A treatise of penance, with an explication of the rule, and maner of liuing, of the brethren and sisters, of the Third Order of S. Frauncis; commonly called, of the Order of Penance, ordayned for those which desire to liue holilie. and doe penance in their owne houses. / by F. W.S. Strict Obser. ; Whereunto is added, the epistle and annotations vpon this rule, of the Reuerend Father, Fa. Peter Gonzales ... With a catalogue made by him, of the names of the chiefe persons of this order, aswell canonized saincts, as beatified, with the other honorable and worthy persons, who for their vertuous deeds, and holinesse of life, are cronacled to their perpetuall memory here in earth, and no doubt to their euerlasting glorie in heauen..

That all they which may by right, ought to make a will.

MOreouer, let all those which haue abilitie of right, frame or make a Will, and within three moneths, immediatly after their entrance, let them order and dispose of their goods, least any of them should happen to dye without a will.

Concerning the ninth Chapter.

NOTE, that for the better keeping of what is contained of the Rule, there, in seeing that death can not be escaped, and the hower so vncertaine, and to hope to make their wil, when they are oppressed with sicknesse, is so dangerous, by reason of the griefe and haste, wherewith many times we are commanded to leaue all, and goe meete the spouse. Wee ordaine that

they which haue power to make a wil, 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 shal hap∣pen to be owing, aswel of goods as honour. And that they may the more purely and pyously enter into this forme of life, it is ordained, that presently, as soone as anie one shall be admitted thereunto, or at the farthest, at his profession, that he shal make a general confession, wherein hee making vp his accounts with the world, may serue God with more freedome: and hauing made his will, if hee hath any thing to di∣spose of, let him doe it with the counsel of men of learning and zeale, which himselfe may choose. And perchance he aske coun∣cell of any of our Religion, let that religi∣gious person, make much account of the precepte of our Rule, which although it concerneth the Nouices, who take habite in our Religion, yet wee will haue it kept with these aforesaid persons also. And wee command, in vertue of holie obedience, & vnder paine of priuation, of the lawfull acts, those which are subiect vnto vs, that they neither meddle directly or indirectly in the disposition of the goods of the fore∣said persons, nor perswade them to leaue parte thereof, vnto our Order, but that freelie they may dispose, euerie one of

his owne goods, as almightie God shall inspire him, and they themselues vnder∣stande, for according to the doctrine of the Apostle S. PAVL, VVee seeke not their goods, but their saluation. Non querimus ve∣stra, sed vos.

VNTO the state of perfection, is required an abstraction and aliena∣tion of the minde, from all those things, whereby a man is hindred, that hee cannot wholly giue himselfe to the seruice of God. And for as much as in this vale of miserie, amongst all other things, there is no greater impediment, then the care of worldly goods; wherefore to the intent, that by a prouident fore-sight, this dailie carefull care, and the great hinderance, which commeth thereby, may be auoy∣ded. S. FRANCIS doth here ordeyne, that they which may conueniently, ought with speed, to setle their estate, and make their wil, and though he doth not require such haste herein, that they must do it be∣fore their entrance into this Order of Pen∣nance, yet notwithstanding, considering the hinderance and dangers, which come by lōg deferring, he doth exhorte thē to make it within three moneths after, at the fur∣thest, least he should die (saith he) intestate or without will. S. FRANCIS did presup∣pose, that whosoeuer did enter into this third order, if he were then sicke and did

it to enioy the greate benefites which are to bee obtained herein, at the hower of death, would make presentlie all prepa∣ration for it, knowing that sicknesse is the speedie messenger of God, to inuite all persons to make present repayre vnto him: But if otherwise they were at their admission into this holie Order, in perfect health, he did know by dailie experience, that such is the feruour of all persons, at the abandoning of worldlie pleasures, and returning vnto God by true loue, and sincere pennance, that if any sicknesse or danger should soone happen after, they would as quickly make themselues ready for whatsoeuer God should please to de∣spose of them, but as time groweth on, so deuotion oftentimes waxeth colde, there∣fore whilest feruour lasteth, hee requireth that they should despose of their goods, and settle their estate, and not to deferre the making of their will any longer then three moneths at the moste, yeelding this reason for it, Leaste they should dye intestate, and thereby, not onelie depriue their poore soule of that com∣forte which it expected, and otherwise might haue had, but insteede thereof, heape thereon great paines, and manie heauie curses. For such is nowe, the greedy desire of worldly goods, that a great many seeke to catch what they can, wherby it oftē hapneth, that not only the soul of the

departed, is forgotten in such sorte, that the memorie thereof perisheth with the sound. But therewithall, brotherlie loue and true friendship is so broken, that ha∣tred and couetuousnesse possesseth in such sorte the hearts of manie, that charitable and good dealing, hath no place therein, when extreamitie of law, yea if forgerie and periurie may sometimes preuaile: And whereas, if the diseased, had well disposed in time of his estate, not onely should haue reaped the benefite of the good deedes which he had done, but also haue bene partaker of all which should be done here∣after, by his good example vnto the worlds ende. Nowe for his negligence, not onely is he depriued of that great benefite, which by his diligence he might haue obtained, but seeing that it is a Maxime, that hee which giueth the cause of sinne, is partaker of the offence. And he which gaue the oc∣casion of the hurt, seemeth to haue giuen the hurt it selfe. Wherefore without the greater mercie of God, he shal be punished for all the offences, which his negligence, in desposing of his estate in time, gaue oc∣casions vnto his heyres, or possessors of his goods to doe, and worthely dooth deserue to be forgotten of others, which had so lit∣tle care of himselfe, as to dye intestate and without a will, and not setled his goods in some sort, for the good of his soule, which must render a most strict account for the

good deedes, which he omitted to doe, when he might haue performed them.

Iust cause therefore, had our prudent Father, to admonish his children and fol∣lowers, not to prefer the setling of their af∣faires, but to dispose of all their businesse, in such sorte, that they may alwaies liue in that state of life, wherein they may bee readie and willing, to render their soule vnto God, and not to deferre a matter of so great importance, least by suddaine and vnsuspected, or at least vnprouided death, which by diuers waies doe happen, often those aforesaid hurts and hinderances doe fall to their lot: For though there is no∣thing more certaine then death, yet notwithstanding, nothing more vncertaine then the hower thereof, as witnesseth S. BERNARD, saying, In humaine affaires, what is there more certaine then death, and vvhat can be found more vncertaine, then the hower thereof. For as the Ecclesiastick saith: A man knoweth not his ende, but as the fish is taken vvith the hooke, and the birds vvith the snare, so are men taken in an euill time, vvhich commeth vpon them vpon a suddaine. Wherefore our Lord doth exhort vs to watch, for that we know not the day or the hower, Neither were the verie Ethnicks ignorant hereof. For SENECA faith: No man had euer the gods so fauourable vnto him, that he could promise the next daye vnto himselfe. CICERO also a saith: VVho

is so foolish, though hee be a young man, can saye that he shall liue vntil night. S. IAMES helde the life of man to be so vn∣certaine, that hee comparde it vnto a va∣pour, saying: VVhat is your life? it is a va∣pour appearing for a little vvhile: It is also compared by IOBE vnto the winde, say∣ing: Remember that your life is but a winde: Vncertaine also is the place of death, for they which thinke to take their last farewel in their owne Countrey, in their owne proper and domestike houses, and amongst the Troupes of their friendes and kindred, oftentimes departed this life in a strange Countrey, either taking their iour∣ney forwardes, or in the middest of their iourney, or returning homewardes, or deuoured by wilde beastes, or killed by theeues, for no man can coniecture what the kinde 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 poyson, some glut∣tonie killeth, others famine, the earth o∣uerwhelmeth some, the water drowneth o∣thers.

And although, verie vncertaine is both the hower, place, and kinde of death, yet no lesse vncertaine, is the estate wherein the poore soule standeth, which is not pre∣pared for death, when it is called from this pilgrimage, to appeare before the dreadful iudgmēt seate, for that (as the Ecclesiastick

saieth) A man knovveth not, vvhet••er hee bee vvorthie of loue or hatred, which sentence, though it may be ordinarilie verified of all men, yet much more, of those which haue bene negligent, to pre∣pare and settle themselues, and their af∣faires in a readinesse, for that hower, which is so fearefull vnto them, that that they seeke nothing more, but how to auoyde it. For that as Holie IOB sayeth, A man vvill giue skinne for skinne, and all that he hath for his life. From hence proceedeth the willing suf∣fering and enduring, of so manie bitter potions, sharpe medicines, and great la∣bours, for the conseruation thereof. Wherefore, Saint FRANCIS, to take the greatest occasions of feare a∣waie, exhorteth the Brethren and Si∣steres, to stande so well prouided for Death, that as it is fearefull vnto others which are vnprouided, so it may be most comfortable vnto those, which haue made due preparation for it.

If the safe arriuing of a Shippe vnto a happie Porte, after cruell Tempestes of the Sea, is most gratefull vnto those which haue sayled therin: If the returning home into a mans owne Countrey, bee most pleasant vnto Pilgrimes, and if vn∣to such as haue bene banished, it is a thing most wished for, after a long exile, to returne vnto his natiue soyle, how ioyfull

and acceptable, then ought death to be vnto those which are prepared for it, see∣ing that it bringeth a man to all these afore∣said happinesse: For death truely condu∣ceth and deliuereth vs from dangerous & troublesome sea of the worlde, vnto the quiet state and rest of life euerlasting. And after our long Pilgrimage, reduceth vs in∣to our owne house, which we haue long sought for. For as S. PAVL testifyeth, vvee haue not a permanent citie, but vve seeke after another to come. And by the bene∣fite of death, we are recalled also from ba∣nishment, into our owne celestial Coun∣trey: There is no cause therefore, if we be well prouided for death, to feare it, but rather to wish for it, and say with the Apo∣stle For vnto me to liue is Christ, and gaine to dye.

Let worldlings then, and louers of the world, feare death, but let vs reioyce to dye, which passe by death to immortalitie. For as S. CYPRIAN saith, It is for him to desire to liue in the worlde, vvhom the vvorld doth delight, and vvhom flattering and decei∣uing it dooth inuite to the snares of earthly pleasures. But seeing that the world hateth a religious & vertuous person, why should be loue that which hateth him? And not rather follow Christ which loueth him, & hath redeemed him; how great a desire S. PAVL had to doe so, he sheweth, saying, vnhappie man am I, vvho vvill deliuer mee

from the bodie of this death, I desire to be dis∣solued and be vvith Christ. Happie there∣fore, yea thrice happie is he which stan∣deth alwaies readie, I do not say to die, but to liue in our Lord For though Sathan doth at the hower of death, diuers waies tempt and seeke to trouble the minde, by redu∣cing into memorie all worldly affayres, yet against such, as following the counsell of S. FRANCIS, haue disposed of them pru∣dently before, he cannot preuaile, for that our Sauiour, is most readie to helpe al∣waies his seruants in their greatest distres, and that soule which deuoutly hath serued him, he will neuer leaue it, without com∣fort in his agony, but is most like to vse, then vnto him, this most comfortable speech, and say, I am the life vvhich for thee haue ouercome death, vvhy fearest thou it? I am the light, vvherefore art thou afrayde of darknesse? I am the port of health, vvhy doest not thou (ô my Sonne) hauing passed the tempestuous Seas of this transitorie life, make haste to come vnto mee, vvhich haue deliuered and redeemed thee, and haue bene alvvaies vvith thee. Let the soule therefore com∣fort it selfe, and say with DAVID. If I shall vvalke in the middest of the shaddow of death, I vvill not feare any euil, for that thou art vvith me. And the soule thus prepared and armed, departing from this corrupti∣ble bodie, the Celestial spirits will meete it, that they may carrie it vnto the Ta∣bernacles,

where it shal be for euer the companion of the Angels, of the Patriar∣ches, Prophets, Apostles, Martyrs, Con∣fessors▪ and holy Virgins, where I say it shal truely sing the song of our Lord, not in a strange Countrey, but in its owne: where a man shall most assuredly finde all the good deedes, which by the careful and pru∣dent diligence, which he hath vsed in di∣sposing in due time, his wealth and sub∣stance, and all his affaires, for the good of his bodie and soule, he hath sent thither before him. That is the place where our Sauiour exhorteth vs, to heap vp treasure. Let vs sende therefore, to that Treasure-house, gifts from our hearts, by holy medi∣tations, and pious affections, gifts from our mouth, by deuout prayers, and feruent thanksgiuing. From our feet, by directing al our steps towards heauen, from our hands, by almes-giuing. For according to S. PAVL, VVhat a man hath sowed, that shal he reape. But for as much, as many begin then to sowe, when time is come, that they should reape, that is, in the agonie of death, they will beginne to set their goods, and giue almes, when the time is now come, that they should reape the fruits of their chari∣tie and liberalitie, if they had desposed and made their will in time, which now per∣aduenture shall neuer be fulfilled: where∣fore to preuent this great inconuenience, & eminent danger. S. Francis most earnestly

exhorteth his chilhren & followers, which haue power to make a will, to make it in such time, that they may, partly, if not who∣ly, see the performing therof thēselues, and not to leaue the kingdome of heauen to be purchased by others for thē, but to do their best endeauours to purchase it thēselues in this life, which is the time of meriting, as the other is, the place of rewarding. Now is the time that the kingdome of heauen is to be bought, wherefore some to purchase it, giue al their goods for it, as many religious persōs do, but specially the two first orders of our holy Patrone, S. Francis, which imi∣tating the example of the Apostles, which said, Behold we haue left al things, and haue followed thee: do so freely renoūce & giue al temporal things, that they neither doe, or may retaine any tēporal goods or possessi∣ons, either in proper or cōmon. Others do buy that vnpretiable & heauenly kingdom, for halfe their goods, as many deuout per∣sons haue done in times past, but specially those of this 3. order, which imitating Za∣cheus (our Sauiours happy host) doe as hee did first make restitution of other mens goods, and as hee said, Behold I giue the one halfe of my goods to the poore: so in like sorte may it be said of them that gaue halfe their goods away: For that prudent∣lie disposing of them in time, for the good both of bodie and soule, the best parte is reputed to be giuen vnto God, for to pur∣chase

his heauenly Paradise. Neither are the poorest left without meanes to buy it, seeing that our louing redeemer hath faithfully promised that, Hee vvhich shal giue but a cuppe of colde vvater in his name, shal not be vnrewarded. Yea our Sauiour is so willing to bestow it on them which deuoutlie desire it, that he which is depri∣ued of all other meanes to get it, may onely by feruent good wil obtaine it, as holie S. AVGVST. witnesseth, saying: If thou canst giue any thing giue it, if thou canst not, shewe thy selfe affable and vvilling to giue, if thou hadst it, for God crowneth the vvill vvithin, where he findeth not meanes to doe otherwise. But such as haue facultie and meanes, and may conueniently, must (as I haue said be∣fore) dispose in time their goods to buy it, making their last will, chiefly for that in∣tent; and not onely must they endeauour to do this within the three first moneth after their entrance, but also if they may con∣ueniently to doe it, euerie halfe yeare, or once euerie yeare at the least, that euery one may see, how faithful a dispensor and steward he hath bene, of the goods which God hath lent him, to purchase heauen withall: whether he hath encreased or di∣minished them, and how he hath employ∣ed them, for fewe there are, whose estate doth not alter euery yeare, wherefore, if in like sorte, he should not accordingly al∣ter his will, many inconueniences might

thereby arise and be defrauded, of that be∣nefite which S. FRANCIS much desireth that he should haue, that is, by making oft his will, it should cause in him, a perpetual memorie of death, whose dailie Recorda∣tion, S. HIEROM witnesseth, not on∣ly doth preserue a man from sinne, but in∣citeth him to vertue also, and therefore saith, Remember the daye of death, and thou shalt neuer offende, For he which alwaies remembreth that he must die, contemneth what is here present, and hasteneth vnto that which is to come hereafter: whereun∣to the often making of his Will, doeth greatly helpe, by setling thereby dailie his temporal affaires, in such readinesse in his health, that when extreamitie of sicknesse happeneth to come, his worldly businesse being alreadie set in good order, he may freelie attende vnto all spiritual comforts, and expect with ioy, to goe vnto his lo∣uing Lord, whose faithful Steward he hath shewed himselfe, in disposing of his sub∣stance, to that vse, for which hee receaued it.

Of making of peace be∣tweene the Brethren & other strangers.

AS concerning the making of peace, betweene the Brethren and Sisters, as also strangers that be at discorde, to let it be done as shall seeme good to the Ministers, vsing the counsel (if it be to be had) of the Bishops of the Diocesse in this behalfe.

Notes

• Cōmis. Genaral. Cismon,
• S. Bern.
• Eccles 6.
• Seneca in Thieste. Ciccer. lib de Senec.
• Iac. 4.
• Eccles. 9.
• Iob. 27.
• Heb. 13.
• Phil. 1.
• Psal. 22.
• Matt. 5.
• Galat. 6.
• Matt. 19.
• August.