THE FIRST RULE OF THE GLORIOUS VIRGIN S. CLARE. AUDOMARI. Typis Thomae Geubels, 1665. Permissu Superiorum. THE PREFACE THE Rule or form of life which the Religious women of the order of S. Clare promise and profess to observe, is that, which Blessed S. Francis at the earnest entreaty, and request of S. Clare and her companions, did write and deliver unto them, about the year of our Lord 1224. and the 12. after her conversion unto God; which she at Assisium, with some other few Monasteries did carefully observe for about 30. years, although it was not as yet confirmed by Bull, until the year of our Lord 1253. the 11. of Pope Jnnocent the forth, and the last of her life. She at least, had that comfort, some few days before her departure, to see that Rule confirmed by Bull, which herself for divers years, had freely and piously observed; which her successors in their sacred Profession, now promise by Vow to keep and follow, and which the seraphical Father S. Francis, had with much prayer and many tears framed and written. The occasion, or reason of her demanding, or his writing of this Rule, is mentioned by the R: F: Lucas Wadding, in the 1. Tom of his Annals on the year of our Lord 1224 and 9 of Honorius the Third. S. Clare à devout disciple and true follower of the seraphical spirit of so great à Master, disdaining all things of this world, and emulating such, as were more eminent; having understood in the year of our Lord 1223. and the 8. of Honorius the third, that that hard Rule of the Friar-Minors was given, and by him confirmed; she, the year following, with her companions of Assisium, made earnest suit to S. Francis, that he would please to give in writing unto her also, and her sisters of S. Damian, some Rule, or form of life, besides what he had before delivered unto them, by word of mouth, conformable unto that, which was confirmed to the Friar-Minors the year before, whereby [after the death of so great à Master] as well they, as those, who were to succeed them, might be governed. He, after serious deliberation communicating the matter with Cardinal Hugoline, than Protector of the Order of Friar-Minors, and perceiving the sister's fervour aspired yet higher [as not content with the Jnstitution given them by the said Cardinal Hugoline, some few years before, which the other Monasteries not withstanding [except this of Assisium] were content and satisfied withal, wrote for them, à proper Rule; and did accommodate the same to that of the Friar-Minors, so far forth, as their weak sex would permit them; they both overseeing the work, whilst S. Francis stayed at some word or period, Hugoline gave him assistance and counsel, concerning the circumspection or mitigation he esteemed needful to be used in a matter of so high concernment; and in writing, they could not forbear weeping; considering the Virgin's zeal and fervour did exceed the ordinary strain, and weakness of their sex. This is commonly called the first Rule of S. Clare, not because it was given first, for it was delivered rather in the third place, and so received by S. Clare; but it is called the first, by reason of five different Rules or forms of life, given and received at different times. For, three being almost antiquated, it may be called the first of the two remaining. for better understanding whereof, I shall in brief only, mention these five afore-named Rules, together with their beginnings. In the year of our The 1. Rule. Lord 1212. and 15. of Jnnocent the third, the most Holy Virgin S. Clare, began the order of poor Clares, the 18. year of her age, in a Monastery of S. Damian, without the gates of the City of Assisium, in the way towards Rome, whence they were known anciently, by the name of Damiates or Assisiates: where S. Francis taught them a certain manner of living in common, and gave them an unpolished Rule, such an one, as was them fitting for those, that were newly converted from the vanities of the world; they living unanimously, and devoutly practising the said form of life for the space of about six years. Until the virtuous The 2. Rule Cardinal Hogoline [who succeeded in the sea of Rome by the name of Gregory the 9] wrote some directions with Instructions annexed, which he first sent by his own authority unto S. Clare and her devout Company, living in the Monastery of S. Damian, and being with zeal by them received, he reduced them into a better form, and by authority of the sea Apostolic, did adjoin these his Constitutions to the Rule of S. Benedict, and sent them, the second time, to the said S. Clare and her sisters, which they unanimously received, in the 4. year of the Popedom of Honorius the third, and of our Lord 1219. In the year of our The 3. Rule. Lord 1223. the Glorious Virgin S. Clare, with her Companions of the Monastery of Assisium, zealously emulating the height of perfection, in most sublime Poverty, did humbly request that great Master of spirit S. Francis, that he would please to frame for them, a yet more settled Rule of life, for present and future ages: which he wrote accordingly, and delivered unto them, in the year of our Lord 1224. they of Assisium punctualy observing it, for above 30. years, until it was confirmed by a Bull of Pope Jnnocent the 4. the 11. year of his Popedom, and some few days before the happy death of the Glorious Mother S. Clare. And this is the Rule which here we declare and treat of and the sisters of her Order, do promise successively in their Holy Profession to observe and follow it; which though third in number, yet deservedly beareth the name of the first Rule of S. Clare, the two former being already in a manner forgotten; having only been in use and practised about 12. years, besides, that as in all beginnings, so were those more rude and unpolished. The 4. Rule, or form The 4. Rule. of life, delivered unto the Order of S. Clare, is that, which by solicitation of some Friar-Minors, without the consent, or knowledge of S. Clare, was underhand dealt for, to be confirmed by Jnnocent the 4. the 5. year of his Popedom; wherein divers substantial points were changed, and new on's inserted, concerning the austerity, Poverty, subjection and such like. I will only touch in brief what Ludovicus Miranda a grave Author of the said Order of Friar-Minors, doth mention concerning it, in his first part of the exposition of the Rule of S. Clare 9 chapped. This Rule, 4.th in order, was procured, saith he, by the suggestion and solicitation of some Prelates of the Order of Friar-Minors; certain Abbesses joining with them, without the privity or consent of S. Clare; who, having understood the matter, and that the Prelates of the Order intended to bind her and her sisters of Assisium, as they had enforced other Monasteries, to the acceptance and obligation of this new Rule, she with her sisters of Assisium, highly resenting it, that the said Prelates had solicited and procured such a substantial change of Rule, without her knowledge, and being greatly scandalifed at them, saith Miranda, and at all those sisters that held with them, refused utterly to admit of it, and with all humility and modesty, presenting these her grievances unto his Holiness Pope Jnnocent the 4. with much affliction and sorrow, for that he gave ear to the sinister relations of the said Prelates and Nuns, that held with them, she humbly requested, that he would graciously please to recale the said Rule, and approve and confirm that, which the H. Father S. Francis had written and left them. She at length prevailed so far, and with so happy success, that after 5. or 6. years, that is, the 10. and the 11. year of his Popedom, he set forth two distinct Bulls, by the former expressly commanding the said Prelates, that in no case they enforce the Nuns of S. Damian, to accept this new Rule, which he declared to be void and of no effect. By which Bull here annexed, [beginning Recto assumpto tramite, faithfully translated out of an Authentical copy, taken out of the great Convent in Paris, of the order of Friar-Minors, by the Apostolical Nuntius, then residing in France 1628. and by him sent to the English Monastery of poor Clares in Gravelling] it appeareth manifest, that the superiors and Prelates of the order of Friar-Minors, neither have, nor aught to have, or exercise any Jurisdiction, or Power, over the aforesaid Nuns, seeing, as he saith, that absolutely they have none: And by the latter Bull, he approved and confirmed the Rule itself, which S. Francis had made; declaring, that all the Nuns of Assisium ought, by all means, to observe and keep it; this latter Bull is also set down at large, being the Rule itself, and Confirmation thereof. The 5. Rule is that The 5. Rule. of Vrban the 4. who created Pope, 6. years only after Jnnocent the 4. being informed, the first year of his Popedom, by the Cardinal Protector of the Friar-Minors, that the Religious women of the Order of S. Clare, made differently their Profession and Vow, in divers Monasteries, according to different Rules and forms of life, judged it expedient to make a new Rule; collecting out of others, such things, as seemed most convenient for the condition and state of those Nuns; endeavouring, as near as might be, to reduce them to Uniformity; and himself confirmed this said Rule, by Apostolical authority, as may be seen in Marcus de Lisbona, in the 2. part of his Chronicles and 2. book. Hence it appeareth that of all these 5. Rules here mentioned, and at different times delivered to the Religious women of the Order of S. Clare, two only remain in observance and use, to wit, this latter, drawn in order and delivered by Vrban the 4. called usualy the 2. Rule of S. Clare, or of the Urbanists; and that other, which was written by S. Francis, as we have said and confirmed some few days before the death of the Glorious Virgin S. Clare, the 11. year of Pope Jnnocent the 4. and is known usualy by the name of her first of her first Rule, as well in respect of that of Vrban the 4. which was ordered and brought into a form of Rule, 6. years after her death, as of the 3. others, which, even at that time, were either antiquated, or annulled. Here needeth no further addition by way of Preface, unto this first Rule of the Glorious Mother S. Clare; seeing that the following Constitutions or Declarations lately approved and confirmed by his Holiness Pope Alexander the 7. do sufficiently, according to their title, declare and explicate what might seem obscure and hidden in the text of the Rule. This I only add, by way of note, that, as in all other, so in this Holy Religious Order of S. Clare, such respect and reverence is due unto the Holy Rule, and Author thereof, as each word and letter is ever to remain without change, and inviolable in its primitive and first integrity; although the Constitutions or Declarations of the same, must needs admit sometimes variety and change, according to the change and circumstances of time, place and persons, espeacialy, when uniformity and reference to the sacred Canons, and Holy Council of Trent shall so require. Hence it followeth that a law may be made void, that is, by itself, or by authority of higher power, may cease to oblige; and yet, that same law or Rule shall remain as it was first written, and without the change of one only letter; although in practice, it is become void, out of use and with out force; as appeareth manifest in this very Rule of S. Clare, whereof we treat. And to give you some few instances and examples: we find in the beginning of the 2. chapped: that there is mention of not admitting Novices, without the consent and licence of the Lord Cardinal Protector; which, seeing in practice, it can not be complied withal, by reason of distance of place, and other inconveniences, the leave of the superior, or Bishop of the Diocese doth suffice; and yet the words, or text of the Rule remain entire, as they were first written, because once they had their effect and force, though they be void at present. Again, in the end of the 3. chapped: it is lawful for the Chaplain to celebrate within the Monastery, for communicating of the sick, and yet, for many important reasons, it hath been judged needful to alter it; ordering that Mass be celebrated without the Monastery, and that afterwards, the sick within, if needful, may be communicated. Thirdly in the 8. chapped: it is mentioned, that some secular Persons may enter the Monastery to visit the sick, which now, is expressly forbidden by the H: Council of Trent in the 25. session and 5. chapped: that none enter, but with such restrained conditions as are there specified. Lastly, to omit divers other such like instances and examples, which in this Holy Rule occur frequently, I will only mention one more, which by misunderstanding, might prove a stumbling-block, in some on's way, if not fore-seen in time, and maturely prevented. It is specified, in the 1. chapped of the Rule, that, as S. Clare, in the beginning of her conversion, with her sister's promised obedience to the most Holy Father S. Francis, so in like sort, doth she prcmise to observe the same obedience inviolably unto his successors, and the other sisters are always obliged to obey the successors of H: S. Francis. These words are wrightly to be understood, not as written by the pen of the seraphical Father, [as appears evident; for, he would never have called, or given himself the title of the H: and most H: Father S. Francis] but literally, of those Monasteries, or Convents only, which, by authority and leave of the sea Apostolic, are immediately subject to the Jurisdiction of the Friar-Minors; and not of those, which by their own request, or appointment of his Holiness the Pope of Rome, or immediately by themselves, are subjected to the government and Jurisdiction of the Bishops of the Dioceses: for, these rendering their duty, and obedience to their Ordinary, neither can, nor may, any ways, submit themselves, to the Jurisdiction of the successors of S. Francis. And if we make reflection on the eminent high dignity of a Bishop in his Diocese, and the esteem we ought to have of his so singular and choice title of Ordinary, we shall find, it doth import no less, than a Jurisdiction and power delivered unto him, both by the natural and written law of God: for God, hath so disposed in nature, that the members of a body be subject unto the head, and particular persons to the chief of the Community. seeing therefore all Christians are members of that particular Church of Christ, in whose Diocese they are, of which Church the Bishop is head and chief; it followeth, that as members and parts of the same Church, they reverence and obey him, as placed by God, for their head and guide; according to that saying of S. Cyprian It is established by God's S. Cyprian l. 4. epist: ●. law, saith he, that Churches should be constituted upon Bishops, and the parts of every Church should be governed by the same Prelates; and this authority, or power is founded in those words of the 20. of the Acts of the Apostles, where it's said; The H: Ghost hath placed you Bishops to rule the Church of God, which he hath purchased with his blood; so that, it is more evident than the light at midday, saith Dominicus Soto a learned author of that age libro 10. de Jure et Justitia quaestione prima, art. primo, that Christ did institute the dignity of Bishops which now is flourishing in the miliant Church of Christ our Lord God, at whose Consecration she useth this prayier: let him be a faithful and prudent servant, whom thou Lord dost appoint over thy family, to give it meatein due season, and to make every man perfect. Wherefore, to descend to particulars, by way of Conclusion, seeing the poor Clares are of them, which Christ purchased with his own blood, seeing they are parts of that house, which Christ built upon the rock, seeing they are children of Christ's family wanting meat, and of them, who must be made perfect to Christ, they must therefore be also subject onto him, who by God, is placed over them as Ordinary, and Bishop to rule the Church of God, unless by an extraordinary and speacial privilege of the supreme Uicaire of Christ, they should chance to be exempted from this his Ordinary Jurisdiction and power, which the Popes of Rome have been so far from granting, that even the contrary hath been at several times by them declared, in different and express Bulls, as occasion required. Which truth will appear more evident, if we reflect how the order of Friar-Minors espeacially in time of the Generalate of S. Bonaventure, procured of the Pope's Holiness, an act, whereby he declared them to be exempt and wholly free, from all charge and care of the said religious women. Hence it followed, that the Friar-Minors would by no means admit, or acknowledge, that they had any power, or Jurisdiction over the said Religious of S. Clare, but absolutely refused to come near their Monasteries, or to administer the H: Sacraments unto them, unless the sisters had first assured them, by a public Jnstrument in writing, that their assisting them, was out of Charity, and not out of obligation of duty. Hence F: Emmanuel Rodericus, a grave and learned Author of the said Order, in his 3. tome of Regular questions 72. quest: 1. Artic. 3. Conclus: plainly delivered his opinion and judgement, in point of the Friars having charge of Monasteries of Women, in these words, as followeth. I wish, saith he, that all Nuns, of what Regular Jnstitute soever, were subject to the Ordinary, especially in our Religion of Friar-Minors, in which, we can not take care, of their possessions and rents, as others may. And the seraphical Father S. Francis himself, doth in this point abundantly declare his intention and meaning, in those his words cited by F: Wadding, in his Chronicles, on the year of our Lord 1219. S. Francis, saith he, intending his journey unto the Sultan in the East, the Cardinal Protector Hugoline conferred with him, concerning the care and government of the poor Dames of S. Damian and other Monasteries, which began to be multiplied. The H: Father replied, that for his part, besid's that Monastery only, in which he had enclosed sister Clare, he neither had built, nor procured any to be built, and so, had taken care of none, but of that only of S. Damian, in order unto Regular discipline; providing them some poor temporal means, by begging for them. He added further, that nothing did so much displease him, as that his Brethren in other parts, earnestly endeavoured to have houses built for Religious Women, and to have them under their government and charge. S. Francis, it's true, never omitted to perform this charitable duty, towards the Monastery of S. Damian, wherein S. Clare was enclosed, as F: Wadding well noteth, and addeth further, that this his example gave exteriorly occasion unto his Brethren, to assist other Monasteries, who either by persuasion, or entreaty, did so intrude then selues into those businesses, that when the secret mischief broke forth and shown itself [as it happened to their own great damage, under Urban the 4.] they could not withdraw in time, and shun the inconveniences that ensued. F: Wadding in the same place, hath much more concerning this subject, which for divers reasons, I purposely omit. It followeth clearly, by what hath been said, that neither S. Francis, the Author of this H. Rule, ever intended to subject these Religious Women, under the Obedience of his Order, [but rather the contrary] nor that the Order ever accepted, but rather opposed and shaked off this great charge and burden; whereas, notwithstanding, acceptance on both sid's necessary to make a contract valid in Law, as all Doctors unanimously do profess and teach: so that, as Malderus well noteth, lib. de Jure et Justitia: tract: 1. cap: 9 dub: 10. Although it were certain, saith he, and the case suspposed as true, that S. Francis, and S. Clare had made a contract, one with the other, she, in the name of her sisters, promising Obedience, and he in the name of his Brothers, to have a perpetual care of the sisters, that by this means, they might the better observe their sublime Poverty; yet, because his successors did not fulfil and keep this his promise, as we have seen in the time of S. Bonaventure, for this reason, the promise of S. Clare, hath long since ceased to oblige the sisters of these ages. Neither must this seem strange unto any: for the obligation of keeping a Law, doth cease, saith Malderus, in the place , when the occasion, or cause for which the law was made, doth cease: but the occasion, or reason why S. Clare promised Obedience unto S. Francis and his successors, was her earnest desire of most sublime Poverty joined with a strict enclosure, which she knew fulwel, could not be effected nor hoped for, without assistance and relief, by the begging of S. Francis and his Brethren for them; but the Friar-Minors after the departure of the saint, absolutely refusing this charge and burden, and procuring moreover a declaration from his Holiness Pope Urban the 4. that they were to be exempt and wholly free from all care of the said Religious Women, and by no obligation bound to undergo it; it followeth by way of consequence, that the said sisters are in no ways obliged to what soever contract, or promise S. Clare might chance to have made in their behalf; seeing, that both the occasion, or cause, why she might have made that promise, doth cease, and the successors of S. Francis have refused to accept the condition, and undergo the burden. Lastly, I conclude, that although all that can be objected, were supposed and granted, yet, as all Doctors unanimously affirm, a promise ceaseth to oblige, when an higher superior by lawful authority doth release it; and his Holiness the Pope of Rome, can release promises made even to God himself, as is manifest: but different Popes, and in particular, Jnnocent the 4. by his Bull here annexed, beginning, Recto assumpto tramite, hath not only released the said Friar-Minors from all superiority, charge and care, which heretofore they migth pretend to have had, over the Religious Women of the order of S. Clare, but doth also in Virtue of H: Obedience, strictly command and enjoin under pain of Excommunication, all and every one of the Order of Friar-Minors, that hence forth, they exercise no Jurisdiction whatsoever, over the aforesaid Abbesses, Nuns, or Monasteries of S. Clare, seeing that absolutely they have none. Hence it followeth, that seeing the Friar-Minors have no Jurisdiction or power, over the Religious Women of the Order of S. Clare, that the said sisters alsoe have no obligation of Obedience, or subjection towards the aforesaid superiors, or Prelates of the Order of Friar-Minors. And to descend more to particulars, in the year of our Lord 1631. his Holiness Pope Urban the 8. was graciously pleased, to send a particular Breve, to the Abbess and Religious of the order of S. Clare residing in the Town of Gravelling, dated the last of May, in the 8. year of his Popedom; which being faithfully translated, we have also thought fit here, to set down; where he declareth in express terms, the said Religious Women, to be in no wyes, subject to the superiors of the Order of Friar-Minors, but that they, and their Monasteries are, by his express command, restored to the Obedience and subjection of their Ordinary the Lord Bishop of S. Omers; they having been subject unto him from the very beginning of their settlement and admission into that Town; their admission being limited with this condition, to live under the Obedience and jurisdiction of the Lord Bishop of the Diocese: as appears in the letters of grant, given by his Highness' Archduke Albertus, dated at Brussels the 7. of October 1608. as also in the letters of reception of the Baron Guernowal, than Governor of the Town of Gravelling, and Founder in part, of the said Monastery; bearing date 26. of August. 1627. and lastly in the letters of admission of the said Town, dated the same year and day; all three inserting, in express terms, this condition, as necessary for their admittance, that they be ever subject to the Ordinary, the Lord Bishop of S. Omers. Let it therefore remain, as concluded and certain, that those Monasteries of the order of S. Clare, which can not make appear, by particular grant and privilege of the sea Apostolic, their positive exemption from the Jurisdiction of the Bishop, that they are and aught to remain subject to the said Bishop of their Diocese, who therefore is known under the notion and title of Ordinary: and seeing the Poor Clares in the Town of Gravelling, have not only their admittance limited by the Prince, Town and Goveruour, and by them restrained to this obligation or condition of being subject to the Ordinary; but are more over, by a particular Breve sent them by Pope Urban the 8. expressly commanded to live and remain [as we have said] under the Obedience of the Lord Bishop of S. Omers; excluding in express words, all whatsoever pretended power, the Friar-Minors have, over might seem to have over them; seeing, [as Pope Jnnocent the 4. above mentioned doth also declare] that absolutely they have none, it followeth, that they are, and aught to remain subject, and obedient to the said Lord Bishop, and that, the Obedience mentioned in the first Chapter of their Rule, remains [as now it is] by supreme Authority, transferred, or restored to the Person of the aforesaid Lord Bishop, or Ordinary. THE BULL OF POPE INNOCENT THE FOURTH, declaring the Nuns of the order of S. CLARE, not to be subject to the Friar-Minors by their Rule given by S. FRANCIS, and forbidding the said Friars to exercise any jurisdiction over them under what pretence soever. INNOCENT BISHOP Seruamt of the servants of God, To our Beloved Sons, the General and Provincial Ministers of the Order of the Friar-Minors health and Apostolical Benediction. THE traveller that hath taken the right path, whereby he may conveniently attain to his intended ourneys' end, should labour in vain, and unprofitably endeavour to find out other tracks: for the more different ways he tryeth, the more doth he delay his journey, and whiles he doth hasten, he doth the more hinder himself, and the way which perchance is but short, he maketh long by inconsiderate digressions; because one, that tryeth divers paths, may easily stray from the right, and so wander out of his way; and he that so travaileth, arriveth still late to his iourny's end; yea, his going on, in this sort, is rather a going back from the end itself. Hence the variety and novelty of ways is to be avoided, and the ancient and first way carefully to beretained; seeing the old ways are better known then the newer, and one may travail more confidently by the track of the one, then of the other. Wherefore, they that can walk well in the beaten path, let them with care avoid the unused. We have been ever desirous that our beloved daughters in Christ, the Abbesses, and Religious of the order of S. Damian, who flying from the slippery downfalls of the world, have chose the secure retirement of Claustral solitude, might constantly serve our Lord in the observance of that Rule, whereby they may more readily obtain eternal reward. Hence some time since, did We, by our letters enjoin our Venerable Brother the Bishop of Ostia, and Veletre, that he should not permit them to be compelled to the undertaking of a new form of life, or the ancient [by Us, being then at Lions changed,] unless it should seem unto him more expedient for their salvation; but that he should procure the ancient Rule, which the aforesaid Abbesses and Nuns had admitted in the first institution of their Order, to be by them inviolably observed, if thereby the good and perfection of their souls might be advanced; granting him power to compel by Ecclesiastical Censures, without admitting appeal, whosoever should contradict him. He [as by his own Relation We have understood] desirous with all diligence to fulfil our Commands; perceiving [after serious deliberation] it would be more profitable for them, firmly to observe the ancient Rule, which in the very beginning of their Religion, they had received by the careful endeavour of our Predecessor Pope Gregory of happy memory; judged it no ways expedient to receive the new one, or to have the old Rule changed; nor to forsake the former good and wholesome way, for an other newly found out, or decline the accustomed, for an unaccustomed course of life. Wherefore, by power of our foresaid letters, he gave in writing, a most strict command, in Virtue of Obedience, to the Abbesses and Nuns before named, not to admit in any ways, the aforesaid new Rule at the command given, or to be given by any Minister, or Friar of your Order what soever; but to keep the aforesaid old Rule for ever, in all ages to come. And seeing it is contained in that new Rule, that you, the General and Provincial Ministers of your Order, have Jurisdiction over the forenamed Abbesses and Nuns [as it appeareth indeed, that, by that Rule, Jurisdiction is given unto you, and to other Ministers, who for the time shall be] the said Bishop gave by Our authority, in his letters, an express Command, to you gathered to gather in a General Chapter of your Order at Genova, that you should not intermeddle hereafter with any Jurisdiction over the forenamed Abbesses and Nuns, nor their Monasteries, nor presume to exercise any authority over the same, for the time to come. And by other letters to the same Abbesses and Nuns aforementioned, he enjoined, that they should no more obey, or be subject unto you, nor to other Ministers, that for the time should be, but that they should humbly respect and obey him, and such Visitours, as he should appoint for their Monasteries. But you, not listening to the precept of the said Bishop, as it was your duty, neglected to observe the same; entering the foresaid Monasteries by your own authority and good pleasure, contrary to the tenor of their Rule; sometimes also designing and sending thither, some of your Friars; using endeavours, that the foresaid Abbesses and Nuns should not regard the Commands of the Bishop before mentioned; oftentimes encountering and stopping his messengers and letters; disputing moreover, yea and difinitively, affirming, that you were not bound to regard, or obey the said Bishop, but in some cases only. Wherefore, to you all and to all the Friars of your Order, in Virtue of Obedience, under pain of Excommunication, by these Apostolical letters, We, by strict precept enjoin, that you obey the Bishop, and his commands and letters in all things; and that, over the afore-named Abbesses and Nuns, or their Monasteries, hereafter, you exercise no Jurisdiction whatsoever; seeing that over them, you have none at all; and that you neither endeavour, by word or deed, secretly or openly, by yourselves or others, that the aforesaid Abbesses and Nuns should not regard and observe the commands of the said Bishop, and that you never oppose yourselves to his messengers or letters. But rather, seeing as well your Order, as theirs, is committed by the Sea Apostolic, to the care of the said Bishop, who with a vigilant eye doth not cease carefully to procure the advancement of both; you are devoutly to admit, and inviolably to observe his precepts, as well in the things aforesaid, as in all others; espeacially, seeing that as well you, as all the Friars of your Order, next to the Pope of Rome, are bound to respect and obey your Cardinal, appointed by the sea Apostolic, to have the charge and custody of your Order. Otherwise, the sentence and censure, which the aforenamed Bishop shall give against such as disobey, or rebel, We will ratify the same, and make it [God willing] to be inviolably observed, until condign satisfaction be given; not admitting of any appeal to the contrary; notwithstanding any statutes, privileges, or Apostolical letters, of what tenor soever they may be, either granted, or hereafter to be granted to you, or to any of yours, or to your Order, in any ways to the contrary. Given at Perugia the 17. day of March, the tenth year of our Popedom. A SPECIAL BREVE OF POPE VRBAN THE VIII. To the English Poor CLAROES in the Town of Gravelling, whereby he restoares them to the jurisdiction or Obedience of the Lord Bishop of S. Omers. Pope URBAN the 8. TO Future Memory. It was lately proposed unto Us, in the name of our dearly beloved Daughters in Christ, the Abbess, and Religious of S. Francis, of the English Monastery in Gravelling, called Clarisses, of the Diocese of S. Omers, that the said Monastery, from the first beginning of its Foundation, hath been subject to the Government and Jurisdiction of the Bishop of S. Omers, since, by his connivance, to the Order of S. Francis of Friar-Minors called observants. Whence, the said suppliants, falling into great difficulties with the aforesaid Friar-Minors, by Command of our Venerable Brothers, the Lord Cardinals, deputed over the causes of Regulars, and by an express Decree of our Beloved son, the then Nuntius of the sea Apostolic residing in those parts, bearing date the 23. of February 1628. Whereby the Monastery, was restored to the Obedience of the aforesaid Bishop, or Ordinary, enjoying under his Jurisdiction much tranquillity and peace. And it being mentioned in the same exposition, that the aforesaid suppliants, desired earnestly, the restoring of the said Monastery to the Jurisdiction of the Ordinary might be strengthened by the Confirmation of our Apostolical Decree: We, inclined to the requests humbly presented unto Us, in their behalf, do absolve the said suppliants, for the obtaining only of the effect of these, and esteem each one of them by force of these, truly absolved from whatsoever Excommunication, suspension, or Jnterdict, or from whatsoever other Ecclesiastical sentenses, censures, or punishment inflicted by whatsoever occasion, either by man or law, if in any ways they should chance to be entangled in the same. More over We, approve and ratify by these present, and by Apostolical Authority, the afore-confirmed restitution of the said Religious and Monastery, under the Jurisdiction of the afore-named Bishop, or Ordinary; adding unto it, the strength of our Apostolical firmness; supplying all and every defect [if any should have happened] in law, or fact whatsoever: declaring the aforesaid Decrees of the Lord Cardinals and Nuntius, as also these our present Letters, to be, and be esteemed valid, firm, and efficacious, and inviolably to be observed by all, whom at present, or for the future, it may concern; and ought thus to be defined and judged, by whatsoever Judges, Ordinaries, or Delegates, even those of our Apostolical Palace. More over, it is declared null, and void, if any Person of what authority soever, either wittingly, or willingly should presume to attempt the contrary; any constitutions, Apostolical ordinations, statutes, customs privileges, grants, even ratified by oath, or strengthened by whatsoever Apostolical confirmation, or letters, granted, confirmed, or innovated, to the contrary in any ways: notwithstanding; leaving all and every one of them, as at other times, in their accustomed force, We will [at this time only, to the obtaining of the effect of these] that they be speacialy, and expressly annulled, and derogated. Given at Rome at S. Marry Major. sub annulo piscatoris. 31. of May. 1631. and the 8. of our Pontificate. M. A. MARALDUS. THE APOSTOLICAL CONFIRMATION OF THE RULE. which Blessed S. Francis gave unto the Holy Mother S. Clare. INNOCENT Bishop servant of the servants of God: To our beloved Daughters in Christ, Clare Abbess, and the other Sisters of the Monastery of S. Damian at Assisium. Health, and Apostolical Benediction THe Apostolical sea, being accustomed to condescend to the pious requests, and holy desires of her suppliants; and you having addressed your humble suit unto Us, in order to the approving and strengthening with our Apostolical Confirmation the Form of life, whereby, you ought to live in common, unity of spirit, and profession of most sublime poverty: the said Rule, having been given, by the Holy S. Francis, by you freely accepted, and by our venerable Brother the Bishop of Ostia and Ueletre approved and confirmed, as is more amply contained in the letters of the said Bishop, conformable to Our Apostolical authority, committed unto him, in this behalf. We therefore, condescending to your devout requests, do again ratify, by Apostolical authority, and confirm, by these present, what the said Bishop did in this behalf; inserting herein, the tenor of his letters, word by word, as followeth. Ugoline, by the grace of God, Bishop of Ostia and Veletre, to his most dear Mother, and Daughters in Christ, Clare Abbess of S. Damian at Assisium, and her Sisters, as well present, as to come, health and fatherly benediction. For as much as you, my dearly beloved Daughters in Christ, contemning the pomps, and vanities of the world, and desiring to tread the footsteps of JESUS Christ and his most Holy Mother, have chosen to live in poverty, and enclosed, that you may with more liberty and purity of spirit, attend to the service of his divine Majesty: we, commending in our Lord, your holy resolutions; do, out of our fatherly affection, condescend graciously unto your petitions and pious desires, and by authority of his Holiness and of Ours, confirm for you, and all those, that shall succeed you, in your Monastery, the form and rule of life, of holy union and most sublime poverty, which the Blessed Father S. Francis, by word and writing, hath delivered unto you, to be observed; and is, as followeth. IN NOMINE DOMINI. Amen. THE RULE OR FORM OF LIFE Of the Poor Sisters of the Order of S. CLARE. J. CHAPT. Of the promise of Obedience. 1. THE Rule, and Form of life, of the Order of the poor Sisters, which Blessed S. Francis hath instituted, is this: to observe In this Chapter, nothing is mentioned, but the 3. Vows: for the Ordinances and Profession, speak sufficiently of the Vow, which the Sisters make, of enclosure. the holy Gospel of our Lord Jesus Christ; living in obedience, without propriety, and in chastity. 2. Clare unworthy Handmaid of Christ, and little plant of the most Holy Father S. Francis, promiseth obedience, and reverence to Pope Jnnocent, and to his successors, lawfully and canonically succeeding, in the Church of Rome. 3. And, as in the beginning of her conversion, she, with her sisters, promised obedience to the most Holy Father S. Francis; so, in like sort, doth she promise to observe the like obedience inviolably unto his successors. * And These words are understood of those Monasteries only, which are subject to the Order; For, when the Monastery is immediately subject to the Bishop, then, the Obedience here mentioned, is, by authority of the Sea Apostolic, transferred from the Friar-Minors, and is due to the Person of the Lord Bishop of the Diocese, wherein they live, and to his Successors. the other sisters are always obliged to obey the successors of Holy S. Francis, and to obey also, sister Clare, and all other Abbesses, who canonically chosen, shall succeed her. Of the Examen, and other things to be observed in the Reception of the sisters into the Order, and of their Profession. JJ. CHAPT. 1. When any one, moved by divine inspiration, shall present herself unto you, to embrace this course of life, the Abbess shall be bound to ask the consent of all the sisters; and if the greater part give their voice The Bishop by himself, or his Vicar, is to examen, and receive the novice thus presented, as is ordained in the Council of Trent Sess. 25. cap. 17. [the licence of the Lord Cardinal your Protector, being first obtained] the Abbess may receive her. 2. When she is to be admitted, the Abbess shall diligently examen her, or cause her to be examined, concerning the Catholic Faith and the Sacraments of the Church: all which, if she do firmly believe, faithfully profess, and will stidfastly observe to the end; then [if she have no husband, or if he, [with leave of the Bishop of his Diocese] be entered into Religion, and hath made a vow of chastity; moreover if she be not too far in years, nor have any sickness, or weakness of head, which might hinder her, from the observance of this course of life] shall be diligently declared unto her, the contents and tenor of your form of life. 3. And if she be fit, and willing, those words of the Holy Gospel shall be said unto her, that she go, and sell all she hath, and This is to be observed at the Profession, as the Council of Trent appointeth Sess. 25. cap. 16, give it to the poor. * Which, if she can not effect, her good will shall suffice. 4. The Abbess and sisters shall be very careful, not to busy their minds, by meddling with her temporal goods, to the end, she may freely dispose of them; according as our Lord shall inspire her. 5. Nevertheless, if she herein, do ask their counsel, they shall send her to some discreet person, fearing God; by whose direction, her goods may be distributed unto the poor. 6. Then her hair being cut of round, and her secular habit taken away, the Abbess shall lend her three coats, and one cloak: after which time, it is not lawful for her, to go out of the Monastery, without manifest and profitable cause. 7. The year of her probation expired, she This is to be understood, that she be received, if the Superiors judge her fit, and there be no impediment; other wise, that she be sent out of the Monastery, as is ordained in the Council of Trent sess 25. cap. 16. shall be received to obedience; promising perpetually * to observe your manner of poverty, and form of life 8. None shall receive the veil; during the time of Probation. 9 The sisters may have little cloaks for modesty, and commodity of their service, and labour. 10. The Abbess shall discreetly provide, that the sisters have , according to the quality of the persons, times, places and climates, as she shall judge their necessity to require. 11. They, who are received into the Monastery, before sufficient years; having their hair cut of, and their secular habit taken away, shall be clothed with such cloth, as the Religious; according to the discretion of the Abbess; and when they are come to fit age; taking the habit as others do, they shall make their probation. 12. And the Abbess, as well for them, as for other Novices, shall carefully provide a Mistress, one of the discreetest of the Monastery, who is diligently to instruct them in modest manners and holy conversation; according to the form of your Profession. 13. The same manner shall be observed in the admittance of the sisters, who serve without the Monastery; and those sisters may wear shoes. 14. None may dwell within the Monastery, unless they be received; according to the form of your Profession. 15. I do admonish, pray and request my sisters, that for the love of the most Holy, and sweet child JESUS, who was wrapped in poor clouts, and laid in a crib, and for the love of his Holy Mother, that they always desire to be clad in poor . Of the Divine Office, fasting, Confession and Communion. JJJ. CHAPT. 1. THe sisters, that can read, when they may have breviaries, shall say the divine office, according to the custom of the Friar-Minors; reading it without song: and they, who sometimes, for some reasonable impediment, are hindered from reading their office, may say Pater nosters in lieu thereof, as other sisters do, who can not read. 2. Those sisters, who can not read, shall say 24. Pater nosters for Matines, 5. for Laudes, for Prime, Tierce, Sexte, and None, for each of them 7. For evensong 12. for Compline 7. 3. For the Evensong of the dead, they shall say also 7. Pater nosters with Requiem aeternam, for the Matines 12. The sisters, who can read, are bound to recite the office of the dead. 4. When any sister of the Monastery is departed this life, the sisters shall say 50. Pater nosters for her soul. 5. The sisters shall always fast; but on the Nativity of our Lord, they may make two refections, upon what day soever it happeneth. With the young, weak, and those who serve without the Monastery, the Abbess may charitably dispense, when she thinketh good; but in time of manifest necessity, the sisters are not obliged to corporal fasting. 6. They shall confess, with licence of the Abbess, at the least 12. times in the year, and then, let them take care, that they mingle nor any words, which appertain not to Confession, or the good of their souls. 7. They shall receive the H: Sacrament of the altar seven times in the year, as on the Nativity of our Lord, on Maunday thursday, Easterday, Whittsonday, the Assumption of the Blessed Virgin Marie, S. Francis his day, and upon the feast of all saints. 8. The Chaplain may celebrate within the Monastery, for communicating of the sick. Of the Election of the Abbess. JU. CHAPT. 1. IN the Election of the Abbess, the sisters are bound to observe the * The Constitution of Gregory the 15. will have the Bishop, or his Vicar to be present at the Election of the Abbess: And if the Sisters be under the government of the said Bishop, they are in time, to acquaint him, or his Vicar, to know his will and leisure; concerning the future election. Canonical form. 2. Let them procure to have the General Minister, or the Provincial of the Friar-Minors, who, with the word of God, shall exhort them to concord and union, and to seek the common good in the election. 3. None shall be chosen, who is not Professed, or if such an one were chosen, or otherwise given for Abbess, they shall not obey her, unless she first vow to observe the form of their Poverty. 4. When the Abbess dyeth, the election of an other shall be made. 5. If at any time, it shall seem to the community; that the Abbess elected, be not sufficient for the service of the sisters, and the common good; the said sisters are obliged to choose an other, as speedily as they can; according to the form aforesaid. 6. Let her, who is elected, weigh and consider, what a burden she hath taken upon her, and to whom she must render an account of the flock committed unto her. Let her strive to be superior in virtues, and to exceed others in holy manners, rather than in office; to the end, the sisters, moved by her example, may obey her, more for love, than fear. 7. Let her banish all particular affections, lest particularity breed scandal to the community. 8. Let her be the comfort and last refuge to the afflicted, lest the weak, wanting relief by her means, may chance to be overcome, by the sadness of despair. 9 She shall follow the Community in all things, especially in the Church, dormitory, refectory and infirmary; as also in her attire, the which, her Uicaress is also obliged to observe. 10. The Abbess shall assemble the sisters to Chapter, at the least, once a week; where, she and the other sisters are humbly to acknowledge all their public offences and negligences. 11. Let her there confer with all her sisters, of those things, which are to be treated of, for the good and decency of the Monastery; for it often happeneth, that God revealeth unto the least, what is best to be done. 12. No great debts shall be contracted, or made, without manifest necessity and common consent of the sisters, and that, by means of their procurator. 13. Let the Abbess, with her sisters, take care, that they receive, nor keep any thing for others, within the Monastery; for, oftentimes, by these means, ariseth trouble and scandal. 14. For the better conserving of mutual peace and union, all the officers of the Monastery shall be chosen by common consent of all the sisters. 15. They shall choose, in like manner, at the least, eight sisters of the discreeter, whose counsel the Abbess is bound to use, in what concerns their form of life. 16. The sisters may, and aught sometimes to change the officers and discreets, and choose others in their places, when they shall judge it expedient and profitable. Of silence, and of the manner of speaking at the Grate and speakehouse. U. CHAPT. 1. THE sisters shall keep silence from the hour of Compline, until Tierce; those excepted, who serve without the Monastery. 2. They shall ever keep silence in the Church and dormitory; but in the refectory, in time of refection only. And it is always lawful for the sisters, to speak discreetly in the infirmary, for the attendance and recreation of the sick. 3. The sisters may nevertheless, at all times and places, speak briefly, and with a low voice, of things requisite and necessary. 4. It is not lawful for the sisters to speak at the grate, or speak-house, without licence of the Abbess, or Uicaress; and they, who with leave, shall speak at the speakehouse, shall not do it, but in presence and hearing of two sisters. 5. None shall presume to come to the grate, unless three, at least, appointed by the Abbess, or Vicaress be present, of the number of those Discreet, who are chosen by all the sisters, for the Counsel of the Abbess. 6. The Abbess and Vicaress, as near as they can, are bound to observe this manner of speaking; which, at the grate, shall be very seldom; but at the gate, shall never be permitted. 7. They shall hang a cloth within the grate, which shall not be drawn but in time of a sermon, or whilst they speak unto others. 8. There shall be, within the grate, a door of wood, strengthened with two locks and bolts of iron, which shall be locked principally, in the night time, with two keys; one of which the Abbess shall keep, and the sacristan the other. 9 The said door is always to remain shut; except in time of reading the divine office, or for the causes above mentioned. 10. None may speak, at the grate, in what sort soever, before the resing, or after the setting of the sun. 11. At the speak-house, there shall always be a cloth within, which shall never be taken of. 12. No sisters may speak, at the speak-house, within S. Martin's Lent, nor within the great Lent, but only to the Priest, for cause of Confession, or for other manifest necessity, which shall be reserved to the discretion of the Abbess, or Vicaress. That the sisters may not receive possessions, by themselves, or by any person interposed. UJ. CHAPT. 1. AFter that the heavenly Father had vouchsafed, through his divine grace, to illuminate my heart in such sort, * What followeth, hath been added, since the death of S. Francis. that by the example and doctrine of our Holy Father S. Francis, I began to do penance, a little after his conversion; I, with my sisters, did willingly promise obedience unto him. 2. The Holy Father perceiving, that we feared no poverty, labour, tribulation, vility, or contempt of this world, but that we esteemed these, as great delights, he, moved with piety, wrote unto us a form of life, in this manner. 3. Considering, * An extract of a letter which S. Francis written to S. Clare, and her compagnions'. that through the inspiration of God, you have made yourselves Daughters, and Handmaids to the most high, and sovereign King the heavenly Father, and have espoused yourselves to the Holy Gospel, I will and promise by myself, and my Brothers, to have always a special and diligent care over you, as over them. 4. The which, whilst he lived, he diligently performed, and willed, it should be always observed by his Brothers. 5. And, to the end, that we should in no time, decline from the most holy poverty, which we had embraced, nor those who should succeed us, he wrote unto us his last will, a little before his death; saying. 6. I, Brother Francis, being poor, * This is an extract of an other letter, which S. Francis written, a little before his death. will follow the life and poverty of our most sovereign Lord Jesus Christ, and of his most holy Mother, and will perseaver in the same, unto the end. And I beseech and counsel you all, my dear sisters, that you live perpetually, in this most holy life and poverty: and be careful, that you never departed from the same poverty, through the teaching, or counsel of any. 7. And, as I have always been solicitous, together with my sisters, to observe the S. Clare expresseth her ardent zeal and desire of most sublime and rigorous overtie. holy poverty, which we have promised to God, and Holy S. Francis; in like manner, all the Abbesses, that shall succeed me in the office, and all the sisters, are bound inviolably to observe it unto the end. To wit, not to receive possessions, or have propriety, either by themselves, or any person interposed, nor any thing, that may wrightly be called propriety; except a little ground, which necessity doth require for decency, and repairing of the Monastery; and this ground may not be cultivated otherwise, then as a garden for the use of the sisters. The manner to be observed by the sisters, in their manual work's. UJJ. CHAPT. 1. THE sisters, on whom God hath bestowed the gift of working, shall employ themselves faithfully and devoutly, after Tierce, in all such work's, as appertain to the decency and common good of the Monastery. In such sort, that both idleness, the enemy to the soul, be expelled, and the spirit of holy prayer and devotion, whereunto all temporal things are referred, be not extinguished. 2. The sisters shall be bound in presence of all, to declare in Chapter, to the Abbess, or Uicaress, that which they have wrought with their hands. 3. The like shall be observed, if any send alms for the necessity of the sisters; to the end, that in common, they may recommend them to God. And they shall be all distributed by the Abbess, or Vicaress, with the counsel of the Discreet, for the good of the Community. That the sisters shall not appropriate any thing to themselves, and of the sick sisters. UJJJ. CHAPT. 1. THE sisters shall not appropriate any thing to themselves, neither house, place, or other thing; but, as pilgrims and strangers in this world, serve our Lord in poverty and humility. 2. Let them send for alms with confidence: neither ought they to be ashamed thereof; seeing our Lord made himself poor, in this world, for love of us. 3. This is the height of most sublime poverty, which hath placed you [my most dearly beloved sisters] heirs, and qveenes of the Kingdom of heaven; making you poor in temporal commodities, and exalting you high in virtue. Let this be your portion, which doth lead you into the land of the living; unto which [dearly beloved sisters] wholly adhering, for the name of our Lord JESUS Christ, do you never, at any time, possess other thing under heaven. 4. It shall not be lawful for any sisters to send letters, or to receive, or give any thing, out of the Monastery, without licence of the Abbess; nor to have any thing, which is not given, or permitted her, by the Abbess. 5. And if any thing be sent to any sister from her Parents, or from any other person, the Abbess may grant it her, and [if need] she may make use of it; if not, the Abbess in charity, may dispose of it, to relieve the wants of an other that needs. If money be sent unto any one, let the Abbess, with counsel of the Discreet, provide her of necessaries▪ 6. The Abbess is strictly bound, to inquire carefully by herself, or others, the necessity of the sick sisters, and to provide, as well, what their infirmity requireth in diet, as other things requisite; and, according to the possibility of the place, charitably and mercifully to relieve them; because all are obliged to serve and assist their infirm sisters, even as they would be served, if themselves were detained with any like infirmity. 7. Let them declare freely, one to the other, their necessity: for if a true mother doth love and nourish the child of her womb, with how much greater diligence and care, ought a sister to love and cherish her spiritual sister. 8. The sick shall lie upon beds of chaff, and have under their heads pillows of feathers. Those who have need, may use socks and quilts. 9 The said sick, when they are visited * To enter the Cloister to visit the sick, is forbidden by the Council of Trent; excepting the ghostly Fathers and Physicians. by those, who enter the Monastery, may answer briefly unto them; speaking good and edificative words. But the other sisters, who with leave are present, shall not speak unto those, that enter the Monastery, except in presence and hearing of two Discreets, appointed by the Abbess, or Uicaress; who are bound themselves to observe the same manner of speaking. Of penance to be enjoined the sisters that offend: and the manner of dealing, out of the Monastery. JX. CHAPT. 1. IF any sister, by instigation of the Enemy, doth sin mortally, against the form of your Profession, and being twice or thrice admonished thereof, by the Abbess, or other sisters, doth not amend; as many days, as she hath continued obstinate and contumacious, so many shall she; sitting upon the ground in the refectory, in presence of all the sisters, have only bread and water, and undergo greater penance, if it shall seem good to the Abbess. During her obstinacy and contumacy, let prayer be made to God, that it may please him, to illuminate her heart to penance. 2. The Abbess and sisters shall be careful not to be angry, or troubled at the offences of any: for, anger and pertubation hindereth charity, in themselves and others. 3. If it happen [which God forbidden] that theridamas arise in word, or sign, any contention, or scandal, between the sisters, let her, who gave the occasion, before she offer unto God the sacrifice of prayer, prostrate herself immediately before the others feet, not only ask pardon, but also, humbly entreating her, that she would interceded unto our Lord, that it would please him to forgive her. 4. Let the other then, mindful of the words of our saviour, who saith [unless you forgive with your whole heart, neither will your heavenly Father forgive you] freely forgive her sister the injury committed against her. 5. Let the sisters, who serve without the Monastery, remain no longer abroad, them manifest necessity doth require. 6. Let their gate be modest, their speech little, to the end, that those who see them, may be always edified. They shall take great care, that they keep no suspected, or familiar compagnie with any one; and for the avoiding all occasion of perturbation and scandal, which may arise, they shall not be Godmothers' unto any one's child. 7. They shall not presume to relate, in the Monastery, any news heard from abroad, nor declare abroad any thing done, or said in the Monastery, through which, any scandal might arise. And if any, in either of these offend indiscreetly, let it be left unto the Abbesses' prudence, and charity to correct her; but if she transgress out of vicious custom, the Abbess, with counsel of her Discreet, shall enjoin her a penance, according to the quality of the fault. Of the admonishment and visitation of the sisters. X. CHAPT. 1. Let the Abbess visit and admonish her sisters, and humbly and charitably correct them; not commanding any thing contrary to their souls good, and against the form of your profession. 2. Let the sisters, who are subject, be mindful, that for the love of God, they have renounced their own will; whence they are firmly bound to obey their Abbess, in all things, that they have promised to observe, and are not contrary unto your Profession. 3. The Abbess shall be so familiar and candid with them, that they may speak and deal with her, as the Mistresses with their Maids: for, the Abbess ought to be servant unto all the sisters. 4. I exhort and admonish my sisters in Christ JESUS our Lord, that they avoid all pride, vain glory, envy and covetousness; that they fly care and solicitude of the world, detraction, murmuration, and dissension. 5. Let them always be solicitous to conserve the union of charity, which is the bond of perfection. They, that can not read, let them not be solicitous to learn, but consider, that above all things, they ought to endeavour, to obtain the spirit of our Lord, and the holy operation thereof; and always to pray unto our Lord, with a pure heart, to have humility and patience in tribulation and sickness, to love those, who reprehend and persecute them. For, our Lord saith, Blessed are they, who suffer persecution for justice; for theirs is the Kingdom of heaven; but they, who persever unto the end, shall be saved. Of the duty of the Portress. XJ. CHAPT. 1, THe Portress shall be of convenient age, discreet and of mature manners; she shall keep her residense in the day time, in an open Cell, without a door; having a fit companion assigned her; who, as need requireth, may in all things, supply her office. 2. The gate opening in the middle, shall be well guarded with two strong locks, and divers iron bars and bolts. It shall be locked, principally, at night, with two keys; the one whereof, shall be kept by the Portress, and the other by the Abbess. In the day, it shall not be left open, but always remain locked with one key, and they shall take diligent care and procure, that it never stand open, so near as may be. They shall not * Permissions sometimes given, by the Popes, have since, been recalled, by many Apostolical Constitutions; so that, it is no more permitted to any person of whatsoever state, or condition, to enter into the house, by virtue of the said permissions. See the Council of Trent, sess. 25. cap. 5. open the gate unto those, those, who would enter, unless licence be granted by the Pope's Holiness, or the lord Cardinal Protector. 3. The sisters shall not permit any to enter the Monastery, before the rising of the sun, neither shall they permit any to remain within the Monastery, after sun set; unless manifest, reasonable and inevitable cause require it. If any Bishop have leave to celebrat Mass within the Monastery, either for the * benediction of the If any onne should enter the Monastery, with permission, as aforesaid, he is punctually to observe, what the Council of Tient appointeth, in the sess. and chapped, above cited. Abbess, or to consecrate any Religious, or for any other very important affair, he shall, at that time, be content with a very few followers and servants, and those, who are of the graver sort. 5. And when need requires, that any enter into the Monastery, for to do any work, the Abbess shall carefully appoint one at the gate, who shall let only those enter, who are appointed. And let the sisters take care, that they be not then seen by those, who enter the Monastery. Of the Visitor and Chaplain. XJJ. CHAPT. 1. Let your Uisitor be always of the Order of Friar-Minors according to the will and commandment of your Cardinal; * The chapter speaketh of the Sisters, who be subject unto Regulars: who, notwithstanding, must be visited by the Bishop in matters concerning Inciosure▪ They that be subject to the Bishop, must be visited by him, or his Vicar, as well in what concerneth Enclosure, as in what belongeth to discipline and observance. and let him be such an one, whose modesty and behaviour is experienced: whose office is to reform, as well in the head, as in the members, the excesses committed against the form of your Profession. 2. Who, being in an open place, to the end, that he may be seen by others, may speak both unto all, and unto each in particular, of those things, which appertain to the office of Uifitor, and according as it shall seem expedient unto him. 3. We require the These words are added, by way of entreaty and devotion. favour of the same Order, through the charity of our Lord, and Blessed S. Francis, to have a Chaplain, who is a Priest, with a companion of good fame and discreet, as also two lay Brothers, of holy conversation, and lovers of modesty, to assist us, in our poverty, as we mercifully have had hitherto, of the Friar-Minors, 4. The Chaplain may not enter into the Convent without his companion; and entering, they shall be in an open place, that they may be seen by each other, as also by the sisters. 5. They may enter to hear the confessions of the sick, that can not go unto the grate, to give them the Blessed Sacrament and extreme Unction, and to read the recommendation of the soul. * Since the Council of Trent, no one may enter the Monastery, but with express leave of the Lord Bishop, as aforesaid, and in necessary occasions. See, the Council of Trent. sess. 25. chapped 5. But to celebrate the sacrifice of Mass, to read the office of the dead, and to dig open, or prepare the grave, may enter also other sufficient fit persons; according to the discretion of the Abbess. 6. Further more, the sisters are bound to have for their Protector, Governor and Reformer, one of the Cardinals of the holy Roman Church, the same that shall be ordained by our H: Father the Pope, for the Friars-Minors; that being always subject under the feet of the same holy Roman Church, steadfast in the Catholic Faith, we may ever observe the holy poverty, and humility of our Lord JESUS CHRIST, and his Holy Mother, and the Holy Gospel, which we have vowed. Amen. Dated at Perugia, the sixth of september, the tenth year of the Popedom of our H: Father Jnnocent the fourth. Here endeth the Rule of the Poor sisters, and followeth the remainder of the Pope's Bull for the Confirmation of the same. Therefore, let not any person violate, or disannul this our letter, or Bull of Confirmation, or by rash and temerarious boldness, contradict it. The which if any one presume to do, let him know, that he doth incur the indignation of Almighty God, and of his holy Apostles S. Peter, and S. Paul. Dated at Assisium, the ninth day of August, the eleventh year of our Popedom. Laus Deo, Beatae Mariae semper Virgini, Beato Francisco, atque Beatae Clarae. Amen. HERE BEGINNETH THE HOLY MOTHER S. CLARE'S BENEDICTION Unto her sister's present and to come. In the name of the Father, and of the son, and of the Holy Ghost. Amen. MY Dear beloved sisters, our Lord give you his holy Benediction, and behold you with the eye of his mercy, and give you his Peace: as also unto all those, who shall enter and persever in this our Cloister and Monastery; and unto all other of the Order, who shall persever unto the end, in this holy Poverty. I Clare, servant of JESUS Christ, and little plant of our holy Father S. Francis, your Mother, and sister, although unworthy, do beseech our Lord JESUS Christ, that through the intercession of his most holy Mother, of the holy Archangel S. Michael, and of all the holy Angels, of our holy Father S. Francis, and of all the holy Saints, it will please him, to give and confirm in you this Benediction, in heaven and in earth. In earth, by multiplying in you, graces and virtues, in his militant Church, amongst his servants: In heaven, in his Church triumphant, elevating you among his Saints. I give you my Benediction in my life, and after my death, in all that I am able, and more than I am able, with all the Blessings, wherewith the Father of mercies hath, or shall bless his spiritual children, both in heaven and earth; or wherewith the spiritual Mother, doth, or shall be able to bless her spiritual Children. Amen. Be always lovers of God, of your souls and of your sisters: be careful to keep that, which you have vowed. And our Lord be always with you, and you with him. Amen. An Epistle of the most Reverend Father in God Ladislaus, Lord Bishop of S. Omers etc. To the Rever. Mother Abbess and Religious of the order of S. Clare, in Gravelling. Health in him, who is the spouse of Virgins, our Lord JESUS CHRIST. AS it hath a chief place in our Pastoral solicitude, to direct and advance those happy souls, who despising the vanities of the world, endeavour to attend to themselves and God, in the Euangelical perfection of a Religious state: so is it our special duty, to open our Fatherly bosom of charity towards you [my Dearest Daughters in Christ] whom, the right hand of God, leading out of Egypt, and the house of bondage, hath conducted over the red sea into the land of Promise exod. 20. Deutor. 8. and safe haven of Religion: which doth not only give us just occasion, to bless our Lord of Heaven, for having show'red his Mercies on you, Tobiae 12. but doth increase our joy, and add new glory, to see you, though poor and humble, yet to live unanimous in the house of God, fervent in spirit; having nothing and possessing all things Act. 3. 2. Rom. 12. 2. ad Corint: 6. This Zeal of sublime Poverty, and highest Perfection was the motive, why you humbly requested of the sea Apostolic, to have your Constitutions, [which yourselves had gathered out of those of Blessed saint Collett] revewed and confirmed, without any considerable change, save only, in some few points, thereby to make them more conformable to the sacred Canons, and the Holy Council of Trent; and which yourselves by long use, had laudably practised; yet, in less perfection, [as you imagined] till they were authorised and warranted by the Oracle of truth Christ's Vicar upon earth. Whereupon, his Holiness Pope Alexander the 7. inclining unto your requests, hath been graciously pleased, out of his Fatherly love towards you, to confirm, approve and command them hence forth, inviolably to be observed by you, as appears in his Breve sent unto you, bearing date, the 10. of March 1663. in the 8. year of his Popedom. The which said Constitutions, We all so, having diligently pondered, and maturely examined them, have signed with our hand and seal; ordaining them to be printed, and hence forth, to be inviolably observed by you and your successors; promising with the Apostle, in the name of Almighty God, to whosoever shall follow this Rule, peace to their souls and Mercy from God. ad Galatas 6. It will be needless for Us, to add further incitement to your already enkindled zeal, in order to a more punctual observance of these holy Rules and Constitutions, framed, according to the seraphical spirit of your Holy Father S. Francis, affectuously desired by your Holy Mother S. Clare, brought into a more practical method by the Holy Virgin S. Collett, facilitated by your own experience and practise, lastly approved and commanded by authority of his Holiness the Pope of Rome, and Ours. There will need I say, no other incitement, then only to repeat those words used by S. Bernard in like occasion, to the Brethren of his Order, in his 321. epistle, where he saith. Oro & obtestor vos fratres, sic facite & state in Domino Carissimi, semper soliciti custodire Regulas Ordinis vestri, ut & Ordo vos custodiat. I beg of you again and again [my Brethren] that you will so do and behave yourselves in our Lord [my Dearest] as to be ever solicitous, to keep the Rules of your Order, to the end, that the Order may keep and defend you; giving us hereby to understand, that there is a strict kind of league and contract, betwixt the Religion, and the Religious Person, to help and defend each other; no other wise, then in a strong City, whose wales defend the outwork, and whose outworks protect the wales; conspiring mutually to help one an other. Religion is that strong City, whereof the Prophet Jsay speaketh in his 26. chapped. Vrbsfortitudinis nostrae sion, Saluator ponetur in ea murus & antemurale. Zion the City of strength, a Saviour therein shall be put a wale and bulworke. The wales, which make up and adorn this strong city of Religion, what are they else, but your sacred Vow's, made at your Profession? and what are the outwork's which fence this wale of your four Religious Vow's, but the Constitutions and Rules, whereof now we treat? If the out-wale of your Rule be observed and defended, the city of Religion will flourish, and our Saviour in it, will sleep and rest in Peace; but if this bulwark of your Rule, suffer any detriment, or be broken down, through your carelessness or want of resistance, a gap is opened, the enemy [who is ever watch-ful] creeps in, and if he be not speedily prevented, and the breach repared, by humble acknowledgement and penance, he will make immediately, at the main wale of your religious Uows, will give an alarm, and cause disquiet and trouble to the inhabitants of that happy City of Peace. Think it therefore no small matter [my Dearest Daughters in Christ] the neglect of the least Rule or Constitution, [though it may seem little in your deceived eyes] whereby your enemy gains ground, and hath open access to batter, assault, undermine, and do mischief in that main point, your Uows I mean, which makes you inhabitants of this happy City. Who would ever have believed, that the casting down of an handful of earth, or a transgressing of a little Rule or Constitution, could ever have occasioned so much evil? and yet we see, that the strongest Samson, who was a Nazarean, that is a type, or figure of our Religious, in the law of Grace, became a laughingstoch, and slave to his enemies the Philistyns, by reason only of his careless losing of the hair of his head. Here I give a stop, and dare not proceed further in this similitude, for fear I dishearten you, whereas I intended your comfort, I know, that the very Just falls seven tims a day, Prou. 24. and as long, as you are charged with these vessels of earth, your weakness and frailty, will make you stumble, and even falter sometimes, against your will; yet all is not lost, Noah nor perfection diminished, but it yields double occasion to your merit and crown, if you immediately rise again, and repair the fall, occording to virtue and rule. Neither must you be so abused, as to conceive [saith S. Bonaventure in his treatise of the 6. wings.] That in ill governed communities only, faults are committed; for we all falter in many things, saith the holy Writ, Jacob. 3. and Communities the most holy and perfect have their faults and imperfections, as you know: but herein consists the difference, saith this saint, that in Religions which are slack and decaying, when rules and statut's are transgressed, there is no care taken for the correcting, or amending of them; whereas in a Community, that is in its vigour of observance, no sooner can the least rule, or Constitution be transgressed, but by a speedy correction, there is a mature remedy applied unto it. Hence, superiors Consciences are severely charged, to be ever watchful, with a rigorous, yet charitable eye, lest the life and vigour of Religion should slacken, by connyving remissly, to let pass little transgressions of the rule, unpunished: or rather the transgressor herself, as she tenders the honour of her Order, and the perfection of her own soul, aught to prevent her superiors vigilancy, and herself to repair the breach, by a voluntary humbling of herself, and a penal satisfying for her fault; so that, this her free and humble penance, may breed more edification and profit, than her former transgressing, gave occasion of grief and scandal unto her sisters. It is not our intention, [Dearly beloved in our Lord JESUS] further to oblige you, to the observance of these your Constitutions, under pain of any sin, but only so far forth, as God, your Rule and the Church doth already oblige and bind you: which, Pope Eugenius the 4. in his Bull, beginning ordinis tui, hath declared unto you, and clearly set down in these words. In the Rule, saith he, there is no other precept obliging under mortal sin, than the Vows of Obedience, Povertie, Chastity, Enclosure, Election and Deposition of the Abbess. Nevertheless, We exhort you all, in our Lord JESUS, to take great heed, lest deceived by corrupt nature, under pretext of not committing sin, you make less account of the transgressing of rules, [the contempt whereof, though in the least, were no small sin.] Let the transgressors be therefore, speedily corrected; and if the superiors, [which God forbidden] shoul be found negligent in correcting them, or themselves careless in their observance, or in causing them to be observed, they shall by the Uisitor, be severely reprehended, and enjoined penance, according to the greatness of their fault. If you thus become unanimously solicitous, and careful to repair the breaches of regular observance, your family will be truly called Nazareth [that is florid] It will flourish and bring forth such variety of choicest flowers, in the garden of your souls, as he, with just reason may require, who, though supposed only a Gardener, by a Magdalen, yet shall be called Nazarean [that is florid] himself being the fairest flower of this garden enclosed, the first teacher and example of sanctity, retiredness, purity and of all Euangelical and religious perfection. You are called and permitted to live in this school of virtue, and house of Nazareth, in compagnie of JESUS, MARIA, JOSEPH; this grace of your so high a calling, is the greatest of all graces; be ever grateful for it. Let your ears and eyes be ever open to the voice of your teacher, pointing the way, and calling after you, by the mouth of your superiors and guides. Let your hands and hearts be ever ready to perform punctually, what he requires of you, in your Constitutions and Rule; and if you feel a courage to undergo great matters, even the greatest for his love, neglect not little on's, because they are little: for, although they were in themselves little, yet being now done for love of him, they are become great. And seeing you perceive yourselves to be spurred on, with an earnest desire to undergo whatsoever might seem hard and difficult for love of him, give me leave [my Dearest Daughters in Christ] to declare my mind in few words; and if I seem to require more at your hands, than I dare presume to hope of others, that saying of S. Gregory gives me the assurance, that when guifts or graces are increased, the ground, or motive to add more, increaseth also. S. Greg. Papae Homil. 9 in Euang. Which our Lord God hath so heaped and multiplied in your souls, that all your endeavours whatsoever, will fall far short of a condign gratitude: for, he hath mercifully lead you out of the house of bondage into the land of promise, and inheritance of his Children; he hath drawn you out of ignorance and darkness, into the light of truth; he hath called you out of the confusion of Babylon and sin, and placed you in the strong Castle of well ordered charity, this happy house of Religion I mean, where remote from sinners, you may not only attend, with great retiredness, to God and yourselves, but procure also for others, the like blessings from heaven, and namely for your poor Country, and the inhabitans thereof. The which to obtain more assuredly, nothing is to be omitted by you, the neglect whereof, might hinder the desired effect of your prayers. The habit you wear, showeth the austerity and rigour of your Order, the Profession of your Religion and Rule now embraced, supposeth perfection in virtue already acquired, and obligeth you to strive to the attaining of more. For although you should seem to have profited never so much in virtue, yet you must daily endeavour to increase the same; lest, by not procuring seriously to advance, you stray unperceivedly from the beaten path of perfection and sanctity; which assuredly will happen, when little observances, which lead you, by the more straight and compendious way, to your end, are less esteemed, or neglected. He, whose mind is bend to horde up riches, makes his profit, and increases his stock by many a little: so he that will make progresss in virtue, must endeavour carefully to omit nothing, that may give him furtherance in the course undertaken. For according to that saying of holy Writ, he who neglecteth little things, shall fall by little and little. Ecclesiast. 19 Which being so, walk on [my Dearest Daughters in Christ] as you have begun, and studiously apply yourselves, to a total observance of your Holy Constitutions, until at length, you arrive to the height of all perfection, true union with God. The which, that you may faithfully perform, and happily attain unto, shall be our wish and prayer to God, and that he will please to hasten on that day, wherein you may be replanted in that Land, once bearing title of the Dowrei of the Uirgin-Mother, heretofore holy and fruitful in this kind, but now Alas! overrun with Heresy and sin; until at length, when he shall please to pick you out, for a yet more choice and Virgin soil, this Nazareth may be again removed, and transferred, by the help of Angels, into that heavenly Country, where, in the company of other Virgins, you may, for an eternity, intone that song, which none can sing but Virgins only, and following the Lamb, wherever he goeth, enjoy for ever the chaste embracements of your Lord and Spouse. Which from the bottom of my heart I truly wish you, and earnestly entreat to be made partaker of your merits, and to be remembered in your best devotions. Given at S. Omers, under Our sign and signate. 22. January 1665. LADISLAUS Episcopus Audomarensis. Approbation of the Vicar's General of the Episcopal Sea vacant of S. Omers. THE Uicar's General of the Episcopal Sea vacant of S. Omers, having read and maturely examined the foresaid Constitutions, drawn out, according to the Reformation of S. Collett, and the form of life delivered by S. Francis, judge them to be very pious and laudable, proper and profitable; as framed, according to the end proposed by holy men, and replenished with the spirit of God. We esteem alsoe those few things which are added or changed, most proper, both to make the said Constitutions more conformable to the sacred Canons and Decrees of the holy Council of Trent, as also that Religious observance, love and Union with God, may take increase. In testimony whereof, We have signed them with our hand and seal of our Vicarial office. S. Omers 13. April 1661. I. de Longueval Decanus Audom. Petrus D'Arras Theologus Audom. Revision and Approbation of the most Reverend Father in God, Ladislaus Lord Bishop of S. Omers. Having seen the foresaid Constitutions, and Ordinations, with their Approbation and Confirmation made by the Reverend Lords, the Vicar's General of the Episcopal Sea of S. Omers, then Vacant; and having moreover perused the like Approbation and Confirmation granted by a special Apostolical Breve, of our most Holy Father and Lord Pope Alexander the 7. bearing date the 7. of March 1663. all being maturely considered, and examined by Us; We, LADISLAUS JONNART, by the Grace of God, and Apostolical Sea, Bishop of S. Omers, do commend, approve and confirm the aforesaid Constitutions and Ordinations, and command them hence forth, to be kept and observed. In testimony whereof, We have signed, and confirmed them with our hand and seal. Given at S. Omers. the 1. of August. 1664. LADISLAUS Episcopus Audom. An Apostolical Constitution or Breve, sent by his Holiness Pope Alexander the 7. to the Abbess and Religious of the English Monastery of Poor Clares in Gravelling; bearing date. 10. of March. 1663. TO perpetual memory. This sacred Apostolical office, which We bear, as derived from God, requireth We take a fatherly care of those sacred Virgins, and devout women, who forgetting their people, and the house of their father, have dedicated themselves to God's divine service, under the sweet yoke to Religion. And, to the end, those Constitutions, which are providently ordained for their happy direction and government, may more firmly subsist, and be more exactly observed, it behooveth, that We strengthen them with the protection of Apostolical defence. Seeing therefore, that as our beloved Daughters in Christ, the Abbess and Religious of the English Monastery of poor Clares, instituted by S. Francis, living in the Town of Gravelling, and the Diocese of S. Omers, have lately proposed unto Us, that there are some statut's, Constitutions, and Ordinations, made and approved, by their Ordinary, for their, and their Monasteries happy and prosperous government, and that the said suppliants, entreat and desire, that they may be strengthened with the patronage of Our Apostolical Confirmation; We, desirous to honour the said suppliants with special graces and favours; being also inclined thereunto, by the supplications, which in their name, were humbly presented unto Us, do by these absolve, and esteem as absolved [for the obtaining only of the effect of these] each one of their persons, from all other Ecclesiastical sentences, punishments and Censures contracted, by what way, or cause soever, either by man, or law, if peradventure, by any ways, they might be entangled therein. We, by these present, do confirm and approve, by Apostolical Authority, the aforesaid statutes, Constitutions, and Ordinations, and We add unto them, the inviolable strength of Apostolical firmness, and do supply all and particular defects, either in fact, or law, if any, any ways should chance to have happened [supposing they be in use, and good, permitted and approved by the Ordinary, nor revoked, or comprised under any revocation, nor contrary to the sacred Canons, Apostolical Constitutions and Regular Jnstitute, or against the Decrees of the Council of Trent.] We decree that these statutes, Constitutions and Ordinations, as also these our present letters, are, and always shall remain firm, valid and efficatious, and obtain and bring forth their full and complete effects, and shall, with all fullness, help those, whom at present, or in time to come, they may any ways concern, and respectively are by them inviolably to be observed; and are thus to be judged and defined in the premises, by whatsoever Ordinary, or Delegated Judges, even of those we call of causes, of our Apostolical Palace. And if by any person, in what authority soever, either wittingly, or willingly, any thing to the contrary shall chance to be attempted, We declare it to be null and void, notwithstanding any thing, in any ways to the contrary. Given at Rome, at Sancta Maria Major, under our seal, the 10. of March. 1663. in the 8. year of our Popedom. S. UGOLINUS. CONSTITUTIONS AND DECLARATIONS made upon the Rule of the poor Religious Women of our H: Mother S. CLARE. Typis Thomae Geubels, 1665. Permissu Superiorum. THESE Constitutions and Declarations, are in all, conformable to those of the glorious Virgin S. Collett; having been translated out of an ancient copy, sent from her Monastery at Gant, where she died, and conferred with many other of her Reformation: only there are certain few alterations and additions, to make them more conformable to the H: Council of Trent and the sacred Canons: particularly in the election of the Abbess; partly also, the better to submit to the Obedience and Jurisdiction of the Bishop of the Diocese, and partly to increase Religious Observance, love and union with God, in mental prayer, yearly renovation of Vows and the use of discipline; whereof, no mention is made, in the aforesaid Declarations of S. Collett. Of the Obligation of the Rule and their subjection to the Ordinary. J. CHAPT. 1. Whereas, in the very beginning and other places of the Rule, it is often mentioned, that the Rule, or form of life, of the Order of the poor Sisters, which the Glorious Father S. Francis hath instituted, doth consist in the observing and keeping of the holy Gospel of our Lord JESUS CHRIST; they may demand, how far forth, they bind themselves to the observance of the holy Gospel, by force of their Vow, made at their Profession; wherein they promise to observe the form of life, which is their Rule itself. To this doubt we answer them, conformably to what hath been declared, by sundry Popes, namely by Nicolas the third and Clement the first, when their resolutions were required by the Friar-Minors, in the like doubts, arising out of their Rule: to wit, that the Sisters by force of Vow, made in their Profession, obliging themselves to the observance of the form of life, do no otherwise bind themselves to the keeping of the Gospel, than other Christians; that is, precepts are to be observed as precepts, counsels as counsels; those counsels excepted, which in their form of life, are expressed, or do import the name of precepts. To other counsels, they are only obliged after the ordinary manner of other Christians; saving only, they endeavour to go beyond the perfection of the ordinary strain of Christians; having freely devoted themselves to Christ, by their Profession, which may justly require a more strict following of his footsteps. 2. A like doubt may arise, how the Obligation of the Rule under mortal sin, is to be understood. Whereunto we answer briefly, with Pope Eugenius the 4. to wit, that the Rule contains no other precepts, than the Uow's of Obedience, Povertie, Chastity, Enclosure, Deposition and Election of the Abbess. 3. For as much as concerns Obedience due to their immediate, or highest superiors; it is to be noted, that although in the first chapter of S. Clare's Rule, mention is made of Obedience, which the Sisters are to yield to the superiors of the Order, in these words. And as in the beginning of her conversion, she with her Sisters, promised Obedience to S. Francis: so, in like manner, doth she promise to observe the like Obedience inviolably to all his successors; and the other Sisters are always bound to obey the successors of S. Francis. Yet these words are so to be understood, that they express her Obedience, in those her beginnings, to S. Francis and his successors, by way only, of respect and devotion towards him, from whom she received her H: Rule. But in process of time, different Monasteries of S. Clare, have, for just reasons, humbly requested, of the Sea Apostolic, an exemption from the Order: the which, the said Sea, was graciously pleased to grant them; subiecting them by Bull, to the Obedience of the Ordinary, or Bishop of the Diocese where they reside; as appeareth namely, in the Bull of Pope Jnnocent the fourth, beginning Recto assumpto tramite: the which original is yet extant in the Convent of the Friar-Minors at Paris. And the Monastery of poor Clares at Gravelling, hath by especial grant of Pope Urban the 8. of happy memory, obtained an exemption from the Order, and a subjection to the Ordinary the Lord Bishop of S. Omers; as appeareth by their copies above annexed. Of the entering into this Religion. JJ. CHAPT. 1. ALthough it be mentioned in the beginning of the second Chapter of the form of life, that the Abbess may admit any one for Religious; consent of the greater part of the Sisters, and of the Lord Cardinal Protector of the Order, being first obtained: We nevertheless; considering the great difficulties, and extraordinary expenses, not agreeing with your strict Poverty, which must necessarily follow, by having frequent recourse to the said Lord Cardinal, in regard of the distance of place, which, in the beginning of the Order, could not arise; being then fewer in number, and nearer to the Court of Rome; and reflecting also, that by grant of the Sea Apostolic, you are now immediately subject to the Ordinary, the Bishop of the Diocese: We I say declare, that leave first obtained of the said Ordinary, and the Conditions specified in your form of life, observed, you may admit unto your holy habit, all such, who despising the vanities of the world, shall by you, be judged deserving. 2. We therefore declare, observing the ordinance of Pope Jnnocent the fourth, that when any person shall present herself to the embracing of your holy Order: before she changes her secular habit into that of Religion, the most hard and difficult points to be observed in Religion, shall be first declared unto her; so that, after her reception, she may have no occasion to excuse herself by ignorance, or misunderstanding. And none moreover, are to be admitted, who, for age, corporal infirmity, or natural simplicity, shall be less able to undertake this course of life; it oftentimes happening, that the state and vigour of Religion, is by such like persons, much slackened and destroyed. 3. Moreover, We will, and ordain, that in the reception of any one unto your Order, this ensuing method be observed. That she, who is to be received, be first sent unto some discreet person, fearing God, and a lover of Poverty; by whose advice and counsel, her means and estate may be distributed unto the poor. And special regard is to be had, and care taken, by the Abbess and Sisters, that neither by themselves, or others, their Convent be enriched, by the goods of the person so to be received, unless the thing were so unconsiderable, that none may take occasion thereby, to judge sinisterly of you; or unless she, who entereth, would of her own free will, bestow something on you, as on poor people, to relieve, by way of alms, your present, or near-hand necessities; the Rule requiring, that those, who enter, be free to dispose of their goods, as God shall inspire them. 4. The Abbess and other Sisters shall take care, least for the receiving of any, unto Religion, they make, or permit any contract or bargain to be made, for themselves, or others, by any person whatsoever, wherein might be feared any appearance of simony: neither shall they permit such, as are to be received, to retain any thing for themselves, of their temporal riches: to the end, that being wholly despoiled of all things created, they may more entirely resign themselves, into the hands of their Crucified Lord. And if it should so happen, that some one, desirous to continued with you, could not be able to rid herself so soon, of all her temporal riches, let her then deliver her said riches over, into the hands of some persons fearing God, to be distributed by them, unto the poor. 5. And to the end, they proceed more regularly for time to come, We ordain, that none be received unto your form of life, unless you perceive, they come unto it, not moved by persuasion, or Fear of any person, nor by slight motions, or constraint, but induced by strong motives of the greater love of God, and saving of their souls; their free will being chief moved thereunto, by a true call and inspiration of the holy Ghost. 6. We ordain moreover, that, according to the sacred Council of Trent, the Novice be examined by the Lord Bishop of the Diocese, or some other deputed by him, before she be admitted unto her Profession. And to the end, this be ever duly observed, let the Abbess remember to advertise the said Lord Bishop, at the least, a month before the year be expired. The like is to be observed, comformable to the Rule in the second chapter, before she beginneth her Nouitiate. 7. They shall also take an especial care, that none be received into the Order, except she be of a ready free will, a faithful Catholic, sound in body and mind, discharged and freed of all her temporal mean's, not suspected of Heresy, or noted of public infamy, not tied with sentence of Excommunication, or Jnterdict; and if she should chance to be entangled in the aforesaid like sentence, let her first be lawfully absoluted; according to the privileges granted to the Order: yet so, that if she return to the world, it be signified unto her, that her absolution will resume its first force and vigour. 8. Let her not be of a servile, but of a free condition. If she be engaged to any one, she shall not enter, without their licence be first obtained, to whom she is engaged. Although the Council of Trent alloweth the age of sixteen, yet the austerity and rigour of your habit and Rule considered, none shall be admitted unto Profession, before the age of seventeen completed. 9 None shall ordinarily be admitted for a Choir Sister, unless she be able, by herself, or with others, to recite the divine office. Neither shall she exceed the age of 25. unless she were judged capable, without any great difficulty to herself or others, to learn and say the divine office. Let none be received unto Profession, of whom it is not manifest, that she hath lived virtuously, from the age of 13. until the time of her reception. None shall be received after the age of 40. unless such were her nobility joined with equal piety, that her admittance might be a singular example of virtue unto the people and Clergy, and she, strong and able enough to serve God and the Order laudably; according to your state, and form of life. 10. Moreover, that none Professed of any other Order, be received unto your form of life, without licence first obtained of her Abbess, or privilege from the Sea Apostolic. 11. In like manner, if it be apprehended, that the Profession of the Novice might be doubtful, the Abbess, before the year be expired, shall, in presence of the Sisters, declare unto her, that, notwithstanding her probation ended, she hath no right unto Religion, until by mature deliberation, it be resolved, what ought to be done in order to her Profession, or return unto the world. 12. The time of their Profession approaching, their hair shall be cut of round, and above the ears; and from that time forward, they are not permitted to let it grow; which often in the year, by appointment of the Abbess, all the Sisters are likewise to observe, unless, for health's sake, it were thought convenient to permit the contrary. 13. When they receive any to Profession, the party kneeling before the Abbess, shall pronounce, with a high and clear voice, leisurely and with the greatest devotion she is able, the Profession, as followeth. In nomine Patris & Filij & Spiritus Sancti. Amen. I, Sister N. do vow unto Almighty God, the Glorious Virgin Mary, our Holy Father S. Francis, our Holy Mother S. Clare, unto all the Holy Saints and you Reverend Mother Abbess, and all your successors, succeeding in your place, to observe, all the day's of my life, the Rule and form of life of the poor Sisters of S. Clare, which hath been given by S Francis unto the said saint Clare, and hath been confirmed by our Holy Father Pope Innocent the fourth; living in OBEDIENCE, without PROPRIETY, and in CHASTITY, also observing ENCLOSURE, according to the ordinance of the said Rule. Then the Abbess, who doth receive her, promiseth unto her, (if she doth observe, what she hath vowed) eternal life. Of the manner, and quality of their habit, and other garments. JJJ. CHAPT. 1. Whereas it is contained in the Rule, or form of life, that the Sisters be clothed with poor and mean cloths, we declare first, that this poverty or meanness is to be understood, of the price and colour of the cloths. For, albeit the Rule doth mention, that taking away the secular cloths from her, who is to enter into this Religion, the Abbess shall lend her three coats, and one cloak: nevertheless, if the condition of the person, place, time, necessity, or infirmity require otherwise, we declare, conformable also unto your Rule, that the Abbess, with counsel of her Discreet, may duly provide, and charitably relieve her, with such necessary clothing, as shall be judged convenient. 2. It is to be noted, that the three coats mentioned in the form of life, ought not, of necessity, to be all of the same form, colour and fashion; the two undermost being only granted for warmness, and decency. 3. Moreover We ordain, that the uppermost garment, be esteemed the habit of the Order: without which, it shall not be lawful for any of the Sisters to appear in public, or to sleep; unless, by reason of some great sickness, weakness, or other manifest necessity, the Abbess, or her Uicaress, with counsel of her Discreet, should judge it otherwise expedient. 4. The habit shall not be so long, that in wearing, it traleth upon the ground: and in breadth, it shall not exceed the compass of 16. palms. The length of the sleeves shall not reach beyond the wrist. The under-garments shall be made of poor and coars , or serge, not lined with furs, but with some other meaner kind of things, and that, according to each one's necessity. Their Cloak also, shall be of mean and coars , and shall not be curiously pleated about the neck, nor so long, that it trale upon the ground: but in all their garments, as well in the Abbess and Officers, as in all the other Sisters, equality, austerity and poverty, both in form, price and colour, ought always to appear. The girdle, with which the sisters are girded, shall be of common hair, or hemp-cord, without any curiosity, or show of vanity. 5. Furthermore We appoint, that both Abbess and Sisters, without distinction, do humbly, decently and religiously veil their heads. And to the end, this may the better be observed, We ordain likewise, that the Sisters, put on their kerchers in such a way, that the greatest part of their forehead, cheeks and chin be covered; so that, none may ever behold their full face. Their kercher and veil, shall be of such a breadth, and so put on, that for the most part, their head, breast and shoulders be equally covered. 6. We will also, that their veils and kerchers, be of ordinary and plain linen; so that always holy poverty, and the rigour of their profession, may appear in them; allowing that the Sisters, with consent of the Abbess, may have black veils and white kerchers for change, as requisite to conserve cleanliness and decency. Let them also diligently take care, that their kerchers be never pleated, or curiously folded; nor shall they have veils of silk, or other costly matter: for all kind of superfluity is carefully to be avoided, least holy poverty thereby, should be endomaged. 7. All black veils are prohibited to Novices, during their Nouitiate; unless they have formerly been of an other Order: but they shall be decently vailed with a white kercher, according to the appointment of the Abbess, and custom hitherto observed. 8. To the end, they may the better resemble him, who said, the foxes have holes, and the birds their nests, but the son of man, hath not where to rest his head; as also, that they may be more vigilant and prompt in rising unto Matins, and more conformable unto their holy Mother S. Clare, who often laid upon the bare ground, or rather the better to imitate the Holy of Holyes JESUS CHRIST our Lord, who had no other bed; living in the desert, than the ground, and dying on mount Caluarie, than the Cross, We ordain, that no Sisters shall sleep otherwise, then upon a sack, and pillows filled with straw; one of flox being added, for their head, and coverlids, as necessity shall require. But with such, as are weak and sickly, the Abbess must, with charity, dispense: as is contained in the Rule, or form of life. 9 Furthermore, We ordain, that in imitation of our Saviour JESUS CHRIST, and of your Holy Mother S. Clare, you go barefoot, in sign of humility, poverty and mortification; contenting yourselves with wooden sandals under your feet, fastened on, with a list. Of the Divine Office. JU. CHAPT. 1. FOr as much as concerneth the divine office, which, day and night they shall pay, as a debt due unto God, let it be observed, that immediately, after the first peal given to the Canonical hours, all the Sisters [unless, with leave and appointment of the Abbess, or Uicaress, they should be lawfully hindered] are to repair unto the Quire; there to remain, unanimously, preparing their hearts for God, in recollection, silence, religious gravity, and due reverence, as the presence of so great a Majesty, whom the Angels assist, doth require. 2. None shall presume to departed the Choir, during the time of the divine office, without licence first obtained of the Abbess, or her substitute. 4. We exhort all the Sisters in our Lord JESUS Christ, that they always recite the divine office entirely and distinctly with due attention and devotion: the which, all shall equally begin; observing their pauses, and continuing the same note unto the end: so that, the great office shall be read, with a higher and more leisurely voice, then that of the Blessed Virgin, or of the Dead. And by how much greater the feast is, so much the more solemnly ought the Office to be performed. For if honour and reverence be to be given to terrene Princes, how much more without comparison, ought it to be exhibited to the King of Kings? 4. For as much, as concerns the ringing to Mass, and the Canonical hours, together with the postures in sitting, kneeling, bowing and standing, the Sisters shall observe the customs of the Friar-Minors; such ceremonies excepted, which are less agreeing with your sex. 5. Moreover, no sister, of what quality or condition soever; being able to read, shall be excused either day, or night, from the Choir, but all are bound to be present at Mass and Canonical hours; the Jnfirme excepted, with their attendance, together with such, who, with licence of the Abbess, or Vicaress, are otherwise hindered in some necessary employment of the Convent. Forwhich reason, all who are in office, shall as near as may be, so dispose of their times and offices, that as much as lieth in them, they endeavour to be present in the Choir, and perform this duty with the rest. 6. Furthermore, We ordain that the two day's between the feast of S. Clare, and the Assumption of the Blessed Virgin, the office be of S. Clare, with nine lessons. The day's following within her octave, a Commemoration of S. Clare at Benedictus, and Magnificat. And since her octave day falleth upon the feast of S. Lewis Confessor, which is duplex mains, a commemoration shall be made of Saint Clare, both in Evensong and Laud's, as on her feast. 8. We will also, that in time of a General Jnterdict, the Sisters conform themselves unto the principal Church of the City, or place where they reside: as soon as the said Jnterdict shall be lawfully intimated unto them by those, whom it concerneth, or by other certain Messengers, or letters. The doors of the Church being shut, and the excommunicated excluded, the Sisters shall recite the divine office, after the same manner, as according to custom, they use to say the office of the Blessed Virgin on simple feasts. But if it so fall out, that any of the Sisters, or of the deputed to the service of the Convent, should in time of the said Jnterdict, be sick, or departed this life; the forbidden or excommunicated, as aforesaid, being excluded, they may bury, or communicate them: but with a low voice; so that nothing be omitted, appertaining to the office, funerals, or communion. 8. Whereas it is contained in the form of life, that the Sisters, who can read, must say the office of the Dead, without mentioning day, hour, manner, or with what obligation they are to discharge it, such is the obscurity of the Rule, and variety of opinions, and writings concerning it, that nothing hath as yet been determined. We therefore, to take away all further scruple and doubt, which might arise, and the better to relieve the faithful departed, will and ordain, that hence forward, the Sisters say every day, the office of the Dead, with one Nocturne and Laud's, as heretofore they have been accustomed, and the Abbess shall judge convenient; thursday, friday and saturday in the holy week excepted, as also Easter day, with the two days following, Corpus Christi and Christmas day. The time to be appointed for this one Nocturne, and the power to dispense with the said Dierge, is left to the discretion of the Abbess, as she, with the advice of the Discreet, shall judge most convenient for the Community. The Sisters, who cannot read, shall say likewise every day, the office of the Dead, with some Pater nosters; as is contained in the form of life. 9 Prayer is so very necessary for those, who make progress in the way of virtue, and union with God; We ordain, that two hours be every day appointed for prayer; the on in the morning after Tierce, before the Conuentual Mass, the other after Evensong. Which two hours, are to be observed, unless, for just causes, the second, should by the judgement of the Abbess, be thought fit to be omitted: but if the causes of omission should happen more frequent: then she shall require the advice of her Discreet. Those, who by employments of Obedience are hindered from this second hour of prayer, shall only be obliged unto the first. The quarter after Compline is appointed for their daily examen of conscience. 10. Moreover, We require of all those, who can conveniently attend unto it, that in imitation of the retirement of the Apostles, after the Ascension of our Lord, and the better to dispose themselves for the receiving of the Holy Ghost, and renewing of their Uowes, [which We desire may always be on the feast of Pentecost] they employ, at the least, some of those ten days in recollection and prayer. The place of renewing their sacred Vows, shall be the Choir, in presence of the most Blessed Sacrament, according to the form prescribed. 11. To the end, the body may become subject unto the spirit, and in memory of the sacred Passion of our sweet Lord and Saviour, especially of his most cruel flagellation, We ordain, that the Sisters take a discipline twice a week, in time of Lent and Aduent, that is, on mondays' and frydays; but for the rest of the year, once a week only, to wit, upon frydays; during the space of the Psalms Miserere: and De profundis: the Antiphones Ne reminiscaris: Christus factus est: and the prayers Respice quaesumus: Deus cui pr●prium: and Fidelium Deus. Of Abstinence. U. CHAPT. IT being contained in the form of life, that the Sisters are always to fast, We declare hence, that abstinence from flesh, is every where, and at all times to be observed: and although leave be given in the same Rule, that on Christmas day, on what day soever it happeneth, two meals may be taken: nevertheless, it is to be understood, that upon that day, they are to abstain from flesh, as upon all the sondays in the year, on the which it is lawful to make two refections, such as all Christians use to make, on all sondays in Lent; according to the custom and ordination of the holy Church. 2. Although it be contained in the said form of life, that the Abbess may charitably dispense with the young and weak, as she shall think it expedient: nevertheless, the necessity of this dispensation can not ordinarily be assigned; it often happening, that some, at the age of thirteen, are of more strength, than others at sixteen, and some more weakened with a short and light infirmity, than others with a long and violent sickness: for which reason, We exhort all in our Lord, that in all occasions, they so prudently behave themselves, that in imitation of JESUS Christ, their zeal may rather appear in charity, then in overgreat and indiscreet austerity; yet so, that the Abbess shall not easily dispense, unless true necessity require it: because, by such like dispensation the first spirit of many Orders hath decayed and failed. 3. Nevertheless, the Abbess, or Uicaress, with counsel of the Discreet, may dispense with the young, weak and infirm, that often in the day, they take refection, when it shall be judged needful; seeing that Superiors are as much obliged to relieve and comfort them in point of diett, as in other necessaries. 4. Moreover, We appoint, that diligent care be taken by the Abbess, for the equal distributing of Alms unto the Community; according to the quality thereof: lest the want of sufficient maintenance, might give occasion to the Sisters, of interrupting their virtuous courses and pious exercises. Of Confession and holy Communion. UJ. CHAPT. 1. TO the end, that purity of body and mind, may increase and flourish in the Sisters of this Order, by love and devotion towards the most holy Sacrament of the altar; We ordain, that over and above the number of twelve times in the year, expressed in the form of life, wherein the Sisters, with leave of the Abbess, are to confess, and the seven times specified in the said form, wherein they are to communicate, they may besides [unless they be lawfully hindered] confess twice every week, and receive as often, the most precious body of our Lord, at the Conuentual Mass, with the greatest devotion and humility they are able. 2. We grant also, that the Abbess with counsel of her Discreet, may permit them more frequent use of holy Communion, when it shall seem conducing to their progress in virtue, and increase in devotion; yet fearing, lest so great a work be performed carlessly, and through custom, We seriously exhort them, in our Lord, to prepare themselves, and to approach unto it, with the greatest devotion and reverence imaginable. 3. We ordain also, that no Sister, under what colour, or pretence soever, presume to confess to any Confessor, whither secular, or regular, of what condition, or quality he may happen to be, then to the Confessor of the Convent: in whom is required maturity, virtue and prudence. In this notwithstanding, the Abbess may dispense, and give leave unto any Sister [when the cause shall seem just and reasonable] to have the freedom of an other Confessor; not doubting, but God will mercifully incline the hearts of superiors, to the affording of such charity, compassion and true freedom of conscience, as shall be expedient for them. 4. Moreover, We ordain with our holy Mother the Catholic Church, for the greater comfort and freedom of such souls, as are weak and pusillanimous, conformable also unto the decrees of the sacred Council of Trent, commanding all Bishops and superiors of Monasteries, to present them twice, or oftener in the year, with an extraordinary Confessor, who is to receive the Confessions of the Religious, We ordain I say, that the Sisters present themselves unto him; demanding at the least, his Benediction, [to avoid the note of singularity] if their difficulty in confessing unto him can not be overcome; which by all, is punctually to be observed. And great diligence is to be taken by the Abbess, that no extraordinary be admitted, unless whom the Lord Bishop and she shall groundedly esteem, will give satisfaction unto all, or the greatest part of the Community. 5. Furthermore, We ordain, that none shall confess after Compline, or Tierce begun, unless the number of Confessions, or some other just cause, approved by the Abbess, should require otherwise. 6. And although in the form of life, it be esteemed lawful, for the Chaplain to celebrate Mass, and communicate the sick, within the Monastery: We nevertheless, for the avoiding many inconveniences, and dangers, which from thence may arise, command the Abbess, Portresses and all others, whom it may concern, that at no time, they permit any Priest, whither secular, or regular, to say Mass, or give the holy Communion to any Sisters within the Monastery; such only excepted, who by reason of sickness, or some contagious disease, cannot be present with the rest in the Church, without detriment to themselves, or others. For in this case, We grant, that seven times in the year, as is contained in the form of life, or oftener also, if the Abbess with her Discreet, shall judge it convenient for the comfort of the sick, the Confessor with his Companion [if the poverty of the Monastery can allow him one] may enter, to perform his holy function. Of the Observance of Enclosure. UJJ. CHAPT. 1. WE declare with Pope Jnnocent the 4. that those, who bind themselves by Vow, unto this form of life, aught, and are obliged to observe perpetual Jnclosure; so that, for the whole term of their life, they shall not exceed the limits of the Monastery. Neither can any leave, or power, to the contrary, be granted unto them, unless it be, for the founding, reforming, governing of some other Monastery, or for the avoiding of some inevitable danger, and that, with express leave of the Ordinary [if it may be] conformable to the sacred Council of Trent. And if any one, or more, for the aforesaid causes, should departed their Monastery, We ordain, that they go unto the Convent, or place assigned, with what speed they may, in company of virtuous persons, always recollected, vigilant in their words, mortified in their sight, and modest in their countenance, and whole composure; as beseemeth the handmaids of JESUS Christ, and daughters of S. Clare. 2. Whereas it is mentioned in the form of life, that the Lay-Sisters, not being tied by Vow of Jnclosure, had liberty, for the service of the Monastery, to go abroad, and return, as occasion should serve: We not withstanding, foreseeing the evident dangers, which by this occasion, may happen to the Sisters and Convent, ordain, conformably to the institute and appointment of Pope Benedict the 12. that from henceforth, no professed Sisters, unless for the aforesaid causes, presume to departed the Jnclosure; Commanding all the Sister's present and future, of what state, or Condition soever, always to observe inviolably the aforesaid ordination; so that none hereafter, shall presume, under title of Lay-Sisters, servants, or what cause soever, [the aforesaid excepted] to exceed the limits of perpetual Jnclosure. 3. Nevertheless, if it shall happen hereafter, that servants are esteemed needful, for the occasions of the Monastery, We permit them to make use of some pious and aged women; yet so, as they are never permitted to wear the habit of Religion, or to enter into the Monastery. 4. Moreover, We ordain, that in every Convent, there be erected in some conspicuous place, one only Wheel or Turn, of a convenient height, and wideness, and so rounded, that none, on either side, discern, in the least, through any chink's, or crevices: by which Turn, the Sisters may receive, or send forth, all necessaries for the Monastery; but if the things be so considerable, that they can not be conveyed by the said Turn, they may then be sent forth, or received, by the Monastery, or back Gate. 5. In like manner, We ordain, for the greater security and purity of the Religious and Convent, that for the future, no other Grate, or Turn be permitted; excepting those which are before expressed. 6. Furthermore, We will, that near the Turn, there be erected a speaking place, well fenced with iron pikes, where the Religious may speak, when need shall be; according to the manner expressed in the form of life, and these present ordinations. 7. Moreover, We ordain, that within the Jnclosure of the Monastery, oppositt unto the principal gate, an other gate be made; so that the Sisters be wholly debarred, from any access unto the outward, or principal gate: in such sort, that their persons or voices, may in no ways, be discerned, by seculars without. We Ordain likewise, that the gardin, and dormitory doors, be every night securely locked 8. For greater security, and the avoiding of future inconveniences, We alsoe ordain, that no Sister, of what condition soever, shall send, or cause to be sent any letter, or writings, opened, or sealed, either by themselves, or others, to any person, by any means, or ways whatsoever, until the aforesaid letters, or writings, be first perused, sealed, or caused to be sealed, by the Abbess, or her substitute; nor shall any presume to receive, or open any letters, unless first delivered unto the Abbess, or Vicaress; unto whose prudence is reserved the giving, or not giving them, unto whom they are directed: and the Sister that shall attempt any thing to the contrary, shall be liable to exemplar punishment. Of the Election of the Abbess, Discreet and other Officers. UJJJ. CHAPT. 1. TO the end, the Sisters may proceed with greater security in this election, We will and ordain, that when the Abbess of any Convent shall departed this life, or be detained, by some long infirmity, from exercising her office, or shall be found guilty of any enormous crime, and grievous offence against her Rule, or holy observance, or when she, for some considerable cause, would renounce her charge, three day's after her death, or after her deposition, or renuntiation of her office, the Professed Sisters shall provide themselves of an other Abbess; observing in the Election the Canonical form prescribed in the Council of Trent, that the Person elected, hath accomplished, at the least, the age of 30. years, and lived laudably in Religion, the space of seven, or eight years, after her Profession. 2. In the Election of the Abbess, this form must be observed. The third day after her departure, as aforesaid, the Vicaress shall by letter, or otherwise, acquaint the Bishop of the death, or deposition of the Abbess, and shall request him to preside at the election of an other, by either himself, or his substitute. Than they shall elect beforehand, two witnesses, or Assistants, prudent and pious men, and Priests, if they can conveniently be had, who may assist the Bishop, or his substitute; that so the Election may be more securely performed, without partiality, or injustice, according to the prescripts of the holy Canons. 3. Until the arrival of the Bishop, or his Deputy, the Sisters shall offer continual and fervent prayer to Almighty God; humbly beseeching him, to dispose all things to the honour and glory of his Divine Majesty. And We command, in virtue of Holy Obedience, that the Sisters do not speak unto one an other, concerning the Election, either by way of counsel, or otherwise; saying, this or that person seems to me fit, or what think you of such an one: but let each one refer the Election to the instinct of the Holy Ghost. Let special regard be had in all Elections, that they proceed sincerely, piously and Canonically, without dissension; that being united in peace and charity, they may make choice of her, whom they shall esteem most fit for the good of the Religious, and advancement of the Monastery. 4. For the better uniting and conforming the Sisters to the divine will, a Mass shall be celebrated of the Holy Ghost: at the which, all shall receive the Blessed Sacrament, that so they may proceed more securely in the Election of the Abbess; wherein this method is to be observed by the Vicaress. She must write, or cause to be written in the same hand, twice or thrice, as many biglietts, as there are Professed Sisters; and in each bigliett these words shall be written. I choose for our R. Mother Abbess Sister N. and the Vicaress shall deliver to each of the Profesed Religious a bigliett, wherein the Sister shall write the name of her, whom she thinks in conscience, and in the sight of God, to be most fit for that office. The Bishop, or his Deputy being arrived, shall, in order to the future Election, make an exhortation to all the Sisters assembled at the Grate, in the Choir: and the exhortation ended, the Religious retiring, shall return in order, unto the Bishop, or Deputy, and cast their bigliets [in which they have written her name, whom they elect for Abbess] into a cup, or vessel prepared for that purpose; and the Bishop, or superior, showing them unto the Witnesses, or Assistants, shall in order, declare how many votes, or suffrages each one hath, that standeth in Election; beginning from her, that hath fewest, and so proceeding unto the rest. She, shall be thought truly chosen, whose suffrages shall exceed the half part of the Community. And if it happeneth, that none be chosen the first scrutiny, they shall in like manner, proceed unto a second, or third, and so forwards, until their be an Abbess elected. 5. Which ended, and the suffrages published, the Bishop, or his Deputy shall confirm the Election in the name of the Father, and of the son, and of the Holy Ghost. Amen. Te Deum laudamus being said by the Sisters, the Bishop shall conclude it with Deus qui cordae fidelium, Concede nos, and the two versicles and collects of S. Francis, and S. Clare, Confirma hoc Deus, and Actiones. Then the Religious embracing their new Mother, shall acknowledge her for their true and lawful Abbess and superior. The same order shall be observed, in the Election of the Uicaress, Discreet, and other Officers, which they shall choose by word of mouth only, and without writing. And for these Elections, the greater part of the voices shall suffice. The Vicaress, together with the other officers, shall be presented every three years, unto the suffrages of the Community: in whose power it shall be, to confirm, or depose them; according as they shall judge expedient. None shall be elected unto any office, not having lived laudably four years in Religion, and accomplished the age of 25. years; unless the contrary should be judged necessary. Three years of Profession are required unto those, who have suffrages in the Election of officers, but in the choice of the Abbess, all the Professed shall have an active voice. 6. To the end, peace, love and purity of conscience, may the more flourish, and be preserved amongst the Sisters, We exhort them in our Lord JESUS CHRIST, that in all Elections, or changing of Officers and Discreet, they avoid all ambition, discord and partiality, in promoting persons less worthy, and suppressing others more fit; for in such proceed, their consciences would be much blemished and stained. 7. The Sisters shall not, in the Election of the officers, take counsel of one an other, by directly, or indirectly approving, or disaproving of any. But let them commend the business unto Almighty God, with fervent prayer, and sincere desire of his glory, and of the common peace, and good of the Monastery. The Election ended, they shall not dispute, or deliver their opinions, concerning what passed in order to the Election, or removal of any Sister; or by way of discourse, mention, unto whom they gave, or denied their suffrage: but let them rest satisfied in the choice and Election, as comformable unto the holy will of God. 8. Moreover, We admonish them, that none, being lawfully elected to any office, do decline the burden, or labour imposed upon them; but that humbly accepting it, as from the hand of God, they endeavour conformably to perform their duty, according to the grace bestowed on them; not desirous to be exempted, without just cause, approved with mature advice; but rather embracing their charge, with true obedience and love of God. And if it should so happen, that they were removed from their office, they must with indifferency, resign themselves; conformably to that saying of holy S. Francis: let the taking from superiority no more disquiet you, than the removal from the employment of washing the Sister's feet. The manner of holding Chapter. JX. CHAPT. 1. IT being contained in the form of life, that the Abbess is enjoined to assemble the Sisters, at the least, once a week in Chapter: We appoint accordingly, that she, or her Uicaress take care, in assigning an hour thereunto, in which all the Sisters not hindered by infirmity, must be present. A second, or third Chapter may be also adjoined in the week, according to the number of the Sisters, and variety of occasions; regard being always had to the dinine office and domestical discipline. 2. As often, as it shall please the Abbess to assemble the Sisters unto Chapter, the sign of Obedience shall be given, by a soft tolling of the bell; whereunto all the Sisters, that are not hindered, either with infirmity, obedience, or care of the sick, shall repair with speed and diligence; and the Abbess, or Vicaress making the sign of the Cross, shall recommend the living and the dead; naming, in particular, those benefactors, from whom they have received any alms. Which ended, they shall all rise, and begin the Psalms Ad te levaui oculos, De profundis, and other suffrages, assigned in their proper place: and the Abbess shall conclude, saying Deus det nobis suam pacem; the Sister's answering Amen. After which, the Abbess and Religious being seated, the Novices [if theridamas be any] shall in the first place, tell their faults; and a penance being enjoined them by the Abbess, or Vicaress, they shall departed, to pray for the rest. 3. After their departure, all the Professed Sisters, prostrate on the ground, shall in general, humbly confess their faults, and receive a penance, according to the discretion of the Abbess: which done, each one likewise in particular, beginning from the youngest, shall distinctly and humbly acknowledge those faults, of which they shall judge themselves most guilty; to whom the Abbess, or Vicaress shall impose a penance, occording to the quality of the fault, and if necessary, friendly admonish and correct them, without the least sign of partiality. 4. The Sisters shall humbly admit, and piously perform their enjoined penance; not presuming to bring excuses, or speak in Chapter without leave of the Abbess, much less to contradict either here, or in any place whatsoever. 5. They shall not exprobrate, to one an other, the faults reprehended in Chapter, or committed, either in the world, or in Religion: and if any shall happen to be guilty of this crime, she shall be liable to such chastisement, as the Abbess shall think fit. 6. If any thing of business shall further occur to be discussed, it may be now treated; according to the form of life, with due gravity and modesty; inordinate and superfluous words being avoided. The Abbess at the end, making the sign of the Cross, and saying Adiutorium nostrum in nomine Domini, and the Sisters answering qui fecit coelum & terram, they shall all departed in peace. Of silence, and the manner of speaking at the Grate, and Speak-house. X. CHAPT. 1. PEace being a work of Justice, and silence a bulwark and defence of peace, lest the fervour of devotion should grow cold by frequent and inordinate discourse, We ordain, that conformably to the form of life, from the end of Compline unto the end of Tierce the next day, silence be exactly observed. 2. In the Choir and dormitory, they shall observe perpetual silence, and in the refectory, in time of refection: but not in the Jnfirmarie; as is prescribed in the form of life. And although no mention be made of silence in the Cloister, for that in the time of S. Clar's receiving the form of life from S. Francis, in the Monastery of S. Damian, where she then resided, by reason of their great poverty, and scarcity of place, no Cloister was erected; We, notwithstanding, diligently pondering, that in all well ordered Communities, the Cloister is ever joined unto the Church, in which, silence is accustomed to be observed, prescribe and ordain, that for the future, silence be as well observed in the Cloister, as in other places mentioned in the form of life. 3. Moreover, We command, that no Sisters of what condition soever, go to the speak-house, without licence of the Abbess, or Uicaress; or leave being obtained, speak with any; unless in the presence of two Discreet, who may clearly hear and perceive, what is discoursed. For if at the Grate in the Church, three Discreet are assigned, where thy are in the presence of God, and his Angels: with how much more reason, ought two at least, be present, with such as have leave to discourse in the Speakhouse. 4. We ordain likewise, that according to the form of life, no Sister ever presume to speak unto any extern at the Gate of the Monastery, either in presence, or absence of her companions. We will moreover, when necessity, or just occasion shall urge any Sister to speak at the Grate, in the Church, that before they begin to speak, the Sister appointed for that purpose, raising a little, the curtain that hangeth within the Grate, shall let it fall immediately into its former place. None shall speak here, unless it be with persons esteemed for their dignity, or virtue, or with Parents, kindred, or spiritual friends; and that all so, for reverence to the H: Sacrament, must be seldom permitted, and for a short tyme. 5. We ordain also, that no Sister in the Lent of S. Martin, [beginning the day ensuing after all Saints, and lasting until Christmas] as also in the second Lent, [beginning the Monday immediately after Quinquagesima sunday] shall speak with any person, in the Speakhouse, or at the Grate, unless for causes expressed in the form of life; except only the Abbess, Uicaress and Portress, concerning the affairs of the Monastery, according to custom. At which times, writing of letters unto their kindred, or friends, is prohibited; unless it be for great and urgent causes, which shall be left to the judgement of the Abbess. 6. We also exhort them in our Lord JESUS CHRIST, that when any Sister speaketh at the Grate, in the Church, or in the Speakhouse, [for at the Turn it shall not be permitted, but for some necessary and inevitable occasion] all prolix, and unprofitable discourses with seculars be avoided, and that their speeches savour of virtue and piety, as becometh the handmaids of our Lord JESUS, and the observers of the holy Gospel. 7. The better to avoid familiarity, and unnecessary discourses with seculars, We ordain, that no Sister, by herself, or others, be Godmother to the Children of any person whatsoever. We also appoint, that no Sister, although she have licence, shall speak with any person entering the Monastery, for just occasion, or to visit the sick; unless two Discreet, assigned by the Abbess, or Uicaress be present, and hear their discourse; at which time, they shall speak with their face modestly covered, and body inclined, in few words, and with a low voice; as beseemeth Religious gravity. Of the observance of Holy Poverty, and denial of all Propriety. XJ. CHAPT. 1. seeing that, according to the form of life, the Abbess and all the Sisters are to observe the holy poverty, promised unto God, and S. Francis, whereby they dispossess themselves, of all right, or interest to any thing whatsoever. To the end this poverty may be more entirely observed, We prohibit the Sisters from hiring any house, field, garden, meadow, vineyard, or other thing whatsoever, to be husbanded, or possessed for their own private uses. 2. Besides, they shall not have any inheritances, or rents, any annual provisions, or perpetual alms, either by themselves, or the mediation of any other: neither shall they have any granaryes, or storehouses filled with necessaries, bought, begged, or otherwise obtained, for above a years provision, which they might sell to sustain themselves, without begging; it being wholly repugnant unto poverty. Nor shall they have, or possess any herds of sheep, oxen, horses, cups of gold, silver, or other precious mettle: but let all curious and superfluous things, as well in their house-hold-stuff, as in the ornaments of the Church, be carefully avoided, that holy poverty may ever shine amongst you, according to the perfection, and intention of your holy Rule. 3. We also will and ordain, that the legacies left unto you, be disposed of, according to the decree of Nicolas the third, in his declaration upon the Rule of S. Francis. And seeing, mention is made in the form of life, that the Religious ought not to possess house, place, or other thing whatsoever, as their own, and that the said Pope Nicolas, upon the exposition of the said Rule, together with Clement the 5. and many other Popes, have declared, that the abdication, and renuntiation of all things expressed therein, aught to be understood and observed, as well in particular, as in general: We hereupon, adhering to the aforesaid declarations, do ordain and command, that the said abdication, and renuntiation of all propriety [which they, for the love of God, do vow as meritorious, profitable, and worthy of an eternal reward] be, by all present and future, as well in particular, as in general, entirely observed. Notwithstanding they may, with a safe conscience, have the simple use of those things [yet without propriety] which are granted them, according to the form of life, and of such also, which by the same Rule, are not prohibited; as for example, necessaires requisite for the decent administration of the divine office, for their habitation, maintenance, and performance of their employments, according to the said form of life, and holy Religion. They may likewise, make use of those things, which they shall have gained, by their labour and industry, as also what others, for the love of God, shall give, or procure to be bestowed on them. For the things given, begged, or earned, do not repugn with the state of poverty and Religion, which they profess. 4. We ordain likewise, that the alms bestowed on the Sisters, as well in particular, as in general, be distributed to the needy, according to the judgement of the Abbess. And We prohibit any Sister from presuming to give, or bestow any thing sent by her parents, or friends of the Convent, whither to herself or others, without leave of the Abbess. 5. We will also, that the manner of contracting debts be always, and everywher observed by the Sisters, in such sort, as it is contained in the form of life, and that especial regard be had, that no sumptuous, or magnificent building be erected; but that they remain contented with poor and humble houses, in imitation of the sacred poverty of our Lord JESUS CHRIST. 6. This point of sublime poverty, hath by enforcing necessity, been dispensed whithal, by the Lords Bishops their superiors, in some Conuents of the English nation, in order to the enjoying of lands, and rents, and receiving portions, during the time of their banishment out of their native soil, until it shall please God, to restore Catholic Religion, and raise up Conuents in their now afflicted Country; not having other subsistence at present, and being only admitted, and permitted to live in town's of the Low-Countries, upon condition and promise, of not begging, or being chargeable unto them. Of the Infirm Sisters. XJJ. CHAPT. 1. WE ordain that the infirm and weak Sisters be carefully provided for, by the Abbess, or Vicaress. The Sisters deputed to the care of the sick, shall have regard, not to be found remiss in their office, but shall serve them, with all humility, piety, and fervent charity, as themselves would desire in the same condition. 2. In like manner, the Abbess, unless lawfully hindered, shall of charity visit, at the least once a day, the infirm, who for some time have been confined unto their beds: and in her absence, the Uicaress shall perform the same duty; lest through their negligence, the infirm Sisters be deprived of necessaries convenient for their comfort. 3. The Abbess, or Vicaress, shall not consult any Physician, or Surgeon upon the recovery of any infirm Sister, that is not pious and Catholic. Such, as for just occasion are called into the Monastery, during their abode there, shall be accompanied by the Abbess, or Uicaress, or by two, or three of the Discreet. And when there shall be present danger of death, let the soul first, by the Holy Sacraments of the Church, and then the body be diligently provided for. 4. Moreover, if it should happen to any of the Sisters, to be visited with some grievous, or contagious disease, as leprosy, weakness of the head, frenzy, or such like infirmity, so as they can not commodiously remain among the rest of the Sisters, a convenient place must be assigned them within the Monastery, separate from the rest, and due attendance be given them; as the necessity of the disease requireth, without being forced at any time, to departed the Monastery. 5. We exhort all the Sister's present and to come, that for the love of God, and the bitter death and passion of our Saviour JESUS CHRIST, they do not esteem it hard and tedious, to serve those, whom God shall visit with infirmity, but that humbly and piously they extend their charity unto all, according to their necessity. And if any, deputed to the service of the sick, are found defective, and that superiors do not provide for them, according to their condition, quality and place, with advice, diet, and other necessaries, let them be accused to the Uisitor in time of the visit, and by him severely punished, as inhuman; if I say they have been found notably defective, in this their duty to the sick. 6. The infirm Sisters shall repose upon beds of chafe; having a feather bolster under their head, as is prescribed in the form of life. But if any be detained by a tedious and long disease, or if some other just and legitimate cause do occur, the Abbess, or Vicaress, with advice of the Discreet, aught to provide them of featherbeds, linen, and other necessaries, for their better repose; as they inspired by God, in their conscience shall judge expedient, and the infirmity of the sick require. 7. Let especial care be had by those whom it may concern, that at the departure of any Sister out of this life, she have on, the habit of the Order, Cord and Veil, and be buried, according to the accustomed manner. 8. Whereas by way of dispensation it is permitted in the form of life, that the use of socks may be granted unto those, who need them, We ordain, that no Sisters of what office, or condition soever, in time of health, use socks, unless present necessity should require it. Which necessity, shall not be determined by the opinion of each Sister, but by the Abbess only, when she shall observe them to stand in need, or they desire a dispensation; which she, with advice of the Discreet, may grant them, as long as their necessity shall continue. Of the Sister's manual exercises. XJJJ. CHAPT. 1. IT being specified in the form of life, that the Sisters unto whom God hath given grace and strength to work, aught to begin after Tierce; that this may the better be observed by all, We will, that for the love of God, none decline work's of labour, charity and humility; and when the Abbess, or Vicaress shall impose any work to be done, either for the common, or particular profit of the Convent, that it be willingly accepted, without murmuration and contradiction, and faithfully and piously performed. 2. No one, enjoying perfect heath, shall give way to sloth, or negligence upon pretence, grounded in pride, of not having the talent of performing this, or that work; but they must with all obedience and humility, comply with the will of their superior, according unto their Vow. Let care be had by the Abbess and Vicaress, that nothing be enjoined the Religious, which can not well be performed. 3. Although the time mentioned in the form of life, for the Sisters to begin their work, be after Tierce; We, nevertheless, considering the strict poverty, and want, to which the said Sisters may be reduced, do grant unto the Abbess, or Uicaress free power to dispense, with the said Sisters, as they shall judge fit, to begin, or finish any work before the said hour. 4. We command likewise, that no Sister for any cause whatsoever, presume to begin, or finish any work mixed with curiosity and vanity: but when any thing in this nature shall be requisite to be undertaken, the Sisters shall consult the Abbess, or Uicaress, whither or Noah, they judge it expedient to be done; nothing being to be undertaken, without their approbation and consent. The Sisters transgressing, shall be punished, as the Abbess, or Uicaress shall think expedient. 5. Mass being finished, the sign shall be given to work, at a convenient hour; at which, all the Sisters not lawfully hindered, shall betake themselves to their works imposed upon them. We ordain also, that the Sisters, as well present as to come, always, and in all places, abstain from secular and vain recreations, worldly and fruitless plays, of what kind soever, and howsoever performed. 6. When two, or three with licence, are met together, to talk and recreate, [for otherwise silence is to be observed] their discourse is to be of God, life's of Saints, or some other decent, indifferent and profitable subject, conducing to the progress in virtue, and good of their souls; having especial regard, to avoid all idle, dangerous, and detractive words, as beseemeth the handmaids of Christ, observers of the holy Gospel, and professors of sacred Religion. 7. We prohibit the sisters to write, cause to be written, or possess any book, or book's savouring of vanity, or secular history: the use notwithstanding, of pious book's is permitted them, for the good and comfort of their souls: which they may read, either in particular, or common, at table, or in other places; according to the will and order of the Abbess. Of the Correction of the Sisters offending. XJU. CHAPT. 1. WE ordain, that in every Convent the Abbess, or in her absence, the Vicaress, humbly and with charity, admonish and correct the Sisters offending; lest for want of admonition, they fall headlong into faults and transgressions. Yet superiors, [as is above said] must in their reprehensions, be mindful of humility, and due ordered charity. 2. Let care be taken, lest under pretext of humility and sweetness, they give occasion to the Sisters of liberty and relaxation, and under the cloak of charity, they cherish sensuality, which in time, would prove the ruin of souls. Wherefore, without distinction of persons, they ought to correct all, according to the quality of the offence. 3. Yet, if it should happen, [which God forbidden] that any Sister should commit so great a crime, as to endanger thereby, her eternal salvation, and blast the order with infamy and confusion, or if any should remain so refractory, incorrigible, and obstinate in her malice, that she would, in no wise, amend herself; there must be for such as these, in every Convent, a strong, yet humane place of correction, wherein the guilty shall be confined to bread and water, for a week, month, year, and even for ever, if the offence require it, and the Abbess, with her Discreet, shall judge it necessary. 4. If it happen also, that any Sister rebels against the Abbess, or Uicaress, or casts forth undecent and injurious words against them, she shall in the presence of the Sisters, sitting on the ground, in time of table, fast with bread and water. Of the Portress, and of entering into the Monastery. XU. CHAPT. 1. ALthough it be contained in the form of life, that the Portress should in the day time, reside in an open cell, yet We, for several and just causes, do wholly abrogate and disannulle it. For that which in S. Clar's time was lawful and decent, would now prove obnoxious to many inconveniences and dangers. 2. We therefore, desiring to provide for future security, and decency, ordain the following method to be hence forth ever observed. That a Sister fearing God, discreet, and virtuous, be assigned unto the custody of the gate of the Monastery and Speakhouse; who, as We may confide, will by word and example edify those, that shall converse and deal with her. She is to have, by common consent, as in other elections, a fit companion assigned her, who in case the chief Portress be hindered by infirmity, may laudably supply the office. 3. Unto these two Portresses, an other Sister shall be assigned out of the number of the eight Discreet, who shall be present and hear those, that speak unto the Sisters, and may weekly be changed, or continued, according to the good liking of the Abbess; so that, none shall speak unto any extern, but in presence and hearing of two of the Discreet, as hath been said. These Sisters, at the call of their bell, shall immediately, and with speed, repair all three together, unto the Speakhouse, so that she that speaketh, must have her two companions ever present, unless one of them should chance to go to deliver some message, or for some necessary occasion, with intention to return speedily: for if her absence should be considerable, long and frequent, she shall advertise the Abbess, or Vicaress to appoint an other in her place. 4. The chief Portress shall answer and speak; her two companions are only to be present and hear. If any extern would speak with either of her companions, she and her other assistant [leave being obtained before hand of the Abbess, or Vicaress] shall be present and hear what is said; so that, no discourse with externs must be ever permitted at the Grate, or Speakhouse, without the attendance of two of the Discreet; and the chief Portress shall be always one of them, unless she be hindered by some necessary occasion. 5. We ordain also, that there be a wooden door made to the said Speakhouse, with a lock and two keys, and that, day and night it be carefully kept locked, unless the Portresses be actually there; which neither of them shall presume to enter, without all three be jointly met. The one key shall be always kept by the chief Portress, and the other by the Abbess in the night time; and in the day time, by the third Sister, who is weekly deputed to assist. 6. We declare, that no man, of what condition, or state soever he might happen to be, whither Secular or Regular, be ever permitted to enter the Monastery. Moreover, We strictly command both Abbess and Sisters, never to give way unto it, without leave first obtained by such as can give it. From this law are excepted Physicians, and Surgeons permitted to enter for the relief and attendance of the sick; those also, whose entrance shall be necessary for fire, ruins, reparations, and such work's, as can not otherwise be done without the Monastery. 7. If any Cardinal should please to enter the Convent, he must be received with due respect and devotion, but with humble entreaty, that he be pleased to select, and admit with him, only two, or three, or very few of his train. No Sister shall converse, or speak with them otherwise, then according as is specified in the form of life. Let great care be taken, that those, who with leave, shall enter the Monastery, be such persons only, whose exemplar life, words, and behaviour, may breed edification to all. 8. When any provisions of corn, wood, or other necessaries, are brought to the Monastery, of so considerable a bigness, that they can not commodiously pass the Turn, We will, that the Abbess, or Portress, or her Assistants take care, lest the gate be left open longer than necessity requireth: neither shall they permit the Porters, or such like workmen, to enter more in number, to pass further into the Monastery, or make longer stay, then shall be precisely necessary for the present occasions. Those Sisters only, who are deputed by the Abbess, or Uicaress, may speak unto them, with their faces decently covered: and let their words be brief, and of things only necessary. 9 And to the end, none of the other Sisters may be seen by those, who for carriages, or other work's, are to enter into the Monastery, let this following practice be observed. The Portress having opened the inward gate, shall unbarr, and unlock with two keys [but not unlatch] the outward, or chief gate, which is called the gate of the Monastery; then, withdrawing herself, and having shut the inward gate, with the two keys, the Workmen, drawing the latch of the other, may enter, and lay down their burdens between these two gates, and departed. Then the Portresses returning, shall bar, and doublelock the outward, or principal gate, and dispose of things brought in, according to order. 10. It being also contained in the form of life, that the Abbess is to appoint two Sisters at the gate, to let in those, who for necessary occasions, are to enter into the Monastery, We declare, that the said Portress [supposed in the form of life to be modest and prudent] shall, with one of her companions, suffice to open the gate, [leave being obtained of the Abbess] and to let in, those persons aforementioned, and conduct them, with modesty, gravity, and silence, to the place, or work intended. 11. No Sister, of what condition soever, shall out of curiosity go to see the workmen at work; but if any be deputed by the Abbess, for just reasons, to oversee, or be with them, she shall always have a companion assigned her, and they shall both remain in a public and open place, till the work be ended; after which, they shall retire themselves. 12. Let the Abbess and Sisters take care, that no thing be done within, by externs, which might, without inconvenience, be performed by themselves; nor permit workmen, or any other person whatsoever, to eat within the Monastery, without just and necessary cause. 13. We ordain moreover, that the Confessor, entering the Monastery with his companion, [if he have one] be vested with the sacred garments, of an Albe, or Surplice and Stole. 14. Moreover, We exhort all the Sisters in JESUS CHRIST, that they be not importune, and over solicitous for the Benediction of the Abbess, and Consecration of the Religious; but that they remain satisfied in the holy simplicity, and innocence of their Profession; for the which, [if duly complied with all] they may expect from the hand of the high Priest, our Lord and Saviour JESUS CHRIST, a plentiful reward and benediction. 15. By reason of the difference of times and circumstances since your form of life was first written, We ordain, that hence forth, the Sacrifice of the Mass, be no more celebrated within the Monastery, neither for the living, or burying of the deceased Sisters. 16. None shall be permitted to enter the Monastery for the opening, or shutting of the graves, but one, or two modest labouring men, as need shall require; and it shall not be lawful for more to enter, upon occasion of burial of the Sisters, than the Confessor, his companion and a modest Clerk to assist them; who, are all to departed immediately, when the ceremonies are ended. Of the Visitor, and Visit. XUJ CHAPT. 1. YOur holy Rule doth mention in the 12. Chapter that the Visitor shall be one of the Order of Friar-Minors, according to the command and will of the Lord Cardinal Protector: which is to be understood, having regard to the difference of time, place and particular Decrees of Popes, according to the different subjection and dependence of Conuents. For when in the beginning, Blessed S. Francis wrote the Rule of S. Clare, the Monasteries, and Sisters, were in no ways subject to the Jurisdiction and power of the Friar-Minors, but it was only permitted and granted them, in process and length of time; wherefore according to the sense and words of the Rule, the Visitor is supposed only to be of the Order of Friar-Minors, if by grant of his Holiness, the Monastery be subject unto them; otherwise, if by the same grant a Monastery be subject immediately unto the Bishop of the Diocese, or unto any other Order, it is to be visited by that superior; and this appears to have been the will and meaning of the Lord Cardinal, who, according to good liking, deputed different and several Visitors, as is expressed in the Rule, and is allsoe conformable to the declarations and grants of Jnnocent the fourth, and divers other Popes. 2. The Prelate therefore, or superior, unto whom the Monastery is immediately subject, aught to visit it in person, every third year, or oftener, if the Abbess and Discreet should so require; which if he cannot perform, he is to substitute some one in his place, eminent for prudence and virtue, whom and none else, the Sisters are to respect and acknowledge. The juridical visit is to be performed at the Grate, where he may treat with the Sisters, either in particular, or in general, according as his prudence shall judge most expedient. For he is not to enter into the Monastery, without apparent necessity. 3. Being in his Visit, within the Convent, he ought so to behave himself, that by his words, and example, the Sisters may take increase, in the love of God, and in Charity among themselves. His companion is to accompany him, and to remain in a place so conspicuous and near, that they may commodiously discern each other. He ought so to dispose his time, that he remain no longer within the Monastery, then shall be requisite for the complying with the Visit, which ended, he shall immediately retire himself. 4. Let him endeavour to dispatch the Visit of each Convent, within the space of two, or three day's. It were convenient, [if he be prepared thereunto] that he first make an exhortation to the Sisters of this subject; having beforehand, read their Rule, and this present Ordination, wherein the manner of visit is declared. 5. Moreover, he shall charge and command all, and every one of the Sisters, that they answer him sincerely and clearly, in those points, which he shall propose unto them, if they know any thing to be amended: and they are all to obey him readily, in all things belonging to the Visit. 6. The Uisitor, if heple ace and judge it expedient, may observe this following method. He may speak unto the Sisters, either all together, or some of them assembled, or in private, unto one alone; two others being present, but not so near, as to understand, or overhear what is said, to the end, integrity and secrecy may the better be observed. 7. If Jnformations are to be received, the Sisters shall have access unto him in their turns; and if one should be accused of any crime, he shall write down the said crime together with her name and the names of her accusers. 8. The Visit ended, the Sisters shall be all called to Chapter, where the faults of the accused being laid open, if she be iuridically and truly convicted, by the testimony of two Sisters worthy of belief, a penance shall be enjoined her, proportionable to the fault. She may notwithstanding, have leave to reply, and clear herself of the crime objected, if she can; yet so, that she pretend not to inquire the names of her accusers. Nor must they in any ways, be disclosed unto her, unless the accused person should iuridically demand them, to clear herself of the objected crime. 9 If it should so happen and be known, by lawful means, that some one were falsely, or wrongfully accused, the accuser shall be liable to all those penalties, which the accused should have undergone, if convicted of that crime. This notwithstanding, if any one Sister have certain knowledge of some grievous sin of an other, or that she is yet guilty of the same crime, the Sister that hath this knowledge, aught, and is obliged to manifest secretly, both the crime and the party unto the Visitor: and in this case, in no ways may he, ever declare the name of the accuser, to the accused Sisters. 10. If it should so fall out, that himself could not correct, or remedy a fault, let him refer it to the arbitrament of his higher Superior; by whose authority and command, it may be condignly punished. 11. Let the Abbess be careful that neither by herself or others, the state of the Monastery concerning mutual charity and the observance of the Rules be consealed from him: for the contrary, would be a grievous sin, deserving severe punishment. We will therefore, and declare, that they manifest unto the Uisitor, either publicquely, or privately, and in the best manner they can, what is to be amended, or corrected; according to the form of life. And if any one, either Abbess or inferior, shall be found to have transgressed in this point, let her be severely punished by the Uisitor, according to the gievousness of the fault. 12. The Visitor, being in his visit either public, or private, amongst other demands, shall inquire of the Sisters concerning points more essential, belonging unto the Rule; as of Obedience, Povertie, Chastity, and perpetual Jnclosure: how the divine office is performed by day and night: of the manner of speaking at the Grate and Speakhouse: of collection of money's, corn etc. of the attendance of the aged and sick: of the number, price, and curiosity of their garments and habit: of superiors negligences, and of the observance of abstinences and fasts: of the Discreet and Portresses: of Obedience, and rebellion of subjects: of the observance of Rules, and these present Ordinations: of maintaining of Union and Peace in the bond of Charity: of frequenting the Holy Sacraments of Eucharist and penance: of preserving and continuing the exercise of holy prayer, and devotion in the Convent. 12. If one, or more shall be to have been defective in the premises, or in any other more grievous neglect, let her be duly corrected and punished, according to discretion, the quality of the offence, zeal of Charity, and fervour of Justice. Here end the Constitutions and Declarations made upon the first Rule of the H: Mother S. CLARE. THE PRAISE OF THE RULE. THE Holy Father S. Francis, encouraging his Religious to the observance of the Rule, said; it was the book of life, the fruit of wisdom, the marrow of the Gospel, the hope of health, the path of salvation, the ladder, by which one ascendeth to heaven, the key of Paradise, and the pledge of eternal peace. The Perfection of the Rule consists in six Seraphical wings: to wit, in Obedience, Povertie, Chastity, Humility, Simplicity, and Charity. 1. OBedience is a virtue, containing three degrees: the first is Obedience by profession, complying with the commandment of God, or the superior; touching the exterior performance of the action, or work enjoined. The second is obedience by conformity, when the commandment is performed, not in the exterior only, but without contradiction also of the interior; conforming the intention and will, unto that of the Superior, who commandeth. The third is, Obedience by union, whereby the true obedient man, hath no other respect, than the pleasure and will of God. 2. Euangelical Povertie hath three degrees. The first is Poverty by Profession; that is, to have no propriety, or right to any thing whatsoever. The second, to retain the simple use only of things necessary, and rest content with the most vile. The third, not to have any affection, even in things necessary; but by way of constraint, to take the bare use of them. 3. Chastity, is a virtue, that hath three degrees. The first is Chastity of body, by which all the exterior members are restrained from any impure, or suspicious act. The second, Chastity of heart, by which the heart is preserved from any dishonest, or unclean thought. The third, chastity of spirit, by which, we not only refrain from any dishonest love, but also from all excessive delectation in spiritual comforts. 4. Humility is a virtue, that hath three degrees also: the first is humility of knowledge by the which man acknowledgeth himself to be vile and abject. The second is humility of exhibition, when the interior humility of the will, is expressed in the exterior; as in mean attire, abject works, and humble words. The third is, humility of affection, wherewith a soul doth not only humble herself in the sight of God, but of men also; desiring to be by them esteemed poor and abject. 5. Simplicity containeth three degrees. The first is, simplicity of thoughts, esteeming one's self the most unworthy of all creatures to serve God, and nourishing a belief of ones unfittness to honours and worldly dignities. The second is simplicity of words, avoiding all affected curiosity and superfluity in speech, which proceed from an ill root of vanity. The third is simplicity of work's, employing ourselves in those only, which are simple and profitable, yet so, as prudence must ever accompany this simplicity: for God loveth those, that walk in prudence, with a pure, right, and simple intention. 6. Charity is a virtue of three decrees. The first is, to love God not only for his benefits, but also, for that he is most worthy of our love. The second is, to love our neighbour, not only for love of him, but simply for the love of God. The third is, to love ourselves in labouring for virtue, glory, and eternal happiness, not for our own respect, but to please God, and for love of his divine Majesty. Three Privileges, which S. Francis obtained of Almighty God. POpe Gregory thc 9 said, he had understood of the H: Father S. Francis, that God had favoured him with three privileges. The first, that the more the religious of his Order did increase, the more he would provide for them. The second, that none should ever die unhappily in the habit. The third, that whosoever should persecute his Order, should be grievously punished by Almighty God. Three other Privileges which the Saint said he had received by the Seraphin appearing unto him, on the mountain of Avernus. THe first, that his Order should last to the day of Judgement. The second, that whosoever should live wickedly in the Order, should not continue long. The third, that whosoever did love his Order, although a great sinner, should obtain mercy of Almighty God. Seven other Privileges, which by an Angel, were revealed unto the said H: Father, in the Convent of S. Vrban, for all that observed his Rule, and died in the Order. THe first, that if their intention be good, they shall ever be governed by the H: Ghost. The second, that in all their temptations, during the course of this mortal life, they shall still be particularly defended from mortal sin. The third, that the fire of Purgatory, shall not detain them after their death, from the immediate enjoying of everlasting glory. The fourth, that themselves shall be rewarded with that promise of our Saviour, made unto his Apostles, of sitting on the 12. seats, to judge the 12. Tribes of Jsrael. The fifth, that towards such, as love the Order, Almighty God will increase his graces and blessings in this world, and in the next. The sixth, that those who are enemies to it and do persecute the same without repenting, shall either have their life short'ned, or be replenished with misery here, and after their death, eternally perish. The seaventh, that there shall ever be in this Order, religious persons of good and holy life, lovers of the honour of God, and their Religion. Instructions of S. Bonaventure for a Religious person. 1. TO be fervent in prayer, and studious in spiritual lecture, the which are both ohtained by frequenting of the Church, and keeping of your celle; so that a Religious person never ought to be seen wandering out of one of these two places, unless it be to comply with obedience, in some work commanded: but he ought to frequent these two places, there to attend unto heavenly things, and bewail his sins, and those of his neighbour. 2. To attend carefully to the purity of body and mind; for the obtaining whereof, he must avoid all particular friendship's. 3. To refrain the tongue, neither praising, or dispraising others, or answering them, unless it be first demanded. 4. To be careful not to relate easily things heard, unless they be of edification. 5. Often to call to mind the thought of heaven, the benefits of God, your own sins, the pains of hell, and the deplorable condition of poor worldlings. 6. To judge none but yourself, either in thought, or word. And whosoever shall observe these points shall be saved. The 12. Euangelical Counsels. 1. Poverty, whereby a Religious person is estranged from all terrene things. 2. Obedience, without which, no virtue is perfect. 3. Chastity, which beutifyeth and adorneth all other virtues. 4. Charity towards our enemies, whereby all infection of sin is expelled. 5. Mansuetude, which [as S. Ambrose saith] is the medicine of the heart, whereby the soul is illuminated by God, to know his secrets. 6. Mercy, which extendeth itself to the help of every one, without limit, entereth sweetly into the heart with pity, and elevateth it from all sin. 7. The simple word, all ways fructifying in God, in purity of intention, in charity. etc. 8. Shunning occasion of sin; conducting the soul with prudence, and security to the purchase of virtue. 9 Right intention, which maketh all work's to proceed from humility, to the edification of our neighbour. 10. Conformity of the work unto the word, whereby all special instruction is seriously, and with profit accepted. 11. Avoiding of unprofitable solicitude, thereby to attend the better, unto spiritual illuminations, which are obscured by earthly cares. 12. Fraternal correction, which is a light, that illuminateth the understanding, according unto that of the Apostle saying: that which is corrected, is made apparent by the light that followeth. Twelve great evils which come by venial sin. 1. THey do so darken and obscure the eyes of our understanding, that they can not behold God. 2. They kill the fervour of love, and divine charity. 3. They hinder our petitions and prayers from being heard by God. 4. They defile and spot the soul. 5. They contristate the H: Ghost, and rejoice the enemy. 6. They deprive us of the sweet and amiable familiarity of our blessed Saviour. 7. They are a great cause and means of our fall into grievous sins. 8. They occasion the fall of a soul into great sloth and tepidity, in all goodness. 9 They weaken exceedingly the forces of the soul, from resisting her bad inclinations. 10. they incline our affections and desires unto things, that are temporal. 11. They prolong and augment the pains in Purgatory. 12. They hinder us exceedingly, from seeing, and enjoying the presence of God. An examen of Conscience for a religious person. 1. WHat are his evil inclinations and bad customs, whence they proceed, and what resistance and exercise he useth againgst them. 2. What passions do most reign in him, and by what means he hath hitherto endeavoured to mortify them. 3. What are his most frequent, most troublesome and chief temptations, and how he hath hitherto, behaved himself in them. 4. If he be indifferent, and willing to accept any employment of H. Religion, which shall be appointed him, 5. Whether God be the only intention of all his actions, or if he seek selfe-commoditie, or praise, in his employments. 6. Whether he do not prefer exterior things: as good qualities, natural gifts and graces, before the study of virtue and perfection. 7. If he desire, and be contented, his superiors should have knowledge of all his faults. 8. If he be confident and open hearted to his superiors and willingly confer with them; touching the good of his soul. 9 Whether he be truly united by affection, unto his superiors, or if he have any aversion, from them and from whence it proceeds. 10. Whether he be not too familiar with some, and if that familiarity be not hurtful to himself and the other party, and if by that occasion, he looseth not time, and disedifyes others. 11. If he love and embrace interior and exterior mortifications, and choose rather those things, that be humble and abject, then of esteem and credit. 12. If he observe all the rules and constitutions; and of which he maketh less esteem, and for what reason. 13. If he desire truly to be penitent for all his faults; humbly confessing them with strong purpose of amendment. 14. If he makes daily a particular examen upon some one imperfection, and with what preparation he receiveth the H. Sacrament, and how he frequenteth the holy exercise of prayer. 15. If his words and discourses in recreation, or otherwise, as also with seculars, be of edification; and how he observeth silence, and spendeth his time. Certain Indulgences granted among many others, by several Popes, unto all the religious of the order of S. Francis. 1. THe Religious both men and women shall gain a plenary indulgence from pain and fault, on the days of their clothing, profession, and hour of death. Also the fathers and mothers of the said Religious, may have the same given them by any lawful confessor, at the hour of death. 2. All the Religious that shall receive the most H. Sacrament upon all sondays, throughout the year, all the feasts of our blessed Saviour, and of our blessed Lady, and of the Saints of the Order, shall gain a plenary indulgence. And if it should so happen, that any one could not confess and communicate on these days, [their hind rance being lawful] they may afterwards gain the same, although the day of the feast be past; if [being freed of that impediment] they do confess and communicate for that intention. 3. The Religious, who shall recite the rosary of our Lord, that is 33. Pater's and Aves, in honour of the 33. years he lived in this world, or the rosary of the Glorious Virgin Marie, containing 72. Aues with 7. Pater nosters, and one Pater and Aue for his Holiness, shall gain a plenary Jndulgence. The same is also granted, as often as they say the 7. penitential Psalm's, and Litanies, the Gradual Psalm's, the office of the dead; or assist at the Litanies of every second sunday in the month. 4. As often as the Religious, either by day, or night, in what place soeever they be, shall recite 6. Pater's and Aue's and 6. Gloria Patri, five for the necessities of the Church, and the sixth for the Pope, shall gain the Jndulgences of the stations of Jerusalem, of Rome, of S. James, and of Portiuncula. 5. Jtem, reciting the Psalm Exaudiat te Deus in die tribulationis etc. and 3. Pater's and Aue's for the Pope's intention, they shall gain all the Jndulgences granted by the sovereign Bishops to the confraternity of the rosary, to the Churches of our B: Lady of Loreto, of Montserat, and of S. James de Compostella. 6. Every time they say the Angelus Domini at the accustomed time, when it ringeth, a plenary Jndulgence; the like also, every time they communicate; as often also as they hear the Mass of the Conception of our B. Lady, praying for his Holiness, and the universal Church, is granted a plenary Jndulgence. Saying the divine office, or the office of our B. Lady, besides all other Jndulgences, they gain 100 years of pardon. 7. Saying once every day, one Pater noster, and one Aue Maria, calling devoutly three tims upon the H: name of JESUS, they gain 300 years of pardon. 8. It is granted unto the Sisters, that 4. times in the year, they may have a general absolution in full remission of all their sins whatsoever, and be restored to the state of innocence, as fully as they could receive it from his Holiness: and the like is granted them, on every feast of our B. Saviour, and of our B. Lady, on the feasts of S. Peter and S. Paul, S. Francis, and S. Clare, S. Catharine Queen and Martyr, on the feast of all Saints, and every day of the H. week. Notwithstanding, these graces will profit nothing those, who should upon presumption to gain them, offend more freely. 9 They may apply all privileges and indulgences granted to themselves, unto the faithful departed. For the gaining of these, or any other indulgences, it is requisite to apply your intention for the same. LITANIAE B. P. S. FRANCISCI. KYrie eleïson. Christ eleïson▪ Kyrie eleïson. Christ audi nos▪ Christ exaudi nos. Pater de coelis Deus, Miserere nobis. Fili Redemptor mundi Deus, Miserere nobis. Spiritus sancte Deus. Miserere nobis. Sancta Trinitas unus Deus Miser. nob. Sancte FRANCISCE ora. Pater amabilis. ora, Pater admirabilis. ora. Pater benigne. ora. Pater venerabilis. ora. Vexillifer JESV CHRISTI. ora. Eques Crucifixi. ora. Imitator filij Dei. ora. Seraphim ardens. ora. Fornax charitatis. ora. Arca sanctitatis. ora. Cultor Pacis. ora. Vas Puritatis. ora. Norma justitiae. ora. Speculum pudicitiae. ora. Regula Poenitentiae. ora. Magister Obedientiae. ora. Exemplar Virtutum ora. Patriarcha pauperum ora: Profligator Criminum. ora. Lumen tuae Patriae. ora. Decus morum. ora. Vivificator mortuorum. ora. Saluator famelicorum. ora. Obsequium leprosorum. ora. Praeco magni Regis. ora. Forma Humilitatis. ora. Consors sublimitatis. ora. Victor vitiorum. ora. Dux Minorum. ora. Praedicator siluestrium. ora. Portans dona gloriae, ora. Auriga militiae nostrae. ora. Novis utens prodigijs. ora. Coelum caecis apperiens. ora. Gratum gerens obsequium. ora. Templum Christo consecrans. ora. Hostes malignos proterens. ora. Tenens vitae bravium. ora. Spargens virtutum munera. ora. Amplians iter ad gloriam. ora. Agnus Dei qui tollis peccata mundi, Parce nobis Domine Agnus Dei qui tollis peccata mundi, Exaudi nos Domine Agnus Dei qui tollis peccata mundi. Miserere nobis. Vers. Ora pro nobis beate P. Francisce. Resp. digni efficiamur promissionibus CHRISTI. OREMUS. DEus qui Ecclesiam tuam B. Francisci meritis, faetu novae prolis amplificas, tribue nobis, ex eius imitatione, terrena despicere, & coelestium donorum semper participatione gaudere. Per Dominum nostrum etc. Amen. LITANIAES, B. M. CLARAE VIRGINIS. KYrie eleïson. Christ eleïson. Kyrie eleïson. Christ audi nos. Christ exaudi nos. Pater de coelis Deus, Miserere nobis. Fili Redemdptor mundi Deus. Miserere nobis. Spiritus Sancte Deus Miserere nobis. Sancta Trinitas unus Deus. Miserere nobis. Sancta MARIA. Ora pro nobis Sancta Dei Genitrix, ora. Sancta Virgo virginum, ora. Sancta Clara Virgo, Mater nostra. ora. Virgo CHRISTI Spousa, ora. Virgo Francisci plantula. ora. Virgo electa prae millibus. ora. Virgo Seraphica. ora. Virgo Matris IESV discipula. ora. Virgo primogenita pauperum. ora. Virgo gemma Virginum. ora. Virgo norma perfectionis. ora. Virgo humilisima, ora. Virgo mundo abscondita. ora. Virgo speculum Paupertatis. ora. Virgo lilium Castitatis. ora. Virgo rosa poenitentiae. ora. Virgo Crucifixi amore saucia. ora. Virgo Crucis ardentissima amatrix. ora. Virgo stella clarissima. ora. Virgo sequens agnum quocunque, ierit. ora. Mater nostra honorificata. ora. Mater admirabilis. ora. Mater amabilis. ora. Mater sicut balsamū aromatizans. ora. Mater paranympha Christi. ora. Mater pulchrae dilectionis. ora. Mater puritatis nutrix ora. Mater Obedientiae magistra. ora. Mater scala paradisi. ora. Mater gloria filiarum. ora. Mater socia Angelorum. ora. Mater clipeus in te spe rantium. ora. Mater protectrix pauperum. ora. Mater consolatrix flentium. ora. Mater terror Infidelium. ora. Mater triumphatrix Doemonum. ora. Agnus Dei qui tollis peccata mundi. Parce nobis Domine. Agnus Dei qui tollis peccata mundi. Exaudi nos Domine. Agnus Dei qui tollis peccata mundi. Miserere nobis. Vers. Ora pro nobis beata Mater Clara. Resp. digni efficiamur promissionibus CHRISTI. OREMUS. FAmulos tuos quaesumus Domine, Beatae Virginis tuae Clarae, votivam commemorationem recensentes, caelestium gaudiorum sua facias interuentione participes, & tui Vnigeniti cohaeredes. Per Dominum. etc. Amen. THE TESTAMENT OF THE HOLY MOTHER S. CLARE. IN NOMINE DOMINI. AMEN. AMong all other benefits, which we have received from our bountiful benefactor, the King of mercies, and daily receive of him, and for which we are most bound to praise him, one is our Vocation: the which, by how much it is more perfect and great, by so much are we more obliged unto him. The Apostle saith, acknowledge your Vocation. God hath himself made a way, the which he shown by word and example, and our Holy Father S. Francis, a most perfect lover and follower of the same way, hath taught it us. Wherefore my beloved Sisters, we ought to mark the inestimable benefit which God hath bestowed on us, among others, and hath vouchsafed to work in us, through his servant our Holy Father S. Francis; not only since our conversion, but also before, when yet we were in captivity and vanity of the world. For after his conversion [not having as yet, any brother's] being to repair to S. Damians Church, where he was visited with divine consolations, and constrained wholly to abandon the world; filled with joy and illumination of the Holy Ghost, he prophesied of us, that which our Lord hath afterwards fulfilled. For standing on the walls of the said Church, he called with a loud voice in the French tongue, on some poor folks, who lived there about, saying: Come help me in this Church of S. Damian, for there shall come Women, by whose good life, and holy conversation, our heavenly Father shall be honoured in his whole Church. Wherein we may mark the great bounty of God towards us, who out of his abundant mercy and charity, did vouchsafe to prophecy these things by his servant, of our Uocation and Election. And not only of us did our Holy Father foretell these things, but also of those, who hereafter shall be partakers of the Uocation which our Lord hath called us unto. With what care of soul and body, are we then bound, to keep the Commandments of God, and of our holy Father S. Francis; to the end, that with the grace of God, we may repay him his talon multiplied and increased: neither hath our Lord only placed us as an example and pattern for the secular, but particularly for all our Sisters, whom he shall call unto our course of life, that they also may be a mirror and example unto those, who are in the world. Seeing then our Lord God hath honoured us with so high a Vocation, as to serve for pattern unto those, who ought to be an example unto others, how much are we bound to bless, and prize our Lord God, and in well doing to remain the more comforted in him. Wherefore, if we live piously, according to the form above mentioned, we shall leave good example unto those, who shall follow us, and after short labours, receive the reward of everlasting life. When our heavenly Father had vouchsafed, through his great mercy and grace, to illuminate my heart, in such sort, that through the example and teaching of our holy Father S. Francis, I began to do penance, a little after his conversion; I, with a few Sisters whom our Lord joined unto me, a little after my conversion, willingly promised unto him Obedience, as our Lord, through the light of his grace, inspired us, by means of his marvellous life, and holy doctrine. S. Francis then, marking, though we were according to the body weak and tender, that we were not dismay'dwith any necessity, poverty, labour, tribulation, or contempt of the world, but that we esteemed all those things as great pleasures, as he had proved by the example of his Brothers, he rejoiced in our Lord; and moved with great charity towards us, obliged himself, and his Brothers to have always over us a special and diligent care. We went also by the will of God, and of our Holy Father S. Francis towards the Church of S. Damian, to dwell ther. Soon after which time, our Lord, through his great mercy and grace, multiplied us in number, so that then was fulfilled that, which our Lord had said by his servant; for we dwelled before in an other place. A little after, he wrote unto us, this form of life, and principally, that we should persever in this most holy poverty. Neither was it sufficient unto him, that he admonished us there unto in his life, by many sermons and exhortations to move us to the love and observance of the same holy poverty: but also he gave us many writings, that after his death we might not fall from the same holy Poverty, but love it, according to the example of the Son of God, who living in this world, did never leave the said poverty: which also our holy Father S. Francis, with his Brothers, did honour, and observe, during his life. Wherefore, I Clare, servant and handmaid of Christ, and of the poor Sisters of S. Damian, although unworthy, the little plant of our holy Father S. Francis, considering this, with my other Sisters, and together the highness of our Profession, made unto such a Father; fearing our own frailty, and that of others, after the death of our holy Father, who next unto God, was our pillar and comfort, again and again bind myself unto the said holy poverty, to the end, that the Sisters, who now are, or shall come after my death, may by no means, decline from it. This poverty, I have always been careful [with the grace of God] to observe, and to cause it to be observed, and for more security, I have made Profession thereof unto our Holy Father Pope Jnnocent the fourth, in whose time we began, and have renewed it to his successors, that by no means, and in no time, we should decline from this holy Poverty, which we have vowed unto God, and to S. Francis. Wherefore, I bowing the knees both of my body and soul in all humility commend unto the Church of Rome, unto our Holy Father the Pope, and especially unto the Cardinal, unto whose Protection, together with the Friar-Minors, we are committed, that for the love of God, who was borne in great poverty, laid in the Crib, and lived poorly in this world, and died poorly on the Cross, they will preserve this little flock, which God the Father hath gained to his Church, by the words and examples of our holy Father S. Francis; causing them to follow the Humility and poverty of his dearly beloved son, and of his holy Mother, and making the holy Poverty to be observed, which we have promised unto God, and unto S. Francis, and strengthening them to observe it. And as God gave unto us, our holy Father S. Francis, for our founder and helper in the service of God, and in those things, which we vowed unto God, and unto him to observe; and as he was careful whiles he lived, to water us his little plants, by word and example: so I commend and leave my Sisters, as well those who are already, as those who hereafter shall be, unto the successor of S. Francis, and to the whole Religion: that they will always help us to proceed from better to better, to serve God, and accomplish and observe our holy Poverty. If it shall happen at any time, that the said Sisters should leave their Country or City, to go to an other, they are firmly bound after my death, in what place soever they are, to observe the holy Poverty which they have vowed unto God, and unto S. Francis. Those who shall be in office, as also the other Sisters, shall be careful, that they receive no more ground, them extreme necessity doth require; as a garden for help unto their relief: and if for the defence, or decency of the Cloister, it were needful to have more ground, they shall take but only what is necessary: in which they may not plough, or sow. I admonish you all, my Sisters, who are, and shall be, that you labour to follow the way of simplicity, humility, and poverty; and also the modesty of holy Conversation; as we in the beginning of our conversion, were taught of Christ, and of our holy Father S. Francis. So that, not through our merits, but through the mercy of the liberal giver, the Father of mercies may spread abroad the odour of our good naem, as well amongst those, who are far of, as amongst those, who are near. And for the Charity of our Lord JESUS, keep union of love. The Charity which you have inwardly, show it outwardly by work's, to the end, that through your example, the Sisters, which are called unto your Profession, may increase in the love of God, and mutual Charity. Also I pray all those, who shall be chose to bear offices among the Sisters, that they will study to excel the others, rather in virtue, and modest conversation, then in authority and office that so, by their example, the Sisters which were called unto Religion before them, may be moved to obey them, not only in respect of their office but for love. The Abbess must be careful, and discreet towards her Sisters, as a good Mother is towards her children. She must carefully provide for every one, according to their necessity, of the alms, which it shall please God to send her. She must also be so sweet and familiar unto all, that the Sisters may without fear, or doubt, declare unto her their necessities, and have confidently recourse unto her. When the Abbess and the Sisters shall think anything necessary, let the Sisters, which are subject, remember, that for the love of God, they have renounced their own wills: wherefore, I will, that they obey their Mother, as they have of their own accord vowed unto God to do; to the end that their Mother, seeing the humility, charity, and union, which they have unto each other, may easily bear the charge, which she hath by her office. Which because it is heavy and bitter; they must, through their holy conversation, seek to turn into sweetness. And seeing the way is narrow, and the gate straight, which leadeth unto life, and few their are which walk in it and few that persever therein, blessed are those, which have received the grace to walk in it, and to persever therein unto the end. Wherefore, let us be careful, seeing we be entered in to the way of our Lord, that by our fault and negligence, we do not fall from the same, commit, or do injury unto our Lord, unto his Blessed Mother the Glorious Virgin Marie, unto our holy Father S. Francis, unto the triumphant, and militant Church: for it is written, cursed are those, who decline from thy commandment. To obtain this grace, I bow my knees unto the heavenly Father, through the merits of our Lord JESUS, and of his B. Mother, of our H. Father S. Francis, and of all the Saints, that it will please his divine Majesty, who hath given a good beginning, to grant grace also, that it may augment, and without end persever even until death. Dear beloved Sisters present, and to come, that you may the better persever in our vocation, I leave unto you this writing, in token of our Lord's Benediction, and of the Benediction of our H. Father S. Francis, and of me your Mother and servant. A Prayer unto the Glorious Virgin Marry Mother of God. Whosoever shall say devoutly this ensuing prayer, in honour of the most sacred Passion of our Lord and Saviour JESUS Christ, and in honour of his most B. Mother the Virgin Marie, and continue the said devotion for the space of 30. days, shall mercifully obtain his lawful request, as hath been often experienced. A most devout and efficacious Prayer to the ever glorious Virgin Marie. Ever glorious and blessed Virgin Marie, Queen of virgins, Mother of mercy, hope and comfort of all desolate and desperate souls: through that sword of grief which pierced your heart, whilst your only son Christ JESUS our Lord, suffered death and ignominy on the cross; through his filial tenderness of purest love in your behalf, grieving in your grief, whilsed from his Cross, he bequeathed you to the protection and care of his Vicar S. john; take pity I beseech you on my poverties and wants, have compassion on my anxiety and cares, help and comfort me in all my infirmities and miseries whatsoever. You are the Mother of mercies, the sweet comfort of the afflicted and desolate, the only refuge of all needy and Orphans. Cast then an eye of pity on the tears of a miserable, forlorn wretch, and hear my prayers; and seeing] for just punishment of my sins] I am surrounded with many evils and much anguish, unto whom shall I have recourse, or where can I be more securely sheltered, then under the mantle or your Motherly protection o Virgin Marie, my sweetest Lady, Mother of my Lord and Saviour JESUS CHRIST, comfort and redress of our lost nature. Lend therefore, I beseech you, an ear of compassion and pity, to my humble requests and prayers; I beg it, by those bowels of mercy of your dearest son; by that sweetness wherewith he embraced our human nature, when deliberating with the two other Divine People, and with secret power of the H. Ghost [your consent first being by the Angel demanded and obtained] GOD BECAME MAN, and 9 months expired, vouchsafing mercifully to visit the world with his gracious presence, came forth from the chaste enclosure of your virginal womb; I beg it, by that anguish of mind, which your aforesaid dear son our Lord JESUS Christ endured at mount Olivet, beseeching his heavenly Father to take away [if possible] that bitter chalice of his future passion; by his three tims repeated prayer in the garden, and your mournful steps, when with tears you accompanied him to that doleful spectacle of his death and sufferings; by his whips, scoffs, cords, ignominies, falls accusations and unjust condemnation; by that garment gained at a cast at dice; by his tears and drops of bloody sweat; by his silence and patience; by his fear, sadness, and grief of heart; by his confusion and bashfulness hanging naked on a Cross, in your presence, and in sight of the whole world; by his royal head pierced with thorns, and struck with a reed; by his thirst, and painful potion of vinegar and gall; by that lance that pierced his sacred side, and by that blood and water, which flowing thence, did shower on us, plenty of mercy and grace; by those nails stuch into his hands and feet; by that precious soul, and sweet spirit, which he [crying with a loud voice my God, my God why hast thou forsaken me recommended to his heavenly father, and with an inclined head, gave up the Ghost; saying, all is consummated; by the rending of rocks, and tearing of the veil of the temple; by the earthquake and darck'ning of the sun and moon, by his mercy showed to the good thief; by his adorable Cross and bitter Passion; by his descent to Hell, and all those souls which he comforted with his glorious sight; by the joy, glory, and victory of his H. Resurrection, appearing unto you, his elect Virgin Mother, and to the rest of his disciples for 40. days; by his admirable Ascension, when you all beholding him, he was elevated into heaven; by the grace of the H. Paraclet, which he in fiery tongues infused into the hearts of his Disciples, and by their zeal, inflamed the rest of the universe; by that last and dreadful day, when he shall come to judge the living, and dead, and the world in fire; by all the compassion he bore you, in this life; by the ravishing sweetness of his eyes; and by the ineffable joy you felt, being in his sight assumed into Heaven; where, world without end, you live and rejoice in him: comfort my heart, and hear this my prayer, for which I am your humble suppliant. [ASK HERE DEVOUTLY WHATSOEVER YOU PLEASE] And as I am confident he can refuse nothing unto you, and doth honour you, so let me speedily, fully, and efficaciously experience your help and comfort, according to the sweetness of your Motherly, and his Filial loving heart, who granteth mercifully the request of all that love him, and doth the will that fear him. Wherefore sweet Lady [according to my present need in this and in all other things whatsoever, for the which I humbly invoque your sacred name and assistance] obtain for me of your dearest Son our Lord God, firm hope in the Catholic faith, perfect Charity, true contrition of heart, a fountain of tears, sincere confession and refraining from sin, condign satisfaction, love of God and my neighbour, contempt of the world, and true patience, to suffer affronts, ignominies and [if need be] an opprobrious death, for love of your Son our Redeemour JESUS CHRIST. Obtain for me perseverance in good works, execution of my good purposes and Vow's, mortification of self-will, conversation pleasing unto you, and in the last hour of my life, a strong and true repentance, and presence to myself in word and mind, and a happy death, Lastly for the souls of my parents, brothers, Sisters, benefactors alive and dead, obtain for us all, I beseech you, life everlasting. Amen. An other Prayer to the same. Hail blessed Virgin Marie, Mother of God, Queen of heaven, gate of paradise, and Lady of the world. Thou art a singular pure Virgin. Thou wert conceived without sin, conceivedst also and brought forth without blemish, your Son JESUS, the Creator and Redeemour of the world. All this do I believe undoubtedly. Pray for me to JESUS your beloved Son, and free me from all evil. AMEN. FINIS.