The chronicle and institution of the Order of the seraphicall father S. Francis conteyning his life, his death, and his miracles, and of all his holie disciples and companions / set foorth first in the Portugall, next in the Spanish, then in the Italian, lastlie in the French, and now in the English tongue.

THE PREFACE WHERIN IS DECLARED THE intention of the Holy Ghost in the institution of the holy Order of the Frier Minors.

IT is with great reason, that learned men writing bookes of histories or doctrine for the publike good, doe ordinarily accom∣pany them with certaine introductions, which we call proemes or prefaces, to discouer their intention to the Readers, which wanting they cannot haue perfect knoledge, nor reape much fruit of what they read. Though in deed, for the Rea∣ders to remayne only depriued of these fruites and benefittes, were a lesse inconuenience, and in some sort supportable, if they did not some times conceiue euill impressions, that induce them to con∣temne the good doctrines and profitable exāples which they read: and this proceedeth of their ignorant temerity, which causeth them to condemne thinges worthy of praise, and falsly to censure that which they vnderstand not, which vice as is it reprehensible, so is it detrimentall and detestable in all kinde of doctrine, but espe∣cially in the sacred scriptures and liues of sainctes: And therfore we see that God, in all his worckes, would prepare men as it were by certaine proemes, that they might vnderstand them, and ex∣pect them with such intention as he meant to performe them, as when he purposed to renew the world, by meanes of the vniuersall deluge, he conferred thereof with the iust Noe an hundred and twenty years before, commanding him the edifice of the arck, to

thend that worck might be knowne, not only to those that then liued, but also to such as should succeed them afterward Neither did he vpon any other consideration deferre to giue children to the Patriarch Abraham, but that he should the better vnderstand, and with greater reuerence receiue the grace which was figured vnto him in his sonne Isaac. I am of opinion that for the same res∣pect he was forty dayes in giuing the law to the people of Israel, bountifully imparting vnto them many notable fauours in the meane time, and with such excellent miracles deliuering them frō the seruitude of Egipt, that they might by these meanes dispose thē to acknoledge him alone for God, and completely to obserue his law. I may also inferre the like of the forty yeares that he enter∣tayned that people in the desert, that it was vnto them as it were a disposition the more deerly to prise and estimate the so much de∣sired land of promise. For this selfe same cause did God vse Prophe∣tes among his people, were it to thereaten them with punishment and chasticementes, or to giue them hope of the benefittes and fa∣uours which he intended vnto them, or to teach them the manner to demand and meritt his grace. And finally all the old testament, the sacrifices, ceremonies, and mysteries, haue bin nothing else but as a certaine proeme or preface of the new, that it might be desired and hoped, vnderstood by them, and receiued by vs ac∣cording to the true light of the holy Ghost, and not with a humane and fallacious spiritt

Intending therfore to imitate those diuine and humane exam∣ples, it seemed to me expedient to add a preface to this worck, that the readers might dispose them to read it with a good inten∣tion, and auoid the enormous vice of ingratitude, not duely recei∣uing the diuine graces: and that also they might receiue therof a beneficiall fruit. Which I haue found so much more necessary to this worck, as the holy Ghost in the institution of the Order of the Freer Minors, is more remote from the ordinary intention and discourse of the world: for Mounting aboue the common obli∣gation of the preceptes, he hath designed it to a degree of perfe∣ction

more high then the Euangelicall Councells. It is not need∣full not with standing, that I search farre to find the proeme requi∣site to discouer and manifest vnto you the intention of the holy Ghost and the eminencie of this Order, sith him selfe semeth to ha∣ue disigned it both in the old and new testament. We read in the prophet Ieremie, that when the Hebrew people were obstinate in their sinnes, and that they opened not their eares to the wordes, which on the part of the almighty, were by the Prophetes preached vnto them, God said to Ieremie: Goe to the house of the children* 1.1 of Rechab, and conduct them with thee to the temple, and giue them wine to drincke. Wherto Ieremie obeyed, and hauing brought the Rechabites to the temple, in to the house of one of the principall Officers, before him and many others, he offred them wine in cuppes or vessels, and bid them drinck. But they answeared him: Know Ieremie that we haue neuer drunck wine, nor will we drinck any, because we haue bin forbidden it by Io∣nadab the sonne of Rechab our Father, who commanded it vnto vs in these termes: You Rechabites shall neuer drincke wine, nor your children, you shall not build houses, you shall not sow, you shall not plant vignes, nor possesse any, but you shall dwell all your life, in tentes and pauillions that you may liue many dayes on the earth, wherin you are pilgrimes: And in this sort doe we obserue it, obeying that which our father hath commanded vs. The Rechabites hauing giuen this answeare to Ieremie, he had in∣continently the spiritt of God, that said vnto him: Ieremie goe to the people of Iuda, and of Hierusalem, and thus speake vnto them O obdurate and obstinat people, will ye neuer obey my law, and follow my commandementes? the wordes of Ionadab the sonne of Rechab are they of more force then mine? He would that his children and their posterity should neuer drinck wine, and to obey their father, they haue not dranck any, and you would neuer obey my commandementes. I will therfore send you a punishment worthy of your rebellion, according as I haue threatned you: but I will not ceasse to fauour the Rechabites, because they haue obeyd the commandements of their father. A figure doubtles most

expresse, so farre foorth as the ancient estate would permitt it, and so particular for the Religion of the Frier Minors of the B.Fa.S. Fra∣ncis, that it hath litle need of farther exposition then to be red and conferred with the expresse wordes of his rule, which are these. The Frier Minors haue not any thing proper, neither house, nor place, nor what soeuer other thinge, but lett them liue in this world as pilgrimes and strangers, and lett them serue God, who hath redeemed vs in pouerty and humility and seeke almose with out shame or dishonour: considering that our lord Iesus-Christ would be poore for vs. Now by the liuely example of this Order, and by the so great austerities and strict obseruations; our lord reprehen∣deth the frensie and folly of the Christians; who forgetfull of the pouerty of our Redeemer Iesus-Christ, and of his seruantes, doe ruine themselues by auarice, by delicacies and dissolutions. We hope that God will neuer permitt vs to want perfect Religious of this Order, that shall admonish vs of our duety by their example, before the eyes of his diuine Maiestie.

But S.Iohn the Euangelist and Prophett in his reuelations doth more particulerly demonstrate the time and estate of the glorious Fa. S. Francis and his holy disciples, saying: And I saw, when the Angel had opened the sixt seale, there was made a great earth∣quake, and the sunne became black as it were sackcloth of haire: (which is a garment made of the haire of a horse and of very gros∣se woll) and the whole moone became as bloud: and the starres frō heauen fell vpon the earth. After these thinges I saw foure An∣gels standing vpon the four corners of the earth, holding the four windes of the earth that they should not blow vpon the land, nor vpon the sea, nor on any tree. And I saw an other Angell ascen∣ding from the rising of the sunne, hauing the signe of the liuing God: and he cryed with a loud voice to the foure Angels to who∣me it was giuen to hurt the earth and the sea, saying, hurt not the earth and the sea, nor the trees, till we signe the seruantes of our lord in their foreheades. This Prophesie occording to the testi∣mony of Vbertinus, was preached by S. Bonauenture att Paris in a Prouinciall chapter, as already verified in the Person of the holy

Father S. Francis, adding that he was by diuine reuelation assured, that S. Iohn the Euangelist in this passadge, had his eye on S Fran∣cis, and on his sacred Religion. The same is affirmed by Brother Iohn of Parma, who was a right holy and Religious man, and fa∣mous by many miracles that God wrought by him.

But for the more easie intelligence hereof, it must be vnderstood that by the seauen visions of S. Iohn in his Apocalipse, are signi∣fied the seauen ages or estates of the Church. The first age was, of the foundation therof, made by our Lord IESVS Christ and his Apostles in Iurie which began at his preaching, and continued till the Martyrdome of the Apostles. This was figured by the first vision of the seauen Churches, in the first and second chapter. The second age was of the confirmation of the faith, with the bloud of the martyrs shed thorough all the world by Pagans and Idolators, which began att the persecution of Nero, figured by the second vision of seauē seales, in the 5. chapter. The third age was doctrine, in the same being declared the mysteries of our faith, and all here∣sies clearlie refuted. It began in the time of the Emperour Con∣stantin, who assembled the Councell of Nice, against the heresie of Arius, figured by the third vision of the seauen trompettes, in the seauenth chapter. The fourth age was solitary and Eremeti∣call life, performed with long and great austeritie of life and con∣templation of spiritt, till the time of S. Antony, figured in the fourth vision of the woman clothed with the sunne, in the twelueth chap∣ter. The fift age was when the holy Church began to abound in temporall riches, as well Religious as Clearkes, it began in the time of Charles the great, figured by the fist vision of the seauen golden vessels, in the fifteenth chapter. The sixt age of the renoua∣tion of Euangelicall life, is of the warre against the sectes of An∣techrist, performed by the voluntary poore, who possesse not any thing in this life, it began in the Seraphicall Father S Francis, author and institutor of the Frier Minors, figured by the sixt vision of the abhominable and puissante woman of Babilon, in the sea∣uenteenth chapter. The seauenth age shalbe hereafter, both in a merueillous repose, and participation of warre, which is to come

in earth, and shall shortly come in perfection in the generall resur∣rection of all the sainctes of God: it shall haue his begymning in death before the comming of our Redeemer IESVS Christ to iud∣ge, it is figured in the twentith chapter of the Apocalypse, when the dragon shall finally be condemned, and the elect glorified.

So that in the first age did florish the perfection of Prelacie and the Pastorall care of the Church, those were the holy Apostles. In the second florished the estate of Martyrdome, by the combatt and triumph of the Champions of IESVS Christ. In the third florished the Voice of Preachers and Doctours, the trompett of the diuine wisdome. In the fourth the sanctity and ornament of contempla∣tiue life, in those that liued and led an Euangelicall and celestiall life on earth. In the fift florishhed the zeale of iustice, by which one discendeth to a commune and lesse perfect life in the zealous & iust institutors of Reguler estates. In the sixt florished the esta∣te of the imitation of IESVS Christ, reformed by the Church in the true imitators of Euangelicall life. In the seauenth afterward shall florish the tast and swetnes of the glory which God shall commu∣nicate vnto his elect, for the wearysome, labours which one shall haue voluntarily and affectionatly suffered here on earth, as farre foorth as humane infirmity, shall haue ability to support, and God shalbe pleased to inspire into vs. And our Lord hath ordayned these estates and these ages, according to the necessities of the holy Church against his ennemies the diuels, and against wicked men their followers, who together maintaine ancient warre against his Church, though tolerated by God for the greater glory of the elect: for none shalbe crowned but he that couragiously combatteth. So was the first estate against the carnall, and grosse intelligences & ceremonies of the Iewes. The second against the idolatry of the Pagans. The third against the Arrians and other heretikes. The fourth against the carnall and detestable sect of Mahomet. The fift against the life of loose Christians dishonoring thēselues. The sixt against the pestiferous poyson of Antechrist. The seauenth against the army of deuils and their sectatours, who in these latter dayes shall trouble the Church more then euer. We ought neuer∣theles

to conceiue, that though the said estates be thus separated, and each one haue his particuler property, yet the one participa∣ting of the quality and property of the other, they come in a cer∣taine manner to entermingle together: by reason that there euer haue bin, and shalbe in the Church of God, Prelates, Martyrs, & Confessors, all affectionate and perfect imitatours of IESVS Christ. It is a matter well worthy exceeding deepe consideration to weigh with what profound wisdome, these Estates haue bin ordained by the holy Ghost.

First our Lord IESVS Christ, as cheife and foundamental stone of his Church, together with his glorious Mother, his Apostles and primitiue Church, constituted and founded the first estate; out of which was afterwardes to issue all perfection in the ensuying Estates. In which arose the first battell, our Redeemer IESVS Christ, opposing against the ingratefull Sinagogue, possessed of the deuill, wherein as our Capitaine he entred the field of combatt for vs and fighting valerously, gott a glorious victory, leauing to the world a new manner of fight, to vanquish our ennemies, and to attaine an eternall and immortal glory in heauen: and as he was true God and Lord of all, it was expedient, that, to the confusion of the in∣grateful Sinagogue, and for the greater manifestation of his om∣nipotencie, and clemencie, by meane of his Apostles preaching, he should be knowne to be the true Redeemer and Lord of all the world and of all nations. But whereas they were all Idolators, and addicted to most abhominable vices, by persuasion of the deuils, whome they serued, the valliant combat of the champions of IESVS Christ was necessary (I meane the holy Martyres) to bring idola∣try and infernall vices to ruine. Att the end of which conflict the world was to acknoledge IESVS Christ, as it began to doe vnder the Empire of Cōstantin, when it pleased God, to giue some peace and repose to his Church. And because a more cleare knoledge of the faith of the most sacred Trinity, and of the diuinity and huma∣nity of IESVS Christ was expedient, the order and dignity of Doctours, illuminated by the holy Ghost, did then florish. In like sort also, because our spirittes cannot arriue to the depth of the

mysteries of faith, and that many presume ouer much on the subti∣litye and force of their witte, many (particulerly of the Grecians) did by diuine permission iustly fall into errour, therfore the want and necessity of Doctours did grow and encrease, who obtayned glorious victories ouer the heretikes. And because the knoledge of diuine thinges, doth litle or nothing auaile, if the life be not con∣formable to the doctrine, in the fourth estate which was litle dif∣ferent in time from the third of the Doctours, did florish that mer∣ueillous, celestiall and angelical life, of Hermites in the deserts spe∣cially of Arabia, Palestine and Egypt, very commodious and con∣uenient places, where, with great abstinence, watchinges, prayers, disclplines, contemplations, and other pious exercises, they did subiect the flesh to the spiritt, which they held perfectly vnited with God. But by reason that the malice and infirmity of humane nature cannot long support and endure such a sublimity and excel∣lencie of life: and considering that the fall from so emin••t an estate draweth together with it a consequence of enormous sinnes, a coldnes of the loue of God, and sometimes Apostasie: the same suc∣ceded, together with heresies that branched out, so that there was yet need of violent chasticementes. And therfore were the Chri∣stians sharpely afflicted and chasticed, by no lesse cruell then bar∣barous nations, such as were the Hungarians, Gothes, Vandales, Lombardes and other, yea we yet see the order and abhominable sect of the barbarous Mahomet, by reason of false Christians and heretikes, to ruine, bring to seruitude and sclauery a great part of the Christian Prouinces. This was the fourth warre wherby, in regard of the extreme coldnes of the deuotion of Christians, the Church was greiuously afflicted. Yet did not God therfore leaue his Church destitute of holy personnages, vnder whome in so mi∣serable a time, she was supported, as in the dialogues of S. Grego∣ry doth manifestly appeare.

Now our Lord IESVS Christ defending his Church, he assem∣bled and retired the purest and most entier part therof, into this part of the world which we call Europe, in the time of Charles the Emperour & king of France, by whose meane God secured, &

setled in tranquility the estate of his Vicar att Rome, the capitall citty of the Empire, and gaue peace to the Church, the said Em∣perour attempting great enterprises, and obtayning glorious victo∣ries ouer the Barbarians, Pagans, and Sarrazins. In that fift estate, humane infirmity was with very great reason condiscended vnto, and to that effect was instituted a more lardge & tollerable life, to th'end that such as were not capable of the hight of Martyrdome, or of contemplation, might neuertheles finde place of fauour with God, in a meane or indifferent estate, ecclesiasticall persons pos∣sessing their temporall goodes peaceably as did the seculers: And because many could not, euen in that meane estate, so strictly con∣taine themselues as to liue vertuously according to their duety, God raysed against them holy men and zealous of his honour, that should reprehend and check their vices and dissolutions: which caused them to raise rebellion and persecution euen against their owne Prelates, and so Christians abusing the benefitt of peace and temporall prosperity, the Ecclesiasticall no lesse then the seculers, loosed the reines to infinite vices, as to auarice, simonie, vsury, vio∣lence, discord, and adultery, without any remorse of conscience or feare of God: so that retayning as it were the only name and faith of Christians, they in other respectes liued meerly as Pagans. This carnall and licencious life tooke such roote, that all memory of spirituall life and the imitation of the life of IESVS Christ seemed to be vtterly extinguished and raced out of mennes hartes, and therfore it was expedient for him to reforme the Church by re∣newing the memory of his most sacred life. It ought not to seeme strange not with standing, that the diuine prouidence which sweetly and prudently gouerneth al thinges, would graunt to his Church, estates and temporall riches: for the same hath bin expedient for diuers considerations, and principally to demon∣strate that IESVS Christ is the almighty Creator and Gouernour of all, that to him all creatures owe seruice, & that with all thinges & of all, he may be serued in his Church, against the heresie of the Manicheans: besides, it is to make appeare, that the new testament doth not reproue the estate and quality of Princes,

nobles, and riche personnes, though himselfe being in the world, did choose an estate of life in pouerty, crosses, and humi∣lity.

Thirdly he would that Ecclesiasticall Prelates should possesse titles of honour, dignities and temporall richesse, that the potent of the world might learne of them the manner to humble them∣selues, to be liberall, gracious and affable to their subiectes, to execute iustice exactly towardes the guilty, & sometimes to shew mercy: to th'end also that the rich might learne not to employ their goodes in worldly and transitory vanities, nor much lesse in pleasures and contentmentes of the flesh, but to bestow them in charitable vses of piety, of mercy, and of a moderate and tempe∣rate life: for of all this, did the Prelates of that time, by their ex∣ceeding charity, abstinence and liberality, giue a right worthy example, distributing the patrimony of IESVS Christ, among his poore.

Fourthly, that the imitation of the life of IESVS Christ, might be better knowne and more readily embraced in pouerty, crosses and contempt of all transitory thinges, men hauing by experience seene, how many euils and sinnes succeeded in his Church, by meane of honours and temporall richesse, and that euen the blin∣ded worldlinges might be assured that the state of life which him∣selfe did choose in this life▪ is most secure and most perfect. Fiftly, and finally, to condiscend vnto the imperfection and infirmity of many, that being incapable of the excellent and Apostolique po∣uerty, wrought their saluation by this more large way: whence may be conceiued that God hath alwayes ordeyned the estate of his Church, according as he knew it most expedient for his elect, so that wheras the Church hath bin enriched with temporalities it was by the most prudent counsaile of the holy Ghost. This magnificence of richesse and temporall estate, auaileth much for triall of Prelates and Ecclesiasticall personnes, for by the same appeareth whither they be humble in honours, tempe∣rate in abondance, and amiddest their flowing substance, poore in regard of their will. But alas! few by this triall haue proued

such: for contrarie wise they haue become licencious, and haue conuerted that into intollerable transgression, which was giuen vnto them for inducement to exercise themselues in all piety and vertue.

Now this fall, towardes the end of this latter age and estate of temporall prosperity, is merueillous punctually declared by S. Iohn in the fift chapter of his visions, where he introduceth the Angell speaking to the fift Church of Sardis: Thou art esteemed to liue, but thou art dead. Then by way of threates he saith, that in regard of the great euels and litle good which she did, if she did not amend, she should in short time be punished and damned. And in the opening of the fift seale, it is said, that the sainctes out of great zeale required vengeance on sinners: and att the sound of the fift trompett it is said, that a starre (therby being vnderstood the principall of the estate of the Church, seculers and ecclesiasticals) fell as vpon the earth with so greedy a desire of terrestriall thinges, that the pittes of the bottomles depth did open, as if he would say, all kinde of sinnes and vices (as are pride, auarice, cruelty, murders, and other infinite enormities) did, by their euill exam∣ple, ouerflow the earth: and vpon that occasion, the name of God hath bin from that time blasphemed, and many heresies haue thence succeded, and likewise warre betweene kingdomes and peoples one against an other, schismes and discorde among Pre∣lates one against another, and betwene Prelates and their sub∣iectes, and all this to the great scandall of Christians, which did so much exceed the other precedent disasters, in regard that it was domesticall proceeding of the cheefe spirituall and tem∣porall personnes of the Church.

In the dregges of this fift age, was all the Empire of Federic the second, a violent persecuter of the Church and of the Prelates, in so much that he brought the Sarrazins into Italy, and there planted them, who by their incursions com∣mitted a great murder of the Christians, saccagementes, ruines, and burninges of Churches and monasteries, to satiate their barbarous infidelity. The sunne was then obscured,

to witt our holy Father the Pope, who was depriued of the reuerence from each one due vnto him, and the moone became bloudy by the persecutions, imprisonmentes, & death of the Car∣dinals and Prelates, that were so much afflicted by the said Empe∣rour Federic, and his adherentes. And the starres fell from heauen, that is, many ecclesiasticall personnes, betraying the Church of IESVS Christ, adhered to the Emperour. The deuils there∣fore, ministers of the wrath of God, made readie themselues to reuenge such and so many enormities ouer the world, in all the foure partes of the earth, and to this purpose they induced men to vnwonted sinnes, labouring to preuent with punishment the diui∣ne mercy: & doubtles if our Lord IESVS Christ had not fauoured his Church, by a new byrth and reformation of spirit, she could not haue auoyded an horrible chasticement. God omitted not to reueale, to his vicares on earth, and to many faithfull Ca∣tholiques, for their consolation, this necessity, and the remedy he intended to the same. He manifested invision to Pope Innocent the third, the Church of S. Iohn Lateran as ready to fall, but that it was supported and susteyned by the shoulders of two poore men. So when afterwardes the glorious Father S. Francis, and after him S. Dominick came to demanded permission of the said Pope to in∣stitute their Orders in the Church, he knew by illumination of the holy Ghost, that they were the two poore men whome he had seene in his dreame or vision, supporting the said Church: and therfore was he the more easily induced to accord their requestes. So that the Church was att that time filled with brutish people, that were all sclaues to their concupiscences, and as terrestiall ser∣pents, full of auarice, and with other cruell and horrible monsters, hauing their face and conuersation vtterly deformed & corrupted, with infinite vices: but particulerly with hypocrisie and heresie which then raigned.

Albeit that God as iealous of the honour of his Espouse, was exceedingly moued and offended att so many enormities, yet did he not therfore in his greatest fury, omitt to shew his mercie: for in the middes of his Church he raysed the Orders of begging

Friers, flowing with men of famous sanctity, that should roote out auarice, banish allurements and carnall pleasures, reiect ho∣nours and terrestriall dignities, shame hipocrisie, defend truth, stirre vp the fire of charity, reforme other peruerse habitudes, and imitating and following the exampe of IESVS CHRIST, should boldy reprehend the euill deportements and abuse of some in the Church, should by the word of God awaken & induce the people to pennance, should with admirable vertue confound the malice and great errours of mischeuous heretikes, and by their instant and seruent prayers, should appease the iust wrath of God. Among whome as it were being figured by Enoch and Elias, S. Francis and S. Dominick particulerly, were ordayned and depu∣ted to this employment. And as S. Antonine in his history recoun∣teth, the holy Father S. Dominick in spiritt saw God exceedingly moued against the world, which he intended to punish. But, that the glorious Virgin demaunded pardon for the Church, presen∣ting vnto him two men, who by the diuine prouidence were al∣ready deputed to preach pennance to sinners, to moue them to amendement, which were the glorious Father S. Francis and S. Dominick, by whose prayers God was appeased: and it happened afterward, that these holy Fathers entring into the Church of S. Peter att Rome, did in spirit know one an other to be Brothers and companions, designed to this affaire: wherefore in great charity they mutually embraced one an other.

These two origines and institutors of two perfect rules in the Church of IESVS CHRIST, were, to witt S. Dominick, as a cleare Cherubim, that with the resplendent light of wisdome, and predications, spred the winges of his doctrine ouer cloudy obscurities of the world, which by this his so great splendour, did giue light and discouer the errours of heretikes, and conducted the hartes of the faithfull in the secure way of true peace. And the blessed S. Francis, as an other Seraphim, ascending out of the east, purged with that kindled fiery coale, IESVS-CHRIST crucified, and entierly enflamed with the feruour of heauenly loue, he scattered this diuine fire ouer the world,

both the one and the other leauing to their beloued disciples, the said Properties, though in each of them, and in certaine of their perfect and legitimate issue, the splendour of science, and the feruour of charity, were merueilous well connexed together. But by reason that all the euils of that time proceeded of the vnbridled greedines & abondance of temporall substance, and with all, that men did employ and glutt themselues in vanities, and in loathsome sensualities: the holy Father S. Francis touched with the holy Ghost, would cutt off euen by the very roote, and farr remoue from himselfe and his Order all temporall richesse, as a reformer of this fift age, and as one whom the holy Ghost had deputed to beginne the sixt age and the sixt estate of the Church, proposing to the eyes of all Chri∣stians, the life of IESVS CHRIST crucified, not written or read in paper, but engrauen by the industriou•• labour of these perfect imitatours: as far foorth as humane infirmity could imitate the same. It may in verity be affirmed, that S. Francis was formed of God, as the first man, who after the first fiue dayes of his workes, was with a mature counsaile made the sixt after his image and similitude: so likewise IESVS-CHRIST in the sixt age of his Church formed S. Francis, according to his image, and in similitude of his life and crosse, in as much as humaine fragility did permitt And this was done for a new augmentation of his elect. He was likewise figured by the Angell, of whome we haue formerly spoaken, that he cryed with a loud voice vnto the foure Angels, to whome was commanded to hurt the land and the sea, in these wordes: Doe not any hurt, till we haue signed the ser∣uantes of God in the forehead: that is, till we haue raced out the accursed signes and characters of the beast, which are the vices and sinnes of men, and haue imprinted, not only in their hartes by penance, but euen in their liues, the signes of our Lord IESVS CHRIST, which is the holy Crosse, the true signe of the elect: which office is conueniently applied vnto S Francis, as to him that carryed the title, seale, and figure of the life and passion of our Lord IESVS-CHRIST, as well in following the steppes of

his conuersation in the hight of contemplation, as in excellent and miraculous workes, as also in the singuler priuiledge of the communication of his most sacred stigmates.

Who can euer explicate or conceiue, with what resemblance the holy Ghost in the life of this holy man, hath represented vnto the Church, the life, crosse, humility, and perfection, wherein our Lord IESVS CHRIST ought to be imitated? And it was doubtles expedient for the great necessities of the Church. When our Re∣deemer IESVS CHRIST came (as S. Augustin saith) the world was in extreme necessity, it is therfore very reasonable that we yeld him infinite thankes, he hauing releiued vs against so many disasters. But who is he, I pray you, that had not bin ruyned and ouer whelmed by the violent torrent of the malice and sinnes of the world, if the crosse of our Lord IESVS-CHRIST, and his diuine aucthority had not with such burning feruour bin preached in the middes of the world? for we now relying there vpon, are firme in God, and secure against the violence of malice and enormitie. The estate of the world was so wretched and miserable, that there was need of a diuine redresse, by whose aucthority man might be induced to voluntary pouerty, to continence, charity, iustice, con∣cord, and true piety, with all other excellent vertues, which are the way to eternall saluation, and the end of Christian profession. It seemed then that in the fift age, the world was retourned in manner to the like necessity, as it was in before the comming of IESVS-CHRIST, so deeply had it buried in forgetfulnes the good which he had procured it: for it did againe wallow in his former ancient iniquities, in such sort that the charity of God was as it were constrained to be once againe crucified before the eyes of ingratefull men, who seemed to haue forgotten that incompre∣hensible benefitt, not for the Redemption of sinnes, for his pas∣sion sufficied for infinite worldes, but to renew in the memory of men, the way to heauen, which is no other then the crosse and passion. And it not being expedient to reiterate the same, because IESVS CHRIST, as glorious and immortall, is no more capable of death, his diuine wisdome found this meane, liuely and effe∣ctually

to represent in his seruant, the standard of the crosse, his passion, and his woundes, to renew them in the memory of men, that they might follow the perfection of the Euangelicall estate, which himselfe by his most holy life had taught vs.

This seruant elected for so great a mystery, was the glorious Fa∣ther S. Francis, in such necessity deputed to make a spirituall re∣nouation in the world, of the life of IESVS-CHRIST, repre∣sented to the eies of the faithfull in his person, and in the perfect Religious of his Order. And in regard that the life of IESVS CHRIST and his perfection doth particulerly shine, as the ghospell teacheth vs, in the passion and the crosse, that is in most profound humility, in most strict pouerty without any mixture of temporall substance, in feruour of charity and compassion of sinners, in worckes of our saluation, austere and difficult, but es∣pecially in interiour perfection of charity, wherwith our Lord IESVS-CHRIST, our head conioyneth and vniteth vs with God: and for better perfomance of this vnion, he counsaileth vs the re∣nunciation of temporall richesse, and the abdication of proper libertie and sensualities. The holy Father S. Francis walked this way of the Counsailes of IESVS-CHRIST, ill vnderstood of the world, and instituted a rule and direct path tending to perfection and to vnion with God, wherein walking himselfe, and teaching more by effect then by wordes, he shewed to the world the true way of penance and saluation.

According therfore to the opinion of S. Bonauenture, may be obserued three merueillous effectes, wherfore God sent S. Fran∣cis into this world. The first was, to preach penance, as an other forerunner of IESVS-CHRIST, in the desert of pouerty, because Christians had already forgotten it, and therfore he insinuated vnto them the necessity they had therof, by reason of the blindnes that their enormous sinnes had procured thē. The first name also that this holy Religion had, was Preachers of penance, which title and ministery was giuen them by Pope Innocent the third, in the first confirmation of the Order: therfore was it that S. Francis did institute the third Order, called of Penitents. The se∣cond

matter he was to be employed in by the holy Ghost, was, for himselfe and his disciples by profession and rule to renouate the Euangelicall life and perfection, the which to effectuate he instituted with the spirit of IESVS CHRIST, and ordeyned the rule of the Frier Minors, which he being desirous to found with exceeding deepe foundations of humility, he would that his Bre∣thren should be called Minors, that is the least of all other. Many holy Fathers haue florished in this Order, who haue bin glorious in sanctity & doctrine, as S. Antony, S. Bonauenture, S. Lewis the bishop, S. Benardine, and many other Confessours and Martyrs of IESVS-CHRIST. S. Francis did also institute the Apostolicall rule and life of S. Clare and hir Disciples, who by their sanctity and example, drew an innumerable multitude of Virgins that espoused thēselues to IESVS-CHRIST. Finally the third thing that this Se∣raphicall sainct was to attempt, was to teach all faithfull Chri∣stians, voluntarily to take vp and carry on their shoulders the crosse of our Sauiour IESVS-CHRIST, demonstrating vnto them that with pouerty and the crosse, they should gaine and gett pos∣session of true incorruptible richesse, and with labour should at∣taine true repose that with humility is gotten true glory, and with the familiarity and frequent communication which is had with our Lord IESVS-CHRIST, is purchaced his loue and amity. The stigmates also and woundes of our Redeemer were imprinted in this glorious S. Francis, not only in his soule, but euen visibly in his body, that the carnall might haue no excuse of not following IESVS CHRIST crucified in his seruant Francis. Now out of these obligations which this holy Father had, as out of a new spiritt of IESVS CHRIST there proceeded in him that nouelty of so merueil∣lous worckes, in all sortes of vertues, as those excesses of humility & contempt of himselfe, the austerity of discipline, wherwith he afflicted his body, the great feruour he had of the saluation of his neighbour, wherby he entierly employed both himselfe and his to reforme Christians, & to reduce them into the way of obedience vnto God & his law. These things are vnderstood of few, & also of few prised according to their worth, by reason that they seeme cō∣temptible

to earthly eyes, yea mē shunne & iest at thē, because the sensual mā guided only by natural light, cōceiueth not the thinges that are of God. The deuout Christian then, ought now to de∣maund humbly of this soueraigne God, as of the author of this worck, the light of his grace, wherby being freed of humane iud∣mentes and conceiptes, he may vnderstand, tast, and gather the* 1.2 fruit of the spiritt of IESVS CHRIST, so bcuntifully communicated to S. Francis & to his true children, for the reformatiō, assistance, and comfort of his elect, and of all true Christians.

The summe of that which is contained in each of these Ten bookes.

IN the three first are written the life, workes, death, and miracles of the holy Father S. Francis: these first three bookes make the first volume.

In the fourth booke, are recorded the Martyrdomes of many of his disciples.

In the fift, the doings and miracles of S. Antony of Lisbone, called of Padua.

In the sixt, the conuersations of many other disciples of S. Francis.

In the seauenth, the exemplar life of the blessed Br. Giles, his third disciple.

In the eight, the life of S. Clare, & the beginning of her Order.

In the ninth, the institution of the Rule and Order of Peni∣tentes, called the third Order of S. Francis.

In the tenth and last, is treated and discoursed of diuers thinges, happened and worthy to be obserued in the first time of the said Religion of the Frier Minors.

Notes

• * 1.1

  Icrem. 35.
• * 1.2

  1. Col. 2.