affirmeth as much of the Rule of S. DOMINICK, saying, that it doth not bind, under the pain of a mortal sin, because the Institutor of that Rule said, and expressed, that he would not bind under that pain. But some may peradventure object, that though the Brethrens and Sisters, are not bound by the Rule; yet by the vow which they make, specially above all other Religious persons, to observe the Commandments of God, all their life time, do bind themselves, to keep them under the pain of a double mortal sin; one in respect that the breach of them, is a mortal sin, to any man whatsoever doth it. Another, in respect of the breach of the vow, which they have particularly made, or at the lest, one mortal sin, equivalent to them both. Unto which Objection, the virtuous and learned Father, BERNARDINUS DE BUSTIS, some hundred years past answereth directly; that though a vow commonly of his own nature, do bind to observe that promise, under the pain of a mortal sin, yet notwithstanding, the Vow which is made in the profession of this Rule, doth not bind, but under the pain of a venial sin: Because, they which make this Vow, do not intend to bind themselves, no further forth, then according to the Commandment of the Rule, and the will of the Pope, which confirmeth it; which as you have heard, hath no intention, to bind them further. Moreover, the most learned Cardinal TOLLET saith, Lib. 4. instruct. Sacerd. cap. 17. that concerning the Obligation of Vows, we must rather regard and look into the intention of him that Voweth, then unto the words. For that he is bound unto those things whereunto his intention did intend: Wherhfore (saith he) that whosoever maketh a vow to fast three days; he is to be examined, how he did intend this fast for that his vow is, according to his intention. From hence therefore we do infer that, seeing, as you have heard, neither the Precepts of the Rule, or the Confirmer thereof, nor yet the person which maketh the vow, do intent to bind themselves, under mortal sin to keep it, though the merit is doubled, by making this vow; yet is there no more danger, but much less in them, of falling into a mortal sin, them in others which make it not. Yet nevertheless, whosoever of this holy Order, should either by frailty, suggestion of the devil, or by any other manner of ways, so far forget the perfection whereunto their estate of life and profession doth tend, as to transgress any of the divine Precepts, which by vow here they do bind themselves to keep; I earnestly exhort them, not only with all hearty sorrow, to confess the enormity and greatness of the same, but also therewith the circumstance of their vow, that thereby their Contrition being the greater, they may more easily make satisfaction, for their sinful transgression, and as the Rule requireth. With prompt humility, receive the Penance, enjoined him for the excess thereof, and study to fulfil, and accomplish it effectually. THOUGH the greater the sin is, the more prompt & diligent aught the sinner to be, to do Penance for it, with perfect sorrow and humility; yet notwithstanding, must he not neglect to make satisfaction, for the very lest offences: For that, as the Ecclesiastic sayeth: Eccles. 19 He that contemneth small things, shall fall by little and little into greater. The best remedy against great sins, is to avoid small ones, and not to contemn the the lest, but diligently to amend all. For that cause, though the offence and transgression of any point of this Rule (being not against the Commandments, of God and his Church) be but small; yet to avoid contempt and confusion, which would soon destroy the Congregation, or at lest, greatly hinder the perfection, and merit, which is there to be gained: Our holy Father ordained, that for the smallest excesses, sins, or transgressions, that any should chance to commit against this Rule and form of life, he should with prompt humility, receive the Penance enjoined unto him for it, especially, seeing that by the vow of the Order, he is bound so to do: what benefit he reapeth thereby, the ecclesiastic declareth, saying, Eccles. 20 How good a thing is it being rebuked, to show repentance, for so thou shalt avoid wilful sins: And to that end, S. FRANCIS, not only exhorteth, to receive, with prompt humility Pennance, but also to study to fulfil and accomplish it effectually▪ for he that taketh reprehension and Penance in good part, when he is faulty, meriteth pardon; And when he is not faulty, he satisfieth for his other sins, and meriteth reward: that is, God's grace here, and thereby after this transitory life, everlasting glory. The Confirmation of the Rule, by NICHOLAS the fourth. LEt it not therefore be lawful for any manner of man, to infringe this writ of our Decree and Ordinance, or with rash temerity, to withstand it. But if any do presume to attempt it, let him know that he doth incur, the indignation of Almighty God, and of his blessed Apostles, S. PETER and S. PAUL. Given at the Reate the 16. kalends of Septemb. the 2. year of our Pontificate. Anno Dom. 1209. OUR Holy Father NICHOL. the 4. which before (as you have heard) being General, of all the three Orders of S. FRANCIS; having found in his Visitations, that although all his Predecessors, from HONORIUS the third, which confirmed this Order of Penance, only viva voce, out of a special love that they did bear unto it; for the greater good & comfort which it yielded unto the souls of many virtuous and devout persons; had granted many Privileges and immunities, and exemptions; yet had not any of them, set forth the Rule in any of their Breves, thereby to express and put to silence, the indiscreet and malicious tongues, of such as envy at other men's profit, good, & perfection; he therefore, to compel, by fear of Censures of the Church, such persons, as charity could not force to speak well of holy and virtuous courses to perfection; not only did confirm the Rule, with his Apostolical letters, but also imposeth here the heavy curse of God and his Church, on all such as infringe this Writ of this Decree and Ordinance; or endeavour with rash temerity to withstand it. The Reverend and most worthy Cardinal TOLLET, declaring how all the Doctors of the Church do agreed in this, how far the Prelates Ecclesiastical may bind their subjects, saith that, Lib. de. 7. de pecatis mort. cap. 19 when any thing is commanded under the pain of Excommunication, or any other pain which cannot befall to a man, standing in the state of grace, as under the pain of the malediction of his Apostles, or any other such like, it bindeth, under the pain of a mortal sin, although there is not put, that Excommunication is incurred by the deed itself. Wherhfore hoping that amongst the children of our holy Mother, the Catholic, Apostolic, and Roman Church, there will be none found, whose hearts will be so much possessed with rancour and envy, as to incur a mortal sin, by maligning, and with rash temerity, withstanding this holy Order of Penance, which can neither hurt or hinder any, but is a secure means, unto all persons, that will embrace and follow this path and happy course of life, to deliver them with speed, from the painful pains of Purgatory, and lead them to everlasting joy and glory in heaven. I will omit to make any further mention here, of such danger and imperfection: and now purposing to have declared the perfections of this holy Rule and Order, having had occasion to add unto this present, the annotations of the Reverend Father, Commissarie General, of all our Order in these parts, upon this Rule, finding that this book, is thereby grown unto a greater volume, than I desired that it should be, I have adjoined the perfections of this order, unto the directory, of the society of the Cord, of our holy Patron S. FRANCIS, to the intent, that such devout persons, as for the affection, which they do bear unto him, do wear one of those hallowed cords, may to augment their devotion, and desire to imitate his perfection and virtues, see the great perfections of this holy Order, gathered into a small brief together; that thereby, such as are of that Congregation, may learn the perfections of this; and of the otherside, such of this Holy order as are desirous to know the perfections of their own Rule, may by getting them, see also the great indulgences, which belong unto their Cord or Girdle, which they daily wear, that by gaining those heavenvly treasures, may both here make satisfaction for all pains due unto their sins; and cleanse their souls from the lest thing that might defile it; and by the perfections of this Rule, so order it with all kind of virtues in this life, that their action and conversation, may be so acceptable in the sight of Almighty God, that for their reward, they continued here in his favour and grace, & after reign with him, in evarlasting glory. A CATOLOGVE, Of the Saints and worthy men of the Third Order of the Brothers and Sisters of PENANCE, which our Seraphical Father S. FRANCIS founded, the ninth year after his Conversion. ALthough, in commendation of the third Order, which our Seraphical Father S. FRANCIS (inspired by the Holy Ghost) did institute for a general comfort and aid of all men and women, aswell Married, as Virgins, many things might be said full of truth and Christian piety, yet to make it manifest and plainly to be understood, how grateful it is to God, and of how great edification in the Catholic Church, it is an evident & sufficient argument, to see the manifold fruits, which in these years past, it hath yielded in the same Church, as is manifest by this Catalogue of Saints, and true Apostolical men, and holy virtuous women, taken out of the Chronicle, and Books of this Order, where their lives are written at large. Popes who have confirmed the Rule, and favoured it with gra●es and Privileges. THE Pope Honorius the 3. Pope Gregory the 9 three times. Innocentius the 4. Nicolas the 4. Clement the 5. Martin the 5. Eugonius the 4. Nicolas the 5. Calixtus the 3. Pius the 2. Sixtus the 4. Saints that be Canonised. S. LEWES the King of France. S. Alexius, Earl of Arian in France. S. Ivo Priest. S. Elizabeth, daughter to the King of Hungary. Holy men Beatified. BLESSED Alexander of Perusio, endued with admirable piety. Bl. Bonisius Volaterranus, shining with miracles. Bl. Bartolus of S. Geminian, a most holy man. Bl Charles of Monte Feltrio, endued with all kind of virtues B. Gualterius, bishop of Taruisi●us greatly renowned for his wondered miracles. Bl. james of the land Pompeia, a Priest, shining with miracles. Bl. john of Urbin, a man most perfect, and ennobled with virtues. Bl. john of Ravenna, did many miracles. Bl. Luchesi, copious & abounding in miracles, hath a Church of his name. Bl. Lucia, most famous for his miracles was the first which received the habit at the hands of our father. S. Francis. Bl. Landonus of Mont Feltrio, is had in great reverence, for the virtues which he wrought. Bl. Nicoluccius of Senna, a man most entire and shining in virtues & miracles. Bl. Peter Romanus, crowned with Martyrdom, for the faith of jesus Christ under the Soldan. Bl. Peter Pectinarius of Senna, most noble in Sanctity of life. Bl. Peter of Colle, like in all things to these afore named. Bl. Richard, Bishop of Fossabrunencis, and a most holy man. Bl. Robert, Lord of Ariminensium, noble both by birth and miracles. Bl. Rock, a man full of devotion. Bl. Thomasinus, a man of great sanctity, which whilst he prayed on the Feast of all Saints, he was in an ecstasy, from the Sun rising, until the Sun setting. Bl. Torellus, a man absolute in all perfection. Pl. Thomas Vncius of Fulginio, who was famous for miracles and prophecies. Holy women beatified. BLessed Angelo of Fulginio, who did give herself wholly to contemplation: and for the space of 12. years together, never did take any meat or drink, but contented herself with the B. Sacrament only. She was the first which did reform the sisters of the third Order. Bl. Apolonia of Bonomia, most pious & liberal to the poor, is highly reverenced for her miracles. Bl.. Blanch, Queen of France, and mother of S. Lewes' King of France, most renowned for her miracles. B Beatrix of Milan, copious in miracles Bl. Bona, wife unto the blessed Lucius, which was the first that received the habit of this third order, from our holy father. S. Francis. Bl. Clare of Monte Falcon, shining with illustrious signs and miracles. Bl. S. Delphina, excelling in the vertue● of Chastity, for though she lived 25. years, in marriage with S. Elzearius, yet did the holy S. testify at his death, that he left her a pure Virgin. Bl. Elizabeth, Empress of the Romans', and wife unto the Emperor Charles the 4. but more noble, for the abundance of her miracles. Bl. Elizabeth, Queen of Hungary. Bl. Elizabeth Queen of Portugal. Bl. Homiliana of Florena, nobly descended of the family of the Circulie: and much more honoured, for the sanctity of her life, and famousness of her miracles. Bl. jone of S. Marry. Bl. jone Signa. Bl. Margaret of Carena. Bl. Mea of Senna, much renowned for her miracles. Bl. Pasquilina of Fulginio Celeber, and famous for her miracles, Bl. Rose of Viturbia, buried at Viturbia, and shineth with miracles. Prelates. DON Leo, Archbishop of Milan. Don Gualther, Bishop or Threliso. Don. Richard, Bishop of Alexandria, Doctor of Divinity. Empresses. Lady Elizabeth, Empress wife to the Emperor, Charles the 4. Lady jone, Empress of the Greeks'. Kings. CHARLES the 2. King of Cicilie, Father to S. Lewes' Bishop. Robe●t King of Cicilie. Henry Prince of Cicilie. Queens. Lady Marie, daughter to the King of Hungary, mother to the Bishop S. Lewes. Lady Blanch, Queen of Cataluinia, mother to S. Lewes' King of France. Lady Marie, Queen of Hungary. Lady Katherine Queen of Bosna. Queen of Hungary, who built the Monastery; in the Royal field at Austria. Queen Katherine, daughter to Ferdinando, & Elizabeth King and Queen of Spain, Aunt unto Charles the Emperor, wife of King Henry the eight, mother unto Queen Marie of England, of late and happy memory. Dukes. RObert of Malatesta, Duke of Urbine. Lady Katherine, Duchess of Milan. Earls. ALberte Montacute, to whom our Father gave the Habit. Orlande Chu●ssie in Italy, who gave unto our holy Father, the Mount of Alnerne, and did entertain him as his guest, and received the Habit at his hands. Don Artal of Alagon, Ea●le of Sostage, and his wife, with many other very famous in sanctity of life. Worthy men. 1. ALexander, Doctor of Divinity. 2. Bartholomew of S. Hierome, to whom our blessed Father S. Francis gave the habit. 3. Bartholomew, a lawyer, to whom our holy Father gave leave also, to receive divers into the habit, of the third order. 4. Brother Bruno, to whom our holy Father S. Francis, gave himself the habit. 5. Charles Lundati of Mount Feltrio. 6. Brother Demetrius. 7. Brother Estupe. 8. Gerard Hermitane. 9 Brother Hierome. 10. john of Vrbilo. 11 john of Riberia. 12. Brother john of Hermitane. 13. Matthew Less, to whom our holy Father S. Francis, gave the Habit. 14. Matthew Ruby Roman, father to Nicolas Pope, which before was called john Caietane, to whom being a child, our Father Commended his order. 15. Robert Coellus, to whom also our Holy Father S. Frances, gave the habit. 16. Brother Peter, a Spaniard. 17. Bother Peter Hermitane. 18. Peter Tercelane. 19 Tercellus of Papio Vinaldus. 20. Brother victuals. Noble and worthy women. BOnuenuta married. Dulcelnia. Sister Francis of Eugubium Lady Lucia. Lady Lucy, of Venice. Malquiliana married. Siriana. Viridiana. ALthough this Catalogue was made to the honour and glory of God, and of our Holy Father S. Francis, and his Children, of this his third Order: yet would I not have thee, gentle reader, to think, but there are infinite more, holy and worthy persons, which are and have been of this most holy Congregation; but these are only those which the Reverend Father, Commissary General, did set downe in the Spanish Copy: Or that I could as yet find which might conveniently be Chronicled published, and Registered amongst this holy Company; but if thou dost chance to find any others, I beseech thee to do them that honour, as to add them to their places of worthiness, according to their good deserts. Of the glorious name of JESUS, The 1. of january. Antiphona. NOMEN JESV, tibi sit semper in cord, semper in ore, semper in sinu, semper in manu, quò omnes tui in jesum sensus dirigantur & actus, alleluia. Versu●. Sit nomen Domini benedictum. Respons. Ex hoc nunc & usque in seculum. Oremus. DEUS, qui gloriosissimum nomen Domini nostri unigeniti filij tui jesu Christi, fecisti fidelibus tuis summo suavitatis, affectu amabile, & malignis spiritibus tremendum, atque terribile: concede propitius, ut qui eiusdem benedicte salvatoris nomen celebriter veneramur in terris, eius foelici consortio, perenniter perfruamur in coelis. Qui tec●m vivit & regnat in secula seculorum. Amen. The five Brethrens Martyrs, the 16. of january. Ant. QVinque passeres veneunt dipondio, nec pereunt, JESV, propter te mortui, illi sunt fratres minores quos trucidarunt tortores dum precones essent tui. Versus. Letamini in Domino & exultate justi. Resp. Ecce enim merces vestra, multa est in coelis. Oremus. LArgire nobis quaesumus domine, beatis mar●yribus tuis Berardo, Petro, Accursio, Adiuto, & Ottone, intercedentibus coelestia semper & Christum amare, quorum glorioso martirio, Ordinis minorum initia conseruasti, Per eundem Christum Dominum nostrum, Amen. The translation of S. Bonaventure, the 14. of March. Antiph RVtilit vir seraphicus & totus scientificus, Parisiis rimari sacra dogmata meruit, his Deum semper monuit prae cunctis adamari. Versus. Clara est & quae nunquam marcessit sapientia. Resp. Et facilè videtur ab ijs qui diligunt eum, Oremus. DEus qui Ecclesiam tuam B. Bonaventurae confessoris tui. atque pontificis illuminare dignatus es meritis & doctrinis, concede propitius. ut eius meritis & intercessionibus spiritualibus muniatur auxiliis, & donis gaudeat sempiternis. Per Christum Dominum nostrum. Amen. The translation of S. Antony of Milan, the 15. of February. Ant. DOmus ab Antonio supra Petram Dominum, posita perstabit, quam maris elatio, fluctus, ceu vox fluminum ultra non turbabit, Versus. justum deduxit dominus per vias rectas. Resp. Et ostendit illi regnum Dei. Oremus. ECclesiam tuam Deus. B. Antonio Confessoris tui translatio votiva laetificet, ut spiritualibus semper muniatur auxilljs & gaudijs perfrui mereatur aeternis. Per Christum Dominum. Amen. The translation, of Saint BARNARDINE, the 17. of May. Ant SEnarum civis inclytus, super na luce preditus, Bernardinus feruenter semper amare studuit Christum jesum, quem docuit revereri. Versus. Puer eram ingeniosus & sortitus sum animam bonam. Resp. Et cum essem magis bonus veni ad corpus incoinquinatum. Oremus. DEus, qui corda fi●elium sancti Spiritus unctione ad sancti nominis tui honorem. & vitae sanctimoniam per B. Bernardinum confessorem tuum, egregiumq●ò doctorem inspirare dignatus es: tribue nobis quaesumus, ut cuius sacram memoriam veneramur in terris, eius felici consortio perfruamur in caelis, per Christum. On his Feast, as in the translation. The translation of our Holy Father S. FRANCIS, the 25. of May. Ant. SAncte Francisse, propera, veni pater accelera ad populum, qui premitur, & teritur sub onere, palea, luto, latere: & sepulto aegiptio sub sabulo, nos libera, carnis extincto vitio. Versus Nemo mihi molestus sit. Resp. Ego enim stigmata Domini in corpore meo porto. Oremus. OMnipotens sempiterne Deus, qui frigescente mundo ad inflamandum corda nostra in carne, beatissimi P. N. Francissii passionis tuae sacra stigma●a renovasti: concede propitius, ut eius meritis & precibus dignos paenitentiae fructus faciamus, Qui vivis & regnas in secula seculorum. The Feast of S. Anthony of Milan, the 13. of june. Antiph. DOmus ab Antonio supram petram Dominum posita perstabit, quam maris elatio, fluctus, seu vox fluminum ultra non turbabit. Versus. justum deduxit Dominus per vias rectas. Resp. Et ostendit illi regnum Dei. Oremus. ECclesiam tuam Deus B. Antoniuses confessoris tui solennitas votui laetificet, ut spiritualibus semper muniatur auxilijs, & gaudiis perfrui mereatur aeternis, per Christum Dominum. The Feast of S. Bonaventure, the 14. of julij. Antiph RVtilat vir seraphicus & totus scientificus, parisijs rimari sacra dogmata meruit, his Deum semper monuit prae cunctis adamari. Versus Clara est, & que nunquam marcessit sapientia. Resp, Et facile videtur ab iis qui diligunt Oremus. DEus qui Ecclesiam tuam B. Bonaventurae Confessoris tui, atque pontificis illuminare dignatus es meritis & doctrinis, concede propitius, ut eius meritis & intercessionibus, spiritualibus muniatur auxiliis, & donis gaudeat sempiternis, per Christum Dominum nostrum. The dedication of our Lady of Angels, called Portiuncula, the 2. of Aug. Ant. SVbtuum presidium confugimus sancta dei genitrix, nostras deprecationes ne despicias in necessitatibus, sed à periculis cunctis libera nos semper, virgo gloriosa & benedicta. Versus. Domum tuam Domine decet sanctitudo. Resp. In longitudine dierum. Oremus. OMnipotens sempiterne Deus, qui gloriosae Virginis matris Mariae corpus & animam ut dignum filii tui habitaculum effici mereretur, spiritu sancto cooperant preparasti: da ut cuius commeratione laetamur, eius pia intercessione ab instantibus malis, & à morte perpetua liberemur, per eundum Christum Dominum nostrum. Amen. The Feast of S. Clare, the 12. of August. Ant. POst vitae Clarae terminum, Clara cum turba virginum, ad coelos evolavit, suum complexa Dominum. regnat in regno luminum, quo Dominus regnavit. Vers. O quam pulchra est casta generatio. Resp. Cum claritate. Oremus. FAmulos tuos quaesumus Domine B. Virginis tuae Clarae votiva natalitia recensentes; coelestium gaudiorum sua facias interuentione participes, & tui unigeniti coheredes: Qui tecum vivit & regnat in unitate spiritus sancti Deus. S. Lewes Bishop of Tolose, the 19 of August. Ant. TEcum fuit principium beati Ludouice, virtutum Christus omnium pro meritorum vice. vers. In conspectu potentium admirabilis ero. Resp. Et facies principum mirabuntur me. Oremus. DEus qui Ecclesiam tuam dispensatione mirabili nobis semper illustras sanctorum splendoribus, tribue quaesumus, ut qui Beati LUDOVICI Confessoris tui, atque Pontificis solemniis gratulantur, ad eius consortium faeliciter pervenire mereantur. per Christum Dominum nostrum, Amen. S. Lewes King of France, of of the third Order, the 25. of August. Ant. SImilabo eum viro sapienti, qui edificavit domum suam supra firmam petram, Vers. Lex Dei eius in cord ipsius. Resp. Et non supplantabuntur gressus eius. Oremus. DEus, qui beatum Ludovicum confessorem tuum de terreno ac temporal● regno, ad coelesti & eterni gloriam transtulisti: eius quaesumus meritis & intercessione regis regnum jesu Christi filij tui nos coheredes efficias, & eiusdem regni tribuas esse consortes, per eundem Dominum nostrum. Amen. The Feast of the Stigmates of S. FRANCIS, the 17. of September. Antiph. Coelorum candor splenduit, nowm sidus emicuit, sacer Franciscus claravit, cui seraphim apparuit signans, cum caractere, in palmis, plantis, latere, dum formam crucis gerere, vult cord ore opere. Vers. Signate Domine servum tuum Franciscum. Resp. Signis redemptionis nostrae. Oremus. DEus qui mira Crucis mysteria in B. Francisco confessore tuo multi formiter demonstrasti, da nobis quae sumus, devotionis suae semper exempla sectari, & assidua eiusdem crucis mediratione muniri, per Christi● Dominum nostrum. Amen. The translation of S. Clare, the 2. of October. Ant. POst vitae Clarae terminum, Clara cum turba virginum ad coelos evolavit, suum complexa Dominum, regnat in regno luminum, quo Dominus, regnavit. Vers. O quam pulchra est cas●a generatio. Resp. Cum claritate. Oremus. FAmulos tuos quaesumus Domine B. Virginis tuae Clarae votivam translationem recensentes, celestium gaudiorum sua facias interuentione participes, & tui unigeniti co●eredes. Qui tecum vi●it & regnat in unitate spiritus sancti Deus. The feast of S. Francis. the 4. of October. Ant. O Martyr desiderio Francisce, quanto studio compatiens hunc sequeris, quem passum libro reperis quem aperuisti. Tu contuens in aëre seraph in cruce positum, ex tunc in palmis, latere, & ped●bus effigiem fers plagarum Christi? tu gregi tuo provide; qui post foelicem transitum dirè prius & lividè glorificatae speciem carnis pretendisti versus. Ora pro nobis B. P. Francisce. Resp. digini efficiamur promissionibus Christi. Oremus. DEus qui Ecclesiam tuam Beati Franscisci meritis foeta novae prolis amplificas: tribue nobis ex eius imitatione terrena despicere, & coelestium donorum semper participatione gaudere. Per Christum Dominum nostrum. The seven. brethren Martyrs, the 13. of October. Ant. Haec est vera fraternitas, quae nunquam potuit violari certamine, qui effusa sanguine secuti sunt Dominum, & contemnentes aulam regiam, pervenerunt ad regna coelestia, Versu. Ecce quam bonum, & quam jucundum. Resp. Habitare fratres in unum. Oremus. OMnipotentiam tuam aeterne Deus suppliciter exoramus, ut suffragantibus beatissimis martyribus tuis Daniel, Angelo, Samuele, Donulo, Leono, Augolino atque Nicolao, discamus terrena despicere, & amare coelestia. Per Christum Dominum nostrum. Amen. S. Ive Confessor, of the third Order of S. FRANCIS. the 27. of October. Ant. HIc est qui post aurum non abiit, nec speravit in pecuniae thesauris. Hinc & laudabimus eum: fecit enim mirabilia in vita sua. Versus. Hic vir despiciens mundum & terrena triumphans. Resp. Divitias coelo condidit ore manu. Oremus. DEus qui B. juonem confessorem tuum piis operibus, signis & miraculis in Ecclesia tua clarere fecisti: praesta quesumus, ut eius meritis & precibus tua beneficia capiamus. Per Christum Dominum nostrum. The translation of S. Lewes' Bishop of Toledo, November. Ant. TEcum fuit principium beate Ludovice, virtutum Christus omnium, pro meritorum vice. Vers. In conspectu potentium admirabilis ero. Res. Et facies principum mirabuntur me: Oremus. DEus qui Ecclesiam tuam dispensatione mirabile novis semper illustras sanctorum splendoribus, tribue quaesumus, ut qui B. Ludovici confessoris tui atque Pontificis solemniis gratulantur, ad eius consortium foeliciter pervenire mereamur: per Christum Dominum nostrum. Amen. S. Didacus, the 12. of November. Antip BEatus Didacus stadium virtutis ingressus carnem suam laboribus & flagellis, vigiliis ac ieiunijs edomabat, Versus. Quae stulta sunt mundi elegit Deus Resp. confundat fapientes. Oremus. OMnipotens sempiterne Deus, qui dispositione mirabili infirma mundi elegis, ut fortia quaeque confundas: Concede propitius humilitati nostrae, ut pijs B. Didaci confessoris tui precibus, ad p●rennem in coelis gloriam sublimiari. Per Christum Dominum nostrum. Amen. S. Elizabeth Widow, of the third Order of S. Francis, the 20. November. Ant. Dum esset vir in acubitu suo, nardus eius dabat suavitatis odorem. Vers. Manum suam aperuit inop●, Res. Et palmas suas extendit ad pauperem. Oremus. TVorum corda fidelium Deus miserator illustra, & beatae Elizabethae precibus gloriosis, fac nos prospera mundi dispicere, & celesti semper consolatione gaudere: per Christum Dominum nostrum. Amen. The Feast of S. Elzearius, Confessor, of the third order of S. Francis, the 28. December. Ant. EVge serve bone & fidelis, quia in pauca fuisti fidelis, supra multa te constituam dicit Dominus. Vers. Amavit eum Dominus, & ornavit eum. Resp. Stolam gloriae induit eum. Oremus. DEus, qui beatum Elzearium confessorem tuum, inter cetera virtutum insignia Virginali pudicitia in coniugio decorasti: concede propitius, ut cuius sacra solemnia celebriter veneramur in terris, eius beata consortia foeliciter consequamur in caelis, Per Christum. Commemoration of all the Saints of the Order. Antiph. VOs sancti Dei incliti, qui estis ment simplici Franciscum imitato: Orate ut hic feruidi, & in futuro lucidi, simus & nos beati. Versus. Aeterna fac nos Domine cum sanctis tuis. Resp. In gloria numerari. Oremus. DEuotionem nostram quaesumus Domine tua gratia redd●t salutarem, ut quos sanctorum tuorum Berardi, Petri, Accurtij, Adiuti & Ottonis martyrum, Bonaventurae ac Ludovici Pontificum, Antoniuses & Bernardini confessorum, ac Clarae Virginis devota commemoratione laetificat. ipsos ad gaudia aeterna perducat. Per Christum Dominum nostrum. Amen. A TABLE, OF THE principal matters, contained in the Treatise of PENANCE. Epistle Dedicatory. CHildren are bound to honour and obey their Parents. Parents are bound to instruct and correct their children. God punisheth those which are negligent in correcting them. The obligation of spiritual fathers. The principal business of a Christian. What is convenient for such as tend to perfection. Hope of gain, encourageth one to undertake any labour. The Author's intention. Epistle to the Reader. MAny benefits are reaped in this holy Order of Penance. The way of Penance is common to all, that desire to go to heaven. Into this Order of Penance, all sorts of virtuous people and sexes, may be admitted, aswell married, as unmarried. This order, exhorteth to all pious works. The general Chapter commanded to puhlish this Order again. The Author's motive to set forth this book in print. This Order is much respected, and not worn out of request. A great part of the Nobility of Spain, doth daily embrace this Order. Queen Katherine, mother unto our happy Q. Marry, was of this Order. The names of the Saints, & worthy persons, arset in the end of this book. The Epistle of the Commissary General, unto the Provincials. Treatise of Penance, Chapter I. pag. 1. AN introduction and exhortation to Penance. page. 1 Great is the corruption of the world. ibid. An admonition. pag. 2 The cause of the perdition of many. pag. 3 The difference between the good and the bad. ibid. No man can here rejoice with the world, and reign with God in heaven. pag. 4 The great love of Christ to man's soul. ibid. For the health of the soul regard not what the flesh suggesteth, but what the spirit is able to do. ibid. A profitable consideration. pag. 5. What man is in respect of his body. pag. 5 As death is most certain, so is the hour very uncertain. pag. 5. How every one aught to esteem of himself. p. 6. Every one aught to consider diligently, what preparation he hath made for the life to come. p. 6. No man can find any assured contentment in this world. pag. 7. What course every one which desireth to live piously, aught to take presently. pag. 7 Penance must be answerable unto the greatness of the sins. pag. 8 Chapter II. OF the necessity of Penance. pag. 9 Baptism necessary unto Salvation. pag. 9 Penance is necessary for all sinners that have the use of reason. ibid. Penance is the second table after shipwreck. ib. Baptism cannot be reiterated. pag. 10. Penance hath been in all ages, necessary unto salvation. pag. 10 S. john Baptist did preach penance, both by word and deed. pag. 11 The austerity of the life of S. john Baptist, doth condemn the delicateness of worldlings. p. 11. Christ calleth all unto penance. pag. 12 True penance washeth away our sins, & maketh us as white as snow. pag. 12 One of the difficultst works of God, is to make of a sinner, a just man. p. 13 Whosoever will reign with God, must suffer with his Son. pag. 14 How we must follow Christ. ibid. What we must do which will follow our Lord. pag. 14 Our Lord doth admit all that will, of what estate or condition soever. ibi. Many follow the desire of the flesh, but few follow Christ. pag. 15 The world calleth to deceive us, yet many follow it. pag. 16 Christ calleth to save us, few or none will hear him. ibid. God of his ordinary power cannot remit actual sins, with out the party's penance. ibid. By penance, great offenders became the especial friends of God. p. 17 Chapter 3. pag. 22. OF the dangers in deferring of Penance. Bruit beasts, by the instinct of nature, seek present remedy in sickness. pag. 17 Many for to recover health of the body, will endure great pains. pag. 18 Much more dangerous is the sickness of the soul, than that of the body. p. 18 Deferring of penance, doth put the soul oftentimes, in danger of perishing everlastingly. pag. 19 Penance deferred until the hour of death, is dangerous. ibid. Hope of long life, maketh many to perish. pag. 20 The sorrowful words of a dying man diligently to be noted. pag. 21 Every one must tender an account not only of what he hath done, but also what he hath omitted, that he might and aught to have done. ibi. Our whole time, is to be employed to God's honour, & the good of our soul. p. 22 This present time is ours, granted by God to merit therein, the life everlasting. ibid. God will judge our best works. pag. 23 They are much incident to many dangers, which defer their Penance till death. ibid. Penance is presently to be done, to avoid God's wrath, which otherwise suddenly cometh upon us. pag. 24 Chapter FOUR pag. 27 Certain reasons to make more manifest the dangers which proceed from delay & negligence in doing penance. 25 The first reason wherefore Penance should not be deferred. ibid. Which way a man hath bend all his desires in his life, that way is he most likely to shall at his death. pa. 26 A man must tender an account of every moment of time, how it is spent. ibi. The second reason, why Penance should be presently done, is for that a man by long delay, is the more burdened. ibid. The longer a man deferreth to do Penance the les able is be to do it. 28 The weight of one mortal sin, is so great, that without the great mercy of God, it would press thee down to hell. ibid. Sinners aught to consider, into what dangererous estate sin hath brought them. ibid. The third reason, that Penance aught not to be deferred, is fear of sudden death. ibid. He which forgetteth God in his life, will forget himself at the hour of death. pag. 29 The fourth reasons is, for that a little penance done in time, makes more satisfaction for our sins, here then great and long pains which are suffered in Purgatory, p. 30 The pains of Purgatory, though they are not everlasting, yet do they far exceed, all the pains of the world. pag. 32 Not temporal pain is to be compared, unto the pains of Purgatory. ib. A man may make satisfaction for venial sins, by any pious and virtuous action. pag. 32. What Pénance is due unto a mortal sin. pag. 33. Chapter V. THat Penance is not to be left off, whilst life lasteth. pag. 34 He which after his Penance is done, liveth caresly, soon falleth, either into his former, or worse offences. ibid. We must not only by confession, sweep away the dust of our sins, but also scrape away the dirt, with hard iron of strict Penance. pag 35 The servants of God aught never to be idle. pa. 26 The second sins, of the same kind are worse than the first. ibid. Pennance is a means to preserve one from falling again into sin. pag. 37 Penance is the weapon wherewith we must wage war, against the flesh and the devil. pag. 38 The devil bendeth his forces, chiefefly against those which leave sin. & come unto God. p. 39 As Sat●an, when our Saviour fasted, did chiefly tempt him, so doth he the like when any tend unto perfection pag. 40. A similitude to prove the same. ibid. Fruits proceeding from Penance. ibid. The second fall into sin, is worse than the first. pag. 41 It is easier for one to keep him from sin, then after that he is fallen, to rise again. pag. 42 Many dangers come, by leaving off the armour of Penance. pag. 43 There is no end prefixed for Penance in this life. pag. 44 It is not enough for one to begin to do Penance, but he must persever therein to the last end. ibid. Similitudes, to exhort unto perseverance, in doing of Penance. ibid. The reward of perseverance. pag. 45 Chapter VI THat the austerity of Penance, is made easy, by the due considerattion of the sweetness, which is in it. pag. 46 The means to prevent and avoid God's wrath, is to make present satisfaction for sin. ibid. Examples how Penance held the hand of God from inflicting just punishment. ibid. The Ninivites received profit from Penance. pag. 47 An objection, & answer. ib. It is not sufficient for salvation to bring forth the leaves or buds of Penance, but the worthy fruits are required. p 48 Good motions which are not put in execution, d●e augment the pains of the damned. pag. 49 The path of penance, leadeth to eternal consolation. pag. 49 The way of penance, which seemeth very hard, is by Christ's example, made plain and easy. pag. 50 The benefits which are found in the way of Penance. ibid. What it is to eat our labours ibid. Chapter VII. pag. 55 HOw great is the profit which proceedeth from penance. p. 55 Penance bringeth many benefits unto the soul ib. justice requireth, that according to the greatness ●● the sin, so should the penance be. pag. 5● Penance is so pleasing vnt● God, that it restoret● life unto the soul. ibid. wonderful is the profit of penance. ibid. God spareth everlastingly those whom he punisheth here. pag, 57 God doth more accept of a little pains voluntarily suffered here, then of as much more endured elsewhere. pag. 58 Little are all the pains of this life in respect of future punishment ibid. Terrible are the pains of Purgatory. pag. 59 Though the pains of Purgatory be great, yet little or nothing in respect of the torments in hell ibid. The pains of hell, are so infinite, that all the men of the world, are not aable to declare the lest part of them. ibid. That pain cannot be imagined, but that the damned endure it. pag. 60 True penance, not only delivereth one from all those aforesaid pains, but bringeth him also to infinite glory and joy. p. 61 What the joys of heaven are. ibid. All joys, happiness, and & all that can be desired, is in God. pag. 62 The excellency of the kingdom of heaven. ibid. Example of David, what we aught to do, to enjoy the presence of God. ibi. The state of innocency was lost by sin, Penance is the way to regain it. 63 As we desire to enjoy with David, all happiness: So let us here endeavour to imitate his penance. 61. Chapter VIII. pag. 64. THat penance aught chief to be done for the love of God. ibid. It is our intention which maketh our penance the more meritorious, ibid. The chiefest intention in doing of penance, aught to be the love of God. pa. 65 In sin, two things are to be considered. The offence unto God, and the hurt of the sinner. pag. 66 God is no acceptor of persons. pag. 67 The cause why God did accept of the Penance of David, and not of Saul: was the different actions in doing. ibid. The example of Esau. ibid. The love of God aught to be the balance of all our actions. pag. 69 God more regardeth the intention of the doer, than the work itself. ibid. In all our actions, we must direct our intentions, to the love of God. pag. 70 What aught to be our chief intention, in doing of penance. ibid. A similitude. ibid. What aught to be the chiefest cause of sorrow; with an exhortation. pag. 71 A man aught rather choose to suffer all the pains of the damned, then to offend. ibid. Let our hell be the displeasure of God, & our heaven to have his love. pag. 72 Hell aught rather to be feared; for that God's enemies devil there, then for the pains therein. ibid. The chiefest cause wherefore the eternal beatitude is to be desired, is the assurance never to offend God. ibid. The means to make all our actions meritorious, is to do them merely for the love of God. ibid. An Example worthy to be noted. ibid. The malice of Satan is often turned, by God's goodness, to the increase of our merit. pag. 73 Constancy in the love of of God, is more meritorious, than any other action. pag. 74 The merit of our labours and afflictions, consisteth in the love of God, ibid. Chapter IX. pag. 75. THat the best and most in God's favour, have not neglected to do Penance. ibi. The chiefest remedy for sin, after baptism, is Penance. ibid. It is a great error and blindness, to think that none do penance, but such as have been notorious sinners. pag. 76 Examples to prove that such as have been always virtuous, yet not withstanding, have done great penance. ibi. Example of jobs penance. Of Ieremies, S. john Baptist, although sanctified in his mother's womb, yet did great penance all his life. ibid. The whole life of the mother of God, was little, other then continual penance. pag. 78 The Penance of S. Elizabeth of Hungary, was not small. pag. 79 Though she were noble by parentage in earth, yet penance made her more noble in heaven, ibid. Pennance is not only a salve to cure sin, but also a means, to preserve from sin, and to win favour with God. pag. 80 God punisheth small offences, in his great friends pag. 81 Example in Zachary punished for a venial sin. ibid. This life is no other, but a vale of misery, and a time of penance. p. 82 The hour of death to worldlings, is of all things the most terrible. ibid. Nothing defiled, can enter into heaven. ibid. Whosoever looketh well into his daily actions, shall consider some imperfection. pag. 83 S. Paul acknowledged his imperfections, and did penance for them. ibid. The more that one increaseth in all perfection, the plainer doth he perceive his own imperfections. ibid. Little sins are not to be contemned. ibid. They are often means to draw us into hell. pag. 84 Small sins, often breed great danger, by drawing many times into mortal sins, and offences. pag. 85 An Epilogue unto the order, of the Brethrens and Sisters of Penance. pag. 86 God of evil, oftentimes draweth good. ibid. Satan of good, many times endeavoureth to draw evil. ibid. A TABLE OF THE Chapters, Articles, and chief matters, contained in the Third Rule of S. FRANCIS, and in the explication thereof. THe antiquity, institution, and confirmation of this Rule, by our H. Father Nicolaus 4. pag. 89 The best means to understand Gods holy will & pleasure, is to have recourse unto fervent prayer. pag. 92 S. Francis, by divine inspiration yea rather commandment, did institute this holy Order of Penance. pag. 94 The intention of S. Francis, in instituting this Order, was to incite all sorts of people, so to follow our saviours example here, that they may reign with him in heaven. pag. 95 S. Francis ordained, that it should be so ordered, as it might be fit for all such as with any zeal would undertake it. ibid. In this Rule, is not required any hard matters, above the power of the meanest or least able. pag. 96 The brethren & Sisters do by vow, bind themselves, to observe the commandments of God, but not under the pain a of double mortal sin. ibi. The chiefest thing which God requireth at our hands, is to give our heart wholly unto him. ibid. They lend their heart unto God, which serve him for temporal prosperity. pag. 49 They cell their heart which serve him only for eternal reward. ibid., They only give him their heart, which out of mere love to himself do serve him without any other respect, p. 100 Love is the loadstone of love. ibid. God hath bestowed great benefits upon man, to win his love to him. ibid. God's true Children give their hearts wholly unto him. pag. 201 The poorest beggar may gain heaven by his perfect love to God, as well as the richest Emperor. ibid. There are many in heaven, which were poor, weak and ignorant, but none which did not entirely love God. ibid. The commandments of God, which are affirmative, bind always, but not for all times. pag. 102 The chiefest point of this Rule, is to observe the commandments of God. pag. 103 Not part of the Rule itself doth bind, under pain of mortal sin. ibid. Of the benefits and privileges of this holy Order of Penance. pag. 104 At their first entrance, they are cleansed from their sins and pains due thereunto in Purgatory, and restored to the state as it were of innocency, wherein they were, when they were first baptized. ibid. The form of the general approbation, at their entrance pag. 105 They must first make a general Confession of their whole life, but never to repeat it any more. pag. 106 It doth rather hinder devotion, then augment it, to make often the same general confession. pag. 107 It is counseled, though not commanded, to make every half year, a general confession of all notable things which have happened in that time. ibid. It is not enough to do a a good deed, but it must also be well done. p. 108 The Visitor must oftener visit here, then in other places, because he and the Brethrens and Sisters, want the help here, which they have else where. ibid. One of the chiefest obligations of this Rule, is to make every night, not only a diligent examination of their conscience, but also present satisfaction for any fault committed that day. pag. 109 How we aught to make this examination ibid. God will not forgive sin, and the pains due thereunto, unless the sinner do make some satisfaction. pag. 109 The cause why we are judged and punished by God, is for that we do not judge and punish ourselves, p. 110 God doth never punish the self-same fault twice. pag. 111 This, and all labours of this life, will seem but little, if they be compared with the greatness of the reward. ibid. The sinner cannot escape punishment, but must either be punished here, or in the world to come. pag. 112 Assured hope of reward, maketh all labour seem so light, that one shall not scarce feel them. ibid. Whosoever doth duly meditate upon the reward of the life to come, will joyfully bear all present pains. pag. 113 Most miserable are they which will suffer nothing, for the life everlasting. pag. 114 Great is the happiness of those which truly observe this rule. ibid. Every one may see by the ordinance of the late general Chapter, at Toledo, and annotations since, of the Commissary General, upon this Rule, that it is not worn out of request. ibid. The first Chapter of the Rule: Of the manner of examining those which will undertake this form of life. pag. 115. ARTIC. 1. THis holy Order of Penance, is ordained for all Christians, of what estate or degree soever. pag. 117 The firm foundation of all happiness, is the true belief, and constant profession of the Catholic faith. ibid. He which will not do both these, cannot be admitted into this order. ibid. A man must not only believe, but must constantly profess the Catholic faith. pag. 118. The love in Religion, doth far excel all other whatsoever. ibid. In matters that may hinder the good of the soul, all other love is to be set aside. ibid. Whosoever hath been justly & publicly reprehended or punished by justice, cannot be received into this order. pag. 119 God requireth all perfefectnesse in his service and servants. ibid. One bad sheep, may spoil a whole flock. ibid. Chapter II. ARTIC. 1. HOw they are to be be received, which will enter into this order. pag 120 As all wood is not fit for building, so all persons are not fit for Religion. pag. 120 Christ's delight, is to be with the sons of men. pag. 123 All such as are desirous to be received, must be first deligentlye examined before they be admitted. pag. 124 The vow which they do make, which after their probation, are admitted to profession. pag. 125 ARTIC. 2. THat the Ministers must plainly declare unto the Brethrens and Sisters, before their profession, the burdens of the fraternity. p. 126 A summary, of all the burdens and constitutions of this Order, where in the whole effect of the chapters of the Rule are briefly comprehended. pag. 127 Chapter. 1. concerning their belief. ibid. Concerning their admission. chap▪ 2. ibid. Their apparel. chap. 3. ib. Their communication. ch. 4. pag. 128 Their abstinences & fasts ibid., Of receiving the blessed Sacrament. c. 6. p. 130 Of their Canonical hours c. 8. ibid., Of making their wil cha. 9 p. 131 Of examining their conscience. chap, 2. ibid. Of hearing Mass, & monthly exercises. chap. 13. ibid. Of exercising the works of mercy. ch. 14. p. 132 Of the vissitation. cha. 16. ibid. Of the correction of offenders. chap. 16. pa. 133. Of the conservation of peace. chap. 17. ibid. How the Ordinary Prelates, may when need requireth, dispense in in all these aforesaid things, according unto the necessity of each one. chap. 18. ibid. That no point of this rule doth of itself bind, under mortal sin. ch. 20. pag. 134 Of their obedience unto the Visitor, in all such things as concern the Rule. chap. 2. ver. 20-ibid. Many undevout persons, and some unexperienced Ghostly Fathers, in matters of perfection, do go about to discourage many from taking this happy course tending to all perfection. pag. 135 The fervent love of God makes a man easily to bear the burdens, that belong to perfection. pag. 136 The great benefits which this Rule yieldeth, causeth the followers thereof to observe it with all alacrity. ibid. A spare diet, killeth vice, and nourisheth virtue strengtheneth the soul, and elevateth the mind. pag. 146 Chap. 6. by often frequenting the holy Sacraments, they cleanse their souls from sin, and replenish it with grace. ibid. Chap 7. As the just man falleth seven times in the day, so by their seseven canonical hours, are they moved to rise as often. ibid. All men have as much need of prayer, as trees of moisture. pag. 147 He prayeth continually, which doth always well. ibid. Chap 8. They reap great quietness, and tranquillity of conscience, which make their will, & settle their goods in time. ibid. They which after due examination of their conscience, make daily satisfaction for their offences, do free themselves from far greater pains hereafter. pag. 148 Cham 9 great benefits proceed from hearing Mass daily. pag. 189 The Brethrens & Sisters, gain 100 years of pardon, by reading or hearing the Rule read once every month. ibid. By their monthly alms, they redeem their sins, and lay up treasuere for themselves in heaven, & here also, if they should stand in need. ibid. Chap. 10. Their works of mercy, will work them, that favour, to hear that comfortable speech of our Saviour, Come ye blessed. pag. 189 Chap. 11. At the yearly visitation, they receive help and comfort, both spiritual and temporal, pag. 190 God hath commanded every one to have a care of his neighbour. ibid. Severely shall he be punished, which through his silence, or convivence, shall let his neighbour perish. pag. 191 Ch. 12. Concord & peace, give such strength unto a congregation, that their enemies can hardly prevail any ways against them. pag. 192 Whosoever beginneth a life, tending to perfection doth presently enter into combat against Satan. ibid. ARTIC. 3. Concerning restitution. pag. 193 This order tendeth to the good of all persons, but to the prejudice of none pag. 194 He incurreth great hurt, which with holdeth any thing against right ibid. As the Brethrens which fall into want, without their own fault, are charitably to be relieved; so wasteful persons, if they will not be corrected, are presently to be expelled. ibi. ARTIC. 4. OF reconciliation to his neighbours. p. 195 Not gift is pleassng unto God, which is given by one that is not in charity, with his neighbours. ibid. No man can be admitted into this Congregation, unless he first reconcile himself unto his neighbours. pag. 196 ARTIC. 5. OF the Profession, pag. 196 Every one must expect until the year of probation be expired p. 197 ARTIC. 6. OF the observation of the commandments of God. pag. 197 As this estate doth far excel the ordinary secular estate and calling; so is there more perfection required therein, and greater care in observation of the Commandments of God. pag. 198 ARTIC. 7. OF their manner of obedience. p. 199 Although the brethren & Sisters, do not make any express vow of obedience yet do they here make an implicit vow thereof, in all such things as concern merely the good of the congregation. ib. S. Elizabeth promised obedience unto her ghostly father in all things, that were not prejudicial, unto the duty of marriage. ibid. Amongst all vows, obedience is the chiefest. pag. 180 He which is obedient, both eating fasteth, sleeping watcheth, and in test laboureth. ibid. The excellency of the virtue of obedience, is proved, by many worthy sentences of the ancient Fathers, pag. 181 The virtue of obedience is so necessary, for the conservation of all congregations, that without it, they would soon fall to confusion. pag. 205 Not point of the Rule doth of itself bind, under the pain of a mortal sin. ibid. It is a great comfort to have an instructor to guide us in our spiritual actions. pag. 207 Think that thou hast only lived that day well, wherein thou hast renounced thy own william. pag. 208 The merit and perfection of the soul, consisteth more in denying thy own will, then in feeling a tenderness of heart, or sweetness in devotion. pag. 210 Self-love doth so defile all our actions, that thereby we lose soon all devotion. ibid. An example thereof. ibid. A comfortable caveat. ibi. How a man aught to behave himself, when he findeth a dryness in his devotion. ibid. One of the chiefest things, whereby a man may win heaven, is in all things, to conform his will, unto the will of God. pag. 212 Our own will is like unto a Raven, which will pike out the eyes of his feeder. pag. 213 Our self-will, is often cause, that our fasting is not accepted. ibid. Though the will of our Superior should be contrary unto our own will, yet must we follow him, for that Christ himself is our chief governor. ibid. A notable example of S. Peter. pag. 214 Though we labour much, if it be against obedience, or only following our own will, yet shall our merit be little. ibid. He which laboureth by obedience, though the labour be small, yet the merit will be great. pag. 215 Obedience addeth double merit, to every good work. ibid. Every one aught greatly esteem their superiors, & to behave themselves with all respect towards them. ibid. Example of our Queen Katherine, and her worthy Epistle to Father Forrest. pag. 216 How every one aught to obey his Superior. p. 222 How their vow and promise' made unto them, aught to be set down. ibid. ARTIC. 8. THat the professed may not leave this manner of life, pag. 223 From allow estate, a man may profitably ascend unto one of higher perfection, but not of the contrary, ibid. The scripture itself doth exhort us to make pious vows. pag. 224 A vow is a matter of counsel, and not a precept. ibid. Difference, between a counsel, and a precept. ibid. Every one must be careful to tender unto God what he hath piously vowed. pag. 225 God severely punisheth those which keep not their promise with him. pag. 2●6 The breaking of lawful vows, doth greatly displease Almighty God. ibid. The ancient Fathers, give encouragement, to make pious vows, & show what profit cometh thereby. ibid. ARTIC. 9 COncerning the receiving of married women. pag. 227 There is no rule so geneneral, but time & place may have just occasion to altar it. ibid. Where ceaseth the cause that obliged, the obligation also doth cease. ibid. The husband reapeth great benefit by his wife's entrance into this Congregation. ibid., It seemeth to be against reason, that such as desire and have most n●ed of comfort, should with out just cause, be deprived of it, when they may lawfully have it. pag. 228 Chapter III. OF the form of the habit, and quality of the apparel. pag. 230 It is not the habit which maketh a religious person, but the due observation of their approved order. pag. 233 This holy Order, was chief ordained for such devout persons as desire to exercise themselves already in the world, in the works of piety and penance. The Habit ordained in this chapter, seemeth to belong principally unto those which live in Monasteries. ibid. The brethren and Sisters, in S. Francis time, & until this day, in those places, where he lived, do wear for Habit, their ordinary apparel, the colour, only is, and aught to be grey. pag. 234 As the brethren, whilst they lived, were made members of S. Francis order, so in their death their bodies aught not to be separated from them. pag. 235 They which receive them into the Order, must instruct them what is required at their hands. pag. 236 ARTIC. 2. OF the dispensation, with the colour and manner of apparel. pag. 236 The most accustomed habit, is to wear, either their apparel of Grey, or otherwise, under their ordinary garments some white habit of flannel, linen, or heare-cloath. ibid. The examples of the Saints of this Order, do make it manifest, as of S. Lewes' King of France. pag. 237 S. Elzearius count of Alsatia. pag. 237 S. Ivo in like sort. ibid. Blessed Galeatus ibid. S. Elizabeth, daughter to the King of Hungary ibid. Blessed Queen Salomea. ibid. Holy Queen Katherine of England. ibid. S. Francis ordained that they should wear, either their outward, or inward apparel of this colour of humility, to put them daily in mind of their mortality. pag. 240 The garments of the Saints, of the old Testament, were but poor and simple. pag. 241 Before sin came into the world, man needed no garments. ibid. God's great friends went but poorly appareled. pag. 242 It seldom happeneth, that they which have such care to apparel gorgeously their bodies, but that they leave their poor soul naked of virtue & grace. ibid. The Romans made a worthy ordinance for their wives herein. pag. 243 Christ, which was Lord of the whole world, & all that is therein, carried nothing with him thereof, but a poor shroud. ibid. So thou shalt carry no more unless it be a grey weed wherein thou oughtest to be buried, if thou mayest. ibid. Chapter FOUR OF their conversation, and going abroad, and giving of gifts. pag. 244 They are not forbidden to go unto courts, upon necessary business. ibid. As their happy course of life, inviteth them to fly all vain pleasures, so must they endeavour to avoid all vain occasions and company. pag. 246 Evil company, corrupteth the good. pag. 247 Example in the children of Israel. ibid. Also the Hebrews. ibid. S. Peter in like manner. ibid. The hurt which S. Peter received by bad company, aught to make us fear and fly the like. ibid. Just, men are compared unto a fruitful tree. pag 248 As dust hurteth the eyes, so doth the bad example of the wicked. ibid. The wicked are compared unto thorns. ibid. As the company is which a man doth frequent, so shall he be judged to be. A similitude of the looking glass. pag. 250 It is very dangerous to converse with the wicked. ibid. If the strength of S. Peter did not preserve him from falling, how much then aught every one to fear. ibid. Every one doth for the most part, imitate the manners of those with whom he do●h converse. pag. 251 As the profitable flood of jourdane, when he entereth into the unwholesome lake of the Palestine, looseth his virtue. So he which is virtuous in his own course, if he run into the company of the wicked, looseth his virtue and devotion. ibid. S. Augustine holdeth, that one offends more to spend the festival days in dancing, then if he spent it in ploughing. 252 The goods which may be spared, belonging unto the poor, must not be employed upon vanity or idle persons. pag. 253 Chapter. V OF abstinence & fasting. pag. 257 how the fasts of this rule, are to be kept in our Country. 257 Fasting is to be used in such sort, that the body and soul may be able to go forward in the service of God, with alacrity, pag. 258 The faithful servant of God must by fasting and prayer, so weaken his flesh, that it may be obedient unto the spirit. pag. 259 A similitude of a ship. pag. 260 There is nothing which doth more terrify and overcome the devil, than austerity of life. p. 261 ARTIC. 2. OF dispensation in fasting. pag 262 In all points of the Rule if the Br. & Sisters, do follow the advise of the Visitor or of his prudent ghostly Father, it is a sufficient discharge. page. 263 S. Frnacis would that his Children should sometimes rejoice in civil company, as just occasion should fall out. pag, 264, ARTIC. 3. OF thankessgiving, before their refections. pag. 265 Three degrees of thankfulness. ibid. In token of thankfulness, every one must say one Pater noster, before and after every refection at the lest. ibid. Our life doth not only depend upon the common use of natural things, but upon the will of God, pa. 266 It is a great comfort in our greatest extremity, daily to consider, & firmly to believe, that our heavenly Father, is so potent, that he can as well sustain and nourish us without bread, as with it. ibid. Far greater care hath our Saviour of those which seek him, than they can have of themselves. pag. 267 ARTIC. 4. OF rendering thanks after each refection. pag. 268 The more benefits that we receive, the more are we obliged to show ourselves, thankful for them ibid. Great hurt cometh from ingratitude. ibid. By ingratitude, men become worse than bruit beasts. pag. 269 It is no small fault for a man to show himself unthankful for the benfits received from the hands of God. ibid. The example of the holy Saints, do sufficiently testify, that it is a thing lawful for married persons, by mutual consent, to vow chastity. pag. 276 S. Aug. allegeth that act of the glorious Virgin, & joseph, for an example. ibid. S. Paulinus also with his wife Therasia. ibid. The like is written of S. Edward our King. ibi. Chastity is triple. The first of married persons. The second of Widows. The third, of Virgins. pag. 277 Virginity doth so far excel matrimony, as heaven doth surpass the earth & as much as angels do exceed men. ibid. Marriage filleth the earth, Virginity Paradise. ibid. The blessed Apostles, and holy Fathers, have all laboured, to induce chaste Virgins, to dedicated by vow their Virginity unto God. pag. 278 To do a good deed, by vow, is more meritorious. ibid. Great benefits doth Virginity reap, by the vow thereof. pag. 279 A sin which proceedeth from a will, settled unto evil, is far worse than that which cometh of frailty. ibid. So that deed which is done with a mind and will, settled in God, is far better than that which wanteth the stability. ibid. They which vow virginal chastity, vidual, or single life, do more specially enjoy all our privileges and spiritual favours. pag. 280 ARTIC. 5. OF corporal exercises. pag. 280 Nothing is more precious, than time, which God hath lent us, to work our salvation. ibid. They are much deceived, which think that the time of this momentary life is lent unto them to pass it in vain pleasures. ibid. S. Francis did give himself unto bodily labour, and commanded that all his Brethrens should do the like. pag. 281 Women in our Lady's bands, must instead of other exercises, employ themselves as much as they can conveniently in fervent prayer. pag, 282 One of the principal caveats, which the holy fathers have given, is to avoid idleness pag. 293 Our Saviour himself for our example, was most careful to spend his whole time, for our good. ibid. His blessed Mother, used no less diligence therein. ibid. Our most virtuous Queen Katherine, imitating the Queen of Angels, did spend her whole time in the service of God. ibid. S. Clare in all her sickness, lost no time. pag. 284 S. Lewes King of France, dedicated his whole time to the service of God, and good of his Realm. ibid. Great benefits are not granted for small trifles. pag. 285 Every one of this Order must do something daily, when he may conveniently. ibid. It is not the greatness of the deed, but the affection of the heart, which is most regarded. pa. 286 The weak, and such as are able to do little, yet if their affection be great, their reward shall be answerable. ibid. Whilst life lasteth, we must be careful to spend our whole time in 〈◊〉 virtuous and profitable exercises. pag. 287 The greatness of our recompense, proceedeth from the rightness of our intention. pag. 288 Not less diligence aught to be used in directing our intententions, then in the doing of our actions. ibid. A worthy example of the Emperor Octavian. ibid. Not alms is more pleasing unto God, than what is given out of the labour of thy own hands. p. 289. ARTIC. 6. OF the diet of the labourers. pag. 290 A man aught to have as great care to comfort the poor labourer, as the rich potentate ibi. The labourer may eat three times in the day, when he laboureth in the Summer. ibi. The labourer and servant, may as much merit by his faithful service, as his master by his alms deeds and prayer. pag. 291 ARTIC. 7. LAbourers in other men's houses, may lawfully eat, as other Catholics do. pa. 292 As Satan did overcome our first Parents, by the forbidden meat, so by gluttony, doth he seek to overthrow us daily. pag. 293 Gluttony hurteth both body and soul, ibid. Many great hurts proceed from that vice. ibid. Our Saviour himself gave a heavy curse unto the gluttons ibid. Temperance is profitable, both for body & soul. pag. 294 Abstinence is a thing necessary for all persons, but especially for the brethren and Sisters, which make profession of Penance. ibid. Chapter VI. OF Confession and receiving. pag. 195 In the primitive Church, the Christians did frequent the blessed Sacrament, once every week, at the lest. pag. 297 S. Francis desireth, to inflame again the hearts of many, which at length were grown to be very cold. ibid. A generous mind is rather led by sweetness, then drawn by force. ibid. By spiritual receiving, much grace may be gained. ibid. They cannot but be much pleasing unto our heavenly Father, which do by this Sacrament, often unite themselves unto his loving Son. ibid. An example of Elzearius, most worthy to be followed. pag. 299 Not less is the example of our most virtuous Queen Katherine. pag. 300 ARTIC 2. OF the preparation against high feasts pag. 300 Against high Feasts, men aught to make a great preparation. ibid. Necessary counsel, concerning Confession. ibi. Chapter VII. THat they aught not to wear weapons of offence. pag. 301 The chiefest weapon against all injures, is patience. pag. 302 It is much better to suffer great injuries for the love of God, without murmuring, then to feed daily a 100 poor people, or to fast thyself for many days together. ibid. If thou overcome thyself, thou shalt eassily overcome all thy enemies. ib. The more that a man murmureth, so much the more doth he vex and burden himself. pag. 303. By patience and well-doing, thou shalt best overcome and revenge thyself of thy enemies ibid. The best means for one to revenge himself of his enemies, is to show himself to be a good and honest man. pag. 304 Even: As we cast a crust of bread to stop a dogs mouth which barketh against us. So against evil disposed persons, let us cast our prayers, that they may be stopped from these evils. ibid. All such as desire to reign with Christ in glory, must endeavour to imitate his holy manner of revenging. pag. 305 Chapter VIII. OF saying the Canonical hours. pag. 305 The soul which giveth not itself unto prayer, is dead and stinketh before the face of God. pag. 308 As water is life unto the fish, so is prayer unto the soul. ibid. S. Francis did dedicated unto prayer, not only his heart and body, but in like manner, all his works and time. ibid. The Clergy, by saying the Roman breviary, do discharge the offiice of the Rule. pag. 309 The laity, which can read, by saying the Office of our blessed Lady. pag. 310 The others, by devoutly meditating, in saying of their beads, at their will. ibid. The manner how, by the the bond of the Rule, and constitution of the order, they are to say, their divine office. pag. 311. ARTIC. 1. WHat office every one is to say. pag. 909 ARTIC. 2. O● saying their office in due time. p. 312 At what time they aught to say their office. ibid. The custom is to rise as early in the morning as their health, with conveniency will permit them. ibid. It were a great shame that the little birds, being diligent timely to praise their Creator: man should be slothful in his service ibid. S. Aug. saith, that it is a thing very undecent, that the Sun should be up, and man in his bed. pag. 313 Too much sleep hurteth both body and soul ibid. To rise early, is not only profitable for the soul, but also for the health both of body and mind. ibid. The morning is the principal time, to get divine consolation, and food of the soul. p. 214 The gathering of Manna, in the morning, was a sign thereof. ibid. The reason of the institution of the seven canonical hours. p. 315 What are the times for public prayer, for what we aught to pray in the morning. ibid., Morning and evening we aught to have a special care, what we have done, or are to do. pag. 316 Though we aught to be diligent at all times in prayer, yet specially in the morning and evening. ibid. Order in doing, causeth every good thing to be the better. ibid. Cursed is he which doth the service of God, negligently. ibid. S. Francis was only Christ's secretary, in writing of his rules. ibid. ARTIC. 3. OF coming unto public prayers. pa. 317 In Aduent and Lent, the Brethrens and Sisters must be present at matins, in their parishes or Chapels, if they may conveniently. pag. 318 A multitude is sooner heard, and doth often obtain that, which one alone cannot. ibid. There is ever more comfort and merit to be gained, at the public seruce of Christ, then in our other particular actions. ibid. A Communualty is to be preferred before all singularity. ibid. Sundays and holidays are dedicated unto God particularly, therefore in them every one aught to perform more acts of devotion, than other days. pag. 319 Chapter IX. OF making their william. pag. 320 He which desireth to attain unto perfection, must alienate his mind from all those things, which may hinder him in the service of God. ibid. Every brother▪ and sister, which may conveniently, must make their will within three months, after their entrance, at the farthest. 321 Sickness is the speedy messenger of God, to invite all persons to make present repair unto him. pag. 322 fervour in religion, is commonly very great at the first. pag. 323 As time increaseth, so not seldom doth devotion decrease. ibid. They which die intestate, not only do deprive their souls of great comforts which it might have had, but oftentimes, in steed thereof, heap up great pains and heavy curses. ibid. Great hurt cometh unto the soul of him which dieth without making of a wil The soul must tender a strict account, for the good deeds which it omitted to do, when it might. pag. 324 Every one aught to settle his affairs in such fort that he may always stand ready for death, considering that the hour thereof is most uncertain. ibid. Many sentences, showing the uncertainty thereof. ibid. The place where a man shall die, is uncertain. pag. 326 Neither is there any more certainty of the manner and kind of death. ibi. Not less uncertain is the estate, wherein the poor soul standeth, which is not prepared for death. pag. 327 To prevent these harms, and uncertainties. S. Francis exhorteth them to prepare them for death, by making their will in time. ibid. As death is not fearful unto those which are unprovided: so is it most comfortable for them which have made due preparation for it. pag. 328 Many similitudes, and sentences, to prove it. ibi. By the benefit of death, we are recalled from banishment, into our own country. ibid. To the lovers of the world death is most fearful, but to such as love God and desire his company, it is most joyful. ibi. Example in S. Paul. ibid. Happy is he which standeth always ready for death. pag. 329 That soul which hath devoutly served our Saviour, he will never leave him without comfort in his greatest agonies. ibid. The soul which is well prepared, the celestial spirits are ready to meet it, at her departure, out of this corruptible body. p. 330 Heaven is a place where we should lay up our treasure, and send our gifts from all parts of our body. ibid. They which make not their will in time, s●and in great danger, that it shall never be fulfilled. ib We must do our best to purchase the kingdom of heaven ourselves, & not leave others to do it for us. pag. 331 Note how heaven is to be purchased. ibid. Some give all their goods, to buy it; others purchase it, with half their inheritance. ibid. Neither are the poorest left without means to buy it, when by goodwill, and earnest desire a man may obtain it. pag. 332 The reason wherefore, a man should every half year renew his wil ib Often making of a man's will, causeth in him a perpetual memory of death. pag. 333 The daily remedy of death, not only doth preserve a man from sin, but inviteth him unto virtue also. ibid. He which remembreth that he must die, contemneth what is here present, and hasteneth unto that which is to come hereafter. ibid. Chapter X. COncerning peace. pag. 334 The holy Ghost doth not power his grace, but where is concord & peace. ib Our Saviour did much esteem of peace. p. 335 As Christ brought peace at his coming into the world, so did he leave it unto us at his departure. ibid. An exhortation unto peace ibid. A parable wherein is showed, that none shall be forgiven by God, which doth not forgive all others. p. 336 What he must do which offered the injury. ibid. How the Ministers must proceed to make peace. pag. 337 Chapter XI. HOw injuries are to be redressed. 3●8 A comparison, between a natural body, and a spiritual. pag. 339 When S. Francis would have the Ministers to see that all wrongs were righted. ibid. The Apostolical letters of Gregorious the 9 in the behalf of the Br. and Sisters. ibid. The like of Sextus the 4. 200. years after pag. 341 Chapter XII. OF oaths. p. 342 Our Saviour exhorteth all men to avoid all kind of oaths. pa. 343 How a man may swear and when. ibid. ARTIC. 2. OF common talk. page. 344. Many do little regard, whether their oaths be true or false. ibid. A worthy example of S. Elzearius. p. 345 A little penance, voluntarily done here, maketh better satisfaction, than a far greater else where. ibid. From many words proceed vain oaths. p. 346 Idle words are the beginning, and cause of many sins. ibid. What hurt proceedeth from many words. ibi. A man aught to have a great care of his words, before he pronounce them. pag. 347 He which is given to many words, seldom cometh to true perfection. ibid. Nature itself induceth us to silence. ibid. Great benefits cometh from silence, pag. 348 From much speech, proceed many lies. ibid. By multiplicity of words, a man showeth his own folly. ibid. A fool by holding his peace, is often taken for a wise man. p. 349 An idle word, is that which is uttered without the profit of the hearer or speaker. ibid. Many words show a great pride in the speaker. ib. As silence is the beginning of good discipline, so much speech is the gate of devotion. p. 350 ARTIC. 3. OF penance for idle words, after the due examination of our conscience. pa. 351 Why S. Francis did not set down here any penance for other sins. ib. The soul must tender an account of every idle word. pag. 352 God will punish the very sins of omission with hell fire. ibid. Example hereof, in the unprofitable servant. Mat. 25. ibid. It is not enough for one to do no evil. p. 353 He which omitteth to bring forth good fruit when he should, shallbe cast into hell. ibid. Every one aught at night to examine himself, what good he hath done that day. p. 354 A necessary rule to be followed. ibid. Whereof one aught to make this daily examination of his conscience. ibid. First, concerning the gifts wherewith his soul is adorned. pag. 355 2. Of corporal benefits bestowed upon our corruptible body. ibid. 3. About the temporal goods which God hath lent us. pag. 356 By this daily examination, a man must make himself ready for that great and strict account to be made before God. ib Examples showing, how needful it is for every one to make daily his accounts ready. p. 357 What is the duty of a true Christian. ibid. How, and when every one aught to make this daily examination. p. 359 A sincere conscience, is the true friend unto the soul. ibid. What is the common custom, of many worldly friendships. ibid. At the dreadful judgement day, all the court of heaven, cannot help that soul which died in mortal sin. p. 359 The daily exercise of every good christian. ibid. The good resolution which every one aught to make daily. ibid. A worthy instruction of S. Chrysost. The means how to find favour before the just judge of the world. pag. 362 ARTIC. 4. OF the care of ones family. p. 362 In the kingdom of heaven, there is no difference of persons, but according unto their memerits. ibid. A true comfort for faithful servants. ibid. The means for masters to make good servants. ib Example of Abraham & Loth. ibid. Absalon is but too much example of bad masters. pag. 363 The cause of so many bad servants now a-daies. ibid. It is a great fault for a master, to be careless of the principal good of his servants. p. 364 A Worthy example of S. Elzearius for all masters to follow. pag. 365. Chapter XIII. OF hearing Mass, and making the Congregation. pag 366 Examples do more move then words. pag. 367 The lesser, by the instinct of nature, do follow the example of the greater. pag. 368 Great benefits are reaped daily, by hearing Mass devoutly. ibid. A worthy sentence, of S. Anselme pag. 369 Many particular benefits Frist, increase of grace. ib. Second, remission of temporal pain, due unto sins. ibid. Third, One obtaineth, with more ease what he demandeth. pa. 370 Fourth, He exerciseth 3. principal acts of virtue. ibid. Fift. He may daily receive Christ spiritually. ibid. How to receive spiritually. ibid. The internal action of the will, is the substance of all our works. pag. 371 What every one aught to do, which cannot be present at Mass. ib. How a man aught to behave himself, at Mass. ibid. In time of Mass, they which can, aught rather to employ themselves in meditating, them in vocal prayer pag. 372. How great is the merit of meditating, upon the passion of Christ. pag. 373 What one aught to meditate upon, in the time of Mass. ibid. The affection of the heart, is more regarded, then either the manner or multitude of prayers. pag. 374 Christ in his passion showed all manner of praying. ibid. It profiteth little to pray with the mouth, if the heart be altogether distracted p. 376 Sin hindereth our prayers from being heard. pag. 377 What we aught to do to make our prayers acceptable before God. First, we must wash our hands clean, with the fountain of tears. ibi. Secondly, our voice & heart must go together. ibi. A necessary caveat. ibid. It is not the sweetness which we find in in prayer, that mamaketh it more metorious, but the love & affection to God. p. 379 Thirdly, we must pray with our hands, by doing good works. ibi. As the ●ewes vexed Christ in the house of Pilate▪ so do many now. pag. 380 A good caveat. ibid. ARTIC 2. OF their monthly assembly. p. 381 Every one must endeavour to learn whatsoever he can conveniently, as well as if he were present at these monthly assemblies. ibid., To prey for our Brethrens is a spiritual alms. pag. 382 That prayer is most acceptable to God, which is not forced by necessity, but commanded by spiritual charity ibid. How much the more devoutly a man prayeth for another, so much the sooner shall he be heard for himself. ib. What the Brethrens or Sisters, which live, alone should do. ibid. ARTIC. 3. OF their monthly alms. p. 383 God doth not so much reregarde the greatness of the gift, as the good will of the giver. ibid. Great was their charity in the primitive Church pag. 384 The charity of the Prophet Abdias was very great, yet greater was God's care, to recompense his family for it in this life. ibid. The first minister of this third Order itself▪ was a lawyer, called Mr. Bartholowe. pag. 385 In distributing their alms chief regard aught to be had, of the relief of their own brethren and Sisters. pag, 386 It is a perpetual comfort, that the brethren and sisters, are sure to be relieved, in their necessity, if they deserve it. ibid. A worthy example of the Emperor Octavian. pag. 386 Many special places out of S. Luke, concerning almsgiving. pag 388 Christ by his own examample, taught us to show mercy to all sorts of people. ibid. An evil example, is now held as a law, but a good, few will follow, pag. 389 Many particular benefits proceed from almsgiving. ibid. 1. First, it obtaineth mercy. ibid. 2. It extinguisheth sin. pag. 390 3. It enricheth the giver. ibid. 4. God hath great care of the posterity of the Almes-giver. ibid. How alms must be given to reap benefit by it. ibid. Alms is compared unto seed. pa. 393 The almes-giver, bestoweth the fruits of the earth, and getteth heaven, and other many profitable exchanges. ib 1. He which helpeth others in their tribulations, deserveth to have help in his necessity. pag. 395 2. Their prayers, shallbe soon heard, but not of the contrary ibid. 3. They shall enjoy life eeverlasting. ibid. Weigh in equal balance and consider, whether the spiritual benefits are not far greater, than the temporal losses. pag. 396 The almes-giver, looseth nothing at al. ibid. God doth not only reward him, in the life to come, but here also. ibi. God bestoweth many temporal benefits upon him. pag 397 Example in the poor widow. ibid. Let every man examine himself how he believeth believeth all this aforesaid. ibid. The unmerciful hath no way to excuse himself. pag. 398 God which hath a care of all his creatures, will never see them want, which feed the poor. p. 399 What is done unto the poor, God reputeth it as done unto himself. ib Though it be good to give alms, and leave to be given at the hour of death▪ yet is it far better for one to give it in his life time. pag. 399 Great is the reward, for almes-gifts. p. 400 ARTIC. 4. OF hearing monthly sermons. p. 400 The word of God is the beginning and root of all blessedness. ibid. Penance is both a means to preserve from all evils, and to make satisfaction for what is past. pag. 401 God did not call S. Francis and his Children for their own good only, but for the good of many. pag. 403 Chapter XIIII. OF the sick, & such as die. pag. 404 What thou wouldst have done unto thee, do thou unto another. pag. 406 Christ had a great care of the sick. ibid. What Christ taught others to do, he did it first himself. ibid. It is a thing most meritorious, to help the sick and infirm. pag. 407 Health is more precious than any temporal riches. pag. 408 Charity doth show itself most charitably, in relieving and healping the sick. pag. 409 ARTIC. 2. OF visiting the sick pag 410 The Ministers are particularly bound to visit the sick, or sand some other, if he cannot come, or be not a priest. ibid. Sin, is oftentimes cause of sickness. p. 411 Great hurt cometh of the abuse which is daily used and little regarded, in ordinary talk, by detractions. pag. 412. God doth seldom punish his true servants with sudden death. ibid. God visiteth his dear friends also with sickness. pag. 413 A similitude of the hard iron. pag. 414 By perfect compassion on our neighbour, we are made Christ's true members. ibid. S. Paul had great compassion on the sick persons. pag. 415 In all sickness and afflictions, we must cast our chief care and confidence on God pag. 416 They which put their trust in others then in God, are oftentimes deceived. ibid. A great comfort for the brethren and Sisters, that in time of sickness, they are sure to to be visited and provided for. pag. 4●7 A question how this provision should be made. ib Our Saviour was the instructor and director of S. Francis, in the institution of all the 3. Orders, pag. 4●8 The means how the brethren should be relieved. ibid. A special cause why all the Brethrens and Sisters, are required to be personally present, at the burials of the brethren and Sisters. ibid. What benefit the brethren and sisters do reap themselves by their assistance. pag. 420 The daily memory of death, is both a preservative from sin, and an inducement unto virtue. ibid. Note what the sepulchres and graves do show. pag. 421 Many benefits proceed from the daily memory of death. ibid. 1. It maketh a man to contemn the vanities of the world. pag. 422 2. It maketh appear, what life is, for that life, seemeth fair until death come to consume it. ibid. 3. It preserveth a man from the false deceits of this world. ibid. 4. It serveth a man to consider, that as from ashes he came, so to earth be must return. ibid. By the casting of the feathers into the place of ashes, we are admonished, what we should do. ibid. He which exerciseth the work of mercy, in burying the dead, shall find favour & mercy at God's hands. ibid. Examples in the old testament. ibid. Examples in the new. p. 423 ARTIC. 3 OF their prayers for the dead 424 Amongst the works of mercy spiritual, that is most meritorious which doth comfort the soul. ibid. The general absolution at the hover of death. pag. 425 The same absolution at the hour of death. pag. 425 The same absolution is to be given also unto those which are of the confraternity of the Girdle of S. Francis p. 426 They which live in the world may if they will help themselves in time. p. 427 The souls in Purgatory, though they cannot help themselves, yet may be helped by others. ibid. The reasons why the souls in purgatory may be helped. 1. They did merit it, whilst they yet lived. pag. 428 2. They which die in charity, are made partakers of all good deeds, that are done. 3. They being members of the Church, are partakers of all the graces, which proceed from Christ the head thereof. pag. 429 A comparison, between the corporal and spiritual body. ibid. The brethren and Sisters are bound to help the souls of their brethren and Sisters. ibid. 1. By the bond of love. ibid. 2. By the right of confraternity. ibid. A true friend loveth always, & at all tims p. 4●9 ARTIC. 4. OF their prayers, for all in general, both living and dead. p 424 Of the excellency of prayer. ibid. As the precedent prayers were to be said for every one in particular, so the other following, are to be said, for all in general. pag 430 The times when these general prayers are to be said. ibid. He doth a thing most pleasing unto God, which prayeth for the conversion of a sinner. p. 432 Chapter XV. OF the officers. p 432 Office and benefice do most commonly follow each other pag. 433 The whole Church of God doth pray for all such as are in lawful authority and office of Collectors. pa. 434 The collector is to keep faithfully such Alms as is given unto this Congregation, that it may be employed, for the comfort of the poor, ibid. The burdens of the order, are to be borne by every one alike, that is fitting. ibid. Chapter. XV. OF the visitation & correction. p. 436 As the Ministers are to visit and look unto others monthly, so in the visitation, are they to be visited and looked unto ibid. ibid. A worthy devout custom of the primitive Church. pag. 440 The intention of S. Francis in instituting this order of visitation. ibi. The bad inclination of the flesh, seeketh still to draw the soul down. ib A comparison of the clock. ibi. The brethren of a Congregation, must be like unto the wheels of a clock. pag. 441 Every one must do some penance, if he be negligent to say his office in due time. ibid. Every night they must both daily examine their conscience, and make satisfaction for the negligences of that day, ibid. What it is to visit. p. 442 By reason that the number of our order was but small at the first, S. Francis did not give express commandment, that the Visitor should be one of his order. ibid. Nicolaus the 4. did first only counsel, but afterwards strictly commanded, that the Visitor should be a Franciscan Priest. pag. 443 Although Sextus the 4. from a poor Franciscan, was called to the highest dignity, yet did he not forget this poor family. pag. 444 Children of one family will be ever more careful of the good thereof, than other strangers. ibid. Sextus the 4. did subject all of this third order, unto the government of the Fathers, of our Order. ibid. ARTIC. 2 THe reason wherefore none but a Priest may be the Visitor, pag. 445 ARTIC. 3. OF the time of the visitation. p. 446 What helps the monthly assemblies did yield unto the Brethrens and Sisters. ibid. The cause that now every half year visitatitions are made, & the benefits proceeding from them. pag 447 A laudable custom of the ancient Christians. ibi. An imitation of the custom, in renewing oftentimes former devout promises. ibid. Great benefits proceed from often renewing of vows made unto God. pag. 448 The renewing of a vow, of any good work makes it not only more acceptable, but also fortifieth the will to do it more courageously. ib The gift is made the greater, by giving of it, by a continual view. ibid. The Prophet David counseleth, to make vows. pag. 449 The Apostles, after they were confirmed in grace counseled and induced many to make the vow of virginity. ibid. S. Matthew induced Iphiginea, to vow virginity. ibid. The rest of the Apostles did the like unto many, as I have declared at large in the 5. chap. and 5. Article. ARTIC. 4. OF the expulsion of incorrigible persons. pag. 450 For heresy, or disobedience, they are chief to be expelled out of this congregation. ibid. What great hurt, & how many benefits they lose which are expelled. pag. 451 What benefit they receive, which persever in the order. ibid. All convenient means must be used, to bring the sinner to be penitent. ibid. What estimation is to be made of the words of the Church pag. 452 Next unto heresy, disobedience, bringeth the greatest hurt unto this whole Congregation. ibid. Chapter XVII. OF avoiding strifes, between themselves and others p. 453 What profit proceedeth from peace. p. 454 How great hurt proceedeth from discord. ibid. The course which must be taken for the righting of all wrongs ibid. Chapter XVIII. IN what manner, and who may dispense in abstinences and fastings. pag. 457 A special comfort for the weak & infirm sort of the brethren and sisters. ibid. Whosoever hath an earnest desire to do what he is well able to do, it is sufficient. p. 458 The good will and intention, are the principal causes, of the merit of our actions. ibid. The internal act of the will, is the substance of all our works. pag. 459 A special remedy, to take away all occasions of scruples, from the brethren and sisters. p. 460 Chapter. XIX. THe very Ministers, aught to declare, unto the visitors, the manifest faults of the Brethrens and sisters. pag. 460. A little fault is greatly noted in one that professeth any perfection. pag. .461 How the Visitors aught to proceed in correcting of offenders pag. 462 Sins not corrected in time, do grow very great, pag. 463 The punishers, may debar the offenders, but not quite expel them. ibid. Chapter XX. How in all these aforesaid things, no man is bound to mortal sin. pag 465 The custom of worldlings is to present their best first, and to keep the worst last. pag. 466 S, Francis doth the contrary. ibid. Most comfortable is this rule, where there is no difficulty to observe it. or danger of sin, in breaking of it. ibid. A manifest proof, that no point of this rule bindeth, under the pain of a mortal sin. p. 467 The vow which is made in this order, doth not bind, but under the pain of a venial sin. pag, 468 In vows, the intention of him which voweth is more to be regarded than the words. pa. 469 The merit by making this vow, is doubled, & the danger of falling into a mortal sin is made less. ibid. What they aught to do in confession, which break any of the commandments of God. p. 470 Not only must we with prompt humility, accept of penance, but also fufil it effectually. pa. 471 The confirmation of the rule. pag. 472 Honorius 3, confirmed this rule, only viva voce. ibid. Nicol. 4. to stop the mouth of alenuious persons, did confirm it with his Apostolical brief. p. 473 This rule ●a secure means to salvation, unto all that follow it sincerely. p. 474 FINIS. Laus Deo beatissimae que Matri eius, & humilimo servo suo, Sancto Francisco. F. ANDREAS à SOTO, Ordinis Minorum, Regulae Obseruantiae, Serenissimae Dominae Infantis Hispaniarum confessarius & super provincias Belgicas, Coloniae, Argentinae, atque Hyberniae, cum plenitudine potestatis, in utroque foro comissarius. Reverendo P. Fratri Gulielmo Staneo, eiusdem instituti predicatori & confessori salutem. Cum (sicut nobis significasti) librum quendam composueris Anglico ydiomate, cui Titulus est, A Treatise of Penance, quem viri docti eius linguae periti judicant ad devotionem fidelium excitandam fore utilem, quemque ex nostra comissione legit & approbavit, P. Fr. Robertus Chamberlinus sacrae Theologiae lector. Nos pro zelo animarum laborantes omni favore prosoqui cupientes licentiam tibi impertimur, ut dictum librum imprimi cures, quamprimum convenienter poteris, seruatis alias circa librorum impressionem seruandis. Vale pro me Deum precaturus, in Conuentu nostro Bruxellensi, 10. November. 1616. servus Andreas à Soto, Commissarius Generalis. MAndato Reverendissime Patris nostri Fratris Andreae à Soto Commissarius Generalis Seraphici nostri ordinis super provincias Belgicas & adiacentes & legi diligenter librum Anglico sermone scriptum, à Reverendo Patre Fratre Gulielmo Staney, Predicti Ordinis predicatore & confessore cui titulus est, A Treatise of Penance, in quo nihil inveni contrarium Cathelice fidei, aut bonis moribus: in cuius rei testimonium his subscripsi, Lovani 26. Septembris. 1616. Fr. Robertus Chamberlinus S. Theologiae Lector. EXplicatio hac Regulae Tertiariorum Ordinis, Seraphici Patris Francisci, una cum Exhortatione ad Poenitentiam, edita à R. P. F. G. Staney Minorita, nihil continet Catholicae doctrinae, aut bonis moribus contrarium: sed autoris pietatem ubique spirat. Quam sicut divina gratia fretus, per multos antebac annos constanti persecutione perpessione, ita etiam devota scriptione haec testantur. F. LEANDER de S. Martin, Sacrae Theologiae Doctor, Benedictinorum Anglorum, Vicarius generalis, & in Academia Duacena Professor Regius linguae sanctae. LIber iste aliquas exhortationes ad Paenitentiam continens, & ad obseruationem Regulae tertij ordinis S. Francisci, necnon aliquam eiusdem explicationem, nihil habet quod fidei Catholicae, aut bonis moribus, sit contrarium 4. Februarij. 1617. joannes Redman, Sacrae Theologiae Doctor, & in Diocesi Audomarensi librorum Censor. The chiefest faults escaped in the Printing, are thus to be corrected. PAg. 87. line 13. accustomed, read unaccustomed. p. 108. l. 25. may, read and. p. 112. l. 27. after it, That, read after it, saith That. p. 129 l. 14. Shrove Sunday, read Shrove Monday. p. 206. l. 18. are bound, read are not bound. p. 281. l. 25. obtained, read attained. p. 282. l. 10. be hurtful, read be so hurtful, & ibid. l. 22, their, read there, p. 287. l. 22. this. read his, & ibid. l. 27. all actions, read all our actions. p. 291 l. 9 Serve, read did job serve. p. 296. l. 1.16. read 6. p. 304. l. 26. fathers, read father. & ibid. l antepenult, entreat, read imitate. p. 314. l. 28 cause, read course. pag. 325. l. 5. prefer, read defer. p. 341. l. 4. our. read your, p. 432. l. 2. deny. read denieth. p. 477. l. 19 Alexius, read Elzearius. Note the principal contents and obligation of the Rule, are to be found in Pag. 120. Chapter 2. of this present Treatise.