The rule of penance of the seraphicall father S. Francis: approued and confirmed by Leo the X. for religious persons of the 3. order of S. Francis : together with a declaration of each point of the Rule, profitable not only to the religous of this order, but also to all religious women / by Br. Angelus Francis, friar minour.

Being debter aswell to Novices as to Professed, I haue thought good to adde some briefe instructiōs aswell for Novices in their course of life, & in temptations: as also for the pro∣fessed Sisters, who proportionably may apply the same things to them∣selues.

BREEFE INSTRV∣ctions for Novices ta∣ken out of S. Dionise the Carthusian.

LEt them first consider, with what fervour and diligence they haue forsaken the world, and all things which they had, their Parents, kindred, acquain∣tance and familiar friends; their natiue Country, richesse, their deare & friendly company, for to come to this life of Penance, and die to themselues, and to the world; which could not proceed from any little affection. Let them consider also how bash fully humbly, and earnestly they

haue demanded to be received. Moreover how after they were received, they did beginne to cō∣port themselues modestly, de∣voutly & orderly in all obedience; wherfore let them alwayes re∣member of this beginning, and be not weary or draw backe, nor presume, nor be elevated, nor wax cold, nor become more bold, or negligent, but encrease, con∣tinue and perseuer fruitfully, and holyly euen to the end, in so happy a beginning. To this end in a figure it was commanded to the children of Israel, after they were gone forth out of Egipt Exod 13. Remember this day in the which our Lord brought you out of Egipt, from the Iron fourance, & servitude of clay and bricke. So let them not cease to remember how graciously and powerfully the holy Ghost hath delivered

them out of the wicked world, from the bonds of carnalitie, from the yoake of the diuell, from the most hard and most vile servitude of sinne, yea from the paines of hell, which they had merited, and wherein they had fallen, if God by his assistance, had not with, drawen them. Wherfore one of the Fathers answered to one, who asked him how he should com∣port himselfe: Consider what thou hast bene the first day when thou didst depart from the world, and when thou wast received into the Cloister, and remaine the same al∣wayes. Let them consider how filthy a thing it is in a Cloister, to become tepide and sloathfull, to be deceived & vanquished by the enemie: whence it is said in the Apocalipse cap. 2. I haue a∣gainst thee, because thou hast left thy first charitie. And cap. 3. because

thou art luke warme I will begin to vomit thee, out of my mouth. And the vessel of Election hath said. Heb. 10. If we sinne willingly, after the knowledge of the truth received, now there is not left an host for sin∣nes.

2. Let them be alwayes on their guard, least they be besie∣ged by the enemies. Yea let them endeavour alwayes to be armed, & prepared to the conflict against all tentatiōs, being alwayes feare full, according to what shall be said hereafter, which is also the counsell of S. Peter. Be sober and watch, because your adversarie the diuell, as a roaring lion, goeth about seeking whom he may devoure.

3. Let them keepe themselues from all rash iudgements, and contempt of any one, as also take heede that by the examples of those who comport themselues

negligently, they be not decei∣ved, and so become sloathfull: but let them seeke the discourse and conversation of those, who may more edefie them, and then en∣deavour to ioyne themselues to their company: in the meane time let them not be so bold, as to iudge of others, but leaue them to their iudges.

4. Let them take heede, that they be not deceived by some ap∣parence of good; for the most ma∣ligne enemie, seeing that he cānot en trappe the fervent spirits by any evident euill; doth endeavour to deceiue them, by things which appeare good, and are not so: wherfore let thē discouer them∣selues, their suggestions, & secret tentations of their hearts, to men that are capable to discerne them, as shalbe said hereafter.

5. Let them take heed, that

their observance be reasonable, & discreet, and not presently breake themselues by watchings, absti∣nences, and other such like ex∣cercises: that they cannot conti∣nue the way of their religious Pilgrimage.

6. Let them consider that the cause which they haue in hand with God, is vnspeakably great, and weigh profoundly, that in short time they shalbe iudged by him. For it is altogether necessa∣rie, that during the time of this short and uncertaine present life, they should acquire meritorious∣ly the eternall beatitude, or in∣curre infernall damnation; so that if they duely consider and weigh this, they will patiently and wil∣lingly remaine in the Cloistre, & in their cell, although they should be vp to the necke in vermine.

Lastly for to maintaine, defend

& profite themselues as it is con∣venient; let them not cease to in∣vocate God, and let them not faile to loue, honour, and supplicate the Blessed Virgin Advocate of Mankinde; as also other Saints: according to their devotion: to this end I haue here beneath tran∣slated the prayers, which are vsed at their cloathing; that they may with the more devotion be atten∣tiue vnto them in that act, as also vse them during the time of their Novice ship. But first I will giue out of the same author, certaine Rules against temptations: be∣cause ordinarily the diuell, trou∣pes of sinnes, & passed customes, doe assaile and make warre a∣gainst Novices, so that in them the common saying is verified Iob 7. the life of man on earth is but a continuall tentation or warre. Whence commeth, that many

Novices overcome in the com∣bat, doe yeeld and fall for want of instruction of the manner and meanes to make resistance. Ma∣ny profitable things haue bene written both of generall and par∣ticular remedies, against tenta∣tions, I will briefely speake of some of them.

Briefe Rules against Tempta∣tions.

FIrst let them endeavour to accomplish that of the wise∣man, Eccl. 2. Sonne comming to the seruice of God, stand in iustice, and in feare, and prepare thy soule to tenta∣tion. And know, that as S. Paule saith, 2. Tim. 2. None are crowned, but those who fight manfully; and that the elect Act 14. By many tri∣bulations must enter into the king∣dome of God. Wherfore the first &

common remedie against temp∣tations is to know their, imperfe∣ctions, frailtie, and insufficiencie, and confidently to haue recourse to Gods assistance, vncessantly & ardently invocating his aide, in saying Deus in adiutorium meum intende. And so they must, conti∣nually hope in God, and neuer presume of their proper forces or merits.

The second remedie is to hūble & misprise themselues profound∣ly, yea to esteeme themselues as nothing in all things before God; for he cannot be held by the di∣uell, who is so little, and as no∣thing in his owne estimation: but presently he slips out of his clawes, and is receiued by God, who exalts and comforts those who are so humbled.

The third remedie is, alwayes to consider the presence of God

almightie, principally his iudge∣ment, and aboue all to consider prudently, and greatly feare the eternall sentence.

The 4. is to consider clearly, what the tētatiōs are, what are the enemies of the elect, what they seeke, wherto they tend, what they incessantly machinate: truly they are most cruell, most caute∣lous, most envious, and finally seeke no other thing, than the e∣ternall damnation of men, & that in the meane time, they may be withdrawen from God, depriued of all grace and vertue, made sub∣iect to them, and sullied with all vices.

They neuer cease to invent & prosecute such things, after a thousand wayes, and practises, wherfore by how much more they know these more assuredly, by so much more foolishly they

shall doe, if they consent to them; and doe not resist them with all their force, & affections. Would any one enter into a wood of theeues, of whom he knew he should be strangled.

The 5. to thinke diligently, what domage they incurre by gi∣ving way to temptation; for by this, they loose their soueraigne God, and only good; they are despoyled of all charitie, grace, and precedent merits. They cease to be the daughters, servants, friends, souldiers, heires, & mem∣bers of their God; Creatour and Saviour, and consequently be∣come his enemies and adversa∣ries, &c.

The 6. is to behold continual∣ly how victoriously, & excellent∣ly, the servants of God haue re∣sisted temptations; and what glorie they haue gotten by such

triumph; in reading the liues of the holy Fathers, S. Antony, S. Hilarion, S. Benedict, S. Francis, they may be more fully instru∣cted.

The 7. is to contemplate God almightie, his holy-Angels, and all the heauenly citizens behold∣ing their conflict against tempta∣tions, ready to assist them, ioyfull of their resistance, and victory: and on the other side, consider how much the malignant spirits doe rejoice together, and mocke at their fall and transgression, ac∣cording to that of the Psalmist Psal. 12. They that troubled me, will reyoice if I be moved. O doe not of∣fend leaue and misprise God, who is your Creatour, and Saviour. Doe not contristate his B. mo∣ther, most ready to helpe you, and most zealous of your saluation: doe not dishonour your Angel

Guardian, who most sincerely loues you, keepes you most care∣fully, and admonishes you most faithfully, rather to follow and hearken after the suggestions of the diuell, than to the most whol∣some exhortations of the Angels. Doe not make your selues odious and contemptible to the trium∣phant Church of the celestiall court. Doe not yeeld your selues to be a shame, mokquerie, & prey to the most envious & most cruell enemies. But rather, pray with the wise man. Eccl. 23. O Lord, Father and dominatour of my life; leaue me not in their counsell: least I fall in the fight of mine ad∣versaries, and mine enemies re∣joice.

The 8. is presently to resist in the beginning of the tentation, principally in the tentations of the flesh: from which as from

their obiects, occasions, incita∣tions, and subiects, they are in∣continently to turne the eies of the spirit, and of the body; the imagination, fancy, memorie, and convert them to behold, and consider some holy and compun∣ctiue things, as beholding the crucifix and the Passion, the last endes, weighing also the breuitie and incertitude of this present life. Moreouer they ought to be mag∣nanimous, and laudably vindi∣catiue: that so they may afflict the diuells their enemies: by so much more earnestly and vnces∣santly addicting themselues to all workes of vertue, principal∣ly of profound humilitie, Obe∣diēce, & Charitie, by how much more they endeavour to with∣draw them from their saluation: say with the true warrier Psal. 17. I will pursue mine enemies, and

ouertake them. And I will not re∣turne till they faile. I will breake them neither shall they be able to stand: they shall fall vnder my feete.

The 9. is, to ponder the base∣nesse, impietie, and turpitude of tentation, and vice: and so pre∣sently with an indignation, turne themselues, as from a stinking & most detestable carron. Euen as a marchant would with indigna∣tion refuse iron, or dung, that the buyer should giue him for gold, or balsome; so when for our Lord God, eternall infinit & most worthy, and for the most pretious guift of his grace & glo∣rie, the world, the flesh, the di∣uell, should propound vaine, fil∣thy, and base things, let them an∣swere, with great contemptand not vouchsafe to behold or hear ken to those, who suggest such

things, nay rather according to that which the standard bearer of Christ Iesus, Blessed S. Francis hath tought vs, let them say to the tempter, Open thy mouth and I will cast dong into it.

The 10. remedie is, to discover aswell in confession, as out of it, what passeth, & is hidde in they spirit, to discreet, good, and cha∣ritable men, and humbly obey to their counsells, and instructions.

The tēpter doth seeke meanes to deceiue vs, propounding false and perverse things, vnder the species of true and good, and doth lay snares and guiles: wherfore he feares to be discovered. For according as Christ hath said in the Gospell. Ioan. 3. Euery one that doth ill, hateth the light, and commeth not to the light that his workes may not be made manifest. Wherfore a man hath then al∣most

vanquished the diuell, and discouered all his deceits, and tre∣cheries; when he hath declared all the secrets of his heart to men of iudgement. It is also and act of humilitie and discretion, in such sort to discouer the interiour, and to desire to be wel instructed the∣rein, and therfore let them over∣come thus the pride of the di∣uell.

Many other things may be ad∣ded, as to haue recourse to our B. Lady to the Saincts towards whome they haue particular de∣votion. And principally to haue a serious consideration of the Pas∣sion of our Saviour. For Christ hath giuen great power and ine∣stimable vertue to his Passion & death, wherby he hath redeemed humane kind. It contayneth in it selfe an infinit merit, because by a soveraigne and most ardent cha∣ritie,

most perfect Obedience, most profound humilitie, most firme patience, most strong con∣stancy and most mild spirit he hath submitted himselfe to it; his divinitie added to his humanitie did giue to it an immense effica∣cy of merites; wherfore by how much more a man is ioyned to Christ, by more humble ardent, and strict charitie, by so much more abundantly he may partici∣pate of his vertues, and merits.

If then they be tempted with any difficulty or rigour of the Order, and of its observance, as of the hardnesse and austeritie of Religion, & that it theeme gree∣uous and painfull to carrie the Crosse and follow Christ: let them consider diligently, what he hath suffered for them, how in his agony, for horrour of death he hath shed a bloudy sweat, and

was sadde euen to death, and car∣rying vpon his owne shoulders the heauie gibbot of the crosse, he was most ignominiously ledde to the place of Calvarie.

If they be tempted with the delights of the flesh, or with the desires of pleasure, dissolution, play, sport, vnmeasured laughter, let them consider the griefe that he suffered for vs, when his most delicate flesh was torne, even to the opening of his sides, and most cruelly rent, with the blowes of scourges, when his hands and feete were transpier∣ced with rough and great nailes of Iron, when his head was crow∣ned with thornes, and beaten with a reede.

If they be tempted with am∣bition, let them consider how for our sakes, he became reproch of men, and out cast of the people. He

was mocked with a white gar∣ment, derided in purple, bespitted on his face, blasphemed, and des∣piced, handled, and slaine, as the most base and the most wicked amongst men, for those who did see him did mocke at him, saying Mat. 27. If he be the king of Israel, let him now come downe from the Crosse. &c.

If the rigour of abstinence, or of fasting be troublesome, and painfull to them, if they be temp∣ted with more delicate meat or drinke: let them remember that they gaue him gall for his meate: and in his thirst they gaue him vi∣nagre to drinke. Psal. 68.

If the motion of Pride, the im∣petuositie of impatience, or an∣ger assault them, because some haue done them iniuries or other contrarieties; let them consider, how most patiently he hath en∣dured

all things, when he wa•• carried before Pilate, with a mos•• mild heart, not saying one word when he was most enormously accused.

If rancour or motion of envie strike them; let them remember how he fastened to the Crosse, & already environed with anguish, and prickings of death and more interiourly transperced: did pray for those who crucifyed him.

If sloath assault them, let them call to mind with what ardēt cha∣ritie he hath procured our salua∣tion.

Briefely in all temptations let them interiourly consider, what and how great things he hath vndertaken, excercised and suffe∣red for our saluation; with what most bitter and most cruell death he was slaine; and most violent∣ly and most painfully stretched

forth on the Crosse, euen so farre forth that one might number all his bones, yea euen to the rupture of his vaines, how he was crow∣ned with thornes, cloathed in mocquerie with a purpell robe; and his face bained in bloud, pre∣sented to the people, who cryed take him away, crucisie him. Ioan. 19.

On the other side, consider what and how great he is, he I say who hath suffered all these things; is not he, according to his divine nature, equall with the eternall Father, & according to the Humanitie which he hath hypostatically taken and vnited vnto the eternall word; more worth than all the world? Let them consider the delicatenesse of his complexion, in that he was conceiued in the most sacred wombe of the Virgin, of most

pure bloud: behold his Innocen∣cie, contemplate how charitably strongly, and most promptly he hath suffered all these paines.

Besides this they may consider, that at the time of his Passion, the griefe of compassion which he sustained from the vngratfull & wicked Iewes was more than the corporall affliction of his Pas∣sion. Moreover how great pitie and compassion he had of his most deare Mother, seeing her bitternesse, paine, and compassion as also how greatly he did suffer in all those who stood by, his de∣vout disciples, and other women.

Let them therfore carrie these things in their minds, and at cer∣taine houres dayly meditate, and remeditate them, as distinctly, or∣dinatly and compassionatly, as if he did endute them in their sight and presence. According to the

forme that is giuen them in the distribution of their time, in the houre glasse of the Passion which they may find in my booke of the chord of S. Francis.

Here follow some prayers which they may vse either at their cloathing, or afterward du∣ring their Noviceshipp as also some other that they may vse at their Profession.

Prayers.

O Lord Iesu Christ who art the way, without whom none cometh to the Father, I be∣seech thy most benigne clemen∣cy, that thou wouldest leade me by the path of regular discipline, thou also, who hast vouchsafed do call sinners, saying, Come yee to me all that labour and are burthe∣ned and I will refresh you. Grant

that this voice of thy invitation, may so prevaile in me, that laying downe the burden of sinne, and tasting how sweet thou art, I may deserue to be sustained by thy re∣freshment, thou also who hast vouchsafed to witnesse of thy sheepe, saying, My sheepe doe heare my voice, and I know them and they know me, acknowledge me amongst thy sheepe, that I may also so know thee and not fol∣low a stranger, but thee; nor heare the voice of strangers, but thine: wherby thou doest say, he that ministereth vnto me, let him follow me. Who liuest and rai∣gnest God with God the Father, in the vnitie of the holy Ghost, world without end. Amen.

O God most faithfull promi∣ser of eternall good things, and certaine performer, who hast

promised the coverture of salua∣tion, and the cloathes of incun∣ditie, to thy faithfull: most hum∣bly I beseech thy immense cle∣mencie, that this habit signifiyng fidelitie of heart, and contempt of the world, by thy protection may keepe me vnspotted: and as thou hast temporally cloathed me, with the garment of thy sonnes Passiō, so thou wilt make me to be cloathed with blessed immortalitie. Through our Lord Iesus Christ thy sonne; who li∣ueth & raigneth God, with thee, in the vnitie of the holy Ghost, world without end. Amen.

A prayer for perseuerance.

O God of peace, most mercifull and clement Lord, to whō all good things are pleasing, with out whom no holy thing is be∣gunne, no good thing finished; let the eares of thy pietie be pre∣sent

to my humilitie, and defend me from all impediments of this world, and from all secular de∣sires, and propitiously grant, that I may persever in this holy pur∣pose, and hauing receiued remis∣sion of my sinnes, I may deserue to come to the company of thy elect. Through our Lord Iesus Christ thy Sonne: who liueth & raigneth, God with thee, in the vnitie of the holy Ghost world without end. Amen.

A prayer for Gods Grace.

O God who by thy coeter∣nall Sonne, hast created all things, and who hast vouchsafed by the misterie of his holy Incar∣nation, to renew the world be∣come old in sinnes: I humbly be∣seech thee, that by the grace of the same Iesus Christ our Lord, thou wilt clemently vouchsafe to behold me thy handmaide, desi∣rous

to professe the rennuntia∣tion of the world, that so re∣newed in spirit, I may put off the old man which its actions, and de∣serue to put on the new which is created according to God. Through the same Lord Iesus Christ thy Sonne: who liueth & raigneth, God, with thee, in the vnitie of the holy Ghost, world without end. Amen.

Another.

O Holy Ghost, who hast vouchsafed to reveale thy selfe our God and Lord to mor∣tall men, I most humbly beseech the immense clemency of thy goodnesse; that as thou doest breath where thou wilt, so grant to me, the affection of devotion: that as by thy wisdome I am created, and also by thy provi∣dence governed; so according o thy wonted Grace, let thy ho∣ly

vnction in all things teach me, and that by the intercession of our most blessed Father S. Fran∣cis: who thou hast giuen for the principall law giuer of this holy institution: and of all the Saincts, whom I doe now invocate; make me to be truly converted from the vanitie of this world: and as thou art the remission of all sin∣nes, so dissolue in me, the obliga∣tions of impietie, that depresse me; and make me fervent in the observation of this holy purpose, that in all tribulations and adyer∣sities, I may respire by thy neuer failing consolation, and liuing so∣berly, iustly, and piously, by true humilitie, and obedience: and grounded in fervent charitie, I may with happy perseverance ac∣complish, that which by thy grace I haue begun, which thou ô Lord vouchsafe to grant who

with God the Father, and his only begotten Sonne liuest and raignest world without end. A∣men.

Another.

O God who doest inslame those, who are converted from the vanitie of this world, to the prize of thy supernall voca∣tion, & doest prepare mansions in heauen, for those who renounce the world: dilate my heart with thy celestiall guifts, that I may re∣maine in this holy cōpany, with them in fraternall vnion of Chari∣tie, vnanimous, constant, sober, simple and quiet, obseruing the regular institutions of this holy order, and by thy aide may come to that spirit of perfection, which by thy inspiration I haue concei∣ued. Through our Lord Iesus Christ thy Sonne: who liueth & raigneth, God, with thee in the

vnitie of the holy Ghost, world without end. Amen.

Another for the same.

O Lord God creator of all things visible and invisible, and reparer of the world, who by thy power hast created, and cle∣mently redeemed me, and merci∣fully called me to the state of euā∣gelicall perfection: I humbly be∣seech thy immense clemency, that thou wouldest vouchsafe to illuminate, inflame, and streng∣then me: that aided by thy most benigne pietie, I may devoutly, and constantly perseuer to the end in this holy Order, which by thy inspiration I haue vnder∣taken: that after the end of this life, adorned with all ornaments of vertues, and jewels of spirituall guifts, I may deserue to come to thee my most clement Father Through our Lord Iesus Chris••

thy Sonne: who liueth and rai∣gneth, God, with thee, in the v-vnitie of the holy Ghost world without end. Amen.

Prayers after Profession.

O God who dost inflame those who are converted from the vanitie of this world, to the prize of thy supernall voca∣tion; come vnto me propitiously purifying my breast, and infuse thy grace, wherby I may perse∣ver in thee; and armed with the helpe of thy protection, may be able to performe, what I haue promised; and made a fullfiller of this my Profession, I may happily attaine to those things, which thou hast vouchsafed to promise those who persever in thee. Through our Lord Iesus Christ thy Sonne who liueth &

raigneth God, with thee, in the vnitie of the holy Ghost world without end. Amen.

Another.

ALmightie and euerlasting God, benigne inhabitatour of chast minds, who by thy word, by which all things were made, hast so repared humane nature, vitiated by diabolicall deceit, in our first parents, that thou hast not only recalled it to the Inno∣cency of its first beginning, but also hast brought it to the know∣ledge of some things, which are to be had in the world to come: and carried it, as yet bound in the condition of mortalitie, to the si∣militude of Angels, behold me thy handmaid, who placing my confidence in thee, doe offer vp my devotion: and grant that by the guift of the holy Ghost, there may be in me prudent modestie,

wise benignitie, graue lenitie, & chast libertie; that I may be fer∣vent in charitie, and loue nothing besides thee, may liue laudably, and not desire to be praised; that I may glorifie thee in sanctitie of body, and puritie of minde; may feare thee by loue, and by loue serue thee, Be thou my ioy, my will, in mourning, be thou my comfort, in doubts; my counsell, in iniurie, defense; in tribulation, Patience: in Povertie, abundance; in hūger, food; in infirmitie, medi∣cine; let me haue all thīgs in thee, whom I desire to loue aboue all things: by thee, let me keepe what I haue professed, chastice my flesh by mortificatiō; & overcome the world with its pride; that so ador∣ned with flowers of vertues, and with the oyle of preparatiō: I may expect the celestiall bridegroome; & my lāpe being lighted with the

prudent virgins, I may enter into thy regall court, & remaine with∣out end, in the euerlasting compa∣ny of the lambe Christ Iesus, to whom with the Father and holy Ghost, be all honour and Glorie for ever more. Amen.

A prayer to our holy Father S. Francis.

O Seraphicall and most Bles∣sed Father S. Francis, Imi∣tatour & standard bearer of sweet Iesus crucified; who hath ador∣ned thee, amongst other Saincts with a speciall priviledge of loue, and honour, for he hath reple∣nished thy soule, with the light and splendour of loue; and hath renewed his sacred wounds in thy body. I beseech thee for the loue of the same benigne & mer∣cifull Iesu, that thou be alwayes, and at all times vnto me a helper,

Father, and keeper; and an ad∣vocate for me, vnto the same Lord, both in this life, and at the houre of my death. O beloued of God; I also humbly and earnest∣ly beseech thee, to obtaine for me, of our Lord Iesus Christ; com∣punction, and remission of my sinnes: pray for me to our be∣nigne Lord; that through his mercy and piety, he would grant me the grace to know my selfe; and to loue and desire him aboue all things: and that he make me to serue him faithfully, all the time of my life; O Father, most glorious Confessour of God; ob∣taine for me, that our Lord by his mercy, & charitie, may make me thy true daughter, and dis∣ciple, and that he replenish my soule with those guifts where with he replenished thine; and that he make me a true observer

of my Rule, and Profession: & lastly that he keepe both me, and my Sisters, with all thy children: in good and regular observance; and in good example; that we may be a light and patterne to the whole world. O most louing Father: I beseech thee for the loue of the blessed virgin Marie, Mother of God: to whom thou all wayes haddest great devotion, obtaine for me, that I may al∣wayes reuerence her; and haue speciall devotion to her; I also humbly begge of thee, that by the said devotiō of thine towards her: thou be vnto me an aider and helper; when my soule shall depart from my body; and that thou vouchsafe to pray for me, that our Lord through his mer∣cy, and by the merits of his most bitter Passion; the loue and me∣rits of his most holy Mother; and

by the merits of all the Saincts of thy Order, and of all other Saincts, he may bring my soule to Paradise; and grant me to re∣maine with him and thee, toge∣ther with his holy Saincts, and Angels for euer in his Glorie. A∣men.

Instructions for those who are professed.

FIrst let them consider, the greatnesse of this benefit of their vocation: for God hath not done so to all: but to them, he hath declared, not only his iudge∣ments; but also his counsells; He hath done great things to them, by taking them not only for his servants, but also hath chosen them for his deare Friends; for he saith Ioan. 15. Now I call you not servants, but I haue called you friends. He hath also adopted them for his children; whence

he saith 2. Cor 6. I wilbe a Father to you, and you shal be my daugh∣ters. Moreover he hath taken them for his Spouses, for the soules of euery one, are Spouses of Iesus Christ, saith S. Bernard. Let your soule be espoused to him, whose beauty is admired by the sunne & moone. Iesus Christ hath made them companions of his table, companions of his nuptiall bedde, and hath espoused them with the ring of his loue, and charitie. Hearken therfore ye daughters and see, & consider the great bountie of God vnto you, and forget your people, and the house of your Fathers for∣sake all carnall affections, vnac∣custome yourselues of all secular comportment, & forget the hurt∣full habits of vice.

2. Let them consider the digni∣tie of a Religious state; for the

Monasterie is nothing else, but a schoole or citie of vertue; a place of freedome, where devout soules, who haue happily fled frō the arke of the enemie; fearing they should be surprised in his nets: haue assembled themsel∣ues. It is also a terrestriall hea∣uen, wherein celestiall wo∣men, or terrestriall Angels, who in spirit converse in heauen, doe keepe their residence; (Night and day, According to the saying of S. Bernard) to celebrate the praises of God. Blessed S. Laurence Iusti∣nian calleth it a Garden enclosed, Paradise of delights, Schoole of ver∣tue, Tabernacle of Alliance, Parlour of the Spouse, Station of warriers, House of Sanctitie, Mistris of Reli∣gion, particular Mirrour of holy Obe∣dience.

3. Let them consider the vtili∣tie of a Religious state, wherin

one is tryed and excercised in ver∣tue, reprehended for negligence, drawne by word and example to more perfect things. Here they are constrained to deplore their imperfections, here they are a∣wakened by the fervour of o∣thers, instructed by others humi∣litie, moued by the obedience of one, and by the patience of ano∣ther: Here they are confounded to be more slow than others. The correction of the one is the admonition of the other. The dāger of one serueth so a looking glasse to the other; and for to say nothing of the influence of the more abundant grace, of the greater assurance, and tranquilli∣tie at the houre of death, of the commoditie that they haue to be vacant to God, &c. it is also a signe of the divine Predestinatiō. For Iesus Christ hath promised

that euery one, who hath left Fa∣ther, Mother, Brothers or Sisters, &c. for him; shall receiue an hun∣dred fold, and shall possesse life euer∣lasting. Wherfore remembring these things, and participating of so great good, let them persever in the observance of the Rule, and religious conversation, and God will giue them a crowne of life.

4. Let them consider that how great soeuer the dignitie and vti∣litie of a Religious state is, yet they cannot come to the height of this dignitie, but by labour; if therfore the place of dignitie de∣light them, let them first excer∣cise themselues in the way of la∣bour: by this path, one cometh to maiestie: wherfore let them know that since they haue bene disposed to enrolle themselues in Religion, they are ranged into

the societie of Iesus Christ, into the number of his Apostles, and so ought to consider his words. He that will follow me let him re∣nounce himselfe, and take vp his crosse, &c. therfore let them pre∣pare their soules to fight, for sithence they haue called the di∣uell and hel to the duel, he will come with all his forces and ma∣lice, as another Aman, against Mardocheus, for to vanquish & surmount them; in the meane time let them be assured that the God of all consolation will assist them, and will not permit that they be tempted aboue their force, but will giue aide in tenta∣tion, to the end that they may sustaine it.

5. As they haue firmely resol∣ued, to perseruer in Religion; so let them valiantly follow him, that is their head & Lord; follow

him through fire & water; Learne of him because he is meeke and humble of heart. Mat. 11. let them crucifie their flesh, all vice, and concupiscence, mortifie, deny, & ouercome themselues; offering their wills to God by perfect o∣bedience: let them serue God in feare, and reuerence; with great care and fervour of heart, and ne∣uer cease to adhere and please the almightie, and incomprehen∣sible God, contemning all base & vnworthy comforts and consola∣tions: certes, if their comport∣ment be such, they shall haue here a Paradise on earth, in adhe∣ring most sweetly in tranquillitie of spirit, to a soveraigne and infi∣nit good: and soone after, the ce∣lestiall Paradise, where they shall see in the kingdome of heauen the good things of our Lord, which the eie hath not seene, nor

care hath heard, neither hath it ascended into the heart of man what God hath most largely pre∣pared for the true Religious, who accomplish his counsells.

6. Let them consider the great good, which those enjoy who formerly in this life haue cōtem∣ned the world with all its de∣lights, riches, and honours; and behold what glorie, excellency, praise, and inestimable honour, they haue gotten in a little time, by paines: lo now they are coun∣ted amongst the children of God, & their lot is amongst the Saints; they are now eternally assured of their vnspeakable beatitude, and of the most sweet possession of the most high Deitie, and now for euer, are by so much the more happy, by how much during this short life, they haue bene found to haue served God more since∣rely,

diligently and amourously.

7. They may set before their eies, the example of the Saincts; by often reading and seriously pondering their actions, to the end, that in as much as they may; they imitate them: aboue all, let them set before their eies, the example of our holy Father S. Francis; that as they haue made Profession to be his chil∣dren, so they may be true heires of his vertues: and for the com∣moditie of those who perhaps cannot haue time to read his life, I haue thought good to set downe here in a briefe manner, the principall things of his life, that in making vse of this briefe extraction, they may set it al∣wayes before their eics, and so regulate their actions conforma∣bly.

A briefe extraction of some perfe∣ctions of S. Francis, which may serue as a patterne for all his children.

THe first Perfection of S. Francis, was that with all endeavour, and with all his forces he did labour to deplore his sin∣nes; and did willingly confesse them, & that without delay, and afterward in as much as he could, did take heede-not to fall againe.

The 2. was that he did put all creatures aboue himselfe, and himselfe vnder all. And this was his reason: because (as he said) he had offended that great Lord, who had made all crea∣tures, and who hath so much ho∣noured vs, that for our loue, he hath taken humane flesh: which assumed did participate of all crea∣tures.

For this he was obedient with a good heart, and good will, to all not only to greater, or e∣quall or lesser; but also to all creatures in as much as was law∣full for him.

The 3. Perfection was the loue of God, wherby he had roo∣ted out of his heart all worldly and humane creatures: neither did he find any foundation, root, or rest, but in him who made his heart. For this he was wont to cast his heart vnto Christ, who had made it, and so excercised his heart in him, that without any la∣bour, when he would, he could fix his mind on him, and from thence was alwayes attentiue to God, in all places, and in all times.

The 4. Perfection was, that he was of such patience, that he did endeavour to loue him more

that did doe or speake euill vnto him: and with all his heart, and with a good will, would more willingly serue him without all bitternesse of minde, because as God out of his liberalitie did giue all good things to him; so he did belieue that God did permit all euill things to happen vnto him; to manifest therby his sinnes vnto him; & that so he himselfe might acknowledge and take notice of them: and that God did punish them in this present life: and therfore he did much loue him that did doe or speake ill of him: because by, his mediation, as by his messenger, God did giue vnto him so great good, to purifie him from his sinnes.

The 5. was that he loued all good men, and did compassionate all euill; and did honour all, repu∣ting himselfe the basest yea worst

of all men. And this because, he did not know, whether the good which he did doe, did please God, or whether he should per∣seuer therein: neither did he know the end, wherto another might come: and for this, he iud∣ged none. Whē he did heare any euill of any one, either he did excuse him, or in hearing did shew himselfe sadde, or did who∣ly turne the words of the spea∣ker to some other matter.

The 6. was, that he did much loue reprehensions, & them who reprehended him. And if any ill thing was spoken of him; he granted it: if they did say any good, he excused himselfe, and said, that he did no good: know∣ing in his minde, that God did doe and giue all good.

The 7. was, that he did wil∣lingly serue all, and would scarce

permit any one to serue him: re∣puting himselfe vnworthy of all seruice; for, said he, Christ did not come to be ministred vnto but to minister; If therfore any one did serue him, in any neces∣sitie, in his heart he gaue thankes to God: who gaue him that will to serue, and to be able to doe it.

The 8. was, that he did endea∣vour to contemplate all Gods benefits in himselfe, in others; yea in all creatures; and did giue thankes to God for all of them; & afterward humbling himselfe did say, who am I? that I should giue thankes for others, when I am not sufficient to giue thanke•• for the least part of the good, tha•• God hath done vnto me; especi∣ally sith I am so poore a creature▪

The 9. was the guard of his tongue, with out which all good is easily lost for he did abstain•…•…

not only from evill hurtfull or vnciuill words; but also from all superfluous & vaine talke: which doth expell deuotion.

10. Aboue all things he did take care, that in euery word of his, there should be truth, good∣nesse, and humilitie. Because the words of a man, ought to begin in truth, proceed in goodnesse, & end in humilitie; and be measu∣red in breuitie.

The 11. was his great Pover∣tie; which he esteemed as his La∣dy, and Spouse, because that it had bene so dignified in our Sa∣viour, and his Blessed Mother. And therfore he left this as an inheritance to all his children.

The 12. was, his prompt obe∣dience, which he esteemed aboue all other things: because it did so shine in our Saviour, who was obedient to his Father, euen to

the death of the crosse, and ther∣fore our holy Father said, he would as willingly obey to a Novice of one dayes standing, as to the eldest of the house; if he were made his Superiour.

To omit many other rare Per∣fections, which the devout Rea∣der may gather in his life: the last & principall was his tender com∣passion, of our Saviours Passion: whereby he did merite to receiue the stigmats or markes of Christ Iesus crucifyed.

After this example, devout soules in reading the liues of Saincts, may gather the princi∣pall perfections, or rarest vertues, which haue bene in the Saincts; that they may lay them vp in store, to benefit themselues by their examples.

To conclude I will adde the words of S. Hierome in the first

chapter of his Rule.

Christ (saith he) hath instructed women placed in Monasteries; what manner of life they should principally take; saying, Mat. 19. If thou wilt enter into life keepe the commandements, and what those are he hath tought, saying, thou shall loue the Lord thy God, with all thy heart, and thy neigbour as thy selfe: diligently consider; that without the fullfilling of those com∣mandements, no man entreth to liue with God: therfore the Apostle doth not glorie in the tongues of Angels, and men; nor in the knowledge of the misteries of God; nor in the spirit of Prophecy, but in charitie. This alone doth make men liue to God; This maketh Religious, monkes & Nun∣nes. Without charitie, Monasteries are but hell, and those who dwell in them, are but divells. But with charitie, Monasteries are Paradises, on earth: and those who abide in

them, are Angels: therfore my most beloved daughters, although long fasts doe make your bodies leane, and abiect; and poore garments deforme them; and long offices be performed, if charitie be wanting within, you are not as yet come to the lowest de∣gree of Religion. It is a good & plea∣sant thing for Sisters to dwell in one, that is in one bond of loue, and affection of charitie: who doe helpe one another in tentation, & mutual∣ly administer to each other, the of∣fices of charitie and pietie. Wher∣fore let there be one heart, one soule, in you, corporally vnited; for cer∣trinely there is no life worse, than to liue together in body, and not in minde and they are truly vnhappy, in whom there is not one will, but diverse: therfore let there be al∣wayes in you, one affection, one fra∣ternitie, one will, one proportion of manners, one ioy, one sadnesse: let

not that, which in our Lord is plea∣sing to one, be displeasing to another; neither that which is the ioy of one, be the griefe of another: and so ye may haue the proposed end, and virtue of Religion, if yee dwell vnanimously in the house of Lord.

Instructions for the conserva∣tion of mutuall charitie.

FIrst you ought to consider your Sister, not as flesh and bloud, but as the image of God: which he most affectionately lo∣ueth, and to reforme it, hath gi∣uē his only Sonne, he hath created all this world for its corporall service, and spirituall assistance: he hath also ordayned those most noble creatures the Angels, to labour for its profit: the Sonne of God, Christ Iesus hath giuen his proper life for it; for he hath lo∣ued vs, and washed vs from our sinnes, by his bloud. Iudge whe∣ther

it be reasonable to hate those, whom he so infinitely lo∣ueth; or contemne those, whom Iesus Christ cherisheth.

2. Consider your Sister, not as a stranger; but as one, who is very neere vnto you, whose pro∣speritie or adversitie concernes your selfe; if any one loueth hir carnall Sister: much more ought you to loue your spirituall Sister engendred with you by the same mother, the holy Church and Religion: and of the same Fa∣ther Christ Iesus. We come from the wombe of our Mo∣ther, to miseries, sinne, and death wherein is no true frater∣nitie; but we are engendred in the bosome of the Church & Religiō, to ioy, merits, and life everlasting wherein is perfect affinitie.

3. Regard not your Sister, al though shee be angry and en∣vious

towards you, as euill or in∣iurious to you, but as one who doth cause you great good & ho∣nour; for in speaking ill of you, or contradicting or discoursing of you, &c. she is the occasion, that you walke more carfully, & liue more religiously, & therfore consider that, by her meanes you may heape vp merits.

4. At all times, when you find in your minde, any ill will, or a ver∣sion against your Sister; doe not suffer the cockle sowed by the craftie enimie, to encrease in you; but presently apply some reme∣dy: which you may doe, by vn∣cessantly praying God for her: If afterward the occasion pre∣sent it selfe, or if you can, seeke the occasion to praise that Sister; shew her a good countenance, & and talke with her of things that occurre: so you shall become a

child, according to that of our Saviour, Matt. 18. Vnlesse you be converted and become as little chil∣dren; you shall not enter into the kingdome of heauen. You shalbe a little child, not in sense, but in malice, a child, not in imbecillitie, but in sinceritie.

5. Doe not contract ouer much familiaritie, or immoderate friend∣ship with any one Sister; for this is not charitie; but a moth of charitie, the ruine of peace, ver∣tue, and perfection; and is obtai∣ned with offense to others: for from this root, most commonly buddes forth these branches: 1. a continuall remembrance of those whom you loue; with an obli∣uion of God. 2. many idle dis∣courses, and losse of time, ordai∣ned to contrition, prayer, and good workes, & not, to vanitie & detractiōs: which ordinarily fol∣low

such familiaritie. 3. scandale to the other Sisters, who detest such affections which are contra∣rie to a Religious life 4. a conti∣nuall anguish and care, least some corporall euill, sicknesse, or dis∣honour should come vnto them, 5. a continuall care to defend them, with such like: which ma∣ny times causeth dissension, and strife with others; wherfore cō∣municate a generall loue to all; assist all, speake to all, and shew to all the same signes of familiari∣tie. And if you are bent to loue one, more than another; let it be in no other, but in Iesus Christ your Spouse, wherby you may the more encrease in his loue.

6. Contemne all tēporall things, and wholy banish the loue of them from your heart. For often∣times base and abiect things defi∣ted, doe breake peace betweene

Sisters; and hurt Charitie. Be you ashamed, that possessing the guifts of God, with hope to be heires of God, you should dispute and quarrell for a little booke, for a cell, and such like; preferring those little and vaine things, be∣fore the good of charitie & loue.

7. Overcome your proper will, and submit it to the will of your Sisters. For Iesus Christ did not come to doe his proper will, but to be subiect to all. So you are not entred into Religion to satis∣fie your proper desires: but the will of our Lord. If you will know what the proper will is, which for the good of peace, you ought to forsake, S. Bernard will tell you. Proper will (saith he) is not commonto God and men: but is only ours: when we will any thing, not for the honour of God, nor for the will of our Sisters; but we doe and

accomplish it for our selues, with∣out intention to please God, or profit our Sisters, but to satisfie the proper motions of our spirit. This is direct∣ly opposite to charitie.

8. Renounce your proper iud∣gement, not too much confiding or relying vpon your owne opi∣nion: for euen as amongst car∣nall and imperfect persons, disor∣dinate loue of earthly things, doth ordinarily raise strifes and de∣bates, so amongst spirituall per∣sons, the diversitie of sense, and iudgement, ordinarily engendreth discord. Now you may obtaine this abnegation of your iudge∣ment, by true humilitie of heart, if you esteeme others more wise, and stayed; and your selues more foolish, and lesse experien∣ced. Hearken to S. Paule praying each one Phil. 2. If therfore, there be any consolation, in Iesus Christ, if

any solace of charitie, if any societie of spirit, if any bowels of commise∣ration: fullfill my ioy, that you be of one meaning, hauing the same cha∣ritie, of one minde, agreeing in one. Nothing by contention, neither by vaine glorie, but in humilitie, each counting other better than thēselues.

9. Thinke seriously, that there is nothing so great, profitable, or pretious: which may be prefer∣red before the good of charitie, and vnion: wherfore order all your exteriour things, all your affaires, in such sort, that the fra∣ternall charitie may not be preiu∣diced; but cōserved; with the losse and interest of all other things.

10. Be neuer angry against your Sister, how iust an occasion soe∣uer you haue, according to your seeming: for anger doth blind the vnderstanding, and looseth the good of peace and charitie; you

may well be angry against your sinnes, but beare alwayes a pea∣ceable and quiet heart towards your Sisters; or at the least striue to appeare so exteriourly. Endea∣vour to suppresse anger, not only in your owne heart; but also in the hearts of your Sisters: which you may doe by cutting of the occasions, by humble satisfaction, and by sweet & courteous words.

11. Doe not promise to your selfe long life, but thinke that you may presently die; and accu∣stome your selfe with tranquilli∣tie of spirit, to suffer iniuries and wrongs; from your Sisters; as you would doe, if you were at point of death: when you would not esteeme of such things, but rather apply your mind to God. wherfore euen now consider all things which are done and said, as if they did no way touch you;

and so you shall not be any wayes troubled; and shall offer all to God as voluntarie Sacrifices.

12. Consider and reuerence Ie∣sus Christ in every one; for you ought not so much to consider the person, as God, who by his essence, presence, and power is in all things; and principally in ra∣tionall creatures: and therfore for his sake you ought to inter∣pret all their words, and works in good part: or if you cannot, returne to your owne selfe, and consider whether there be no∣thing in you, that may displease God, who is present: where per∣haps you may find greater faults, and therfore you may the better support the imperfections of o∣thers. Besides such is Gods good∣nesse that oftentimes he couereth great and heroicall vertues, vnder day ly and light imperfections.